to Christ which is our work i. e. Gods work in us Secondly Receiving what I come for from Christ which is the Lords work Now the first gives evidence he shall have it Iohn 6. 35 37. Hence the Lord will have them rejoyce in what Christ hath as my Grace is sufficient but if it comes not presently then they cast off Faith and so cast away Grace I feel no good hence Iohn 4. 48. c. I know there is a seeming coming to Christ to have the Grace of Christ and sin too and this you may well cast off and a coming for his Grace and Spirit only and you despise Grace and distrust the Lord if you cast off this or you seek to put the Lord out of his working by a covenant of Grace where he takes his times as he pleases and give a flat lie to all promises of Grace and refuse to be contented with Christs Grace that thou mightest have the more attributed to thy self and the Lord the lesse 5. Either they think not of the exceeding greatnesse of the Lords love and free Grace to them and hence Paul bowes to Heaven for this Eph. 3. 16 17. And hence it comes to passe that look as 't is with sweet things swallow them down in the lump you never taste the sweetnesse to purpose nor never commend them so 't is when men swallow down Gods love and chew not upon it whereas if they did but think of it Oh how sweet would it be Psalm 63. 5 6. Lord how many dayes and weeks are spent thus It 's apparent you have the profession of a Christian life but do you taste the sweetness of a Christian course No why if you did think you would But you are weary at Night sleepy in the morning busie in the day dead on the Sabbath hence think not hence give not God the glory of Grace or if they do think of it and the greatness of it then they cannot think so great things should be given unto them or done for them that God should love me as his Son make me an Heir of all he hath with him redeem me that have despised his Blood 't is too good News to be true Hence the Disciples believed not for joy Luke 24. 41. Hence when delivered out of Babel we were in a Dream this robs the Lord of Grace for the greater the love is and the more you take the more love shall the Lord have it cannot be otherwise if you come to say this is mine 6. Either they will pore only on their sins and distempers and miseries and never look unto Christ the brazen Serpent and search for a righteousness of their own and cannot find it and hence pore still As when men have wounds they only think on them that when awakened out of sleep they complain in their beds like the Israelites Exod. 6. 9. that would not hear Moses because of anguish As the impotent man answered Christ Iohn 5. 5 6 7. Wil t ' be made whole he turns his eyes upon his misery I have none else to help me at the time here is but this means and when I come my self others step in before me c. Now so do men and never look beyond means the Lord can the Lord will and so eye not him or on the other side if they get healing of their wounds then they eye Christ only Eph. 2. 6. They were exalted in Heavenly places yet remember as vers 11 12. For let any Christian see that he is poor and miserable but he is not much affected with it nor afflicted with it and so eye Christ and trust to Christ and ease himself here say we must look only to Christ either you will hear of his fall yea and himself shall find a decay or he will grow very proud unfit to give all to Christ. Is there Grace here 7. Either if the Lord gives him any thing himself and mercy he will now add something of his own to Christ and pull the vail of the Law over the face of the glory of Christ Gal. 1. 6. or else do nothing at all for him unless it be when the good fit takes him under a pretence Christ must do all as here the five wise Virgins that fell asleep and thus you see how Grace is opposed by the children of Grace Now therefore my Exhortation is to take heed of this and be ever ready to attribute all to the Lord as they cryed when the Second Temple was building from beginning to the end Zec. 4. 6 7. so that thou wast spared so long that called by means that the Lord should by Faith accept that he should speak peace this is Grace that though vile yet he will save me 't is Grace that though I can do nothing yet he will help me and afterwards Crown me Oh this is wonderful Grace And First Do not only give the Lord the glory of Grace to redeem you from misery for this you may do and be full ready to give it yet perish at last as the Israelites that sang Gods praises did but that he will save thee from greater i. e. from sin And Secondly Not only when you feel nothing but when you feel most Oh to honour Grace And Thirdly Not to do it coldly but with a heart enflamed with sense of it that I live I have I do I am what I am Oh 't is Grace So that now if the Lord shall come and ask you what will you say if I 'le deliver you from all misery subdue all sins passe by all wrong hear all Prayers do all good to thee do much good by thee love thee every moment give a Kingdom when thy work is done to thee and my self better than all say Lord I can never recompence this I shall be I hope the more vile in my own eyes for ever and give all to Grace Oh sing that Song or get that Song by heart now for Rev. 7. 10. there is a Song Salvation to the Lamb which none else could sing This is our work and a great work indeed How shall I do this 1. Get a new light from the Lord to shew you clearly the infinite endless unknown evil of the least sin Paul was a proud Pharisee until he saw sin and Ier. 3. 24 25. for if sin be seen one smile one day nay a moments breathing-breathing-time in this world will be matter of amazement to thee after all thou hast and hast done much more when thou seest so many sins and that in every thing Intreat the Lord to do this We walk up and down the world and say we sin and grieve the Lord but Oh 't is not known happy art thou if the Lord hath discovered it then thou wilt say why doth the Lord do any thing for me could not he pick out stones nay Toads that never sinned against him rather than me to enjoy him especially is sin vile in thee so near God and so
THE PARABLE OF THE Ten Virgins OPENED APPLIED Being the Substance of divers SERMONS on Matth. 25. 1 13. Wherein the Difference between the Sincere Christian and the most Refined Hypocrite the Nature and Characters of Saving and of Common Grace the Dangers and Diseases incident to most flourishing Churches or Christians and other Spiritual TRUTHS of greatest importance are clearly discovered and practically Improved BY THOMAS SHEPARD late Worthy and Faithfull Pastor of the Church of Christ at Cambridge in NEW-ENGLAND Now Published from the Authours own Notes at the desires of many for the common Benefit of the Lords people BY Ionathan Mitchell Minister at Cambridge in NEW ENGLAND The Shepard Son to the Reverend Author now Minister at Charles-Town in NEW ENGLAND LUKE 21. 36. Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of man LONDON Printed by I. Hayes for Iohn Rothwell at the Sign of the Fountain in Gold smiths-Row in Cheap-side 1660. TO THE READER And Especially to the Inhabitants of CAMBRIDGE IN NEW-ENGLAND THat to make sure of Life Eternal is the one necessary Businesse that we Sons of death have to do in this world and without which all our time here is worse than lost every enlightned mind will easily acknowledge This present life being by the Rule of it appointed but to this end to be preparation-time spent in a continual care to make ready that we might have a good meeting with him who shall be seen in this Aire one day And whether we look up to Heaven or down to Hell whether we reflect upon our own immortal souls or turn our eyes toward the Greatnesse and Goodnesse of that God in Christ with whom we have to do whether we pace over the time between this and judgment-Judgment-day or send our thoughts to view the Eternity that is to follow after All things put a Necessity a Solemnity a Glory upon this work But Difficilia quae Pulchra It is one of the Oracles uttered by our Lord with his own mouth Strait is the Gate and narrow is the way that leadeth unto life and few there be that find it It is not so easie a thing to get to Heaven nor so broad a way thither as the slight and loose Opinions of some and Practises of more would make it nor as the carnal hearts of all would have it Though thâ—t if it be examined is the common Scope of all Erroneous Conceits and how restlesly have the corrupt minds of men laboured therein in all ages and do in these our daies to widen the way to Life to break down the Boundaries of this narrow Path and make it broader than ever God made it Mans carnal heart finds it self pinioned and straitned in the way the good old way of effectual Faith and obedience that God hath laid out hence it breaks out on this hand and on that and will rather pluck up the ancient Land-marks of Gods Truth than not make it broader The Gospel will not afford men a way broad enough unlesse the Law be quite removed not only as a Covenant but as a commanding Rule of Life too and laid flat like an old Hedge that they may go over it at pleasure and not attend it any further than their spirit listeth Justification by Faith is too narrow a path unlesse they may be justified before and without Faith it is not free enough they complain of it as if it laid them under a Covenant of works Conditional Promises are of too straight a size they must be all absolute and give us peace without any qualification in us or else they are not large enough To be solicitous about Sanctification and inherent Grace is too troublesom to seek God diligently in the use of all means in a daily and hearty performance of holy Duties in a strict Sanctifying of Sabbaths in constant watchfulnesse c. this must be laid by as a Legal Businesse And if the Spirit immediatly will act us and carry us in a Bed of ease to Heaven without troubling us to act and strive well and good otherwise men will shake hands with the power of Godlinesse and run a drift before their own Corruptions But when all Stones are turned the way to Heaven is and will be found to be a straight way Truth hath said it is so God hath laid it out so and it is not all the Notions of men that will make it otherwise And hence those solemn Counsels of the Scripture Work out your salvation with fear and trembling Give all diligence to make all sure Strâ—ve to enter in at the Straight Gate So run that you may obtain c. though they be little attended by the loosenesse of these times yet they are of endlesse Moment and use and had need be awfully regarded by all that love their everlasting peace He therefore that is in earnest about this great businesse will be glad of any good help to guide him in this way this straight way to Life And though there be many choice helps herein already extant in the precious Labours of sundry of the Lords Faithful Servants for which this Age hath cause on bended Knees to blesse the Lord and which will be such a testimony against the wantonnesse thereof as it will never be able to answer Yet of those that do clearly particularly livelily and searchingly discover and mark out this straight way with the several practical turns thereof and shew where they that miss of the end at last do turn out of it although they go far therein of those that Pilot us when we come into the narrow Channel unto the very point of entrance into life and shew us the Rocks and Shoals on either hand distinctly of these I say there is not too great a number For to speak any good and useful Truths is good and commendable but yet it is another and a further matter to hold the Candle to the poor people of God even to the meanest to light them to Heaven or to take the soul by the hand and lead if from step to step through all the difficulties deceits and turnings at which the closest Hypocrites do misse their way and lose themselves and to do this so convincingly throughly and distinctly as that the secrets of hearts may be made manifest the secure self-deceiver discovered and awakened and yet the humble upright Christian confirmed and encouraged In this Skill and Work as the Author of the following Sermous was known to be among the first Three so these Lectures of his up on the Parable of the Virgins have been esteemed to excel in this kind having left such a relish upon the Hearers as that they have not forgotten the Taâ—t of them to this day It hath therefore been the instant desire of many that heard them and of some that have but heard of them that they might be imparted to the
1. 7. 5. 12. Not beloved but that whoever beleeves and performs universal obedience Evangelically to the whole Law he cannot but do well and he that doth it not but lives in any one sin let him evidence his Faith if he can But I speak when a man submits to it sub forma faederis if I can do it and because I cannot do it hence doubt Hence gather your evidence of Gods love primarily and chiefly from your subjection to the Second Covenant Gal. 6. 16. Peace on them that walk according to this rule for Adams righteousnesse that did tye him to God it brake hence no life nor evidence from that but Faith is an everlasting invincible Grace upheld by the mighty power of God and hence here will be everlasting evidence and peace 1 Pet. 1. 8. Whom though we see not yet believing we rejoyce Object Is a Christian then free from the Law Yes he is free from it as from a Covenant hence though it be broken by him he is not cast out of Covenant or favour but he is not free from it as a Rule from which if he swerves he is to call himself not Gods love into question Why because it hath pleased the Father in another Covenant to offer life give life and hence only to evidence life What-ever the Law requires I have at that instant I did believe I performed it in a Saviour by Faith and that I my self may do every tittle of it I come unto a Saviour for it by Faith so that when Satan objects you have no Christ nor love of a Christ because no Faith and no Faith because you cannot do this or that Answer I cannot do it indeed I never undertook it to have life or love thus but I have done it in another and I can do all things by Christ if he will help me under whose Grace I lie and hence will be so far from doubting that I will rejoyce in mine infirmities that I am a fit subject for the power and Grace of Christ to shew it self upon Thus retire to the Second Covenant ever if ever you would get any setled peace And from neglect of this flows a worlâ— of unpeaceablenesse in many a spirit ever complaining and why I cannot do this or that never peace now but cannot you lye under the Lord that he would help keep here and keep your peace here But many a Christian that retires hither hath no peace and so have I done yet find none It 's then upon a double ground which you are to avoid either 1. Because you have Faith but you imprison your Faith you put out the eyes and shackle the feet of Faith for Faith will conquer and triumph over all sins and fears of the world if at liberty 1 Iohn 5. 4. like a Master in a Ship if he cannot save the Ship one way let him have liberty he will by another As if it be Objected You have departed from Christ what have you to do with him I 'le return saith Faith to my first Husband Ob. But he is angry with you Ans. If he bâ— angry for my departure from him I will not provoke him more by staying here who knows but he may repent Ob. But you cannot go to him with all your heart â— Answ. True yet I 'le look to him to draw me Ob. But you feel nothing Ans. Yet I will wait Ob. But you will wait in vain Ans. Still I 'le look he would keep me from that Now stop at any of these trouble comes suffer it to shift it will find rest As 't is with the Anchor let it down but little â—he ship drives but let it down at full length it will ride in storms then 't is 〈◊〉 of Faith that gets the Blessing where opposition makes the Soul take faster hold as it was with Iacob The Woman of Canaan got it thus Or 2. 'T is because they look for another kind of Faith and hence own not this as the Iews the Messiah they made account to have received him in state and he came low so men look for a superlative Faith but want it But thus the Soul espoused to Christ so long as Marriage-Covenant lasts she may conclude of love Do not fear the love of Christ is not toward you because he hides his face and departs some times from you Husbands remain so when they depart and leave the house for many a day and 't is simple to say he is not my Husband now So here the Lord loves his people yet departs Isai. 54. 1 2 3 4 5 6 7. and truly 't is very hard when inward blows and sad desertions and outward miseries and no Christ found though sought for But how shall I then know and discern his love Answ. Many things might be said this way only one thing observe whether thy love remains still to him for himself for it's rule that most commonly a christians purest and dearest love appears in Christs absence from him As 't is with Friends while with us we love them but when gone we feel that love moâ—e quick than before Ierusalem lies in the dust and now the very dust is beloved Psal. 102. 13 14. and if it be so it 's certain we love him because he loved us and we continue to love him because he continues to love us now look then if thy love do not appear 1. In mourning for his absence 2. In longing for his presence 3. In blessing him for a little that is left of himself as seeing such want of him and is not this for himself to have his company again that though God gives thee all other things yet when thou comest to consider the Lord is gone this strikes near as when Christ departed away Iohn 16. 5 6. But because love may be benummed and lye dead therefore try it a time of parting and put thy heart thus to it if he be none of thine then take thy fill in thy sin and forsake him no Beloved here you shall see the heart will yeild and melt Iohn 13. 3 4 5 6 c. and it will say Lord let me never sin more against thee though never saved by thee And take it for a rule do not think the Lord hath left off his love to you when you depart from him and he from you but lying in your Departures Oh that is sad but return again it comforts the Lords heart especially when 't is for himself not for peace and salvation but though he never saves me Oh yet I will look after him Look to the tender-heartednesse of the Lord Jesus for Beloved all the doubts of Christians arise chiefly from this head from a hard opinion of Christ which Satan suggests as at first Gen. 3. 5. that so they might take in his wares Gods people do not know the tender-heartednesse of the Lord Jesus Satan presents him only in wrath when any threats are spoken all these are mine
wrath is to come what that is they see What their escape from it is they see Hence they look for Christ when he shall appear like the rising Sun and like a Bride-groom from his chamber to comfort them 1 Thes. 1. 10. For the Devils look for this day and natural men but seeing wrath wish themselves under rocks and mountains and seek to smother it But Saints seeing themselves delivered hence calmly look for it The sense of this love makes them say Oh when will he come that I may see him with these eyes They fear not for why should they the terrour of this day 4. Because the Lord hath given unto them the first-fruits of Glory and of that day of Glory hence they look and wait for it You know the first fruits were part of the whole vintage hence they gave thanks for all because they then looked for all Exod. 23. Rom. 8. 23. We having the first-fruits of the Spirit wait for the 〈◊〉 That look as 't is with the wicked that have rejected Christ and counted his Blood â— common thing and done despite to Gods Spirit there remains nothing 〈…〉 for of vengeance so here è contra Rom. 5. 1 2 3 4 5. Being 〈◊〉 by Faith now 1. Peace with God 2. Accesse by Christ to God 3. Standing in that Grace 4. Shedding of love hence not only hope but Glory in hope of the Glory of God There is none espoused to Christ but tast this love feel the warmth of his fellowship feel the abundance of his love but 't is but in a little measure in the first-fruits hence they look for and expect the rest at his coming They are somtime full of fears what if shut out at last But when they feel the first-fruits of Glory at that day now they verily look for his coming Christ dies we know but it was not possible for him to be held long and hence rose again and then looked for Glory and then was taken up to Glory So here the Saints lie dead in the grave of sins and fears but it s not possible for them ever to be held here hence when risen with Christ they look upon things above and are waiting for Glory and at last are taken to Glory with himself That look as Iacob Gen. 49. 18. said My soul waiteth for thy salvation when the stakes and pins of this fleshly Tabernacle are loosing and so the Lord is loosing him from the excellency of this world though he minds other things yet he recalls himself My soul waiteth for thy salvation Oh Lord. SECT III. HEnce let all flesh take notice that there is such a time and day and coming of the Lord Jesus This was the Apostles Argument to prove a resurrection Christ is risen and to prove this and so the resurrection from the dead at Christs coming else is your Faith vain i. e. Expectation of him vain 1 Cor. 15. 14 17. Men think it easie to believe a resurrection and a second coming of Christ for that end but an hoverly sleight work is quickly done and an hoverly Faith is quickly wrought But when a man comes to look considerately Is there such a day indeed Is there one now in the third Heavens that will fire this whole world and gather his Saints to his Glory Now it s very hard It s usual with Satan to pierce with extremities that when they do begin indeed to close with Christ and receive comfort from him to smite them with thoughts Is there a Christ and is there such a time of coming Now of all the Arguments to convince and perswade me-thinks none like this viz. That there be a Generation of men in the world that verily look for this day and see it and have the first-fruits and beginnings of it already in their souls A number of people that once never minded it heard of it but looked not for it now to see it flesh and blood could not Satan would not reveal it hence God that cannot lie hath shewn it unto them so as they are in a manner eye-witnesses of it Men will believe eye-witnesses of any thing especially if many Such are the espoused of the Lord in all ages The things which we have heard and seen we speak But may they not be deceived and conceit that which is not True but Divine revelation of any Truth that cannot deceive for that is no fancy of the head nor delusion of Satan Now this is a secret the Spirit makes known 1. In that it fils the mind and feeds the heart with it that it carries unto God with wonderment of blessing him that ever he saw this Fancies cannot feed especially in greatest agonies Now they chuse misery on this ground rather than present peace here Heb. 11. 35. Not accepting deliverance 2. In that it works effects crosse to Nature nay to all a mans lusts in them Noah foresaw a Flood nigh but he might be deceived No 't is said he feared kept close to God and it came so here 3. This Light whereby they see it is not only sweet and Glorious and cross to heart and lusts but its sudden that as with Paul when going to persecute suddenly there fell a great Light and so he saw Christ. So when a man goes on in his sin and suddenly the Lord reveals this and that by a word else 't is a deceit which all Angels could not do before so as to see it and that none can reveal it as he sees it especially to bring this light out of darknesse this must be miraculous power and no dream But what do I speak of seeing they feel the beginnings of it in the first-fruits of it For two great things shall be at that day First Then all the Elect shall have their fill of love Secondly Triumph in Christ when in the clouds with him Have they not the first here Rom. 5. 5. The feeling of which love cannot be a Fancy foâ— it cannot conceive of it nor hold it This is an infinite love and that in the midst of the sence of sin and death That many times they are even fain to say Lord hold 2. Triumph Rom. 5. 3. and that in afflictions which make them by experience so to feel God in parâ— that they triumph for time to come 'T is â—rue at times they look down the Tower and so tremble but while they look up here then they triumph having accesse to the Grace wherein they stand So then look for it there shall be such a day and such a coming of Christ Rev. 1. 7. The Father hath exalâ—ed the Son to inesfable Glory But Lord Who sees him as these in his Glory or to come forth out of his Glory 'T is but Table-talk But behold he comes and every eye shall see him The Lord pities you and holds out bowels of love and Faith Oh receive me Oh cast away those bloody kniveâ— that have pierced me and sends his good
long fasting till the time of extremity comes and then he pours waters on the thirsty Hence better for those never to have known 2 Pet. 2 21. and an hypocrites last end is to satisfie himself hence he hath enough a Saints is to satisfie Christ hence he never hath enough 5. Those that do neglect the Lord under this colour of receiving Christ they can do nothing themselves and Christ must do all and hence neglect the Lord secretly and sometimes quarrel with the Ministry privately when pressed to a duty or to beleeve Alas what can a man do when all the Ministers in the world have preached their hearts out at last they must bring us to Christ what else should the Apostle mean Rom. 4 5. Not to him that worketh but beleeveth is faith accounted for righteousness I must not live I must let Christ live c. And hence say they the cause of perishing is not mens wills but Gods he elects not he gives no heart such hypocrites the Lord prophesies of Mat. 7. 21. Many that say to me Lord Lord i. that advance the Lord Jesus and live in neglect of all duties and bring the Lord of glory not from his Throne in Heaven to Hell but which is worse debase him from his glory to sin to be the cover of sin and protector of it Beloved I know no surer sign of a vessel that God intends to break in peeces then this to live in this neglect 2 Tim. 2 20. Nay 't is an evidence there is no hope no living hope 1 Iohn 3. 3. He that hath this hope purgeth himself as Christ is pure Many it seems boasted of hope in Christ so do Saints but he gives this Note He purgeth himself he will not sluggishly put all on Christ. T is true 't is the mighty working of Christ that must conquer thy lusts but must this put you to neglect striving Col. 1. 29. I strive according to the working And for mine own part though I le not dispute the point at large I beleeve there is a constant assistance of the mighty power of the Lord Jesus in the souls of all the Saints 1 Pet. 1. 5. And hence 1 Iohn 4. Greater is he that is in you then in the world The Saints as they receive the Lord Jesus to rule them that he alone may be Lord and King not only in heaven but in their heâ—rts So a false hearâ— receives Christ lastly for to ease him Sometime for to ease him of the burden of Conscience sometime to ease him of the Lords work the burthen of his will and hence some at last have complained though hardly convinced of it that they could be contented the Lord should act them but their end was that hereby they might be rid of their burden and so eased by him I have heard a Question should be askt What is the difference between the workings of Gods Spirit and the Saints And that the Answer was 1. The one is by graces the other immediatly 2. The Spirits is when a man labours least quite cross to the stream of truth Take heed how you understand these points aright the depth of the most hellish villany in the world lies unâ—er them Wo to thee that canst paint such a Christ in thy head and receive such a Christ into thy heart as must be a pander to your sloth the Lord will revenge this wrong done to his glory with greater sorrows then ever any felt To make Christ not only meat and drink to feed but cloaths to cover your sloth Why what can we doe what can we doe Why as the first Adam conveies not only guilt but power So the second conveys both righteousness and strength as Christ is now triumphing by his eternal Spirit and his life is heavenly so if you be in Christ there is a Spirit of Christ whereby a never dying life is begot that can and doth conquer though it be but a spark Christ maintaining it it shall come to victory You are forsaken of Christ if you want this or else take heed this colour make you not forsake him 6. Those that neglect the means and yet look for the end in hope of future time and so neglect the present season Thus 't is with many a one the day of life and health and day of Ordinances continues and hence the sluggard cryes Prov. 24. 33. Yet a little more slumber i. I le have but a little while longer c. Hence when Conscience checks Ministers warn the Lord wooes the Spirit cries a man puts off all with this I hope it will be better And hence it falls out with them as with those Matth. 24 The Lord comes in a time they look not for him and of this many on their deathbeds have cryed out Think of this you convicted persons that know its miserable with you before God stop your breath you have nothing to plead for your neglect but hope of time Know it Gods present seasons are golden one moment worth eternity and now is the time if you neglect his season he will not regard yours God is never found in your time but in his time Oh lay these things to heart especially you that are grown weary of means that faint in your way God is not yet weary of continuing means art thou weary of gaining by means Oh consider this you that have had many hopes desires purposes but all blasted your time and means neglected Think on this you that have had marvellous affections but your spirits are gone Nothing can make you mend your pace not all Ministry and Word but you are clog'd with means Remember that Isai. 65. 8 9 10 11 12 13 14. For my people that have sought me c. SECT V. TO all those that do effectually seek the Lord in the use of means And for discovery thereof Consider 1. If ever the Lord gave you a hearâ— effectually to seek him in means you will finde mighty opposition temptations springing up one after another c. from within from without and the oppositions will make you seek him the more Hence Rom. 13. 11 12. he bids us put off the works of darkness and put on the armour of light When man desires and lies in his sloth he meets with little opposition or trouble of his own heart but here 't is otherwise therefore put on armour And I say the soul is made hereby to seek the Lord the more as the blinde man Mark 10. 48. Redeem the time because the days are evill As 't is with Mariners they will not only use fair but side and almost contrary winds to come neer the shore they are bound for let the Lord give any grace oh more of that mercy as Moses Deut. 3. 24. Let the Lord deny yet the soul cries the more let agonies come Christ prays the more let the will oppose he will yeeld himself to the Lord to cross his own will and deny himself peâ—ce makes him love and
are small things with men but the World is great and this is your delight truly 't is but your dream What will your souls be when death opens its mouth what a sad thing is it to see men spin Copwebs that must be swept down I. To those that never sought the Lord effectually to this day not to neglect him now those that are like children born before their time that have had some sorrow after the Lord but comforted before it was deep enough have some desires but eased with other things before they were satisfied with Christ himself that have run for a spurt but are grown weary before they come half way home and so sit down in the way like Clocks set slow in the first hour of the day run slow all the day after So these set back and think they are set right too run slow all their life after That as he said of a covetous man he had a strong desire for heaven if any would bear his charges thither So these And to you I speak not that never sought but that have been seeking yet effectually to use all means this you never did 1. Consider how far men have gone What means they have used yet have never found to this day Luke 13. 24. Strive saith Christ. This I speak because men think they may neglect their seasons of earnest pursuit after grace men may sit still and put all care from themselves to God and live in their sloth Oh no Consider so many snares so many by paths so many deceits within so many sins and lusts to subdue all time and means is little enough Take heed of spending prodigally and think Christs grace will bear you out Oh! look upon the cries at death-bed to see some men that have been like famishing men that have wanted bread and then have cryed bread bread but could not eat it Oh saith Paul I beat down my body lest in preaching to others my self become a cast away 2. Consider how others have broken down the greatest difficulties and are now in glory as Rev. 12. 11. They loved not their lives to the death They have not only spent their time lost their name their comforts but their blood that have passed through waters fires bonds imprisonments and with Paul have not accounted their lives dear that they might finish their work David was full of God one would think sometimes he had enough yet when he awakes he is with God at midnight his thoughts and reins instruct him the Law was his meditation day and night You shall see him in the Temple blessing God on the Throne advancing the Lord on the dunghill in banishment longing after him when he sate among Princes meditating and was there here too much cost might any of this ointment have been spared Consider Christ himself Heb. 12. 1 2 3. cast off sloth Looking to Iesus who for the joy despised the shame endured the Cross and that not for himself it may be for thee that thou mightst not now he is at the right hand of God So are the Saints in Heaven and now rejoycing that ever they sought him that they spent so much time on him 3. Consider There is a time of neglect of Christ which when past you shall never finc'e him again Iohn 7. 3 4. Ye shall seek me but never finde me You have had many diamond-Diamond-days and seasons and God gives you a space to repent and saith My Spirit shall not alway strive it may be some are but within that space that the Lord is at the last cast with you 4. Consider whatever your condition be shake off your sloth and set upon the means the Lord will be found do it in good earnest This will be good news to you that think he will never but be thy heart like steel and hard the Lord will break it Hebr. 11. 6. he will be found of them that seek him diligently And the greater things thou seekest for the more like to get them as one of the Fathers thinks that to pray with repetitions is to pray for small things Open thy mouth wide I le fill it and it may be presently in a moment when thou thinkest least of it it may be at that time when thou findest most unwillingness and difficulty to seek seek then and the Lord will be found Oh this damps many a man in the use of means he thinks the Lord will never help and hence is tormented with this thought and sits down and rests If you would keep a Labourer from work or a Traveller from walking put thorns in their feet now the work is neglected there is pricking sâ—uffe he cannot follow on his business now So 't is here Prov. 15. 19. Take heed therefore of sitting down with such thoughts as these its strange thou shouldst be killed for every cut and because wounded for sin to fall off from the Lord by unbelief too II. Motives to you that have followed the Lord but now have begun to neglect him For what cause I know not but I am sure the Lord hath given you none Yet a spirit of slumber and sloath is upon you that you are not the men you were It may be some for want of place want of time many occasions many sorrowes and temptations in this wildernesse and hence no means sweet no bed easie your bones are broken It may be a little time of neglect hath emboldned you to a custome It may be loose examples the spirits of others flat and thine is so too whom God sent into Church-Fellowship to quicken them It may be an ill Husband is an hindrance a bad wife as Iobs wife or whatever 't is Oh that God would speak this day to you 1. Consider thou art nearer to thy salvation than when thou didst first believe and then you thought no time no pains too much but all too little Rom. 13. 11 12. Mariners near the Shore look out for Rocks Lord that I may not split now Truly as it was with Christ the longer he did live the more sorrows so with you God hath carried you near salvation Oh now being neerer there are worse rocks look about you now Satans last temptations are strongest Oh give not in now It may be not many daies nor weeks hence thou shalt come to thy journeys end Awaken then out of sleep 2. Consider how glad the Lord is of thy company he hath been so and will be so again thou canst not come in too late 1 Sam. 12. 21. as poor and vile as thou art Prov. 8. His delight is with the Sons of men Witnesse mercies witnesse afflictions Oh then seek him Witnesse desertions then seek him witness his sweet entertainment of thee many a time when he hath given thee meat that the world knows not of witnesse so many hindrances which Satan laies in who knowes how crosse 't is to Christ Jer. 2. 1 2 3. I remember the love of thine espousals when thou didst follow me
finish And hence David begs Psal. 119. 132. Oh the mercy that thou usest to shew to them that love thy Name Why so Oh David saw mercy to others that sets God awork to do somwhat for them work somwhat in them but 't is not such mercy Oh beg for that mercy that humbled others quickned others that are now in Glory that or no mercy Lord How shall I know whether the work is overly 1. If sudden and violent 't is usually overly A Picture long a drawing is exact another soon done is lightly done A man hath Leopard-spots which in our garments cannot be washed out easily Gods through-work is soaking and searching Hence violent sudden sorrows and joyes and reformation which all were in the stony ground proved unsound Mat. 13. 5. 2. God hath thy time of trying thee Mat. 13. The seed was sown Which now is good ground Where is there fruit to be seen and ripeness of Grace Look upon persecution if that doth not drive thee from Christ. If that doth not see if the world doth not which by a certain deceit and cozenage will befool you I am peâ—swaded as 〈◊〉 is that all the several trials of men are to shew them to themselves and the world that they be but counterfeits and to make Saints known to themselves the better As Saul he hath a temptation only of a command when he had nothing to cause him to stoop but it yet he fell there So 't is with many others that God doth much for he tries them Rom. 5. 5. Tribâ—laâ—ion works trial and that hope Prov. 17. 3. If you would know whether it will hold weight the trial will tell you Look you there and in special if it drives to Prayer fear not CHAP. XX. Wherein is given a more Large and Full account of that Fulnesse of Grace that is in Believers as to the Several Parts thereof and how the most Glorious Hypocrites come short in all SECT I. MAke therefore a narrow search whether you have this Fulness of the Spirit or no. What is this Fulnessâ— When the Spirit comes in the room of those things which a man is full of now For fulness or filling implies emptiness and the removal of that Now there are six things every man is full of 1. Sin 2. Darkness 3. Unbelief 4. Satan 5. Self 6. World So there is answerably in every Saint 1. A Fulness of humiliation for sin 2. A Fulness of illuminaâ—â—on and revelation in the room of darkness 3. A Fulness of Faith in the room of unbelief 4. A Fulness of the Spirit it self in the room of Satan 5. A Fulness of Sanctification in acting for God as their last end in the room of self-seeking 6. A Fulness of Glory and Consolation in stead of the world I. Fulness of humiliation under sin opposite to fulness of sin For every hypocritical heart hath commonly some humiliation and casting down which is the first Principle of all his Profession and hence can tell you of his miserable estate that once he lived in and for which he was troubled but it was never deep enough For as there was before his terrifying a full power a fulness of the dominion of sin his humiliation for sin never reached never came to that fulness or measure so as to deliver the soul from that For I do not account that true humiliation whereby a mans heart is rent troubled and tormented with sin but whereby 't is rent from sin not from the being but from the power not from the bondage of some but yet from the power of all For if rending with sin should be humiliation then the Devils should be more humbled then any Then also a man may have too much of humiliation and of Gods Spirit If rending from the being of all sin should be humiliation then no man living should be sincerely humbled unless we dream of an estâ—te of perfection before it comes and of the day of triumph in the time of warfare If rending from the bondage of some sins should be humiliation then a man might be truly humbled for sin and yet under the power of it And therefore look as in every one the Lord humbles there was once a fulness of the reign and power of sin in the full strength of it so that full measure of Humiliation which the Lord works in his it ever comes to that height as to break that power down Ehud like it not only wounds the flesh but leaves the dagger in the heart of this Tyrant 2 Cor. 10. 5. The weapons of our warfare are mighty to cast down every thing that exalts it self If I should leave this Point thus I should but leave you as doubtful as you came and so in the dark therefore for the better clearing of this Point let me explain five things to you The Scope of which is to shew you what I mean by sin and the power of it and that Humiliation that removes it I. That besides the outward acts of sin and inward lusts and breathings of sin and the spiritual plagues with which God strikes men for sin as blindness hardness of heart there is in every man living another sin commonly called the sin of nature as in the Serpents besides the spitting of poyson their nature is poisonous which sin is generally beleeved and confessed but felt by few This is called in Scripture by the name of Flesh Joh. 3. 3. The Law of the members The old man For as in men there are actions breathings and the man himself So here Which sin of nature is the deordination of the whole man or a corrupt bent and set of the whole man against God And it expresseth it self in two particulars 1. In a constant departing from God in every action Civil and Moral Like a man set out of his way every step he goes is ouâ— or like a Clock out of frame every stroke is false Psal. 58. 3. The wicked go astray from the very wombe 2. In a fierce invincible resisting and contradicting of God wheâ— he hath overtaken the soul to draw it home and turn it back Rom. 8. 7. We account it a doleful thing for Christ to bid the soul depart at the last day that wo is past upon all the sons of men by this sin now only with this difference 1. They are forced to depart then men willingly depart now and hasten away in every thing from God as fast as they can 2. They depart into fire these to broken Cisterns of creatures I do 3. Believe they would not resist the Lord if he should come to save them from their separation then from him this makes nature resist him now II. That this sin of nature is most properly only the reigning sin The text is evident for it Rom. 6. 12. Let not sin reign to obey it in the lusts thereof There is 1. Obedience i. e. the outward acts 2. Lusts the inward breathings 3. Sin it self where
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
yet good and bad wise and foolish fell into this senceless and stupid dull and dead sluggish and sleepy condition Observ. I. That in the last days Carnal Security either is or will be the universâ—l sin of Virgin Churches Observ. II. That Carnal Security falls by degrees upon the hearts of men Observ. III. That the spirit of sloath and security is the last sin that befals the people of God Observ. IV. That Christs tarrying from the Churches is the general occasion of all security in the Churches or the not coming of the Bridegroom when the Saints expect him is the general cause of that security which doth befall them SECT II. Observ. I. THat in the last days Carnal Secutrity either is or will be the universal â—in of Virgin Churches When the Churches are purged from the gross pollutions of the world and Antichristian fornications and bondage then either there is or will be general Security For these Virgins when they first made profession of their Virginity by their burning lamps were for a time all awakened but at last they all slumbered and slept This is the temper of the body of the Churches Matth. 24. 38. As it was in the days of Noah so shall it be in the days of the coming of the Son of man Luk. 18. 8. When the Son of man cometh shall he find faith in the earth i. e. an awakening faith Hence the Lord forewarns his people of this Deut. 6. 12. When thou comest to such a land beware lest thou forget the Lord thy God Quest. But what is this their general Security Answ. Look as it is in our ordinary sleep so it is in this general Security There are these six things in it 1. A man forgets his business his work he was about or is to be exercised about so in a carnal security men forget the Lord his works and his will that which we most think of while we be awake we least think of indeed when we be asleep Take a man awakened indeed O then the worst remember the Lord and his Covenant Psal. 78. 47. But when asleep the Lord and his errand is least thought of and hence security is exprest by forgetting God Psal. 50. 21. And hence Ierusalems security was in this they remembred not their latter end 2. A man in sleep fears no evill until it be upon him awakening of him so this is another ingredient into carnal security though sin lies upon them they feaâ— not till evil comes as Ioseph â—brethren though warning is given them they fear not Like them in the days of Noah and Lot And hence Iob 21. 9. their houses are free from fear the misery for the same sin is lighted upon another yet the secure soul fears not as in Belshazar Dan. 5. 22. 3. In sleep all the sences are bound up the outward sences especially the eye watcheth not the ear hears not the tongue tastes not the body feels not to this is an ingredient of carnal security it binds up all the sences as it did the Prophet Ionah his in the storm when misery was upon him he heard not he saw not he felt not so when misery outward or spiritual is upon a man he that had quick sences before his eye sees not watcheth not Christians neglect their watchfulness for their friends the Lord and his Spirit and coming noâ— watch against their enemies that daily besiege them the ear hears not the voice of the Ministry the voyce of Providences the voyce of the spirit within the soul smels not tastes not the sweet of any promise any Ordinance no nor of the grace of the Lord himself hence it commends them nor nay the soul feels nothing no evil no good the Lord doth him that look as the Lord there said Isa. 29. 9 10. The Lord hath poured upon you a spirit of sleep and hath closed your eyes so the Lord closeth up all the sences that a man is now stupid when he is fallen asleep in security 4. In sleep there is a cessation from speaking and motion there a man keeps silence and lies still so in carnal security the spirit of prayer is silent Isa. 64. 7. Psal. 32. 1 2 3. David calls it a keeping of silence up why sleepest thou seek to thy God say the Mariners indeed men may talk in their sleep so men may pray in their deep security yet not throughly awakened And there is a lying still no progress so in carnal security the soul stands at a stay goes not backward grows not worse but goes not forward such a one is compared to the door on the hinge 5. In sleep the sences being stupified and motion ceased a man falls a dreaming some dreams he forgets some he remembers and in his sleep fully and firmly believes them so in carnal security now a mansâ— mind dreams of that which is not and of that which never shall be a mans mind is grown vain and full of fancies and dreams those things which never entered into Gods thoughts something a man dreams of the Lord that this is his will and mind which is not of the world that it is a goodly thing of things to come which shall never be 6. In deep sleep though a man be awakened yet he presently is overcome by his sleep again so that is another ingredient into spiritual slumber sleepiness is predominant over his watchfulness and thus it was with the Disciples in the garden they slept the Lord came once and twice and awakens them yet they slept till temptation surprized them scarce any Christian so secure in the chambers of Christ but he hath some knocks of conscience some cries of the Ministry some woundings from the Lord and they do awake him but yet he falls to sleep again SECT III. WE shall now shew the Reasons why Virgin Churches in the last days are or will be overcome by security First Because that in Virgin Churches there are the strongest provocations to this sin Which are chiefly three 1. Rest and places of peace and freedom from hard bondage Iacob may sleep with his stone under his head but much more easily under his own Vine and Figtrees A man may be secure in the times of trouble but much more in times of peace when we have our beds made soft for us and easie pillows Friends can boldly desire us to rest where there is lodgings for us The world thrusts us out of lodging While the prick is at the brest the Nightingale awakes and sings but when that is taken away it sleeps in the day In times of persecution Paul is preaching till midnight and the Lord is remembred in the songs and sighs and prayers of the night-season but in times of peace peace like Iaels milk and butter stupifies all the sences though destruction be near Hence Deut. 6. 12. Then forget not the Lord. Do you think that Noah in the Ark when the waters swelled above the mountains was secure no but when the
wonder if the City be taken though never so strong if it grow once secure no wonder if the world be entred and men are grown more worldly and if Satan be entred and men grow more passionate than ever before no wonder a mans work be neglected if he be asleep Ordinances more slighted than ever before Never shall you see Security fall upon a man alone but it brings its train with it when the Husbandmen sleep tares will be sown and when the Disciples sleep temptations will enter This is that which the Lord testifies of his people Ier. 2. 2 3 4. I remember what thou didst in times of streights in a land not sown every one that touched you did offend but in the seventh and eighth verses when brought to a plentiful Country they did not so much as say Where is the Lord that hath done this for us But yet the Lord questions his people for this What iniquity have you found in me which question you cannot answer without grief here or confusion another day You that are the Lords often have heard this complaint for this may be your condition as well as Noah's and Lot's but now see the cause of it how hard to awake on hour how hard to walk with God one day short awakenings you have but long sleeps this may be your condition for a time but you cannot continue so for ever if you are the Lords But if you do continue so especially without bemoaning this unto the Lord 't is a question whether ever there was that oyl in your vessel which others have when not only a mans acts grow worse but the very spirit of a man degenerates when not only the leaves of the Vine fall but the Vine it self groweth degenerate and hence continueth so this is a sore evidence of a woful state Ier. 2. 20 21. When the yoke was upon thy nick thou saidst Thou woâ—lâ—st not transgress but the Lord hath broken thy â—ands and now thou art becom a strange Vine Remember it will be an heavy indictment against thee to be good in Mesheck but base in Sion to be then worst when the Lord is best Use 3. Hence see one reason why the Lord pursueth many a Soul with inward terrors and outward sorrows Those that are fast asleep because soft speechs cannot awaken them hence we lay our hands upon them and sometimes knock them because this is the way to awaken them and then they hear so the Word and Spirit speak to a man but such soft still winds rock them asleep rather than awaken them hence the Lord layeth his iron hands upon a man and knocks by blows and now when affliction is upon you now you can hear When as the winds and water were ready to tear the ship in pieces now they enquire Why were they sent And the lot fell upon Ionah who was then sleeping it is easie to awaken out of natural sleep but very hard out of spiritual security All the terrors of God on Ionah within and without are little enough but at last he could hear and run on his errand Psal. 30. 6 7. Why did God hide his face from David he said in prosperity he should not be moved this was the reason of it the Lord sees you have need of it seldom shall one see an awakening Christian without inward temptations and terrors or outward sorrows Oh consider then if the Lord do meet with thee consider thy own security thou hast been in or art apt to fall into This is the sin you must enquire after and finde out and do not account it hard though long though bitter for never greater misery than for the Lord to say Sleep on it is one of the heaviest Judgements for the Lord to let a man go on in a secure condition without blows mark therefore unto the end of those blows to be throughly awakend by them For sometimes when the Lord sends them a man if they be not very bitter if he hath any rest lays them not to heart Isa. 42. 25. Fire burnt about him and in this Country I know not what curse befalls men peace makes men secure and sorow makes men discontented and sunk and discouraged which may be for a fit in a Saint but to continue so this is that Ahab Oh when as thou feelest the blow look now that thou dost awaken and be thankfull for it that you met with that you did never reckon upon viz. to be frighted out of security thereby SECT VI. Of Exhortation TO watch over one another by exhorting one another while it is called to day Heb. 3. 13. Let both the Watchmen and Members of Churches do this for this is one means appointed by the Lord to preserve the soul from sleeping 1 Thes. 5. 1 5 6. Exhorting one another as it is in Cities when the Watch is apt to sleep they have their companies that are passing up and down the walls the greatest part of the night and so they are kept waking and we shall finde that as it is in a Town where men are all asleep one Bell-man one waking Christian will keep life and spirit and the power of godliness in many and when he sleeps all are fast Nothing in the world brings security sooner upon men than sleepy company Officers of Churches watch not over members nor they one over another exhorting and crying one unto another to their work while it is called to day Oh then let every man get up and fall to this work of mutual exhorting go and visit one another go and speak oft to one another and if thou be a childe of the light see that thou endure not thy fellow servants to sleep in the open day in one duty or another Know if God stirs thee thou wilt awaken others 2 Cor. 5. 10. We knowing the terrors of the Lord perswade men 2. Consider thy labor cannot be in vain here the best mettalled horse needs spurs others are asleep You will say if I knew such a sin I would speak but I dare not Answ. It is the case of all the Virgins they have need of it Iude 23. Some save with fear pulling them out of the fire Matth. 3. 3. Consider this is one part of your Warfare to keep your watch whereby you may be made conquerors You complain you have many sins and temptations arising and prevailing never do they usually prevail but when you are secure first the Watch is taken and then the City is suddenly taken now look as Paul 2 Tim. 4. 6 7. he hath finished his course and fought his fight and now expects the crown how can you end your days in peace that cannot in some measure finde and feel this The Church is the City of the living God this is taken and every man in it unless you be watchful and exhort one another daily while it is called to day And that I may not speak in the clouds 4. Their sin will be yours First Labor to
price with men It is with them as it is with Glow-worms and Stars that keep their shining and are very glorious because the Sun is set so Christ is hid in his glory and whilst men are led more by sence than by faith men doat upon these things they know nothing more vain yet nothing more glorious When Christ comes a man shall see all the world the honor comforts wealth crowns greatness of it buried before his eyes and when an end of these things shall be seen now the Lord will be precious as doubtless when they saw the Ark floating upon the water happy are they that are there might they say and hence Mal. 3. ult those that said the proud were happy what was the reason of it but because of this The day of the Lord was not yet come to make up his Iewels Now when once the eye is bewitched with the glory of the world nothing causeth security sooner as strange fancies in the head work a man first asleep Psal. 73. When David beheld the prosperity of the wicked he began to dislike all Religion and to account it simplicity to be holy until at last he saw the end of these things Fourthly Because in Christs absence men feel not the evil of sin which doth befall them in their security nor yet the evil of their own hearts for if men should be presently punished and smitten by some revenging invisible hand of God upon them after every sin and as soon as first they begin to sleep you should never see the heart secure and hence the Devils live in horrors daily in apprehension of the judgment of the great day thus it will be at Christs coming then the secret things of darkness shall be brought to light but now is a time of forbearance hence a carnal heart is set to do wickedly and to go on securely Eccles. 8. 11. Fifthly Because while Christ is absent conscience lyes still most commonly and seldom is throughly awake and hence a man sleeps for conscience is the Lords witness accuser and notary now the witness then speaks most fully and clearly when the Judge is come Now however God doth awaken some mens consciences throughly in this life yet it is not universal but in few to be thorowly awakened and hence men are very secure Isa. 33. 14. Who shall dwell with everlasting burning c SECT III. HEnce we see the vileness of the hearts of men that Christ his absence which time is given to us to make us watch should make us secure that men should turn day into night a day of forbearance into a night of forgetfulness for if the Lord should not delay his coming how many thousands would be swept away before any peace made with God or before any work finished for God! now he in pity gives such days delays his coming for this end and do we thus requite the Lord 2 Pet. 3. 9. Christ himself doth his work while it is light the night cometh wherin no man can work Ioh. 12. 35 36. Now what a crossing of the Lord is this If he should come thou shouldst be consumed by him and if he doth not come you will grow secure before him Hence see the reason why the hearts of men are so secure in times of health and peace but they cry out and look about them in times of sickness and when the approach of death is near because Christ now begins to come and Christs presence is near in great terror and severity and glory but be these are afar off now the soul begins to see Christ and how he must shortly stand naked alone stript of all comforts and friends before an all-seeing God and now they look about for evidence but before the Lord would not come as yet he delays his coming I may live many years and provide thus and thus for my children c. Oh men complain of secute careless hearts and the cause is this they see not this day a coming Hence see one special way to prevent and remove security when it is fallen upon the hearts of any and that is by daily setting before you the coming of the Lord the Apostles penned this and Saints believe this 1 Thess. 1. ult I am perswaded some men have had in their dreams the visions of the Almighty of which Iob speaks and have been awakened in terror and fear even with the dream of it but how would this awaken if seen and beheld whilst indeed you are awake Many Monkish spirits have been much awakened in their superstitious way by this but the spirit of a Paul will be much more for by this means he awakened all the world to look about them 2 Cor. 5. 11. And for himself this did make him exercise himself Acts 24. 15 16. so it will be with you you will not only be awake your selves but keep all awake about you and this is not legal neither thus to do It is certain if you complain of security I dare complain against you that this is the cause you look upon the comming of the Lord as a long time off and see it not daily it converted some in scoffing Athens to the Fith much more if converted doth it awaken Let us therefore commend Three things to you SECT IV. First MAke the coming of the Lord real see it real and set it really as it shall be before your eyes Heb. 9. ult to them that look for him c. Why do not men look for him truly very few do look for him really it is only a report a noise with many men where there is the power of grace it presents things as they are which shall be so Faith is the substance of things not seen it puts them in their being it is the evidence of things not seen for otherwise it will never work upon you Especially think on these Four things at that day 1. The consuming of all things here in the world which your hearts are so ready to doat upon and of all carnal and fleshly excellencies which you trust unto 2 Pet. 3. 11. Seeing these things shall be consumed what manner of persons ought we to be If a man that is to make a sea voyage did know that whatever he brought to shore beside Gold and Pearls should be consumed as soon as he comes to shore he would not fraught his ship with those things if men were assured here is a house where you and yours shall be burnt they would set it elsewhere men come from one Country to another because sin will consume 2. The amazing glory of Christ Jesus when Christ shall come as a deliverer to refresh they sad heart and all his Saints at that day look upon Christ as sitting on the clouds of fire raising the dead then them that are alive changed in the twinckling of an eye coming with all his Angels Heaven left empty of them and Saints sitting at his right hand shining like the Sun so
that all the word shall stand amazed at them and then when Judgement is done up they go to Heaven the third Heaven with a shout and so be ever with the Lord. And then 3. Consider the fierce wrath upon Reprobates who shall rise like Toads coming out of their holes in winter time standing before Christ's Tribunal crying out of the day that ever they were born and receiving their final doom imagine the silence while the Lord is pronouncing the sentence and when past a cry and then Christ to depart and shut up himself in Heaven with his Saints the Reprobate never to see him nor his face any more are these things tales fables notions if they be blot out the Scripture but if real oh then who can but awake If God intends mercy to you the thoughts of these things will awaken you you shall see them really if not they shall awaken you by feeling of them 4. Consider how many will be found too light at that day Secondly Make this day present Optick glasses will take within them the present image of things afar off a Mud-wall cannot give the form of them so by Faith look at these things that be to come as near for if we see really the Lords coming but we look upon it as a thing that is afar off it will not affect Now a thing may be present to Faith which is not to sence It may be the last and great coming of the Lord is not very nigh although we are doubtless in the last times but the beginning of this thy Petty-Sessions before that general Assize may be nigh Oh therefore make it present Quest. How shall we make it present Answ. 1. By pondering that speech of Christ spoken to that end Matth. 24. 44. In an hour you think not of he comes so that either thy time is when thou thinkest it is nigh and then you attain the thing or when far off why then is the time and that he will not come presently is more then you can say you see with wrong eyes and wrong the Lords patience 2. By comparing the present time with eternity to come for look as it is with base and little things look upon them in themselves they are not base but compared with things excellent as the Prophet sheweth Isa. 40. 17. so the time of this life grant it be never so long look upon it in self it is long but compared with eternity it is exceeding short Set a prick alone and you may perceive it but when made at the beginning of a line it is scarce perceptible this time of life upon which we sit is but a point of eternity Oh eternity will amaze you and make this time short yea nothing Moses hence forsook Pharoahs honor because of the pleasures of sin for a season and Paul calls afflictions short when he saw the eternal glory which should be revealed Oh that you could think this time to be as the delivery of a childe by many pangs into the world so you by many sorrows are passing a short passage to eternity 3. By making earthly things nothing or not as great things A mans friend is night to him but there be trees and hills between them and if these were down or he could get above them he would easily see and say Oh I see him coming he is even at the door Iames 5. 8. So Christ is nigh unto us and we to him but the things of the world mountains and hills and cattel and ground this and that stands between us and our sight that we cannot see the Lord these things are so great that the Lord is little that though near we cannot see him now when God cuts down these things at sickness or when we can get above the world now we can see them whiles we look at them as they are 2 Cor. 4. Prov. 18. 11. The rich mans wealth is a tower in his conceit all things are swayed by conceit pull down that now you make all naked before you to see the Lord nigh Thirdly Do this daily else you will grow secure by little and little Oh that I could prevail with you to set before you once a day this time how would it keep your hearts from dreaming and doating upon these things When any sorrow that day will refresh 2. When any duty done that day will recompence 3. When in want yet full at that day 4. When in misery now blessed then When a man is ready with light and lamp at all watches of the night oh blessed then you can hardly keep from security and carelesness by this how will you then do without it you will die in security SECT V. LEt this be a warning to all those who have passed the first age of their Christian life after you have waited long and tarried for the Bridegroom take heed of security and think this may occasion it viz. The Bridegrooms delay In the first heat of your youthful affections there 's not that danger then as now lest you grow decrepit passive and dull and therefore think Whatever else I do I will be sure to keep this door it shall not come in here and yet do we not see men fall here one would think it should not be so in these times when God calls so many of his servants to Heaven to him and is hacking at so many posts and pillars of this Tabernacle especially considering withal that it is no time to seek great things to your selves Thou shalt have thy life for a prey as he said to Baruch Who is it that thinks it long to death that is within a days walk of his grave Oh if you have your life you are well you may be glad of a place to die in CHAP. V. Of Christs awakning cry before his coming VERSE 6 7 8 9. And at midnight there was a cry made Behold the Bridegroom cometh go ye forth to meet him Then all those Virgins arose and trimmed their lamps And the foolish said unto the wise Give us of your oyl for our lamps are gone out 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. IN these words is set down the preparation made sometime before the Bridegrooms coming and that is by a Cry that the Bridegroom cometh and therefore the Churches should meet him This is amplified from two things chiefly First The time when this Cry was made and that was at Midnight Secondly the effect that this Cry took upon the Virgins from vers 8. to 10. What should be meant by this Cry is disputed of by some Some think by it is meant the descending of Christ from Heaven with a shout the voyce of the Arch-Angel and Trump of God 1 Thess. 4. ult which as I do not wholly exclude because there shall be such a clamor before the Lord comes as at the giving of the Law so at
conscience is quiet when a man hath been at work he thinks in conscience he may sleep for deepest sweetest security comes after most work we have done it is but a neglect a slip which I hope to recover out of one day it is not an unlawful thing but a lawful that I quiet my heart upon Now I have good company freedom from dangers Ordinances curtains drawn about me the best sleep with me and what hurt is here but see the little cause you have to sleep especially in this Country First It will not be your rest alwayes for there must and will come a cry Moses took but little delight in Pharaoh's pleasures they were but for a season and therefore as the Lord there said Micah 2. 10. Depart this is not your rest Secondly If the Word doth not awaken you out of it your cold prayers your heartless hearing your careless walking with God that your lamps be not burning burning love to the Lord and his people shining holiness so as others may walk after your light and be glad to follow you that present pleasure you take is the rotten wood that breeds the worm of a gnawing conscience when in the time of your trouble it shall say What hath your idleness gained to you and it is the fore-runner of misery that if lighter miseries will not do the Lord will bring seven plagues more and drive you into a wilderness and there shall you be famished for want of bread and if this will not do God will send spoilers that shall sell you for slaves and that shall carry you away captive and then you shal remember Sion and the days you slept over your time Find any sin but security in it will make a desolate Country and familes if you sin and rest in it though not gross nay do but decay in what once you had many say it is more here then ever I deny it utterly unless it be to them that are secure and if it be so the loss of your first love a small thing c. will hasten breaking Let this truth therefore be a burning Beacon to awaken you for God will make this word good and not let one tittle of it fall to the ground Ezra 10. 3. them that trembled put away their strange wives and wept sore for it so do you you think you may have this and the Lord too true but the Lord will not long abide with you if secure Hence see the reason why the Word strikes deep and is very smart sometimes upon the consciences of men that a man speaks as if he were in their very bosom that a man saith God is here that the Lord leaves thee with sad qualms upon thy conscience and no peace from all it is oft sanctified unless no grace nay after all this affliction comes if thou wert not secure why would the Lord cry make his Word cry and his Rod cry c. and therefore be not weary of either but bless the Lord for and quietly bear both unless I had those terrors within and afflictions without I had gone astray Psal. 32. 4 5. David was secure and kept silence he confessed and the Lord pardoned for this shall every one that is godly seek Oh so do you think then am not I in the number oh let me seek then and confess my sin CHAP. VI. Of the certainty of Christs coming SECT I. THat though the coming of Iesus Christ to his Churches be late yet it is certain For though it be midnight yet he comes we see For this coming at midnight is not to be understood of the last day of Judgment which shall be at midnight as the Rabbins and Monks in their devotions conceive for Christ speaks here of his coming to particular judgement also which is not always at midnight The scope of the Parable is to provoke to continual watchfulness because though the Lord doth not come in the beginning of the night as was the custom of the Jewish marriages yet he will come late even when you look not for him even at midnight there is a cry I confess the Lord speaks principally of his coming to Judgment yet it is true of any other coming of Christ to his people in this life and because particular examples and instances are the roots of general truths as Circumcision a seal so all Sacraments are so Christ is a Saviour of his people it is meant of great salvation at last yet is true of all salvation beside therefore I shall speak of the coming of Jesus Christ to his Churches and Servants in the general and so involve the whole coming of Christ for the more use and comfort to us Now we shall finde that the Scripture speaks of a sixfold coming of Christ that as all our deliverances are but shadows of our great and last deliverance so Christs coming now is but a shadow of his great and last coming First Christ is said to come to his people when he comes to hear their prayers Luk. 18. 8. And the Lord argues strongly Will an unjust Judge arise at night to help a widow a stranger when she is importunate and will not the Lord hear his elect and chosen yet when he comes shall he finde faith i. e. such prayers of faith as shall continue oh no! but soon apt to be weary before the time comes SECT II. Object BUt if they cease how do they pray night and day Answ. 1. Because they do so for a time 2. When they cease then they are ringing in Gods ears so that let the prayers of the elect for any mercy be once offered and presented as incense before the Lord the Lord will not be worse than an unjust Judge never to come to his people Secondly Christ is said to come to fulfil his promises for sometimes the Lord keeps his people exceeding short and gives his people answers to their Prayer in particular promises you find it so Psal. 85. 8 9. I will hear what the Lord will say for he will speak peace to his people that so they may live by faith and glory more in the Lord then in themselves yet he will come though it be very long Heb. 10 36 36. Ye have need of patience that ye may receive the promise for yet a little while c. We think it long yet it will be so Thirdly Christ is said to come to his people when he speaks peace and breaks the clouds of fears and troubles and shines upon his people for while the Lord is angry and hides his face that a man is beyond sight of the face and love of God now God and Christ is said to be gone so then when he returns to speak peace now he is said to come as that Martyr said He is come Zach. 1. 16 17. I am râ—turned to Ierusalem with my mercies and the Lord will yet comfort Zion for when the Lord forsakes his people for seventy years and takes away all his
is an end of it then a man is stript naked of all his greatness and honor friends blessings and when a man sees an end and is come to an end of a sinful way now all a mans delights and hopes perish the beginning of a sinful course is sweet and beautiful like pictures seen afar off beautiful but the end is gal and woormwood for every sinful secure course is sweet in appearance or indeed if only in hope and conception as in a dream when the end comes all a mans hopes perish If indeed it hath been sweet now there 's the more grief now my heart my life my blood must be taken from me and what profit is there now in this my stubborn way when a man is sinking and the boat is breaking what a miserable wretch now Lord help hence Ezek. 7. 3 6. when an end is come now they fling their silver in the streets Oh the stumbling-block of mine iniquity verse 18 19. now they shall seek peace and shall not find it verse 25. now they shall seek a vision of the Prophet verse 26. Like a man that is drawn into a fair way and is out of that his way when he comes to an end and is forsaken of all and left in a wood now what 's the profit Because at his coming there is the entrance and passage into eternity and into an eternal state of weal or wo now though the apprehension of the end of a secure sinful way may and will awaken yet when eternity is apprehended it will amaze for this time is but a little spring or river which runs into eternity and carries all men living down with it to eternity Now when men see an end of time and the beginning of eternity and themselves posting thereto it is as when a man sees himself floating upon the waters where there 's no bottom and all stay gone though he hath been long secure now he will cry out if he sees it It is with men now as it is with those that are ready to be cast down from some Towr it makes the heart tremble oh where shal I alight oh it 's impossible but if men do apprehend eternity and that also near unto them but it will awaken them it will make a stout stony-hearted Saul to run to Urim it will make Kings and Princes run to Monasteries and men to Cells and Deserts It will make the proudest Felix tremble when Paul reasons of Judgement to come It 's usually the first thing that doth awaken the people of God eternity doth amaze them and them that have fallen to all â—asciviousness Oh eternity Because of the terror at the coming of the Lord Revel 6. ult to them that be unprovided and unprepared hence it is and will be when an evil is near fear will flie out Men as men will do it unless they be walking blocks and bruits For 1. Then they are to stand naked before the Lord so great and holy 2. Then they shall have all their sins set in order Psal. 50. 21. and especially those secret sins which they never saw and whereby they did perfect their own perdition 3. Then the final sentence past never to be recalled again and they shall know it for if there might be a day to repent then some hope but if not oâ— this awakens 4. Then to be surrendred up into the hands of Devils to be kept by that Jaylor in Prison 1 Pet. 3. 19. until the coming of the great day and so to be kept in their custody and to be in their fellowship looking back and mourning for time mis-spent looking to time to come shortly to meet my body and then to be parted for ever from the Lord oh when this evil is apprehended it will awaken a man to search and look about him SECT III. HEnce see a great cause of the deep and long security of many a man and that in Virgin-Churches under all awakening means Ordinances and Providences of God men put far from them this day of death and time of Christs coming they think seldom of it come not near to it nor make it near to them sometime they complain of a dead sluggish spirit secure heart and yet remain so and wonder sometime at the reason of it why it shou'd be so why this is one reason of it either you think not of this coming of the Lord or see it not near even at the door but number many days to your selves and this is the cause of it you do not lodge in nay look to your Coffins and walk to your graves side often and so stand there and hear the cry and see the Lord a coming there will be more in what I say than what you see at first blush of this truth but this I know and the Word proves it universal security ariseth from hence As for instance 1. Why do men minde the things of the world so much that there is such care for them such eager desire after them that many times prayer is neglected Sabbaths neglected when will they be at an end God neglected Souls of wife children servants a mans own soul neglected and overgrown with nettles that there is such an high opinion dreams of worldly goods and when a man hath them then at rest because with the glutton they think they have goods for many a year and hence we shall see when a man waketh death is near to him and when it is near to a man now he thinks he hath been deceived in all the things of the world that they are not good for him 1 Cor. 7. 29. The time is short and the fashion of the world passeth away Nothing makes these things so sought after and good but only esteem now this is because men look only to things present 2. Why do mens hearts sink with the meanness of their outward condition and the troubles of it for this is security it is because of this they do not remember the nearness of the coming of the Lord it is but a little while longer and then the God I have chosen will alone be sweet and he will make me amends for all my troubles and therefore let me bear up my head a little while Psal. 39. when Davids heart began to be troubled by seeing others prosperity his own misery Lord saith he make me to know my end and the measure of my days mine age is as an hand breadth hence ver 7. Lord what hope I for truly my hope is in thee 3. Why are men puâ—t up with their own excellencies and filled with such pride and high conceâ—â—s of themselves sometimes of their beauty sometimes of their apparel sometime their friends sometime their esteem and they value themselves much by this men consider not the coming of the Lord which shall stain the pride of all glory Isa. 23. 8. and that this time is near 4. Why do people complain they cannot prize the Lord or his Ordinances as
to these wells Secondly Either thou wantest assurance then fear his coming for fear will make misery present and so awaken and hope è contra good present Or thou hast assurance then love his coming see all thy good wrapt up there and love will make things absent beloved and present comfort in the thoughts of them as wicked men that love the things of this life and are in certain hopes to have them they oft rejoyce in the hopes because the good is present they reckon upon it as theirs already Thirdly See how near you are unto the Lord Jesus 1. That you are made for the Lord not to enjoy these things they are made for you and not you to serve them because God hath called you out of this world from the grave hell sin to life now the next is glory 2 Cor. 5. 3 4 5. 2. That now there 's nothing but thy breath thy body between thee and Jesus Christ when this shell is broken thou art with the Lord and shalt see him with open face this will make you look for the day of delivery CHAP. IX Of Christians trimming their Lamps and how holiness is the Christians glory SECT 1. And trimmed their Lamps THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies adorned beautified their lamps made clean or cleansed It is the same word which is used 1 Tim. 2. 9. Womens adorning let it not be with pearls but good works Quest. What is the glory of the Lamp Answ. First When the filth is wiped away which did defile it Secondly When oyl is gotten and the lamp is lighted now it s in its full trim as it was at first when they went out whilst they were sleeping their lamps not being looked into began to lose their shining glory now they recover them Object But how came the foolish to trim their Lamps Answ. They did endeavor it and did something that way as is apparent from the context and so they trimmed them so far as they could reach but the compleat and full adorning of them was this of the wise And therefore look as by oyl in the vessel is meant the eternal anointing of the Spirit of grace within so by shining is meant the glorious profession arising from it as the adorning of women 1 Tim. 2. 9. is their holy conversation That the Spirit of holiness abiding in the hearts and shining in the lives of Saints it is their excellency ornament and glory This adorns the Virgins lamps through security they began to lose their glory Now when they prepare their lamps they adorn their lamps and this is their glory 2 Cor. 3. ult We are changed into the same image from glory to glory grace and holiness is glory Ephes. 5. 27. Christ presents a glorious Church wherein without spot or wrinckle and holy before the Lord. 1 Thess. 4. 4. Sanctification and honor are joyned together SECT II. Quest. WHat Spirit of holiness is it which is a Christians glory Answ. It is not every patcht profession of holiness which is a Christians true glory for by what means is the name of God more blasphemed by the wicked of the world than by those that profess holiness yet break out into scandalous sins Rom. 2. 14. it is a wonder if a prophane man be good a little but it is a greater wonder and scandal if a professor be bad a little Neither is it a most glorious appearance of holiness this is deceit craft and hypocrisie not a glory A Stage-player that acts the part of a King wants the glory of a King and hence Paul opposeth himself to these 2 Cor. 5. 12. But when there is first an exemplary holiness arising secondly from the fulness of the Spirit of grace within as here in the Virgins a shiâ—ing profession from an inward Spirit when Christ hath attained the end of offering up himself that men are a peculiar people zealous of good works Suppose the lamp doth burn yet if not for the end it was made so that a man can scarcely see his way nor others by it its glory is much lost Now the end of the Spirit of holiness is this the end of Christ's death and ministery is this Phil. 2. 13 14. and though they may speak evil yet 1 Pet. 2. 12. they may glorifie God in that day when it is with men as it is with those Zâ—ch 8. â—lt We have seen God is in you when a man maintains a sleepy careless profession and name the lamp now wants its trim when lamps are put under bushels they lose their glory Quest. 2. Before whom is this their glory Answ. 1. Before the eyes of God the Father Ioh. 12. 26. He that shall serve me him shall my Father honor and though the world honor them not yet they shall be spectators of it 2. Before Jesus Christ his eyes Psal. 45. 11. Forget thy country and thy faâ—hers house so the King shall take pleasure in thy beauty 3. Before all the people of God themselves 2 Thess. 1. 4 5. So that we glory of you among all the Churches every one will be speaking of such oh there 's one of a thousand hardly shall you go into his company but you shall get some good and life and heat from him 4. Before Hypocrites many times who of all others are the greatest haters of the ways of holiness and the power of godliness hence Herod Mar. 6. 20. loved Iohn because a holy man not because a deep Schollar or a great man hence while Ioshua and the Elders live the people serve the Lord and while Iehoiada lives Ioash is forward the greatest Monarchs fall down here 5. In the eyes of bad men and hence Deut. 4. 6 7. when they kept the Statutes of the Lord what nation so great as hath such Laws and so wise also this is their glory before all the world at least in the consciences of all men which is their better part 2 Cor. 5. 11. we are manifest in their consciences and hence the worst say often if all were such as they are c. Quest. 3. When is it their glory Answ. 1. In this life as hath been already shewed in midst of reproaches the Spirit of glory 1 Pet. 4. 14. in midst of weaknesses Davids heart was perfect 2. At the great and last day let a man by his wisdom conquests excellencies get himself a name yet when death comes his glory perisheth if it doth last yet not long the greatest Monarchs have been like a mighty wind filled the world with a noise for a time and then down but at the last day then Oh their shame what everlasting contempt shall they arise unto But this shall be our glory at the last day 1 Pet. 1. 5 6 7. which shall be to glory and praise at the comming of our Lord and it is said then shall the righteous shine as the Sun and then all the world shall stand and admire and wonder at them And 3. Throughout all
miseries than of inward they will not regard Moses by reason of anguish of spirit this keeps off many a man either he feels only outward miseries his mind is broken with cares how shall I live with losses and crosses Family is sick Cattel die Servants are untoward and unfaithful his drink is turned to water and the English flower is gone his Friends respect him not his acquaintance grow strange these things lie more heavy than sin 2. Pray before you come for as it is in men that trade their Servants are ready to let out their commodities but ask the Master first whether he will sell them or no to you so ask the Lord first Ministers are but Servants under the Lord it is not as they will but as the Lord will dispence Matth. 11. 25. I thank thee that thou â—ast hid these things from the wise and prudent though Christ himself preached Oh therefore looâ— up to the Lord Oh Lord let not thy Gospel be a hidden thing from mine eyes I am perswaded you should see strange things and grow up more and more if thus you did When Christ told them that the Spirit should come he bids them wait for it and they continued instant in 〈◊〉 Act. 1. 4. and then the Spirit of God came upon them though exâ—raordinarily yet here ordinarily Psal. 51. Lord cause me to hear the voyce of joy and gladness that the bones which thou hast broken may rejoyce and hence the Lord complains Isa. 50. 3. Why when I came was their no intercessor as if he should say he would have given them help else Oh therefore before you come and when you come pray Lord speak pray all the week long that there may be some Sabbath mercies for you 3. Give the Lord the price of his Gospel men that come to buy must give the price Zach. 11. 12. And God will not let you have any thing without price give away all thou hast when thou comest to hear to the Lord let him pluck or take any thing from thee only let him not take away himself and his Spirit prize the least truth above all the world as indeed it is better the Lord may else deny these pearls to you Heb. 4. 2. The word did not profit because not mixt with faith and â—hat is the property of that vide 1 Per. 2. 5 6. To him that believes the Lord is precious it makes Christ precious and every truth precious and when the Lord himself is precious the Spirit is sent Joh. 14. 17. whom the world cannot receive because they know him not Oh he is not sweet not precious to them Three things are here to be laid out and given to God at the hearing of the Word 1. Thy Thoughts let a man have never so much meat if he feed not upon it never will he have spirits thereby therefore while hearing time lasts be taken up with those things you hear be in them that your profiting may appear to all you know not so much but that there is more yet to be known 2. Thy Heart Love it Christs love was so great as to shed his blood that he might purchase this Word of his Gospel for thee and wilt not thou let thy love out of thy heart to it when it is for thee 3. Labor labor for the Spirit here as for the meat that endures for ever Ioh. 6. â—7 Christ will give it you spare no pains and labor upon it to enjoy and be eternally advantaged by it Thus much of the Second thing in this Second Part of the Parable Now the Third follows viz. The Coming of Christ himself CHAP. XVI Concerning Christs Coming SECT I. NOw this coming of Christ is set forth and amplified from two things 1. From the time of his coming While the foolish went to buy he came 2. From his different entertainment of the Virgins and carriage towards them being come First The wise they went in with him to the Mariage Secondly The foolish were shut out c. By this coming of the Lord is as hath been oft said meant the coming of Christ to Death or Judgement but especially and principally his coming to Judgement as may appear by the whole series of this Chapter and the next wherein the Lord answers to the second question of the Disciples viz. the signs and â—â—me of his coming i. e. his second coming which is called his coming to judge the the world c. That there is and shall certainly be a Second coming of Christ to Iudgement This truth the Prophets have foretold Enoch Iude 14. Solomâ—n Eccles. 12. ult Rom. 14. 11. with Isa. 45. 23. The Apostles have preached thus as 2. Cor. 5. 10 and it was ever in their eye and the main part of their Ministry when they pressed people to believe in Christ as a King where is he He shall come they tell the unbelieving world Angels also have published this Act. 1. 11. and Devils beleive this who are in their chains bound over to that day and all the Saints have looked for this 1 Thess 1. 〈◊〉 and hence promises of mercy at that time are made to such Heb. 9. ult And lastly the consciences of many wicked people have confessed this Paul preacheth of Iudgement to come and Felix trembles and Heb. 6. 5. divers felt the powers of the world to come and by judgements on them have been made to know that he is the Lord. SECT II. Quest. 1. BUt when shall the Lord Iesus come Ans. In general when all the Eâ—â—ct are gathered under the wings of Christ hence Matth. 24. 22. For the elects fake those days shall be shortned i. e. an utter ruine of all had then come but for them and therefore when they are once collected the Lord will come and hence in particular Judgements the Lord doth thus only a few Elect keep a whole land from being utterly wasted Isa. 6. ulâ— 1 Cor. 15. 23 24. first Christ is quickned i. e. in soul and body raised then those that are Christs at his coming and then comes the end and hence the tares are spared lest in pulling up them the wheat also be plucked up Now as for setting down the particular time the Lord Jesus doth it not in this Chapter onely gives some signs of it by which we may give certain credit that it is not far off as of the death of a crazy man and there are two that are not yet accomplished 1. The destroying of Antichrist at least in the principal power of it and throne of it 2. The calling of the Jews Rom. 11. who must have a great day of it again which dry bones shall live and their restoring a kinde of resurrection and life from the dead Some have thought two thousand years before the Law and under the Law and under Christ and then when these six days of a thousand years a piece are ended comes the great Sabbath this is already proved to be false in the
tarries for you and unto Christ that waits upon you as Felix to Paul when his heart trembled to hear of judgement to come I will speak with you at a more convâ—â—â—ent season The Lord hath not left Churches without examples of the terrour of Christs patience in this kind who upon their beds of distresse have lamented before men Oh my time is out Call time again call timâ—again and who have besought it of God with tears as he did the blessing and cryed out What Lord wilt not give me one houre one day more and so like men sinking have caâ—ch'd hold on any thing to save them whiles others have stood upon the shoar lamenting of them the Lord be merciful to them this may be your case that neither your tears nor blood can purchase a moments time Look to it that your vessel be not found empty at the coming of the Lord it is a dying time in this Countrey and the Lord hath taken away some and those that were ready are gone into the Marriage Consider of it that faith that grace which you think you have now may prove but chaffe and stubble when it comes to be tryed in the fire of the Lords coming the best man will fiâ—de all lâ—ttle enough then be sure you misse not of it now Do not think I will pray and seek then and I hope to finde though thou art secure now think of this point When did Christ come and shut the door but when the Virgins went out to buy but woe woe to thy dead heart some here present shall seek Christ and not finde him but shall dye in their sins till arrows are in your hearts you will not cry SECT III. THat after long profession of godlinesse it is a piece of foolishnesse to have any thing then to do but to dye and so to give welcome to the Lord Jesus These Virgins when they were to dye were then to buy when they were to receive Christ were then to seek for oyle in their Vessels that so they might be ready to receive Christ but of this hereafter Oh their sad condition that have all to seek yet Be not ever seeking never findâ—ng but so seeking as that when you dye you may say Comâ— Lord I am ready SECT IV. ly THis Coming of Christ is set foâ—th from the different entertainment of the Virgins and Christs different carriage toward them 1. For his entertainment to the wise Virgins that is set down to be an entring or admittance into marriage fellowship communion and joy with the Lord Jesus which â—s amplified First From the Antecedent not cause of it and that is their readinesse Secondly The Consequent of this their Communion the Dooâ— was shut That the last end and full blessednesse of all the Elect espoused here to Christ it consists in immediate communion with Jesus Christ alone What becomes of these Wise Virgins they enter into near commâ—â—â—ion and fellowship with the Bridegroom Jesus Christ. What becomes of the souls of all the Elect when they are separated from the body and from this World the spirit returns to God that gave it so the soul returns to Chrisâ— that bought it When this World shall be burnt up what will become of the souls and bodies of the Elect when there shall be no more Sun to shine nor Kingdom to rule nor Creatures to comfort they shall ascend from the clouds up into the marriage-chamber of the Son of God and be for ever with the Lord and the Lord alone and this is their blessednesse c. Blessednesse yea the last and only blessednesse even of heaven it self Iohn 17. 23. There are variety of creatures here and in every one there is drop't some sweet but the Lords end is to make his people perfect in one how is that God in Christ communicating all his goodnesse to his Son and so living in him then Christ communicates all his own and Fathers love and goodnesse unto them and so lives in them and now they are in him and so made perfect in one as those that are thirsty for a time are refreshed with some drops or waters running in their Channels at last they come to the well-head where they partake of all together 1 Thes. 5. 10. This is the end of Christs death that we might live together with him not live only from him but live with him and together with him in beginnings here hereafter fully SECT V. BEcause God the Father hath laid up all his glory most abundantly in Christ. Col. 2. 3. Treasures of wisdome it shines in the face of Christ. 2 Cor. 4. 5 6. and all our glory also Luk. 2. 32. Glory of his people Israel Psal. 29. 19. In his Temple he uttereth all his glory in the world there it sparkles in every creature and the heavens declare it but there is but some and that common to all tongues and languages but in this Temple the Lord Jesus especially there all the Fathers glory is uttered and himself doth utter it Treasures are such things where there are 1. Precious things 2. Abundance of them 3. Hidden not open to all 4. They are sure and safe there for their owners to take and enrich themselves withall so it is in Christ there is first precious things all Gods preciousnesse and all our precious things our life our peace our joy our strength c. and secondly abundance of them thirdly hid from the world and unknown in part to the Saints fourthly but sure there for their owners and Christ is the treasure of all these treasures which are infinite as God himself is now if all our glory and the glory of God be in Christ then as privation of and separation from this glory is the last and only misery so conjunction to and communion with and fruition of this glory must be the last and great happinesse of the Elect. I would convince any carnal heart by this Argument Didst ever finde any comfort from any creature that comfort is not from it but from the Lord by it for creatures are but as cold water all their warmth is from the fire now there is but a little of the sweetnesse of God because creatures can hold but little it is so narrow a vessel but in the Lord Jesus all the goodnesse of God is gathered together there which is scattered in several creatures here nay not finâ—te but infinite goodnesse and glory therefore this is our blessednesse In regard of God the Fathers exceâ—ding great love and the purpose of God to manifest it to the sons of men this is the nature of love when one is in a blessed condition himself he will labour to bring those it loves to that condition now the blessednesse of God lies in fellowship with his son Prov. 8. 30. Now God the Father loves them dearly and would have all the world to know that he doth so and hence brings them at last into the same fellowship with
enter into the Marriage with him I will allow some unusual exceptions against general rules and put in Asa for one and leave secrets with God but ordinarily the Lord doth not let his deare Servants dye in a sottish secure estate When Sampsons locks are cut and his strength lost he shall lie in the Mill untill they be grown againe before he dies and Solomon may run ryot but he shall proclaim his folly to all ages in the world for it in Eccles. before he dies Epâ—es 5. 26 27. Christ presents his Church without wrinckle you are to be presented by Christ to the Father and to be set before Christ without wrinckle without witherings and decayes if he loves you he will wash you that it may be so SECT II. Quest. BVT must they be so farre awakened as to wait for the Lord and desire to be with him having got Vessels full and Lamps burning Answ. Yes in some measure at least for there are awakenings to the life of glory in another world and awakenings to the life of duties in this world by the one the soul is raised out of this world to the Lord in Glory by the other the soul is raised up to duties in this world if the Lord awakens not his Saints to the first either they are not awakened truly or not throughly and effectually for till then the soul is not ready Lukâ— 12. 40. with 35. As it is with a man who is sent for to enjoy favour and fellowship of the King he is not ready for it untill he stands waiting at the door and that it is his business the patternes of mercy and Vessels of glory are ever set out in the New Testament by this Heb. 9. ult Tit. 2. 12 13. Look as it was with Simeon Luke 2. 25. He had a promise he should see Christ before he died hence he waited for the consolation of Israel so the soul having a promise of seeing Christ when he is dead it makes him wait for this time and when he wants a promise sealed though he waites not nextly yet he waites remotely that the Lord would cause him to believe it that so he might wait for it that is his end this is the meaâ—es he knows it is best to be with the Lord where is no sin but holiness he hath found him sweet in his looks in his words in his works in his hopes his first fruits but to be with him is best This is not such an high pitch which Saints come not to it is indeed such which Hypocrites come not to the Hypocrites end is to escape misery hence they desire comfort by duties that they shall be freed from it but not to enjoy Christ the Lord never tied in their souls such a knot of faith and love which works this For 1. Security of Saints 't is not the privation of life that is death but a suspension of the acts of a heavenly life there is in them love to Christ delight in him happiness in living to him pleasing of him but it is suspended by cares or contents of the world and love of ease hence a Christian is never throughly awakened till he comes to that life againe his heart is with Christ in heaven and because he cannot be there hence he stayes a while and looks and waits for it anothers security is the privation of life of empty duties arising from some vanishing affections as in the foolish Virgins which were to quiet conscience only Hence their awakening are only to that life againâ—e at the best if ever God do awaken them unless the Lord indeed convert them 2. Every thing will mightily tend to that to which its nature bends and inclines it as a stone if thrown upward will mightily tend downward Some say there is an Element of fire above because this here endeavours to ascend as being out of its place he that is of the earth he will be tending to it though awakened tâ—ough lifted up Saints will be tending upward because their nature is heavenly loving looking waiting longing 2 Cor. 5. 3 4. with 1. as Angels here be willing to stay to do the work but yet they long to be before the face of God againe because their natures are heavenly and there their proper place is Now for the Lord Jesus sake examine your selves here I hope some are awakened the Word hath done it cry of afflictions inward temptations have made you look about you and you are wearied out with your own wayes but are you not since grown secure time was the feet of the Messengers of peace were glorious but now their Message is meane Sabbaths longed for now you are weary of them heartless in them sleep with the spoon in your mouths private duties were seasons of breaking the heart refreshing and comforting from the Lord but now you neglect them sleight them and the Lord in them and are not much troubled at it because you have some excuse or other for it thy mouth was full of good questions now thou thinkest thy self more fit to teach than learn thy society was sweet as the Rose in Spring now the sweet odour of it is lost time was thou werâ— exceeding tender of the least sinne and not a day past but thy cheeks were wet in secret before the Lord now thou art grown blinde and bold and you can defile your self in all your wayes and your faith in Christ keeps you from repentance for sin time was the truth was glorious and you could make use of your Notes many a day after when you did not finde good in publick but now pen and Ink is left at home you cast your bread into corners and feed not your hearts therewith Time was you could take a rebuke kindly when you were little in your own eyes but now if you think a reproof is meant of you your hearts can swell nay now your judgement decayes What warrant for private prayers twice a day what warrant for weekly Sermons when we have six dayes to labour and one to rest in you were formerly more exact but now wiser and thus you lie and as if you were come to the end of your race already and reach not after things before you you have enough grace hence you think you shall be saved and so sit stâ—ll and now play the good Husband Oh the Covenants you have had if ever you came hither what you would do oh the esteem of the Lord afar off but now you are broken by your Voyage and your Vessel is crackt and oyle is run out and Lamp is out will you dye so if you say yes I profess you are not ready it is a question if ever you had grace if it be so and therefore bless God the Lord gives you warning this day but I feare many will not stir till Christ comes I say as she to Sampson Vp for the Philistins are upon thee so I say Security is upon thee and wrath is now gone out
to awaken thee if the word doth not SECT XII Use 3. OF Exhortation Labour to be in a readinesse awaken out of sleep and get your Garments on your loynes girt your Vessels full your Lamâ—s burning thaâ— you may be indeed ready and he Lord may finde you so as well as men think you so It is Christs Exhortation Luke 12. 40. whereupon Peter askt Did he speak that Parable only to the Disciples or of all Verse 41. he answers all especially them that know the Lords minde herein and do it not Verse 47. So you may ask me Whom do I press to make ready I answer all Two sorts I shall therefore name 1. Those who are yet unready either in whole or part 2. Those who are ready but not so ready as those should be who stand before the Lord and as themselves will wish another day they had been the wise as well as foolish may be sleepy and so unready for a time but O awake First Those who are unready and unprepared for the Lord and his coming are there any such Yes very many some there be who know they are unready and will not yet buy and yet prepare not for it because they are young enough yet or have time enough to provide for that hereafter Some others because they cry Lord Lord and look to Christ and are well thought of by the wise that think they are ready but know it all your thoughts and cares and prayers and endeavours are little enough for it even all your life and yet to prepare for this hath been the least part of many a mans life and such is the security of some that till Christ come they will not Gird up themselves to this Work SECT XIII COnsider the lamentable end of one who dies unready some not all the Lord leaves for terrours to the secure world who are as good as men risen from the dead to tell men of the vanity of their sinful courses who looking upon time past they see that it is irrecoverably lost and past away as a dreame and lost as a shadow look upon time present they feel their souls left naked their accounts not made an end come to all their hopes and comforts here their body sick their conscience trembling if not tearing their hearts hard God departed the grave opened for their filthy carkasses and Devils waiting for their secure soules And now say such What profit have I for all my vanity under the Sun Look to time to come there they see the Throne set the Lord Jesus on it their soules standing naked before him whose grace was great toward them whiles they lived but whose face now is a consuming fire and they behold eternity even that eternal black Gulf between them and the Lord and here they lie wishing they had taken their time professing now their time is lost beseeching others to take warning by them desiring the prayers of others but yet thinking though Noah and Samuel should stand before the Lord for them there is no hope Come and tell them Do not cast away mercy cast not away that blood which is worthy to be gathered up by blessed Angels in Vessels of gold lament and returne and the Lord will to you what tell you me of repenting and believing is a sick time a fit time to repent in but the Lord hath done great things for you you have thought so but there were such sins or such a sin I knew you knew not I knew it yet I loved it I had indeed some lazy purposes to forsake it but the Lord hath taken me in my seemings but mercy is infinite oh it 's my torment I have seen an end of my sinnes and now I feel the beginning of my torment happy are they that die in the Lord and thrice happy that make ready for the Lord. Consider thou hast but a short time to prepare in and the time will be then when thou dost least think of it Luke 12. 46. The Lords Arrows are now flying abroad if you did think you should be next smitten down dead you would prepare but you think the Lord delayes his coming Oh Remember that time thou do'st least think of Christ will come If unready now you will be much more unready next day grant thy time to be long you will be the more unfit the longer you delay thou hast hinderances now the longer thou livest thou wilt have more and more â—y heart will be harder every day than other SECT XIV PRay unto the Lord that he would prepare you and fit you give his Christ and fulness of his Spirit unto you which you know the Lord will give to them that ask for man like the Potters clay is no more able to prepare himself for glory than to appoint and elect himself thereunto Hence Psal. 10. 17. Rom. 9. 23. prepared to glory therefore pray not that prayer can move the Lord to it but because it is a means appointed of God to execute his eternal purposes of grace unto the Vessels of grace Acts 9. 9 11. Paul was three dayes mourning and he did not eat and drink and yet was not discouraged but kept on praying and ceaseth not till the Lord sends Ananias that he might receive the Spirit Verse 17. So say I to you Time hath been thou hast not prayed mornings evenings your sleep would not suffer you or if so yet it hath been without mourning for living without Christ abusing of Christ and the sin of your nature or if so it hath been onâ—y by fits and you could hold up your head againe before God sends Anamias with a Message of peace or that Message without the Spirit of grace Are you now prepared Oh no! oh therefore now begin this work say I am thy clay Lord and have been a broken unclean Vessel unfit for any use to hold any grace if mercies come I forget thee and grow worse if sickness I am blockish if Ordinances I despise them if thou forsakest me I forsake thee if thou drawest neare to me I resist thee if Christ be offered I reject him if not I presume and turn his grace to wantonness now Lord gather a broken Vessel if I live I shall still sin if I die I shall blaspheme if I forsake acts of sin yet lusts of sin remaine if they be quenched yet my polluted nature remaines not cleansed and the guilt cries Now Lord undertake for me begin thou the work and take the glory and here mourn till the Lord comes know the worth and prize the presence of the Spirit and then pray Iohn 14. 16. The world cannot receive it because they know it not with Iohn 4. 10. Sacrifice is unfit to be offered till by shedding blood life is taken away Be very watchful over your hearts that they grow not too gentle and handle tenderly sinnes arising after faith and profession of your interest in Iesus Christ sins of the second growth some sins grow
sometimes dead the heart from all effectual endeavours and discourage the heart from all duties makes all the Gospel the Ministry of blood and death and a hand-writing against it and when it concludes God hath shut the door against it it shuts God and Christ and all his Promises out of its heart 1. Some think they having sinned against light have had some blasphemous thoughts that they have committed the unpardonable sin c. 2. Some others think not so but yet they heare that some mens time is out before death they think theirs is also having sought so long they are even sealed up by God to hardness of heart and thus some seemingly coming to Christ are indeed kept off from him 3. Others of the Saints meeting with many sore troubles and tryals and that for some sins and one deep calling to another they think with David God hath forgot hath shut up his mercies will remember no more to be gracious and though he hath been so yet because he hath been so abused by them that therefore now he will not be merciful again and thus their hearts sink Oh Remember the Gate of Gods Grace is not shut up before death then is the time for it to be shut I confess indeed there is a time in this life the Lord doth cease to strive and doth forsake the soul and we may say of them as Christ Oh that thou hadst known but now they are hid from thine eyes But yet this is a secret which as a secure despiser of grace should tremble at so those that are awakened and set in their way to Christ should not trouble themselves about it Object But oh that I did know whether it be past or no! Answ. I shall rather give to these people some good counsel for 't is not for you to know these times and seasons though this I would say if the impardonable sin be not committed 1. This time of the doores being shut is not in time of health and peace but in time of extream trouble wherein trouble doth affect them more than the sin as Prov. 1. and as many when a sick bed is come and in Noahs Flood 1 Pet. 3 20. 2. Or if it be in time of health this is ever the companion of it viz. hatred and opposing Saints secretly or opening because Christ having quite forsaken him his heart swells against the Saints hence Saul envied David Esau hated Iacob Murmurers against God were in the Wilderness and against Moses But I come to counsel for God lets loose Satan full of malice upon a poor creature sometimes to vex and trouble First Consider the root of this distemper viz. either great pride or despising of the riches of Gods grace 1. Pride for this we shall finde such spirits because they have not peace sealed strength against sin granted unto them and that which they would have if discouraged and not quickened by this they regard not life meanes offers of grace What is all this if God hath forsaken me What is it Yes that 't is as might at large be shewed 2. Despising of grace if I had not committed such sins I could then think for mercy but such evils such miseries cannot be remedied Truly as it is a despising of a Physician to think If I was not so sick he would be tender and helpful but not now being so exceedingly diseased So it is here c. Secondly Consider Suppose the time be past yet remember thou art worthy to be forsaken of God even from thy birth not worthy of thy daily bread much less to taste of Gods Supper the Lord was loth to shut the door Hence he weâ—t on Ierusalem and Psalme 81. 12. cryed out Oh that my people had walked in my wayes â— thy sinnes provoked the Lord unto it if he hath in justice cast thee off therefore though it be past be not discouraged but lie down humbled as Iudges 10. 14 15. and as David Psal. 42. 3. My teares are my meat whiles they say so Where is youâ— God So tell the Lord Satan saith and feeling saith and feares say Where is my God Lord pity And if thy heart be sick tell the Lord of it Verse 6. I am perswaded many should quickly feele an Answer to this Question by taking this course but they miss at least of the comfort of Grace and Mercy because they will be Disposers of the Lords Grace and Time Thirdly Consider it may be that time is not past it is a secret only known to God the door of grace may only seem to be shut why doth Christ bid knock else When the Ninevites heard that they should dye within fourty dayes Ionah 3. 9. say they Who can tell but the Lord may repent you say the Decree is past and spoken and as Spira said I have that Witnessed I say againe Who can tell but if God had said so but that â—he may repent therefore be not discouraged or faint because of this Nay 't is most probable time is not past 1. Because the things of thy peace the discovery of the vileness of thine own heart the glory of Christ is not hid from thine eyes 2. God calls thee now to returne When Iudah had banisht David and they might think He will not receive us yet when David sent by his Messengers Why do you not bring the King back I am flesh of your flesh then they all were encouraged to hope for favour 2 Sam. 19. 12 14. So 4. Consider if thou dost return the time of love is so farre from being past as that it is then come indeed unto thy soul. Object But my sin is great Answ. Suppose it be â—lasphemy of Christ nay murder of the Sonne of God yet Acts 2. 38. when Peter preached Repentance to life they thâ—t gladly received that word who might be instrumental to crucifie Christ were received Oh but my heart is hard Hosea 10. 12. break up your fallow ground c. 'T is time saith he c. Object But I have refused to returne and have not been ashamed Answ. Yet Ier. 3. 3 4 5. Wilt thou not from this time cry to me c. Object But I may returne to the Lord and he refuse to returne to me Answ. No Ier. 8. 7. Shall he fall and not arise shall the Lord turn away and not return why then is he fallen perpetually the reason is given No man said What have I done how have I despised Gods grace the Stork knows her season but c. the Lord keep you from dashing your selves in pieces here and make this a Word of Christs Encouragement to thee Vse 2. Of Exhortation unto all men not to delay your making peace with God for when you are dead the gate is shut and if Angels should cry to have it opened they shall not be heard You that are young take warning this day do not think there is time enough hereafter You that are old do not think it too late
Publick And surely both the Subject and the manner of handling it is such being wholly upon those things wherein the heart and life of Religion lies that we cannot disapprove of their Opinions who have so earnestly desired it All the Sermons and Books that speak to the heart of Religion are little enough to feed that and keep life there especially in this languishing and dying Age wherein though there wants not common light and outward Profession yet losse of Love and inward deadnesse are as common The work being somwhat lengthy and fitting Scribes not easily attainable in this Wildernesse it hath occasioned this delay hitherto But we hope it will now be neither unacceptable nor unseasonable These Sermons are now transcribed by industrious and intelligent persons and have been carefully reviewed and corrected They are written out of the Authors own Notes which he prepared for preaching only about a Sheet himself wrote out in his life-time having thoughts it seems of yielding to their desires who were earnest for their publishing by means whereof though the Reader will often meet with Curtnesse of expression and though some lively passages that were uttered in preaching may be wanting yet you will have this benefit to have much in a little room It may also easily be observed that nor curiosity of words but weight of things was here studied by and flowed from the heart and pen of the Author which yet produceth the best and truest i. e. a real Rhetorick In summe although many imperfections incident to such post-humous Editions cannot be wanting yet we doubt not but the work will speak for it self to the intelligent and serious Reader We are not ignorant that there be some who somwhat differ from this our Author in the accommodation of this Parable and Analysis of some part of the Context referring it to the times about the expected calling of the Iews and if so the substance of the work may be accounted to be in a more than ordinary manner proper and seasonable for these times But therein every man is left free to his own further disquisitions Neither is it for the sake of the bare exposition much lesse Chronical Accomodation of the Text so much that we publish these things in that kind the Labours of others do abound but for the spiritual practical lively soul-searching truths and applications thereof that are therein contained the substance of which Truths the impartial Reader will easily acknowledge to be clear both from this and from other Scriptures These Sermons preached by the Author in a weekly Lecture were begun in Iune 1636. and ended in May 1640. In which time there was a Leaven of Antinomian and Familistical opinions stirring in the Country as the world hath already in Print been informed By occasion whereof of the Reader will meet with sundry passages tending to reprove and refute some of those conceits and to establish the contrary truth which we have not expunged but let them passe mostly as we found them seeing it is no more then the world already knows that there were such things then among us and though that storm be as to it's open influence comfortably blown over with us yet the like errours are if not latent among some here spread elsewhere by the New Lights of these times whence these helps against them are still needful And we doubt not but the substance of the Truth here defended by our Author will stand and abide the Trial. Yea I suppose I may freely take liberty to say that among the many excellencies wherewith the Lord endowed this precious instrument of his this was none of the least that God taught him and helped him to teach others the ture middle way of the Gospel between the Legalist on the one hand and the Antinomian or loose Gospeller on the other with much and sweet clearnesse as was evident in the whole course and way of his preaching and may in some measure appear both in his Books formerly printed and in the following Sermons Other passages also of special application to this Country and to those first times of it we willingly permit to passe the Presse because they may be profitable to others in like cases elsewhere and of special benefit to the New-English Reader For why should we not desire and hope that the sutable solemn counsels and warnings here given to these Churches by this Seer in Israel in reference to the main matters of life and godlinesse may now be of living awakening and soul-instructing use to them Oh that it may be unto many Generations Reader if thou comest â—ither to carp and cavil or to criticise upon each circumstantial imperfection this work is not for thy turn but if thou bringest with thee a serious and humble heart desirous to have thy soul searched to the quick the sores thereof lanced thy spiritual work and way directed and the interest of thy eternal peace furthered if thou desirest to walk with God in good earnest and escaping all the snares of a slight and slumbring Generation to stand before the Son of man with comfort in the day of his Glory then maist thou here find that that will sute thee and which thou wilt blesse the Lord for even words that are as Goads and Nails fastned by this Master of Assemblies given from that one and chief Shepherd The Lord fix and fasten them in all our hearts that abiding and being engrafted there they may be instrumental to further our Salvation that neither deficiency in the main nor sloathful security may hinder us from our desired end but when that chief Shepherd and that Heavenly Bridegroom who now sends to us by so many Servants and Messages of his both in Word and Writing shall appear himself in the Glory of his Father and of all his holy Angels we also may receive a Crown of Glory that fadeth not away and for the last consummation of this happy Marriage may go home with him to his Fathers House there to abide in his Rest in the Fulnesse of his joy and drink down his Pleasures for evermore And you that somtimes were the Flock of this Shepherd and have heard these things from the lively voice of this Soulâ— melting Preacher whom you never can forget let it be a welcom Providence to have these Truths thus revived to you and put into your hands that he who is dead may yet speak to you and yours Get them into your Houses to read nay into your Hearts to feed upon as a choice and precious Treasure And let them still be a living and continual warning to you to watch and keep alive the power of Godlinesse the daily practise of working out your Salvation with fear and trembling the love of the Truth the hatred of every false way the esteem and improvement of Gods Ordinances and the true humble heavenly Life of Faith in Christ Jesus Ionathan Mitchel To the READER IF thou art one who knowest what 't is to be
Heaven it self so they keep you from feeling the Truth of this Doctrine even of this Heaven upon earth in your own experience 3. Let all Members of Churches hence learn to have their conversation in Heaven and walk as men come down from Heaven and returning thither again and that are as it were already in Heaven Paul did thus and wept to see so many that did not thus but did mind earthly things Phil. 3. 19 20. Do not only forsake but even forget your Countrey and your Fathers house so shall the King of Glory desire your beauty Psal. 45. 10 11 Let the reproach of earthly-mindednesse cast upon the face of Christians be wiped off by your carriage being heavenly holy loosened from things below Art thou in Heaven with an earthly heart Is not Heaven good enough for thee Cannot that content thee which many have desired to see and could not see even the Lord Jesus the King of Glory in his beauty in the assemblies of his Saints 4. Take heed of pulling down this Kingdom Loyal Subjects will rather lose their lives than their Prince shall lose his Kingdom Fear not enemies without but your selves at home The enemies of the Church did never yet hurt the Church but the Church's sins Zach. 7. 14. Oh consider what mercy the Lord hath betrusted us withal that unlesse the Lord should carry us to Heaven it self immediatly on the wings of Angels he can shew us no greater outward favour in this world than to bring us into this his Kingdom of Heaven on earth I professe one daies fellowship here with a number of broken-hearted Christians either mourning together or rejoycing in their God and King together it our-bids the many years Glory of the whole world howsoever 't is hidden from the world And will you betray this Kingdom SECT V. Quest. VVHat are those things that may pull down this Kingdom Answ. 1. Ignorance of those sins which may hurt and ruine it There are common infirmities which all the faithful have in common for which the Lord pities his but there are some that are proper and personal to some particular persons Psal. 18. 23. for which the Lord is angry even with his own so there are some sins which are common Church-infirmities for which the Lord will not cast off his people but there are sometimes in several Churches proper Church-sins Now the Rule here is if these be not seen and lamented and removed if the Lord be angry for these as verily he will and yet they do not so much as know all this while what it is that hurts them these sins will canker the roots and blast the most flourishing Churches Ephesus Rev. 1. 4. had her sin Sardis Rev. 2. 1. had her sin Laodicea had her sins Rev. 3. 16. Now what if they never know these nor repent of these you know then Ephesus Candlestick must be removed and Laodicea shall be spued out of Christs mouth Oh this hath been the bane of Churches while they enjoyed their liberties they could not nay in truth would not know their aile in the day of Christs visitation of them and hence came their ruine the cause of which they saw not only it may be the remnant that escaped to whom the Lord shewed mercy could read their sins in their plagues It is a lamentable spectacle to behold the ruines of Germany and that after such great slaughter and effusion of blood they cannot tell the thing that hath hurt and doth still wast them 2. Self-seeking a Spirit of self Look as it is in a Kingdom if there be a common enemy and the body of the Army which should encounter with them be every man taken up and taking thought how he may preserve his own Tent and do not joyn their forces together for common safety it must perish and the Kingdom will be easily conquered Or as it is with the body if every member seeks to preserve it self alone and not that which preserves them all viz. the Head the body will drop down and die shortly Christ Jesus is the Head of this Body his Church Now 't is certain if ye seek to preserve your own name more than Christ's to give more content to your own lusts then to the will and heart of Christ if more careful of fetching feathers to your own nests and to shift for your selves and not to attend every man in his place the publick good of the Church and Christ in it 't is certain God will forsake you and all will to ruine quickly 2 Chron. 15. 1 2. Church-members of publick spirits are ever prosperous men They shall prosper that love thee Psal. 122. 6. That say in their hearts out of sense of Christ's love Lord what shall I doe for thee How may I be useful to thy people But if back and belly mine and thine be chief in request this will ruine you 3. League and Amity with the enemies of Christ's Kingdom or peace with our lusts it is not sin but a privy peace with sin and a secret quietnesse in sin which overthrowes Christ's Kingdom The Canaanites that were left alive because 't is said they could not drive them out how often did they vex and prick and yoke the Israel of God Those sins which you say you cannot part with and hence yield unto them and mourn not under them those will ruine Churches Some sins you have forsaken and could forsake the danger lies not here Wrath goeth out against Iehosaphat because he loved him who hated the Lord 2 Chron. 19. 2. 4. When the Church laies by her weapons No Kingdom can be kept safe in an ordinary way where all their weapons are taken from them or not used by them when their 〈◊〉 upon their borders When the Church hang by and lay aside Faith the shield whereby we defend our selves and prayer whereby we offend our enemies what safety is to be expected now in Churches Only be strong saith the Lord to Ioshuah when he went out upon that great service of the Lord Iosh. 1. 7. Eph. 6. 13. There is no more fearful sign of ruine to a Church than where the Spirit of prayer begins to fail and verily if any people under Heaven are ready to miscarry herein we that have our fill of peace and our yokes broken off from our shoulders are in most danger but if it be so look for such shakings of all hearts and Churches also as shall make you find your tongues and knees and eares and hearts again if the Lord means to dwell with you 5. Not bringing forth the fruits of the Kingdom Mat. 21. 43. Cut that Church down that cumbers the ground after many years pruning and wetting That Kingdom where there is Church-trading but no considerable gain coming in will consume quickly and die of it self Fruit is the last end of the tree All duties you do wherein you attain nor or at least aim not at your last and utmost end but make your selves
chuse him for outward blessings not spiritual favour and life Iohn 6. 26 27. 2. The soul hence gives it self like one espoused to her Husband to the Lord Jesus Cant. 2. 16. I am my beloveds servants give work for their wages and masters give wages for their work but Husbands and Wives give themselves one unto another Suitors also give Tokens to draw on love not themselves so servants in the Church they do for God in hope of wages and the Lord blesseth them it may be outwardly but he that is espoused to Christ gives himself Lord I can do nothing for thee give nothing to thee but I give my self to thee that thou wouldst work in me and by me Rom. 6. 13. So the Lord is a suitor to many a man that never gives himself to him he gives them some comforts some winning drawing melting meâ—cies but not himself they give him some entertainment and good words a thousand wishes as Capernaum did but not themselves but this must be if ever you look for communion with him hence David saith I am thine save me hence some made shipwrack of Faith they were not the Lords hence the Lord saith he knows who are his 2 Tim. 2. 18 19. his send their tokens again for look as 't is an evidence of much love when a man gives the dearest thing he hath viz. his whole self to the Lord Jesus so 't is also an evidence of little love when he will not give especially anothers own thou art none of thine own thou hast but little love if thou give not thy self to him without which never look for life and communion with the Lord. 3. The soul hence takes full contentment in the Lord Jesus as a Spouse hath enough would not change for all the world as Peter when he had a glimpse of Christs glory Lord let us be here or as Simeon that had been waiting for the consolation of Israel when once he had Christ in his arms Now let thy servant depart in peace I have enough now let me dye and not live to sin more and 't is certain as there 〈◊〉 in creatures that contents the heart without Christ in an unregenerate man so contrary-wise in a regenerate Iohn 3. 29. if hearing the Bridegroom is joy what is hâ—ving him indeed they take content in other things but as coming from the Husband and this you must do if ever you look for communion with him cannot you be content with the Lord alone in Heaven you shall never come there then lest you quarrel for want of something Men make nothing of this to hathe their hearts in the sun and joy in what they have and hope to have but the Lord may be gone and you grieve not why because oâ—heâ— things ease your hearts There can be no communion hereafter if you despite iâ— now SECT VII THis serves to discover the great error most common and dangerous of the whole châ—istian woâ—ld who think that they may love and embrace the world and the Lord Jesus too and â—e saved at last by him too i. e. they may not be Virgins but go a whoring from Christ and yet partake of Christ and mercy from him that look as it was in those sad dayes Isai. 4. 1. so in these dayes many lay hold on Jesus Christ they will eat their own bâ—end live on their own 〈◊〉 and wear their own apparel their own rags only let us be called by thy name Believers to take away our reproach for that is an open shame not to believe in Christ For this is the prosessed thought of some every one is a sinne and I am one and a great one too and who can say his heart is clean none can free himself from sin in this life and I cannot do it if I would and hence look on Christ to save them though sin sleeâ—â— in them you cannot have both I would but enquire hath not every man something that contents him what is it is it the love the fellowship of Jesus yet it may be at a Sacrament and it may be not for thou maist say the Lord never yet revealed his love and self unto me never yet assured me yet somewhat joyes thy heart What think you can you have the Lord and content your selves thus with other things why I trust to him I hope so it cannot be so If the Lord Jesus was a Patron of Brothel-houses a Protector of Stews you might think so some say they cannot pray to him nor prize him why something else contents then besides him but know it cannot be so I know a Saint may be taken aside as David with envy at others prosperity but when he considers of it O what a Beast he returns again The Raven and the Dove we sent forth the one came again and again the other not therefore as Ioshua 24. brought the people to these thoughts you cannot serve the Lord and other gods as Iunius notes so bring thy self to that stâ—ait O that the Lord would set on this one thing this day when I sadly weigh it it consouâ—ds me and makes me say Lord who then can be saved I know with God all things are possible but this is rare SECT VIII HEnce we may learn who they are that never shall have everlasting communion with the Lord Jesus viz. those that never were esposed to him and you may know this if never yet divorced from all others besides him Psal. 73. 25 26. I shall stay â—whâ—e here because there is never an unsound heart in the world but as they say of â—itches they have some Familiar that sucks them so they have some Lust that is beloved of them some beloved there is they have given a promise to never to forsake and also because most men do seem and think they are Virgins espoused to Christ and look for communion with him and yet not divorced from all other besides him I shall shew hence 1. When the soul is in league with the creature 2. When married to the Law I should account it happy if any be found out CHAP. V. Sheweth the Markes and Signes whereby the Soul may know whether he be in league or love with any lust or creature or married to the Law SECT I. 1 THose that never were in bitternesse and sorrow of heart for the losse of God For these two things are as clear as the Sun 1. That the losse of God is the greatest losse for 't is the utmost and last plague upon the damned in Hell My Comforts my Friends Means Heaven is gone but if God were mine I could be comforted No God is gone Hence no sorrow for any losse so much as for this Saul 1 Sam. 28. 15. God is departed from me Hence sore distressed Nay the Lord Jesus when the Father departed for a time and he knew he would return and visit him cried out My God why hast thou for saken me 2. That all men living have lost God Isa.
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
him more when no tears shall ever prevail again Therefore if thou hast been found out this day confess and give glory to God and let thine eyes be tears that Christ would overcome and draw thy soul with love and espouse thee to himself for ever CHAP. VI. Containing Motives and Arguments to perswade us unto the Love of Christ and to be Espoused to him IS there no communion to be had with the Lord Jesus unlesse Virgins unlesse espoused to him Oh therefore here is a match for you chuse him get your affections if entangled to come off if ensnared to any other thing and set your hearts bestow your love upon him For 't is not a dead Faith but such a faith as is animated by love that doth espouse you to him Gal. 5. 6. Faith which works by love And therefore as the love of other things not worth looking after hath got the soveraignty and royalty of thy heart so this is a conjugal love when it bears rule in the heart let Christ have this love And as you have loved creatures for themselves now love the Lord Jesus for himself And as they have easily enticed you to set your hearts upon them now be perswaded to set your dearest affections on him It s said of Iohn Baptist he was the Bride-groom's Friend to speak for him Iohn 3. 29. And truly 't is the main work of the Ministry to wooe for Christ and so to present chast Virgins to Christ. This shall be my work now which may be seasonable in this decaying time Therefore I shall chiefly bend my speech to three sorts 1. To them that never yet loved the Lord Jesus unlesse it be from the teeth outward 2. Those that have been striving for this yet cannot to their own feeling come to this 3. Those that have so but their affections are dried up and love is parched away iniquity abounds c. And my Motives shall be these four 1. Consider the Glory of the person whom I shall be a spokes-man for this day 2. Consider he makes love to thee 3. Consider that all he seeks for is love 4. Consider what he will do for thee how he will love thee if thou wilt love him SECT I. 1. COnsider the Glory of the person for whom I plead for love What can you love besides him Where can you find any like unto him I know the Glory of the Lord is not revealed because the grasse withers not the flower fades not the creature appears not in his withering vanity Isa. 40. But if the Lord would but open your eyes to see him this would win your hearts alone to him Now I shall single out only these five things to give you a glimpse of his Glory Lift up thy heart and say Lord hide not now thy face from me 1. He is the Prince of the Kings of the earth Rev. 1. 5. The glory of the world is a Kingdom the glorious Diamond of that Kingdom is a Prince in his Glory now for a poor Beggar to have an offer of love from the greatest Prince in the world would it not tempt her Would she not forsake her lovers and set her heart on him Why look what a distance there is between the poorest Peasant and the highest Prince so base and a thousand times more are all the Princes of the world to Christ whose Dominion is from sea to sea from Sun to Sun who sets up and puls down Kings like Counters who rules their Courts their Kingdoms their hearts and they do not do they cannot do but what he will Other Kings are Princes are Rulers of men Christ Prince of Kings Now who would not be glad of his love who having tasted death is set down on the right hand of God on high cloathed with endlesse Glory who hath Kings in his chaines whose breath is not in his nostrils whose favour is not for a day but he lives and reignes for ever Now doth Christ reign Is he a Lord and in Glory upon his Throne Methinks I see Jesus at the right hand of God your foolish affections have undone you if you love him not 2. He is appointed by the Father to be Judge of quick and dead at the last day Iohn 5. 22 23. as well as to rule all now So that if you do maintain enmity against him he may let you alone you may live in health and die in peace in the eye of man and in thine own eyes too Yet there is a day coming he will break out of Heaven with a shout and appear in the clouds in the amazing Glory of his Father with all his mighty Angels and all the dead shall hear his voice and you shall appear before him with this body when the Heavens shall burn round about him and the earth shall tremble under him and all guilty eyes mourning and wayling because of him Then you shall know what 't is to despise him and wish oh that I had loved him Rev. 1. 7. You that say you love him yet by an imâ—enitent heart pierce him you shall wayl even so Amen Men do not see an end of these things not the Glory of the Lord another day Hence creatures are loved and the Lord of Glory is loathed A great Prince may not be so highly esteemed untill he appears in his state Prisoners would give any mony much more love for the Judges Favour 3. He only is the procuter and author of all the good that ever thou didst suck out here though thou hast neither known him not been thankful to him For look as it was with Angels so it should have been with man the wrath of God should have been poured out upon him and on all the world and creatures should have been tormentors of him but that the Lord Jesus begged and bought the world And hence 1 Tim. 4. 10. called Saviour of all but chiefly of the Elect. Micah 4. 4. In his daies men shall sit under Vines and Fig-trees So that if ever any creature did thee good it was Jesus that put that sweetnesse in it out of his fulnesse and set it awork sent it to thee gave it thee to do thee good Thou shouldst never have had winâ— of sleep never restrained from one sin but lived in blaspheming God never hà ve heard of a Gospel but for Christ And will you not love him Oh ungrateful world unnatural generation of men Why dost love any creature 'T is for the paint of it and good in it If there be so much in it what is there in Christ that gave it that dropt it into it Never love him if there be any thing good that is not by him Psal. 116. 1. The Lord hath heard my prayer I will call on him as long as I live Much more when the Lord hath delivered and thou didst never seek to him 4. He is the everlasting wonderment of Saints in Heaven the Queen of Sheba heard of Solomon which made her come to see him
but she before imagined but that which now she saw with her own eyes and that wrapt her out of her self Here we hear of the Lord Jesus of his beauty and glory and this draws Saints to him and when come they see that which they never saw before especially when in Heaven then fall down in everlasting admiration at this mystery for the blessedness of Saints is to see Christ in his glory Iohn 17. 24. Now this lies in an infinite good this cannot be seen in a finite time hence Saints shall be piercing their eyes deeper and deeper into this mystery and shall ever see more and more but never see all and this is their joy and glory in Heaven Is it so what think you is Christ worthy of your love or no look upon all the glory of the field of this world you may see an end of all perfection but never here 5. He is the delights and bosome love of God himself Prov. 8. 30. Hence Iohn when he came to set Christ out Iohn 3. 35. The Father loveth the Son Now is it so surely though you see not taste not this good yet there 't is now tell me if this person do not challenge love would you not be glad to have him you will say can he look upon such a VVretch embrace such a Leper as I no surely he will never do it SECT II. 2. COnsider he makes love to thee not one soul that hears me this day but the Lord Jesus is a Suitor unto that now you would be espoused to him He came unto his own and they received him not Whatever the secret purpose of Christ is I regard not In this Evangelical dispensation of Grace he makes love to all Iohn 1. 12. 'T is clear Mat. 22. 2 3. If there be a Gospel in the world there is this love of Christ yearning towards all especially all that have this Gospel of peace sent to them Luke 2. 10. 'T is tidings of great joy to all people as Law is tidings of great sorrow to all people Luke 2. 14. Angels from Heaven preacht this good will towards men For if the challenge of love from men should be founded on his actual love to some having died for some then the offer would be particular But 't is grounded 1. On his own worth and Glory and hence he challengeth love 2. On this for ought I know he hath loved me So that thou art not so vile but the Lord Jesus his heart is toward thee and his eye is upon thee for love But 't is not all love but only some that overcomes 1. Now 't is real love 2. Fervent love 3. Constant. 4. Pure love he makes to thee 1. 'T is real love when the Gospel and Ministers seek for love the Lord is real in his desires there is no collusion or dissembling 2 Cor. 5. 20. in Christs stead He that receiveth you receiveth me thou thinkest the Lord cares not for thee not doth not desire thee though he doth others but 1. Either the Lord would have thee loath him or love him what think you 2. If the Lord did not really make love to thee he would not be really angry for rejecting of this love but the Lord is really angry for rejecting it and wroth with nothing so much as that Psal. 2. 12. here he swears in his wrath Psal. 95. 11. when he opens his bosom for thee to rest in and thou wilt not 3. Look but upon the dealings of God with thee 1. Hast not oft thought some in Hell better than thee why the ruine of millions of men is to win love from thee Ier. 3. 8 9 10. 2. Hath not the Lord sent many a mercy to thee not one but was to win thee Psal. 81. 10 11 12. 3. Hath not the Lord with-held many from thee as here in this wildernesse Ier. 3. 3 4. 4. Hath not the Lord sent many sorrows terrors fears cares wearisome businesses that thou hast wished an end of life this is love Hos. 2. 6. 5. Hath not the Lord moved thy heart many a time-toward him by perswasions arguments which have a power to move the heart this is love Hos. 11. 4. Cords of a man 6. Hath not the Lord oft melted thy heart for mercies as David when he might have killed Saul truly you may feel his love which is much towards you that which keeps off thy heart from love is the Lord intends it not to me he is not plain with me But he sends to thee his plain Gospel which thou art to attend unto and he takes fittest seasons to speak to thee now in the time of thy heath and doth he not oft visit thy heart when thou art alone 2. 'T is servent vehement earnest love sometimes a Suitor is real but he is not earnest now thus the Lord is 1. The Lord longs for this Deut. 5. 29. 2. Pleads for this Ier. 2. 5. What iniquity c. 3. Thinks long for this time Ier. 13. 27. Ierusalem will not be made clean when shall it once be 4. Mourns when he hath not this Ezek. 6. 9. Broken with their whorish heart 5. Content to give away any thing for it all the love of Christ is founded on this 6. If thou comest not presently he is content to wait that he may be gracious 3. 'T is constant and continual there is not a moment thou dost not so oft breath as thou maist see and taste love Isai. 27. 3. Isai. 65. 2. 1. After all thy whorish departing from God that if man should do so no man would own yet he saith Return to me thou seest never a creature but thou hast loved more than Christ yet return 2. When God threatens most terribly and sets his fury on record yet then there he minds nothing but love Ier. 36. 2 3. 3. When none else will own and pitty thee thou art so vile yet Ezek. 16. 2 3. the Lord saith live then is a time of love 4. Nay when thou hast cast away thy self as a forlorn creature yet Hos. 14. 3. In thee the Fatherless find mercy 5. When he hath thee in his arms ready to give thee up yet then How shall I give thee up O Ephraim Hos. 11. 8. I tell thee if one sparkle of his eternal blasting displeasure should fall upon thee it would be so intollerable that it would sink thee his love is as strong as death no water can quench it oh 't is not so with man or great men once repulsed is enough why should the Lord do so here many think time is past 't is not so 't is the temptation of them that have time not of them that want it take heed this make thee not despise him 4. 'T is a pure love others make love for their own ends but the Lord hath no need of thee or of thy love he could raise up of stones children of praise he could have gone to others he could have and can fetch his
love a spring of running love without measure for this is the difference between affectionâ— of Saints and Hypocrites to Christ the one ariseâ—h like a morning dew which is soon lickt up by the Sun Hos. 6. 4. the heat of affectionâ— after other things licks it up but the love of Saints to Christ is like a spring which riseth to everlasting life a spring is but little but yet the fâ—rther it goes the wider 't is till at last swallowed up in the Sun and there is no measure of water so Saints have but a little love but the longer they live the more enlarged for Christ and there is no measure but all is too little they never can never do love enough so that look as 't is said in another case Psalm 102. 13 14. ' T is time for thee to build up Ierusalem i. e. to return to thy people in thy Ordinances for they love the stones so then it 's time for Chriâ—t to come and then the set and fit time is come for a â—eople to meet with Christ out of Ordinances when the set time is come when they love Ordinances and love Christ much more When a man is gone beyond Seâ— and all his Friends and estate are at home they long for him and he is left among enemies why comes he not to them why send not they for him why they know he is sickly and cannot live on the dyer of the country hence he is unfit to come but when that is once come to passe that he can live only on it then he is ready when-ever they send so when men can live with and be content alone with Christ and his love now they are fi With what face can a man appear before Christ when he requires nothing but love and he hath not that 3. Then a man is unready for Christ whiles he neglects the work of Christ for suppose a man hath some inward love to Christ yet neglects hath no heart to do the work of Christ he is as yet no more fit to meet Christ than a Steward who hath had much betrusted him to improve for his Lords use and he hath let all seasons go wherein he might have traded for him and gained somewhat to him How can he appear before him when no fair accounts to be seen so the Lord hath betrusted thee with many Talents timeâ— strength means c. you are not Lords but Stewards of all these Now do you not let many fair seasonâ— and winds blow by you have if espoused to Christ every man some work Now how can you stand before Christ if that be neglected Oh thus 't is with many christians hence those sad alaâ—â—ms of conscience and shakings of Gods Spirit after many loose dâ—yes dipt in some good duties What dost thou that others do not that never shall see Gods face in Heaven Now therefore then the soul is ready for the Lord when 't is daily at it finishing Gods work hence Iohn 17. 5. I have finished my work now glorifie me Christ hath given us our lives work dayes-work every hours work for Christ hath ever eâ—ployment now though a soul may livelong and cannot finish its lives work yet if it finish its dayes work or hours work it may have comfort then if the Lord should come That look as 't is with a Marriner when he hath his Fraight now let the wind come to drive him out of the Haven he is ready to depart so here 2 Pet. 1. 8 9 10 11. If ye do these things and abound an open entrance shall be ministred unto you i. e. when a christian is ever acting for Christ and adding one Grace to another in his course then he is so ready that an open entrance is made for him Therefore look after this 'T is with most Professors commonly as 't is with a Woman that loves her Husband and begins to dresse her self but so much businesse to do that she doth it but by starts hence call her never so laâ—e she will say she is not yet ready she hath so much to do she cannot so 't is here Or as 't is in a house where all things are in a lumber and many things wrapt up and put into holes so long as all things be in a lumber there is no readinesse So many a soul hath a heart fit to receive Christ but all things are in a lumber in a confusion out of place and order and hence not yet ready to entertain Christ but when this work is done then ready Oh betimes do this work set things to rights in your souls 4. Then a man is unready when having done his work he grows puft up with it for let all the three former be wrought in the soul if now the soul be puft up thinks highly of it self attributes any thing to it self as he said in another case they are too many for the Lord so he is too big for the Lord. And truly this we shall find it 's pretty easie to be mean in our own eyes after we have been indeed carelesse and vile before the Lord but when the Lord hath mightily assisted enlarged assured enabled comforted quickened now to be as nothing this is difficult Hence Knox on his death-bed had this Temptation of Meriting When Hezekiah was sick he was cast down but when well and God gave him great Treasures his heart was lifted up now he was unfit Now therefore when a christian is ready to give all to free Grace and to adore that now he is ready for the Lord Psalm 108. 1. My heart is prepared I will sing 〈◊〉 give praise Gods last end is to bring the soul to the praise of the riches of his Grace not only to enjoy God as Adam Now the great reason why Christ comes not to his people presently after they are espoused to him 't is to make them ready to attain that end Hence he leaves sins temptations sorrows desertions on purpose that they may at conclusion look back and see if ever saved pardoned it 's Grace Now therefore when the soul is brought to do this when he hath this rent in his hand now the Lord is ready to receive him and it too and he is prepared for the Lord he that hath not his Rent ready himself is not as yet at all ready to meet with and see his Landlord So that you think you boast not Oh the Lord sees you do or have not hearts so enlarged towards Grace as you should it 's certain you are yet unready then but when empty and poor and cast down and makest an infinite matter of a small sin and settest a high price on a little love much more on infinite now you are prepared Hence David falls a praising when near to death and the Lord near to come to him SECT IV. 1. THe law of Respect and Love requires this of us when Peter would expresse his love unto Christ Luke 22. 33. he professeth
stake gave away her cloaths some to one some to another Now farewell friends and world welcome Love welcome Christ. So if the Lord comes to take away all from thee the child of thy body the husband of thy youth the wife of thy bosom the comforts of thy life provisions from thy family bread from thy mouth bid farewel to them give them into the Lords hands and now say welcome Christ. It s usual for Christians at first conversion and espousing the Lord loves them dearly and tenders them shews nothing but love to them and then their love is fresh afterward come hard Frosts and Winter-storms and cold blasts of displeasure Christ departs from the Soul withdraws himself hides his face and sends sad afflictions now the Soul apprehending anger and nothing else it grows discouraged and so dies when if it could stay and wait it should see all from love and doing it the greatest good Oh remember this he doth afflict me he doth depart from me he doth fear me with Hell yet I 'le love him never a whit the lesse Though the Lord buries all the Blessings he gives me yet my love shall live and if it do fall it shall arise 4. He loved thee when in thy low estate Psal. 136. 23. even when as no eye pittied thee Ezek. 16. nay when thou wert vilest at the height of thy sin under deepest depths of misery and straightest captivity after Friends had almost ceased to counsel Word and Spirit could do no good after Conscience had warned thee Oh love him when he is in his lowest estate when his enemies persecute him and his seeming Friends forsake him Before you came to this Land you thought Christ and persecution Christ and the meanest condition nay Christ and death would be sweet the Lord it may be doth or will try your love and here you find Christ and losses in Estate Christ and crosses in your Family Christ and many fears and toils and cares Do you love him now as well as ever you did for all this Oh never was my heart worse I doubt not but a discerning Christian may see how all the world is against Christ nay many Traytors in his own Family who love the bagg more than Christ. Many foolish Virgins who love their sleep and sloth more than Christ nay the hearts and Spirits of his own Friends declining that there is not that life of Christ that presence and savour and power of Christ in Hearts in Prayers in Lives and no complaints of this Now is the fittest time of love when no eye sees when no heart loves him or cares for him Psalm 119. 126 127. Therefore I love thy commands when he is shut out of every heart when none to receive him if any love it will appear now 5. He doth love thee constantly every moment Iohn 13. 1. 2. He hath thee every moment in his own bosom every moment thou art sinning and he is pardoning Sin and Satan and Hell and wrath are every moment waiting to hurt thee and he is every moment watching over thee redeeming of thee Every moment sin and justice cry against thee and yet he is continually making intercession for thee Isai. 27. 2 3. Every moment he is blessing when thou art sinning Oh the unknown love of the Lord Jesus Oh these fits of love are not fit for him Love him every moment delight in him every moment When a man hath a fire every moment warming him but still is cold it 's a sad sign that Death is near You can love him sometimes in a Sermon but soon after cold again or in a Sacrament and presently heart-dead again or after answer to Prayers and some special deliverances and then the heart is un-affected again and so a little pang of love must content Christ if he ceaseth one moment to love thee and to manifest it to thee then cease to love him if he ceaseth not to love thee dearly never to leave thee Oh then ever love him But we have such distractions and cares Men in love will follow their work and Women will do the Huswifry of the house and yet love is at notime to seek to their Husbands and shall the Lord have lesse 6. He loves thee with an unmeasurable love Rom. 5. 20. Where sin there Grace hath abounded hence Eph. 2. 3 4. Love and great love vers 7. Exceeding riches of his Grace For there is in Christ. 1. A created love One man loves another exceedingly as Ionathan did David Now he hath the perfection of all humane or Angelical love towards his people put in him 2. Increated love infinite love of a God and hence 't is immeasurable He thinks nothing he doth too much nothing he gives too dear hence when world is slain Satan cast out when he is out sin must out when some sins removed the rest must when they are out then death must when Death then Hell And when there is no life no Grace he works it it decaies he restores it it cannot act he quickens it it cannot doth not grow he waters it He hath given thee the earth and the dayes of peace and patience those are too little he calls thee and when thou canst not come draws thee and gives thee pardon that is too little he gives earth to thee that is too little world is theirs he gives Heaven to thee that 's too little for they are made Co-heirs he gives promise to thee that is too little he gives himself and Spirit and can he do more Yes we cannot drink in all that goodnesse and love hence he gives eternity to thee and he shall more and more enlighten thee not only let thy Soul live to blesse him but thy poor body and every dust of it to be raised up to Glory with him What the Lord promised to Abraham In blessing I will blesse that portion is thine Oh now love him without measure Oh how I love thy law how did David love it I cannot tell but if he loved the word of Christ then much more the person of Christ the presence of Christ everlasting fellowship with Christ. Oh take heed of giving Christ and measuring out unto Christ his portion his allowance that when the Lord comes to you for more love as he doth daily you give him that answer which many do in their practice you have let him have as much as you can so that you cannot spare any more from your selves from a base world from Wife and Child and Creature from a slothful course you hope the Lord will accept of that little he hath I confesse a little water in a Spring is better than much that comes by Land-floods but be sure it be a Spring else not accepted Beloved time was you lived without Christ did nothing for him now you do and what thou dost this year did'st last year and no more what love Christ had yesterday the same he hath to day and no more Will you thus
stint the Lord Either do more give more or mourn you cannot Oh one life one heart is too little for him It hath put me to sad fears of many mens estates to see this frame a world of sin without measure every day where is the Christian that loves the Lord the more every day how can any then say much is forgiven when they do not love much 7. He loves thee now in Glory there hath prepared a place for thee Iohn 14. 1 2 3. where he longâ— for thee Iohn 17. 24. You know Pharaoh's Butler when exalted to his place forgot poor Ioseph One would think now the Lord Jesus is in Glory and hath God and Angels and his Kingdom to content him he should never look after such a worm such a poor helplesse creature as thee But as the High Priest carried the Names on his breast and precious stones so the Lord Jesus hath thy Name writ upon his very heart Oh now love him when he exalts thee to Glory to give thee the Kingdom of Heaven on earth with peace and quietnesse When Germany lies in blood and Eastern Churches slain by the Dragon devoured by the Turk when Englands lights and lamps are going out no people have such peace such glory in so small a time Beloved now where is love The Churches of Christ never lost their love so much as when they had their peace and have been 1600 years a learning by Aâ—flictions and Persecutions hâ—w to enjoy their peace and to have their love smell as sweet then as when beâ—â—en most and yet have not but like the Globe without the Crosse in the Emblem rolling and running farther and faâ—ther from God In Cruce quies Oh unreasonable to love him least whom he tenders most Doth not Prayer grow cold for the Name of Christ for the Churches of Christ then love grows cold Doth not plenty of means make thy soul sleight means when you went many miles to hear and had scarce bread at home Oh you thought if once you had such liberties but when they are made yours now what fruit Dost not fall in affections to Saints Oh love dies Christ deals not so with thee and who knows but in Rocks and Mountains of the Wildernesse thou maist lament these evils which peace breed now 8. He loves thee so as when any evil toucheth thee he hath a feeling of it and is grieved at it Iud. 10. 16. Isai. 63. 9. nay he then comforts thee most both in them and by them Iohn 14. 27. Not as the world gives peace so give I it to you Oh then grieve thou for those evils that betide him the wrongs that others offer him but especially the unkindnesse thy own Soul shews him Mark 5. 3. He mourned for the hardnesse of their heart Eph. 4. 29 30. Let no corrupt communication proceed out of your mouth and grieve not the Holy Ghost Heb. 3. 10. Forty years long was I grieved because they erred I confesse you will wrong him but will you must you be impenitent too Did his enemies grieve him on earth and shall his Friends grieve him in Heaven and no sorrows no secret tears he hath shed his Blood for thy sin it shall never condemn and wilt not thou shed tears Is there no good Nature But what is there no spirit of mourning It may be many a day and week hast thou grieved him and not a sigh to any purpose to ease thee of thy sin but what hath eased thee in thy sin Oh now comfort his heart again after thou hast most grieved him comfort his Spirit that is dying sighing in thee as he comforts thee by thy troubles comfort him by making a right use of all thy sins to be more humble more vile to love him the more and love thy self the lesse as the Prodigal Son Luke 15. 18 20 24. 9. He loves thee so that though he departs he will not doth not stay long from thee though you may think it long Isai. 54. 7. Hence it 's wonder to see when heart gone love lost life lost yet suddenly thou art brought down on thy knees Oh 't is the Lord that doth it Thou wast in sorrow of heart he did not stay long but came and comforted thee thou wast in thy sins it was not long but he delivered thee thou wast in want of knowledg of him it hath not been long but that he hath revealed the Lord to thee thou hast been in afflictions and troubles it hath not been long but he hath heard thee So give him the like love I know you will fall from him in love in delight in care but do not stay long from him Sometime the baits of the world will draw thee from him when thou hast thy ease and peace Oh think it was better with me once than now when fears drive thee from him yet return 1 Sam. 12. 21 22. Oh here is that which hardens hearts breaks your peace and grieves the Lord so as he is forced to send many sad afflictions because you lie in your falls Oh be not long noâ— far from him He returns to thee when thou art most unkind to him return when he is ever kind He returns to thee though he hath no need of thee thou hast of him He will not leave thee Oh leave not him 10. He hath from before all worlds loved thee when no reason for it Ier. 31. 1 2 3. Thou hast neglected to love him long all thy youth nay it may be all thy life Oh you beloved of the Lord begin to do it now when there is all reason for it when Heaven calls for it Earth calls for it Ordinances plead for it Spirit saith come and calls for it too It may be thy life is not long What not yet But how shall I come to do this thus to love the Lord The Lord only can plant can water this Grace yet because the Lord doth it by meanes I will give you some now 1. Labour to find out the true sweetnesse and to taste the bitternesse of the deceitful sweetnesse of all Creatures for this is a rule in reason a mans affections like streams must run some way and 't is a rule in Theology stop the affections from running to the Creature and in a sincere heart it will run unto Christ Hos. 2. 6 7. if it be from all creatures Now then the affection is turned from the Creature when it finds the bitternesse of the deceiving sweetnesse of it and Secondly finds out the real sweetnesse of it for make it as a rule when a mans heart cannot love Christ unlesse it be when it is benummed 't is because he hath somewhat else to joy his heart now let the Creature yeild you no more joy and Christ hath your love indeed you may and must joy in the real sweetnesse of it and this will encrease and not diminish your love Quest. What is the real sweetnesse of the Creature Answ. Christs love Oh see
this if Christ should not love thee would not thy life be death thy Salvation from many dangers be Damnation thy Friends miserable comforters thy joyes sorrows what good would any thing do thee if thou hadst these thoughts all these I have but wrath with them What comfort can a man take in his Feast if news were then brought that after 't is done you must go to the stake to be burnt You that joy in your pastimes one frown of Christ would blast all Oh see this Psalm 63. Thy loving-kindnesse is better than life in thy favour is life Now joy for this and this will knit your heart nearer to him For Jesus sake ponder this Point Now 2. Taste the bitternesse of the sweetnesse remaining now 't is distilled and Satan shews a Three-fold sweetness before in and after the enjoying of it Now 1. Before remember how they have drawn away and held thy heart from God done thee more hurt than all afflictions many a sweet smile hadst thou had from God but for them 2. In the enjoying of it 't is sweet but when 't is sweet to thee 't is then most bitter to the heart of God when thy joy is kindled the Lords sorrow is stirred up and provoked 3. After 1. It will draw thy heart from God and 2. It will be bitter in thy belly at last Whatever sweetnesse draws thee from the love of Christ Oh it will be bitter Rom. 6. 21. Chew upon this and see if any thing here be worthy of your joy and if not then return to your first Husband II. Taste the allsufficiency of the love of Christ a Woman that is not content with her Husbands love she will not love him as 't is fit So when other things make love to us and the Lords love is not enough Cant. 1. 4. More than wine hence the upright love thee Do but sit down and think what this is If once he loves thee what-ever he can he will do for thee he will order all thy life not one thing shall hurt thee every thing in providence shall work for thy glory sins sorrows c. so as thou shalt say his denyals are better than his gifts his blows better than smiles his withdrawings better than his presence these evils better than joyes and when once he loves me he will never leave me that come life come death I am safe Oh taste this III. See the Lord Jesus now as he is and â—n truth this were enough to make any prophane heart love him much more a Saint espoused to him but the Lord hath hid himself from their eyes shall he be so is he so from yours 1 Pet. 1. 8. When seeing not with bodily eyes but with Faith ye love him 1 Iohn 3. 1 2 3. We shall see him as he is VVhy suppose the day of doom was come Christ in the clouds and all creatures before him all Angels ministring to him in all the Glory of his Father Oh then the love of Christ Oh one smile one word of Christ would be precious Lord that men should be in a Dream See Christ a little higher set in his Throne a place more glorious though lesse seen in all the Glory of his Father all mighty Angels ministring to him all the world put into his hand doing what he will and all he will why will you not love him now Is the Gospel a Fable say so if it be then love him not if you can VVhen Simeon and the VVise men saw him though but in his abasement they honoured him much more now if see him in glory It 's a question whether the beams of the Sun are fire Some demonstrate it thus Take a Glasse and gather together the beams it burns Therefore so if you would see so as to be affected gather together the beams of his glory and love Thus you see the means to get fit love and if it be lost Oh now get it again lest the Lord strain for it else you are not fit and if it be not any love that sufficeth much lesse no love as in many of you but consider 1 Cor. 16. 22. He that loves not Christ let him be accursed Oh that this might be won from you O little love goes out to Christ who sees it not Ordinances of Christ men are weary of them the truths of Christ despise them the Servants of Christ they quarrel with them Now recover your Love the Lord help you so to do SECT III. TO do the work of Christ to be daily at it and finishing of it for look as it was with the Head 't is so with all the Members that are to remain a while in this life they have some work to do for the Lord some common some special work and when that is done now they are ready to return home again Hence Iohn 17. 4 5. I have finished the work and now he stands at the door and knocks and is ready for entrance Now glorifie me with thy self and you shall find a faithful heart will neither be willing nor ready to go till this is done What is this work I am to do I have answered this else-where at large yet these two things I would say 1. That a mans chief work lies not in facile duties for though Grace and Christs â—pirit makes duties easie his yoke easie yet there is a contrary Spirit that will make them hard and difficult at first 2. Least I should leave you unsatisfied altogether we shall find a christian life is carried with a double motion 1. In seeking of God in his Ordinances 2. Or in walking with God out of his Ordinances these are joyned together Gen. 6. 8 9. Noah found Grace hence sought it though not in the eyes of the world and hence Noah walked with God Hence we see Christ was sometime in the Mount alone Sometime abroad going up and down doing good Moses in the Mount and in the Camp too Now look as before a man is justified his chief work then is to seek God in his Ordinances for a principle so a soul now espoused to Christ is to walk with Christ now walking implies constant following of another or a continual work so Christ hath work for you every moment Hence in every company time place temptation enquire thus Am I not like to lose my time my heart Christs honour What work hath Christ for me to do hold here for here lies your work Look as an ambitious man asks how serves this for my honour and Satan how he may dishonour Christ so do you ask how you may honour him Rom. 6. 19. As you have given your selves instruments of iniquity c. And now because we live in times and places wherein men have so much work of their own to do that Christ is neglected wherein very few walk with God Hence men taking mens examples for patterns and copies of their course content themselves to do as others do And this being
God Now is the Faith of God a carelesse Faith a secure worldly impenitent dead Faith you may sit down and rise again and say true yet I 'le believe so you may but it will be with such a trembling spirit as you will find no peace Neither do I know how any can keep his peace otherwise for there are children but Still-born if born a living Son thou wilt live to God necessarily I must do it But by this means Oh there is unspeakable peace Mat. 11. 29 30. Hence Paul I have finished my work c. Iohn 14. 21. to 24. you live without God and walk without God and Pray without God but there is a day approaching that you shall appear before the Lord Jesus you shall wish then Oh that I had lived so and so Oh do that now 8. Consider the Lord will have it done it must be done hence Paul said Necessity lies upon me and woe to me c. the Lord should be forsworn if he should not bring you to it Luke 1. 73 74 75. According to the Oath c. Beloved you think lasie desires will serve no it must be done you say I cannot it must be better with you And hence look for a rod and that the Lord will bring you into great affliction till all is removed and so purge you and if one affliction will not do it then worse shall come he loves you better than so And remember you have had warning this day you came hither for the Lords work and now your own justles it out look that God will take away the Kingdom from you or set oppressors over you or send some stings among you and then say Oh I may thank my walking unworthy of God and Gospel for this 9. Consider else you shall make the Blood of Christ shed of no effect 2 Cor. 5. 14 15. Now wicked men need not fear this no Blood shed for them Will you do so God forbid The Jews have killed him will you drag him up and down the streets trample on his Blood and put him to open shame 10. Consider your time is but short and you have done but little work and 't is not long but that your Crown shall be put upon your head It 's noted of Enâ—ch Gen. 5. that he walked with God three hundred years and that having Sons and Daughters hâ—ving Family-contentments and incumbrances and he lived the shortest time I am sure Angels are content to come out of Heaven to do the work of God what not do it here Paul thought himself born too soon because for a time he lived without Christ. Oh but now make tryal and you will find it the sweetest life that you will say why have I neglected this so long and if thou dost not find seven times more peace therein than in all the world never set foot here How shall I thus do the work of Christ I. Without Christ you can do nothing Iohn 15. 5. The Sun runs still because it's light of it self so when the Lord is in you you will do so Hence go not out to any duty in your own strength for then you will either not do it or not hold out in it No man can hold out at his work that feeds not abundantly on his meat so here and here note but these two things 1. Do not only in Ordinances do thus but out of Ordinances then as in particular times of tryal for the Lord will not give you in an Ordinance as much Grace as shall serve you out of it lift up your hearts to Christ and say as Christ Father the hour is come now glorifie thy Name Iohn 12. 28. So Lord here is work to do but a dead heart is upon me Lord glorifie thy Name I have seldom seen but the Lord either helped then or at some other time when thou didst come and then the Lord puts thee in remembrance that 't is out of respect to that 2. Thus coming and feeding on the Lord Jesus believe that he will help and that shall be so some have never got strength against sin till then but this hath conquered difficulties Rom. 8. 37 38. In all these things we overcome for I am perswaded c. So you coming helplesse to a Christ all his strength is yours by covenant Be perswaded he cannot go from his word but yet we must use other means sanctified by Christ for Christ worketh by meanes And therefore II. Find out where the cause of all your negligence and sloth lies in not doing the Lords work nay of your doing Satans work It may be you will say you cannot I know there is that in Saints in part but this is not the main therefore I will tell you thus 1. Before conversion the main wound of men is their Will Video meliora proboque dexteriora sequor Hence Iohn 8. 44. His lusts ye will do Hence Mat. 23. 37. You would not they say hence we have a Will I say no. And hence we answer that great Objection for Possibilities to keep all Laws by universal Grace which t is unjust to punish for not doing that a man cannot do We answer There is a double impotency Ex infirmitate or Ex malignitate when men will not Prov. 11 12 13. 2. Hence it follows after conversion though the Will is changed so that a man would but cannot do many things Ex infirmitate yet the great cause why he cannot do more is from the remnant of malignity not yet removed A man will sleep he loves it and secretly loaths the wayes of the Lord Hence the Church Isai. 63. 17. complains of this A man shall find his heart wills the end exceedingly but when he comes to will the means there his heart is weary of them and loathâ— them a man will be carelesse and this being not seen is not fought against Sin is viâ—ified and hence the enemy to all good remains still It 's an old Rule Tantum possumus quantum volumus Get Christ to help here 3. Make this your last end to live unto Christ and to do his work Hence Paul did not account his life dear this is your last end for the end of being born by Faith nay of being redeemed by Blood 't is to live unto Christ Tit. 2. 11. When you cry for Faith and Peace and Assurance that is not your end for he that doth so is a very Hypocrite and hath a false heart but 't is to live to Christ Hence Paul Phil. 3. 9 10 12 13. sought to be found in him but further to know him c. The Father is glorified in our bringing forth much Fruit. Hence make it your â—ast end and then your happinesse will lie in acting thus and that that is a mans happinesse he is carried to with most infinite delight For presse people to do Christs work their hearts are dead tell them the Lord Jesus shall have a Name by what they do for him yet dead
because though they see it good yet they place not their happinesse there because that is not their last end But come to this now it will do a man cannot bear a crosse yet let him consider the Lord shall gain though I do not so for Faith so for any other duty Men think it good but not their greatest good Hence see Christ better than thy self and his honour better than thy glory for ever Hence the Lord denies us help because we ask it for our Lusts not for himself Iames 4. 3. 4. Keep those glorious apprehensions of the Lord and his wayes which you have sometimes in an Ordinance You are sometimes near the Lord and you then see a beauty in Christ in his wayes and then thinkest shall I ever wrong him more then you come out and lose your light and so you ever lose your strength and life Hence Eph. 5. 11. 't is as with a man that eats but he looseth and spends his spiâ—its he can do no more work but faints away see 2 Pet. 2. 9. Steven can be content to have stones about his ears when he can say I see Iesus And hence when those glorious apprehensions come into your minds stamp them there for set up other Images of other things in your minds and your hearts will bow down every moment to them Doth not Christs Spirit do all yes but by this medium 2 Cor. 3. 18. As by the Spirit of the Lord. SECT IV. AFter you have done your work be ever humble and be ready to give the Lord the honour of his Grace that ever he gave any thing to you that ever he did any thing by you for the last end of all the Elect 't is to admire and honour the riches of Gods Grace Eph. 1. 5 6. Hence the Fall was permitted never should Grace have been seen if sin and misery had not come in Now if this be our last end in Glory then the heart is ready to have immediate fellowship with Christ there when 't is ready to act for its last end Hence it 's frequent in the Psalms when David was in any strait wanted any mercy nay the presence of the Lord here this is the last end he pursues the last word he speaks before the Lord My soul shall blesse thee as Psalm 63. 3 4. and hence when all his enemies were subdued and he ready to lay all in the dust he gives the Lord all 2 Sam. 22. per totum and 23. 5. Beloved this is Heavens work Oh learn this Song before you go there which none can learn but the Redeemed and Sealed of the Lord Rev. 14. 3. Iohn 1. 14. It 's writ of Christ he was full of Grace and Truth Do you ever think to meet with him that get not your hearts full of the sense of it Before I come therefore to presse this I shall premise these two things First That the Lord in all his dealings with his people seeks lastly to bring about the glory of his Grace he regards nothing men do if at last they deny him this He respects not what sins and evils men have if at last he gets this for this is his last end hence all he doth to his people for his people by his people 't is for this And hence 1. He leaves them a long time in their Graves and Sins that they live like other men which is strange that he that hath loved them so long should leave them so long to be as bad as any yet this he doth because it makes for the praise of his Grace Ephes. 2. 4 7 8. Dead in sin that in ages to come c. And this doth so confound Gods people that they wish not only Heaven but Earth and Ages to come may record this love 2. Hence out of men fallen he picks out usually the poorest and vilest the younger Brother lesse loved out of a Family leaves elder Rom. 9. 11. and the foolish and weak things and things that are not that no flesh might glory but in the Lord 1 Cor. 1. 26 31. and this is strange that the Lord should chuse thus but this he doth to blur the glory of all the world 3. Hence the Lord saves by Faith and justifies by Faith and seals by Faith Eph. 1. 13. and sanctifies by Faith and glorifies by Faith 1 Pet. 1. 3. So that all a Christians life is a Beggars life and 't is strange the Lord should chuse the basest poorest Grace to save by and the end is the glory of his Grace Rom. 4. 16. 'T is of Faith that it might be of Grace 4. The Lord leaves many wants in his people under which they sit sighing and that sometime very long refuseth to hear their Prayers that they may repair to the Throne of Grace and so in conclusion blesse Grace Heb. 4. 16. 5. Hence the Lord takes away sometimes those feelings those enlargements they had and baits them with most vexing sins and pricking distempers 2 Cor. 12. 7 9. and it is to advance Grace 6. Hence the Lord is sometimes angry with his people and hides his face from them that if ever he returns in love his Grace may be the sweeter and last the longer Isai. 54. 7. Nay hence sometimes strips them so of all that they have had or can do that if you ask what have you now to say for your selves nothing but Grace their mouths are stopt Hence Psalm 6. Lord save me for thy mercies sake Psalm 51. 11. According to the multitude of thy mercies c. 7. Hence the Lord speaks peace to his people that they may say I was so vile and yet loved Oh Grace Oh love Ezek. 16. 63. When they see nothing but shame and shame covers them and afraid to appear before God it is for this end I 'le name no more Do you not observe it Sometime you shall find the Lord so strangely carrying matters as if he did not love nor care for his people against the hair and grain of their desires and when all comes to winding up 't is to advance Grace All a mans good dayes and bad dayes all Gods frowns and smiles all the Lords Food and Physick all God cares for works plots for 't is to do his people no more hurt than this to advance his Grace in them and by them All his hewings and hammerings of you nay his knocking you a pieces and new melting and new casting of you 't is that you may be Vessels of his glorious Grace that you may be able to live in the air of Gods Grace to suck in and breath out Grace and let all the power of Hell seek to blur it yet Grace shall conquer VVho would not be under Grace Oh poor creature Satan is tempting sin vexing yet Grace must reign Secondly This I say that Gods own people do by strange wayes and courses deny the Lord and deprive the Lord of the Glory of his rich Grace for that being the Diamond
near Heaven too Angels were hurled down for one sin 2. Set a high price upon a little Grace a man will be exceeding humbly thankful for the giving a little of that which he highly esteems much more for giving much of what we value The poor Woman of Canaan Mat. 15. was glad of crumbs How thankful do you think she was for loaves that made her ready to receive all Be it as thou wilt so it shall be with you for if you prize a little Oh when all shall be given this will swallow you up into Grace And it 's certain there is never a mercy but 't is great if you consider him that gives it who receives it him that bought it But the most of Gods Grace in us appears to be but small hence we prize it not and hence never ready to give all to the Lord again 3. Learn to put a difference between your double being for every Christian hath a double being 1. In himself 2. He hath a subsistence in Christ. Now look upon your selves as in your selves you will ever complain there ever dead and never have your hearts ready to bless the Lord. If you only look on your selves in Christ you will be proud and never give the Lord honour I say therefore put a difference between these two for men appropriating to themselves what is Christs they rob Christ of his glory Hence Paul so humble 1 Cor. 15. 10 11. For if you look upon your self I am dead guilty damned weak here will be shame if any life or Grace this is Christs As a man on a Mount is the same man no taller only the Mountain makes him so so think of thy self Or as a mud wall the sun shines on it but in it self it is a mud-wall still all the warmth and lustre is from the Sun 4. Learn to love Grace what we love we will seek the good of more than our own and commend it First It 's the only first mover of all our good thou shouldst never have had a dram of peace or mercy Why hast it the Lord will have it so Grace pleads it may be so this is the only Petitioner at Court against the cry of sin against the cry of Justice Secondly 'T is the only support under the heaviest evills sometime God frowns and Hell smokes and Satan tempts and sin rageth and it may be no feeling of Grace no reason to shew there shall ever be any now what have you done what will you do Fly for refuge to the Promise of Grace Heb. 6. 18. It is such a Friend as holds up the head when sinking when dying holds that when all fails and against which the gates of Hell cannot prevail To him that laies hold on Grace this is wonderful Paul was a man taken with Grace hence he every where commends it I was received to mercy c. 1 Tim. 1. 13 14. 5. See how the Lord loves that thou shouldest honour it for the greatest honour Grace hath is by Faith hence they are put for one Rom. 4. 16. and the great cause why Faith stirs not is because he sees not how the Lord shall have by it the praise of his rich Grace nor how the Lord loves it should do so For if a man did see how by Faith he shall honour Grace and how the Lord is pleased with it it would draw the heart to be assured and to bless Grace for when the Soul feels it self at worst why doth it not believe I shall presume True if you have this only in your eye to save your self but if the Spirit presents the glory of Grace and this draws your will that you will glorifie Grace then you will say 't is no presumption so to do and so to believe for the Lord loves his Grace and all means for the glory of Grace Hence he will use Faith for that end to honour Grace Oh therefore see how the Lord loves to have thee honour it This gives Gods heart full rest this is that which he desires most because 't is his end This is that which all the business of the world is for Oh see how he loves it and then you will love to act thus Now set upon this last work look over all your life and like Bees gather honey from every flower and then come loaden home so do you and look over all the Lords love turn over all the leaves of it The Lord hath now called me why it's because Christ hath redeemed and why that because the Father hath chosen and why me to glorifie his Grace And why me rather than another No reason but he would This I doubt not will be the work of Heaven I am glorified because called because redeemed because elected for none other reason why and here astonished You have not christian hearts in you that will now have no care to do this work there before you are turned off the stage you poor doubting Spirits that see so much vileness and cannot be perswaded be not discouraged Wait for the Lord and say if he shall save I shall for ever love him the more Now hold here anâ— be ready to do so and it 's certain thou art a vessel of Glory ready to sing the Song of the Lamb and shalt follow him where-ever he goes CHAP. IX Concerning the Souls immediate closing with the Person of Christ as the proper Object of Saving-Faith 3. Went forth to meet the Bride-Groom SECT I. Here needs the Explication of Three Things 1. VVHo is the Bride-groom Answ. The conclusion of this Parable is the Explication of this viz. the Son of Man the Lord Jesus Christ who according to the several conditions or dispositions the Church is in appears to his Church under several relations and titles The Church is oppressed by her enemies he appears now to her as her Prince and King the Church wants wisdom light and life he appears now unto her as an head The Church hath been seeking of his love and yielding her self to the obedience of him as her Lord at last he appears more fully to her as an Husband or as a Bride-groom with whom she is to have her nearest and everlasting fellowship and communion and so here And when Christ comes to shew most special love and to have most special fellowship with his people he thus stiles himself Isal. 54. 5 6. So Iohn 3. 29. And when the Church hath tasted that love she calls him so II. What it is to meet the Bride-groom Answ. To enjoy fellowship and familiarity with him III. What is it to go forth to meet the Bride-groom Answ. There are but three wayes of going forth to meet with Christ in Scripture 1. When Soul and Body at the last Day meet the Lord in the clouds of the air 1 Thes. 4. 17. Thus the whole Church the Bride shall appear in glory to meet the Bride-groom 2. When the Soul only goeth out of the Body by the ministry of Angels to
will receive that Because there is no satisfying of the Father without him bring Benjamin with you or never look to see my face The conscience of a man can never be pacified until God is satisfied for all wrongs Now the Lord Jesus hath satisfied nay perfected for ever them that are sanctified by once offering up of himself to God Heb. 10. 14. Now the soul never comes to have setled peace in his own conscience though peace was purchased before but by offering up of the Lord Jesus by Faith even Christ himself the Soul wants him the Father shews a Ram in the bush gives Christ and that the Soul gives him for satisfaction and offers him to God again As the Priests in the Old law when the Sacrifice was slain then it was offered God offers the Soul a crucified Son Faith takes him and offers him Lord behold thy Son Rom. 3. 25. And hence comes Propitiation and peace peace to see that God is satisfied Now if by Faith we come to have the peace of the Fathers satisfaction with us then it must needs pitch upon the person of the Son first Hence many never have peace because 't is not a Son himself they look for but somewhat from him they are blind and dead and hard and these things they would have helped but close not with Christ himself Because the Soul can neither actually receive nor expect to receive any thing from Christ unless it hath first pitcht upon the person of Christ. A man may hope he shall and presume and think he shall and it may be receive somewhat out of the common courtesie Christ shews to them that look towards him but never shall receive any saving-good thing till now Iohn 6. 53. Unlesse ye eat the flesh of the Son of God and drink his Blood ye have no life Look as 't is in our eating as if a man should seek to get nourishment out of meat or drink not by feeding on it it self so 't is here Some said this was a hard saying and so 't is to a carnal heart Rom. 8. 32. And hence observe when the Lord promiseth any great thing to his people Isai. 7. 14. he ever brings in the Lord Jesus that if he shall be given then all things also Because true Faith ever closeth with Christ by love to Christ as false Faith closeth with him out of self-love Cant. 1. 2 3. The Virgins love thee that 's love indeed which is set upon the person The Lord never puts his Pearl nor sets it in a swinish faith that contemns the Son no 't is a precious Faith that loves the Lord. Hence it carries the soul to the Beloved SECT IV. HEnce see the reason why the Lord keeps his people hungry and empty and cuts them short of many spiritual Blessings 't is that they might â—lose with and be contented with the Person of the Son There are three things some of Gods people seek for and find not if the Lord intends good to them 1. They desire the comforts and conveniencies and peace of this World Oh rest is sweet and the Lord will give them none of these or keep them at short commons with these and why that they might lay up their peace and find all in himself Gen. 15. 1 2. Abraham after the slaughter of the Kings was in fear that he might make the Lord his shield Hos. 2. 6 7. She shall seek her Lovers but shall not overtake them 2. They seek for some good to themselves in themselves from themselves I would fain believe and cannot I would fain do sayes a man but alass he grows worse and worse the commandment comes you will do there is your task do it yet they languish and dye and why so Ier. 3. 23. that they might look for help and righteousness in another In the Lord our God is the salvation of Israel not from the Mountains the strongest helps and means in the Lord 't is alone 3. They seek for Grace and strength and peace from the Lord Jesus very importunately and many times very impatiently and so sinfully too and the Lord denies them it hath been better with them than now therefore they wonder the Lord should be so full and they so empty and think sometimes to seek no more and the Lord denies a dole at this door to that they might content themselves and lay up their joyes in the Lord Jesus Christ 2 Cor. 12. 9. My Grace is sufficient It 's strange that Christ so able so ready to help yet denies I confess 't is sometimes some lust and stumbling-block the Lord Jesus sees Oh but against that they seek and truly here is the cause that having no good from him they might place all their happiness and felicity in him Look as it was with Iacob a great Famine coâ—es and all the sacks are sâ—ent and they are used roughly though not hardly nor wrongfully and all was to bring them to the sight and embraceings of Ioseph all the time of Famine was for this So the famine of Spirit is to last long and the Lord denies supply to bring the Soul to see embrace and rejoyce in the Lord Jesus the most flourishing Trees in Gods House shall have their winter season and cast their coat that they might preserve themselves in their root This is the great wound of many a believing soul for a time to rest more contented with what he receives from the Lord than to quiet himseâ—f and his heart with what is in the Lord Man would have his lost happiness in his own hand and this the Lord will not suffer his people to lye in long Gen. 26. 4. and the best and surest course that can be taken is to cut them short of all for Faith is an unconquerable Grace that whatever it loseth out of its own hand it will find it and enjoy it in another And therefore see Gods end and meet the Lord in this end of his See all in the Lord and seeing your blessedness there in all your wants lay it up there that if you will boast here you may do it all the day long for this is Gods greatest plot to pull all men down that his Son may be set up to wither all the grass and beâ—uty of all the flowers of the field that the glory of the Lord might be revealed I must here give you a taste for it doth me good to think and it will do you more good to enjoy the sweetnesse of this Truth There are four Things you desire all which are chiefly laid up in Christ to that end that you might in all wants quiet your hearts with unspeakable peace there 1. The free Grace and love of the Father this is that I hope which you prize most pray for most fear the loss of most would rejoyce in the having of most without which thy life is death and blessings curses and death the beginning of Hell Would you see this love
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
of Glory so that light God puts into their mind is the beginning of the light of Glory Hence as in Heaven the soul sees Christ by the full light of Glory perfectly face to face so in this life the soul sees Christ really as he is yet as in a glasse imperfectly Hence we are said to see in part 4. In regard of that abundant goodnesse and love of Christ to his people Love cannot lock up secrets Ioseph hid himself from his Brethren for a time but his bowels melt he must tell them that he is Ioseph Christ may do so but his love even constrains him afterward to let them see whom he is Iohn 14. 21. I confesse its admirable love to reveal Christ in the Word and letter of the Gospel to hear of him is happinesse and if the Lord saves you you will think so too But this is common to wicked men there is a manifestation of himself as he is unto his people And now he is in Glory hence reveals himself in his inconceiveable Glory that now a mans eye sees the Lord and such things he never thought of before which eye never saw 1 Cor. 2. 9. How doth the soul see him as he is I in this case rather desire to learn than teach even from the meanest yet what is obvious I shall suggest in this weighty businesse This seeing of him appears in three particulars 1. True saving knowledge and sight of Christ consists in the sight of the glory of his person especially now caught up to Heaven and sitting at the right hand of God in all the Glory of the Father Look as at the judgment-Judgment-day the Lord shall break out of Heaven in such Glory as shall amaze all the world and all eyes shall see him that he shall not only be admired in himself but in all his Saints by all that are round about him just so doth the soul see him now though nor by the eye of sense yet by the eye of Faith though not come to judge the world yet now ruling of the world though not in the clouds yet in Heaven though his Humanity only in Heaven yet his God-heads beams filling Heaven and Earth though not yet coming in the Fathers Glory yet sitting clothed with the Fathers Glory for if a man looks on Creatures he sees Gods foot-steps of power if on Angels and Saints Gods Image of Holinesse if in Christ there God himself 2 Cor. 4. 4 5 6 7. 'T is true then Christs Glory shall be seen by the Wicked but that 's by sense not by Faith that is only in their minds but there is no shining into the heart to the kindling of an infinite esteem of him and this the god of this World hides from people Christ the Lord of another world in spight of Satan reveals to his people Before a man sees Christ there is nothing more base than Christ even to the Elect and then the wayes and work of Christ Iâ—r 2. 11. Have any Heathen changed their gods these change their glory for that which doth not profit now the Lord will be must be esteemed of his people hence will and doth reveal this Glory of his to his Saints whereas here others are blind 2. In the beholding of the Lord as he comeâ— and appears in the Glory of his Covenant for when the Lord reveals himself so as to cause the soul to believe and thereby to make it one of his people he never makes any a people but by entring into Covenant with them Hence he ever appears in his Covenant first Isai. 49. nlt. Look as when the Lord made him a people at Mount Sinai Moses came down from 〈…〉 with Tables in his hands c. So when Christ comes to make any his people he comes as Mediator of a beâ—ter Teâ—â—ament Heb. 7. 22. On Mount Sion Heb. 12. 22 24. Noâ— look as it was with the Israelites 2 Cor. 3. they had the Covenant of Christ and Christ revealed but as Moses face was covered â—o theirs wâ—s and Christ theâ—e was vailed over with the Law even the Moral Law written in stone Hence there was a vail on their hearts too they could not see Christ the end of the Lâ—w but only the Vail viz. the Law and hence looked for life by that and hence weâ—e hadened against Christ Rom. 9. 31 32. So 't is the misery and blindnesse of many people at this day they see the Lord Jesus but with his vail on for people being not able to see and priâ—e the glory of Christ immediatly the Lord appears with the law first requiring this and that and they endeavour to do it and hence if they cannot they comfort themselves with this the Lord accepts my endeavours not seeing the hypocrisie of them or else they are never at â—eace or very seldom and why because they see not to the end of that which is abolished never saw the end the Lord Jesus Chrâ—st Now therefore when the Lord reveals himself the Lord makes himself known without the vail so that when conscience cries you must do what ever is commanded or dye the Lord Jesus now comes and appears and saith therefore see what need thou hast of me who have fulfilled all Righteousness and done all Receive mâ— that have done it and thou shalt live Oh but may I now live as I â—ist Am I now free from the Law No 't is to be thy Rule and life in Heaven but I will write my Laws in thy heart and cause thee to walk in my wayes Hence the soul sees all done for him 1. In Christ. 2. All that he is to do for Christ he sees it not in meâ—ns nor in himself but in the Lords promise and here Faith hangs and hath peace For two things trouble First I have broke the first Covenant of the Law Christ appears not as one that exacts the Debt but as one that comes to enrich him when poor Secondly I cannot walk after it as a Rule Christ appears in this Covenant and promiseth to cause him to do it and hence after all departings from the Lord he will not depart further by unbelâ—ef but sees the end of the Law which is Christ that in him he may perform the Covenant and by him be strengthned to walk with him as after a Rule For the Covenant of Grace is not Christ will be rigthteousnesse to thee if thou wilt walk after the Law as a Rule but Christ will do both and this the soul sees in it's Glory else it 's no sight Hence 2 Cor. 3. Gospel is called The ministration of Glory which no carnal heart can see for the vail is taken away when it turns to the Lord and sees him The Saints only with open face behold this 'T is true for a tiâ—e they may make of Christ a Moses as Peter Luke 5. 8. Lord depart from me I am a sinful man And the Lord may deal roughly with them to huâ—bâ—e them as Ioseph did to
a child a son in Covenant I would but because otherwise hence I dare not Ans. Ioh. 1. 12. Receive him he will make thee a Son 2. Oh but my wants are many Ans. Receive him he will make thee rich Isai. 55. 1 2. 3. Oh but I find my hearten deared to creatures Ans. 1 Iohn 5. 4. This is the Victory that overcometh the world even your Faith 4. Oh but I shall fall back No Ier. 3. 22. Return and he will heal thy back-sliding 5. Oh but I shall never be able to do any thing Ans. Yes close with hiâ— and thou shalt 6. Oh but I am very vile before the Lord after all I do Ans. Yet Eph. 5. 25 26 27. He shall make thee amiable only receive him set thy heart on him alone Now do you think he bears a good will toward you can you deny it Shall not this overcome thee that the Lord of Glory should fall in love with thee and bear good will to thee a Leper and that canst do nothing for him and yet for all this Oh this will draw thee Psal. 36. 6 7. Oh how great is thy loving-kindness this makes a heart of steel to yield Ier. 31. 1 2 3. Oh this will cut you in Hell Oh hard hearts that despised such Grace 4. If the serious thoughts of this do not draw thee at least not so fully look up to the Lord to reveal himself unto thee to be thine For as no man can take Christ until God gives him so no man can say he is his untill the Lord shews him that he is his And as the creature cannot reâ—â—st but take when the Lord gives so it cannot but see the Lord when he reveals himself as indeed he is And look to see him to be yours by some Promise for there is a seeing Christ mine in great fulgor without the light of a Promise and Spirit in it Is Christ yours Yes I see it How by any word or promise No this is a dâ—lusion The other is by promise that opened in the Gospel Eph. 1. 13. 14. He saith not in whom after ye were sealed you believed but è contra And how believed by hearing the Gospel Hence Saints return to this Psalm 51. 8. Let me hear the voice 1 Pet. 2. 1 2 3. And this is that which hath knit the hearts of Saints to Christ for ever Oh thou hast the words of life For there is a voice of love to the Saints engraven in all mercies in all afflictions in all Gods leadings of them though it be in a Wilderness but Beloved only the Word can tell me the meaning of these words of love So there is love of Christ revealed according to a Promise not by it and love spoken in mercies but the Word interprets them and clears them to be no delusions I mean the Spirit there This is judged to be a good answer to Papists who shall be judge of controversies We answer that which shall be judge at the last Day must be judge now but so Rom. 2. 16. Iohn 12. 48. So whether doth Gods Spirit seal or the Devil delude It 's a great controversie if you have noâ— a word to see Gods love by but think you have a way to see it without this Word shall judge you Oh look therefore for the Lord by a word to do it and say Speak Lord and if by word look not for it without a work on your own heart Some Christians have rested with a work without Christ which is abominable but after a man is in Christ not to judge by the work is first not to judge from a word For though there is a word which may give a man deâ—endance on Christ without feeling any work nay when he feels none as absolute promises yet no word giving assurance but that which is made to some work He that believeth or is poor in spirit c. till that work is seen hath no assurance from that Promise Tell him God hath promised to pour clean water Ezek. 36. Yes for some not for me Secondly 't is not to judge by the Spirit for the Apostle makes the earnest of the Spâ—rit to be the Seal now earnest is part of the money bargained for the beginning of Heaven of the light and life of it He that sees not the Lord is his by that see no God his at all Oh therefore do not look for a Spirit without a word to reveal nor a word to reveal without seeing and feeling of some work first I thank the Lord I do but pitty those that think otherwise if a sheep of Christ Oh wander not Ob. But I have waited long for this Ans. True therefore more need to wait still it may be now 't is not far off Ob. Oh but it may be he will not if I knew that I could be quiet Answ. Down proud heart Oh take heed of that pride art ' noâ— worthy never to hear a voice from God Be silent then and humble and now hear what the Lord will say he speaks in a still voice Psalm 85. 8. do as they in that Psalm did Thou hast done thus and thus Oh hear us turn us and then â—ie still and listen Oh do thus else you make God a lyar if the word comes 1 Iohn 5. 10 11. and now when thou hast him Oh change him not First What dost want and where wilt go to find it but there any creatureâ— and all the excellencies of them are there and in time of trouble he will be instead of all and also blesse all Secondly Dost want Grace to honour a God it is in him the fulnesse of it Dost want God and his love thou hast him and now all his love his care his wisdom is thine Oh wonder at thy lot and portion and say Lord I have enough Thus much of the first Doctrine CHAP. X. Shewing that True Believers do with hope expect the Second Coming of Christ. SECT I. Now they go forth by Hope Of Him and his Coming Desire Of Him and his Coming THat the Church and People of God after they are truly Espoused to Christ and made in any measure ready for Christ they now are no more of this world but look out of it and verily expect the Second Coming and Glorious Appearing of Christ. 'T is true they look for his coming and company at the last period of their life but this they look upon but as their welcome in the way until the last Trump shall blow and that they shall meet the Lord in the clouds of the Aire 1 Thes. 4. 18. which is the last and chief time of his Coming they look out for The Five Wise Virgins did here verily look for him the Five Foolish seemingly did so too That look as it was before the first Coming of Christ all their thoughts and searchings of heart were after the day and time and glory of it 1 Pet. 1. 10 11. And the nearer His Coming was the more
ardently was he expected Hence such flocking to Iohns Ministry Hence Simeon waited long for the consolation of Israel So the Espoused and Beloved of the Lord looks out for his coming now He hath left them as Orphans in this world he hath divers of his Elect yet to bring home and enemies to put under his feet and then they know he will come and this day they look for As Christ expects it Heb. 10. 13. By the same Spirit they look for it This is that which Christ so oft presseth on his Disciples foreseeing the slumbers of the world to be ever watching for his second coming and hence these alone are accounted blessed Luke 12. 37 38. That let Christ come at any watch Oh blessed The duration of the world from the first to the second coming is but as it were a night divided into several watches the Saints are the watchmen of the world who you know look for day-light though it be long 't is but a night it will be morning All the rest are like birds at their chaffe And hence he tells them the reason of the uncertainty of his coming makes this the end of it They are Evangelical commands with which there goes a power Look through all the Primitive Church in the Golden Age they had all this stamp 1 Cor. 1. 7. Waiting 1 Thes. 1. 10. To wait for Christ from Heaven Nay Heb. 9. 28. He professeth those only may know the fruit of his first coming that now look for him SECT II. 1 BEcause they really foresee and see such a day 2 Pet. 3. 3 4. In the last days shall come Scoffers saying where is the promise of his coming all things are as they were and hence live in their lusts die in their own dung and never look for it But these foresee it really and hence look for it Men that live on land and love the smoak of their own chimneys never look out to other coasts and countreys or to a strange Land but Sea-men that are bound for a Voyage and have a Pilot with them that hath seen the coast that 's it they look for so men that live in this world and are well here look not after Christ not his coming but they that have a Pilot a Spirit to shew them this day this coast and are bound for another world they look out for this they see it two waies 1. By the eye of Faith in the promise 2 Pet. 3. 13. And this makes the soul see it when all things seem to be against it and hence expects it for that is the difference between Faith and hope Faith closeth with Christ and all the Glory of Christ in the promises as present hope hence steps forth and laies hold upon the performance it self as absent Faith entertains the promise as a faithful messenger and sees that his message is true Hope runs out of doors and leaves it with Faith and looks for the Lord himself Heb. 11. 1. 2. By the Light of Glory in the thing it self for Saints do not only see things in Letters and Syllables and words but see things as they are in themselves The wicked see the word sin and Christ and Heaven and in seeing see not but not the things themselves Now the Glorious coming of Christ being a thing to come yet to be done how do they see it but by report Yes they have the Spirit of Glory which Spirit shews them things to come John 16. 13. Which eye hath not seen That look as their Head Christ sees this day as it shall be and his apprehensions are not false but as he conceives of this day so shall it be so the Saints by the same Spirit see it before it comes and are not mistaken about it though it be very darkly yet sometimes when the Spirit of God is not overclouded they see it more evidently For this is the great plague of the wicked they see nothing as 't is and in Hell they see how they have been deceived So this is the happinesse of Saints that though they see things darkly yet they see things truly the Spirit creating glorious impressions on the â—ind of things as they are They know things that the eye sees not as they are That look as Abraham John 8. 56. saw Christs day and was glad though afar off so the Saints by the same Spirit Now why did Noah make his Ark and look for a Flood Because he saw it really Did not others No 't is said They knew not Mat. 24. 38 39. Never knew till the Floud came The Lord made it not known Noah did the other did not Hence the Saints cannot but look for it 2. Because they see nothing else in this world worth looking after no not for the present For if a man sees the day of the Lord yet hath some prey in his eye in this world and his game before him he will follow his hunting to catch his venison though he comes too late for the blessing But the Lord makes his people to see nothing in the world worth the hawking or catching 1. They see the Glory of another day another world and this puts out the Glory of this and hence makes them look for that and hence when Christ would comfort his Disciples he promiseth nothing here but tels them In my Fathers House are many Mansions I go to prepare a place and Ilâ— come to you again Iohn 14. 1 2 3. And hence they seeing this to be enough look for this 2. They see an end of all these things of all the Glory of them and that these summer swallows will take their wings and fly away in greatest extremities Hence they look to eternal things the Lord and his coming 2 Cor. 4. 18. We look not at temporal things 3. They find the Lord crossing them of what they look for in this world somtimes of outward comforts somtimes of the performance of spiritual promises And when God thus hedgeth their way with thorns then they think of their first Husband Look as it was with Abraham Heb. 11. 13. You know strangers when their way is uncomfortable ever and anon look for their home Abraham was heir of the world yet he sojourns as a stranger in it in Tents because he looks for a City v. 10. So here Saints the heirs of all creatures yet the Lord makes them strangers here and hence they look for somthing else The things God hath promised to his people are very great but not accomplished Why Because full accomplishment is left till the last day that hope may wait and that we may live by Faith God hath promised to take away all tears Oh welcome that day This world cannot do it and the Lord here will not 1 Cor. 15. 19. If our hope were only here we were 〈◊〉 misâ—râ—ble 3. Because they see and are sensible of their deliverance from wrath to come There hath been much wrath in the world seen but yet the great
Spirit like his hand to draw you But Oh do you not kick his bowels do you not pierce his hands and feet daily And when you have done no tears But he cometh and you that pierce him shall see him c. Consider of it therefore you that doubt of this you that think not of this and hence live and lie in your lusts and despise him Behold he cometh SECT IV. HEnce behold the happinesse of all them that be espoused to the Lord Jesus in that their hopes are laid up in another world at the day of the coming of the Lord Jesus 1 Cor. 15. 19. If we had hope only in this life we were of all men most miserable Because none so foolish or so sensible of misery as they but our hopes stretch to another life to the second coming of the Lord Jesus Christ. Suppose a man had all the Crowns of the world cast at his feet but at last to be dragged before the judgment-seat of Christ and there to stand quaking What should he be the better What though Saints have all the miseries in this world but at last with these eyes they shall see the Lord and stand triumphing before him and have a real sight and certain expectation of this What people in the world so great as these What do they wait and expect for Great things which may astonish the whole Creation 1. They look for him to change their vile bodies that this their Husband at the marriage day should take away these rags make them like unto his Glorious body brighter than the Sun so that burn them cut them to peices as some by the Indians have been Lord help they see Christ loves both and hence holds sword and soul in one hand and scabberd in another c. 2. They expect he should take away all their sins and make them like unto himself engrave on their souls perfectly his own Image that their enemies they feel now they look they shall never see them more 1 Iohn 3. 2. And as no evil like it no mercy like this and no evil to Saints like this that yet they should grieve the heart of such a Husband 3. They look he should take away all sorrows and tears from them for this the Lord promiseth and begins to execute now but it shall be perfected then Isa. 25. 8 9. And hence called the times of refreshing Acts 3. 19 20. 'T is true the Spouse and Church is now sorrowful to the very heart many times but there is a time coming that they shall never sorrow more 4. They look he should take away all shame from them For no people in the world loaden with more calumnies and reproaches by the wicked and by hypocrites and hard speeches from the Godly and they doubt whether they be Sons or no. Now then the whole world shall see they are Sons and shall stand amazed at them and shall not doubt of it nor themselves foâ— the Lord shall proclaim it and they shall hear these are my Jewels And this they look for 1 Iohn 3. 1 2. 5. They then look for recompence to all their labour of love to him and his Hence 1 Cor. 15. 58. Knowing your labour is not in vain in the Lord. Hence the Apostle oft defers men for that recompence till now The Lord shew mercy to the House of Onesephorus in that day 2 Tim. 1. 18. So that some Hereticks have thought souls sleep till then They may pray and no answer seek to do good and do none Oh but the Lord will recompence then abundantly 6. They look then to be ever with the Lord 1 Thes. 4. 17. Never to be parted from him never to live without him nay never to go away from under his wing out of his bleeding bosom of love and endlesse and unspeakable compassions any more And being with him to see his Glory and never see the depth of it and to have the Lord to serve them Luke 12. 37 38. and giving whatever they call for and all this when thousand thousands shall at this time be crying for a drop of water and cannot get it Now all this they look for and more too Which is 1. Certain For hope maketh not ashamed 2. Which fills their hearts with Glory and unspeakable Glory too for it makes it so clear and certain that they have it all already for though absent hope makes it as present Rom. 8. 24. He doth not say we shall be but we are saved by hope Faith takes hold on the beginning hope on the end Oh the heavy wrath of God upon a world of poor blind ignorant men that have no hope no hope of Christ no hope of Glory unlesse a flattering dead hope What a sad thing is it to think of a number of men that are buried in the world and never to awaken until they see Christ in the clouds of Heaven coming to be revenged on them Oh me-thinks I see them falling down before the Judgment-feaâ— and crying out Oh that we had known of this day Oh alas that I had hope but not such an hope but am now deceived Oh 't is otherwise with Saints they shall find what they hoped for and infinitely more What hurt can any do them Let all the world come against them their husband will come and will kick them under his feet Let them load them with reproaches fill their hearts with sorrows and their eyes with tears their Lords coming will comfort them Let Satan tempt and a Father hide his face behold the Lord cometh that shall deliver and redeem them Oh see their blessednesse and let it draw you to make up the match with Christ that never did it yet He hath bin wooing of you longing for you and you wooing of him again Lord take me What hinders you then from striking the match and concluding it To give thy self this day to him and take him only rejoyce in him only when nothing thou dost can be so pleasing to him And now you may look and believe what one day you shall to your comfort feel And account your selves most wretched creatures until the Lord be pleased to espouse you to himself SECT V. OR hence learn what to judge of those that never look for the coming and company of the Lord Jesus but 't is with them as it was with the Israelites when Moses was gone into the Mount and stayed there long the people made their Calf and went to their feasting and rejoycing So the Lord Jesus being gone for the Spirit of life and to prepare a place of Glory it being now long since they make Idols of their Jewels and of their own excellencies and of whatsoever is glorious in their eyes in this world Or as Christ compares the secure world as it was in the daies of Noah so shall it be or as in the daies of Lot when they never knew nor look't for it though told of it so 't is with
them Do you think these are espoused to Christ or made ready for Christ whose glorious appearing is never or seldom or the least thing in their thoughts and are far from seeing and setting it before their eyes Now because if you ask most men Do you look for such a time to see the world consumed and the Lord revealed and your Glory with him Every one will say yes because indeed they have a dead hope I shall therefore give discoveries of it 1. Those whose hearts prize though their heads do not and whose eyes are dazeled with the withering Glory of this world When men lie under not for a fit for Christ's Disciples wondred at the Beauty of the Temple a gâ—eat mistake of all things here and put that good in them which is not and that worth upon them which they ought not For he on whose eyes the Sun of Glory hath risen and looks for the Glory which shall be revealed looks upon a Dunghill world as strangers upon their Inne and as Travellers do on their Tents make a shift to rub it out there for a time but Oh home Oh that Glory that shall be revealed Heb. 11. 13. They were strangers because they looked for a City Nay they look upon these things as God and Christ judge of them for they have Christ's mind 1 Cor. 2. 15. Which stand for Cyphers in the Lords Book Nay they look upon the very miseries of this world for Christ greater treasures than the happinesse of it and hence chuse it and account their scars their Crown their shame their Glory their losses their gain their sorrows their joys as Heb. 11. 25 26. Moses chose to suffer and esteemed Christs reproach his Glory And why He had an eye to the recompence of reward and saw the God invisible And 2 Cor. 4. 17. It works an exceeding weight of Glory That look as 't is with a man that is born to great hopes of a Crown and Kingdom and therefore brought up not in the Countrey but in the Court let a poor man offer him his thatcht house and promise him if he will come and live with him and serve him in his patcht cloaths What will he say No be gone to your friends I am a greater man than you can make me so here A man that is born and begotten to a lively hope of a Crown now by the resurrection of Christ and brought up under the wings and care of Christ to the hopes of a better world offer never so much promise never so fair I am greater than all the world can make me I must not have if I love Christ and I cannot have if he loves me both and hence looks to honour then and peace and glory then Col. 3. 1 2 3. It s clear then thou lookest upon the things of the world as great things Oh to have such honour such an estate so many Cowes and Goats so much ground paled in so many ploughs lands and oxen fit to labour so much gain to come in every year and such parts gifts and duties to get me a name to live before the best men and to be good signs to comfort me of the favour of God This is a goodly thing the very hopes heat and warm the heart 1. If you do not find pangs in parting with a friend a bosom-blessing so dear you are not dead yet to it nor risen to a lively hope of better things 2. He that doth not prize the evils of the world more than the good in it his eyes are dazeled with it If the life of the world be not death to thee the comfort of the world sorrow to thee Oh they draw thy heart from God Hence called lying vanities Look as 't is with a King or Master that gives Talents to use they cast them by and fish for themselves they look not for the coming of their Masters So the Lord gives you his Ordinances and Word to use for him and you scramble for your selves to enrich and honour and comfort your selves you look not for the Lord. Factors that go far for wealth they will not bring home stones and rubbish which they know will not go in their own Countrey hence other things that are of more price he spends his time for So here What do you do You that eat the bread of carefulnesse sell your commodities dear and set your buyers on Tainter-hooks I look to be rich You that can speak well and have parts and professe fairly but go into your Closets God is neglected in your hearts your constant union to Christ dependance on Christ approving your selves to Christ is not maintained I would fain be honoured You are come far from your own Countrey Why did you depart thence To be free from trouble And now here what stay you for Oh for ease Will these Coynes go and be taken at the last day No you look not for that II. They that say they look for Christ but do not rejoyce abundantly in hope of this time Sometimes the hopes of Gods people begin to die and then comfortlesse but when their hopes are up and stirring and not wounded by some sin or sleeping there is a double joy that now they have 1. This alone comforts them and fils them Iohn 14. 1 2 3. So that they wonder at God though they have never so little here to have these blessings now and everlasting Glory endlesse compassions and mercy at that day Iohn 16. 22. 2. This joy is Glorious joy highest comfort Rom. 5. 3. We Glory in hope of the glory of God Disgraced but then honoured hated of men but then loved of Christ poor but then enriched miserable but then blessed empty but then filled fatherlesse friendlesse but then glorified Oh I tell you miseries thus considered are sweet Can it be otherwise Now you say you hope and look for this day Where is your comfort of it Where is your glory in it Acts 1. 11 12. Compared with Luke 24. 52. So thou wilt be in the Temple nay in the fields rejoycing and blessing the Lord that ever he should intend to set thee at his right hand at that great day of his coming No man but hath something to joy his heart Is it Corn and wine and Oyl and not the Light of Gods countenance at this day It s a sign they never look for it Do the world rejoyce in their hopes and not Saints III. They that content themselves with any measure of holinesse and Grace they look not for Christs coming and company For Saints that do look for him though they have not that Holinesse and Grace they would have yet they rest not satisfied with any measure 1 John 3. 3. He that hath this hope purifieth himself as he is pure Christ finds us not lovely but makes us lovely by putting on his own garments imprinting his own Image Hence Saints content not themselves with any dressings till made glorious and so fit
go away with a sad heart Oh I cannot see him and canst not find out the cause why so heavy and vile and so loathest thy self Oh now think of this day 1 Cor. 15. 28. Then God shall be all in all then thou shalt have thy fill of love and fill of God 4. In case of sorrow for the uproar of the world against God and Christ and the wrongs done to Christ and his people to see Christ crucified and crying spare my life and saying If you seek me let these little ones depart yet they are abused and every one against Christ as this day the world is coming to the last fit of madnesse against the Lord of Glory Oh now remember and look for this day 1 Cor. 15. 25. He must reign Lord what a comfort will it be to see Christ King then Men come to see him King here but Oh what will it be when he shall come himself To see all secrets open and the Lord glorified in himself and people of all creatures Look for this to see the great and last plot of God brought to perfection Oh think that is our day that is our victory 5. When you come to die and to think of leaving thy carcase to rot in the dust a long time Oh think and look upon this day They that hear shall live Why do I die John 5. 28 29. They shall then come out of their graves c. Thus look for this Motives 1. All creatures look for this in a manner Rom. 8. 22 23. Nay Christ and Saints in Heaven look for this day Heb. 10. 13. From thence expecting till his enemies c. Nay Devils look for it but tremble Only a secure world rockt asleep to their eternal wo look not for it 2. This will help you to ride all storms bear all knocks chearfully Our Hope is our Helmet Our Hope is our Anchor Heb. 6. 19. Eph. 6. 17. You will meet with them here it may be before you die 3. The Lord hath called you out of this world he might have left you in it and given you your hope your portion here and then wo to thee but he hath called thee to this hope that if Princes of the world knew they would lay down nay cast away their Crowns at thy feet for it and say Oh that I were in that mans case Eph. 1. 18. Hope of his calling 4. Hope and expectation of all other things shall fail if God loves thee he will make you know what 't is to forsake your portion If not they shall fail you when you die this shall not it makes not ashamed 5. Me-thinks this is the Glory of a Christian that he turns his back upon the world and lives and waits for the coming of the Lord. 6. Oh this will give Christs heart full content when he shall come Luke 12. 37. He will make thee sit down to eat and serve thee The Lord Jesus himself shall only then poure out to thee and give thee whatever thou callest for honour thee as it were above himself When thou art at rest in Heaven he will be at work for thee 7. If not he may come in an hour thou lookest not for him Christ may say to thee from henceforth sleep on What Means are there to make me look for him 1. Get some promise that thou maist beleeve the Lord is thine else thou wilt never look for him or if you do you will be deceived for hope is of things not seen Nay commonly when the Lord brings any man to his hopes having given him a promise and Faith to beleive it the Lord in the mid-way seems to cross his promise When the Lord promiseth life glory peace honour joy fulness Heaven they shall then and never so much before feel darkness death shame trouble sorrow Hell For the Lord tries them by this and tribulation breeds experience and experience hope Hence you must first get a promise of Christ and Glory before you can hope for it or expect Glory and then you may Heb. 6. 18. For the promise will support hope when heart and strength and all shall fail Nay it will expect contraries out of contraries Gen. 22. 5. I 'le come again to you Compared with Heb. 11. 18 19. So that soul that hath a promise may say when he considers Gods power and what Glory he gives to God by beleeving it God hath said he will comfort me he will cleanse me he will give me Glory I will have all these out of my sorrow my sin my Hell Take heed therefore of two extreams First Of hoping without a promise for that is but Faith scared out of its wits when it comes to be examined I hope so and I have had joy and perswasion of it Secondly Of not expecting when God gives a promise Can you live one day without it It may be you have no feeling yet But Isa. 25. 8 9 10. Dost wait for the Lord i. e. From a sense of emptinesse for all fulnesse thou shalt find it in part here and fully then and say Lo this is our God we have waited for him When a mans anchor is strong and in good ground he will look for safety when at anchor in the Harbour Oh thou afflicted tossed with tempests the Lord hath brought thee at last to Christ after many drivings to and fro and it clasps about him according to a promise if God changeth then thy comfort may not be If revelations come I know they may deceive but a promise cannot 2. Fear the terrour of the Lord at this day fear parting from him I speak not of doubting but the holy fear of Saints for that is the nature of fear it makes a man eye the thing feared As Iacob when Esau was meeting of him Noah he fears and looks to safety in and by an Arke Heb. 11. 7. Lots children took not his counsel they feared not but he seemed as one that mocked to them Paul 2 Cor. 5. 10 11. knew the terrour of the Lord hence looked for him sought to approve himself unto him Men that fear not parting with Christ will never look nor care for him And let it be a strong fear else it will never carry you above your cares and surfettings of the world How shall I fear thus 1. Unlesse the Lord put it into your heart none can for the security of the world is not sleepy but deadly Men are bound up as strong as with chains of death that till they feel the misery they cannot fear it strongly Oh look up to the Lord to unchain those chains of death 2. Know the happinesse of them that shall ever be with Christ what is the sweetnesse of Christs love and worth of it Imagine the last day come and all the dead raised Christ with flaming fire all the wicked on the left hand and then sent away with depart ye cursed all the Saints on the right hand and then Oh come and
the truth is when we make it our last end we cannot but desire it SECT III. BUT ought not a man to desire to live here in this world as David and Hezekiah did May not one sin in this desire 1. 'T is true precious in the sight of the Lord is the death of his Saints not only in regard that they are as precious to him when they come to die as while they live as Gold when 't is melting is as precious to the Goldsmith as when whole and it may be more too because 't is then made better but also because he will not lightly cast away their lives He that bottles their tears and will not let them be lost will not easily let go their lives and if God will not they ought not upon every slight occasion to desire their death and losse of their lives to be with the Lord. Now there are two cases Gods own people may not desire to remove hence where though there be some fire I confesse yet there is more smoak than fire more sin than Grace 1. In case they meet with much unkindnesse from and many sorrows in the world and behold the sins of it Thus it was with Elias 1 Kings 19. 4. Who when Iezabel threatned his life fled and would needs set sail presently and be gone so 't is with Gods people when they see enemies without the universal rot of Profession that they think they are almost left alone when God hath begun to do good by them as by Elijah but they think their best daies are past there is all they shall do and God himself it may be meeting them with some crosses in this world now presently they grow weary of their lives and desire to die which is nothing else but a pang of discontent truly God will not suffer it nor you ought not to desire it to die away in such a snuffe No the Lord hath work for them to do and a journey to go This desire is naught and 't is but a weed and to be pulled up that growes out of such a root as a discontented heart for crosses I confesse God useth sorrows as means to smoak us out of our Hive and we may use them for that end but not only or chiefly them nor from a pang or moody fit of discontent 2. In case they desire death and not life before they be ripe for death Husbandmen desire their Corn in but 't is folly to desire it before it be ripe and then they may I confesse 't is the commendation of some trees if not only good but if ripe betimes and 't is the honour of a Christian to be ripe for death betimes yet still before he is ripe he is not to desire it Now when is this 1. While the Lord hides his face and denies full assurance of his love in this case as a Christian cannot so he ought not if it were the Lords will desire to be gone as yet and this is one reason why David and Hezekiah desired life not death as yet God had broken their bones and his arrowes were yet in their hearts now a man is to desire he may stay a little while longer that he may sing the Song of the Lamb and tell the world what the Lord hath done for him and that he may not set in a cloud and die in horrour Mariners long to be on shore but before they come there they would not venture in a mist but see Land first so should we desire to see the Lord in the Land of the living Nay though the Lord gives his people a promise which staies their hearts and is a twig to keep them from sinking nay when he gives them some joy yet still God hath promised to reveal more of himself and his Christ in the promise seeing him but darkly now Now they ought not to desire but wait as in Simeons case now let thy Servant depart in peace having long waited for the consolation of Israel Children that will be up before 't is day must be whipt a rod is most fit for them stay till 't is day 2. While their work remains unfinished and the Lord hath got little or no Glory from them though they may have clear evidence of the Lords love Christ himself desired it not till now Iohn 17. 5. If thou couldest scale Heaven before thy work was done the Lord would send thee down from thence again as he did the soul of Lâ—zarus and truly to do the work of Christ one moment here is better than to have a thousand years felicity in Heaven nakedly considered in it self in as much as the Honour of Christ is a thousand times better than our own good It may be there is much work within doors many odd distempers to be cashierd spirituall decaies c. It may be there is work without Christ hath many enemies in the world many prayers are yet to be spent against them much good to do for his Church many tears to be shed for them for praying trade is past in Heaven It may be some friends yet to be converted thou hast been a scandal to them it may be as yet few have been or can say they be the warmer or better for thee that work is yet to be done It may be God hath some secrets to reveal by thee before thou diest stay therefore a while while your work is done 'T is true thou hast but one Talent but little thou hast or canst do yet God looks you should improve it whilst he is gone A man that will needs to bed at noon-day before night comes what deserves he but a cudgel So he that will die before his night comes and while 't is light to see and work by When therefore you apprehend your work even done then as not only Christ but Paâ—l not only Paul but Gods watchful servants have secret warnings of death And as Mariners when they can see no Land yet by their soundings can tell they are near Land or Sands then you may desire it for then you are ripe but its sin to do it otherwise And verily happy is that man that accounts not his life dear but only the finishing of his course with joy To conclude all we are to desire our fellowship with Christ as a man desires his last end which desire doth not exclude but include desire after all the means and the means first before the end Now many things are to be done by God upon us and by us for the Lord again before we appear before Christ which we may desire firstly for this our last end SECT IV. HEnce we see the vilenesse of the great yet hidden secret sin of the whole world which may be in part also in Gods dearest Saints viz. in their hungry lustings and dropsie desires after the sweet of the things of this world You shall have many a man that amends his life reformes his course forsakes his own
for him long not after him and hence let all leak out again How shall the Lord trust you with wine with full fruition of himself in Heaven 5. Oh Beloved have you ever found him in his Ordinances If not Oh the heavy wrath of the Lord Jesus upon thee If you have if ever he hath comforted thee when sad and sorrowful if ever quickned thee when death and darknesse did lie upon thee if ever he did deliver thee when distressed Oh then take heed of despising him in his Ordinances now but long for him again That I may see thee as I have seen thee Psal. 63 2. Let them that never found him deal so with him Peter when he saw Christs Glory on the Mount Lord saith he ' t is good for us to be here Hath the Lord ever transfigured himself before thee so as he hath appeared in another manner to thee in his Ordinances than ever thou sawest before Then say seeing Lord I cannot come to Heaven to thee 't is good being in the Mount in thy Ordinances with thee its good being here 1 Pet. 2. 2 3 4. I know Brethren you have many employments in the world and are called away to them and cannot ever be with the Lord yet let your longings be there nay though cast out of Gods sight yet look to the Temple this will give you peace 6. This if I may have leave to speak plainly is the great sin one of them of New-England Men come over hither for Ordinances and when they have them neglect them or if it be too horrible to live in a grosse neglect of them yet who maintains his Fellowship with Christ or longing after the Fellowship of Christ in them And therefore I shall stay a while on this point Men that are sick of consumptions have somtimes a mighty stomach after meat and when 't is brought them they are weary of the very smell of it and then say truly I had thought I could have eaten so much so men loath Ordinances nay the Cooks that dresse and the Dish that brings and the Ministry of Christ Jesus that provides the meat because consuming and pining away in their iniquities I know many use Ordinances but are they not indifferent whether they find him therein or no Now 1. When men had enough by them to live comfortably upon then God and his Ordinances were desired by them but here mens removing begetting want want of the creature joyned with fear and distrust of Gods Providence to provide for them and theirs either sink their hearts that Ordinances are not sweet no more than Moses message to a people in anguish or meat to a wounded man or else makes them hungry after the creature and hence lavishing out their desires that they have none after the Lord himself 2. When men are persecuted by enemies driven into corners or to Townes six miles off to find a Sacrament or hear a Sermon then the Gospel of peace and them that brought the glad tidings of peace their feet were beautiful and then men thought if one Sabbath here so sweet where Ordinances are much corrupted if some of them be so comfortable in the midst of enemies Oh how sweet to enjoy them all among Saints among Friends And so I know they be to some and I hope to more than I know but New-Englands peace and plenty of means breeds strange security and hence prayer is neglected here There are no enemies to hunt you to Heaven nor no chains to make you cry hence the Gospel and Christ in it is sleighted Why Here are no soure herbs to make the Lamb sweet And if I get no good this Sabbath this Sermon this Sacrament this Prayer I hope I shall some other time when my heart is better and my businesse is over Not considering that the daies of trouble may be near or Gods final farewel may be quickly taken 3. It was a sad speech of a Brother lately which hath oft affected me that a man may pray out hear out all the Grace of his heart Meaning this when God begins to work upon a mans heart at first then prayer and Word is sweet stay a while they hear out their hearing and pray out their praying so as in praying they pray not and in hearing they hear not Would to God there were noâ— a generation of those men among us that having been so oft Sermon-trod and Prayer-beaten that now their hearts are hardned and being used to Ordinances and being so long ridden under them I wish they were not tired and jaded under them before they come half way home that they had rather lie die in the high way than get up and with mighty groans and invincible wrastlings of heart seek after and so find the Lord in them 4. There is no place in all the world where there is such expectation to find the Lord as here and hence men blesse the Lord for our rising Sun when 't is setting every where else Here therefore they come and find it not hence not considering the great and last temptation of this place whereby God tries his friends before he will trust them with more of himself viz. deep and frequent desertions they give in and therefore care not for nor desire after those plaisters which they feel heal them not nor that food which they find nourisâ—eth them not 'T is strange to see what a Faith some men have that can close with Christ as their end and comfort themselves there 't is not means say they but Christ not duties but Christ and by this Faith can comfort and quiet themselves in the neglect and contempt of Christ in means as infallible a brand of Gods eternal reprobation of such a soul as any I know So that this is New-Englands sin Is not Prayer neglected wanting place and heart if not in family is it not in secret so that you have none nor poor servants have none If any Prayer in secret yet doth it not die Didst ever find thy Spirit so straitned Where are the mighty groans What is become of meditation Dost not let Sabbaths Sermons passe over which shall be preacht over again at the last day and find no Christ no Spirit in them and thus lie famishing and â—et not cry for bread If it be not so I am glad God Angels Saints and al the world shall call you blessed If it be so I dare be bold to prophesie ruine to this place and people and that you or your posâ—erity shall either in woods or in the Land or hands of your enemies in this place lament with tears the contempt of means and you even Disciple of Christ shall desire to see one of the daies of the Son of man and shall not see them Jer. 8. 13 14. Let us go into strong holds c. I know there are many that do meet the Lord but are you not apt to fall asleep again Oh therefore let me entreat you if the Lord hath
but opened the door for the five foolish Look as 't is said Job 1. 6. There was a day the Sons of God presented themselves before the Lord and Satan came in also so here I shall not do not speak of every particular Church but of the state of the Churches in general For its possible there may be a Philadelphia a new Ierusalem which comes down from Heaven a Golden Foundation and for a time no hay nor stubble built upon it But this is rare and not usuall nor general SECT III. FRom Satan the ancient enemy of the purity of the Church he being an unclean creature himself if he could he would make Heaven it self unclean but that is beyond his reach hence he seeks to make Heaven on earth unclean hence he will get into Paradise and if he cannot come in the shape of a man yet in that of a Serpent to beguile and pollute innocency there He will follow Christ into the wildernesse and tempt him there and hence will seek to get into Churches to pollute them And if he cannot pollute the Church by unclean Ordinances he will then seek to defile it by unclean persons Mat. 13. 25. The Tares be in Iudea like the Wheat yet indeed annoy the Wheat And how come they there They are sown there i. e. hid for a time and mingled and die there too Who doth this Why the enemy did it so that Satan will do it If there be a Devil in the Church he will sow his taâ—es Obj. But we see him not Ans. No 't is therefore said he went away his care is over now they are sown Look as 't is Jesuits policy at this day the end of their Order is to raise up the collapsed ruines of Rome and to bring all Christendom and if it be possible all the world to the Hellish bondage and blind obedience of the See of Rome Hence some Kingdomes because they cannot conquer them by power they seek to do it by craft hence they seek to lay their Leaven and make their party within from whom they may have intelligence and hence they shall do well enough with them So Satan seeking the ruine of the Church seeks to make his party within the Church for one of these three ends chiefly 1. Either that he may divide the Church that when any Errour shall be hatched he may have his party to maintain it and his faction to plead for it Or 2. That he may corrupt it if he cannot divide it that the Tares may suck out the heart and life and power of Godlinesse in the hearts of the Elect for you know 't is not the Briar but the Ivâ— that sucks out the life and sap of the tree and 't is not prophane pricking persecutors but seeming friends to the Church that suck out the heart and life of it It was not Ieroboams greatnesse but the old Prophets gravity and seeming Piety that suckt out the Spirit and Sap of the young Prophet 1 Kings 13. That so by this little Leaven he may defile the whole lump and so provoke wrath against them all 3. If he cannot do either yet that he may blur and stain the Glory of the Church For the greatest Glory in the world is to see a Temple built not of stoâ—â—â— of Gold or Pearl but of living precious Saints holy to the Lord only and his Son and the sight of which in Heaven shall be one part of the Glory in Heaven Hence Satan will do what he can to blur it that though the greatest Glory God hath shines in his Church yet that he may blur it And hence Iude saith Some that crept in unawares were Spots in their Feasts And 2 Pet. 2. 2. By reason of whom the way of Truth shall be evil spoken of 2. From the Officers chiefly of a Church who when they should be full of eyes as they are described Rev. 4. And these eyes should be ever watching they are then sleeping Mat. 13. 25. For 't is not the having so much as the actiâ—g of Grace that helps men to read and understand the Book of the Scriptures and the Book of mens hearts and lives 2 Pet. 1. 9. Hence in affliction and temptation we know the Lord and his mind and our own hearts and the world best When Ionathan eats the honey his eyes are open Now somtime the watchmen are not acting or watching but sleeping and hence those are taken for wheat that indeed are but Tares The Book hath a fair Superscription or Frontispiece and they so sleepy they do not read it through and so either see no fault at all or if any they be but Errata in the Printing and weaknesses to be 〈◊〉 with or if they do yet the man is commended and hath a Name to live when indeed he is dead and so this serves the turn and though he comes in yet they shall do well enough with him though indeed they herein have but a wolf by the ears 3. In regard of Hypocrites themselves who must be like themselves ever to act for their own ends for they ever have an evil eye now it makes for their ends to joyn themselves to the purest Churches of the Lord Jesus 1. Sometimes it makes for their honour Hence you know the Church of Sardis lost her power of life for that is a burden yet kept their name to live for that is an honour For if men live out of Church-Fellowâ—hip that is a great shame and now they have little love from Saints Indeed the wicked may honour them but what is that to the honour of the whole Church Who would think Saul should have cared for Samuel that dealt so plainly and sharply with him Yet Oh honour me before this people that 's the businesse There are many excellent gifts Christ poures down upon his Church Simon believes also Acts 8. and would give any money for those gifts that he might be wondred at as he was before A man seeing others gifts and the love they have thereby even a Simon may desire such gifts and a mighty power of Grace to animate those gifts and would give any money for this that be may be wondred at Some refined polished Spiâ—its scorn honour of base men and hence fish for it else-where 2. Their gain 't is strange that Iudas follows Christ for the bagg that was so poor yeâ— he did until he saw after three years and a half waiting so little came in So 't is â—â—ange men should seek to joyn to poor Churches for that yet they do and will so long as they have any lots to give or purses to lend or hearts to take care and provide for those that are joyned to them You shall have many poor Christian men that be but kind and bounâ—iful to them you may lead them into any errors catch them at your â—leasure with a silver hook until they see their gâ—in grows little and respect lesse and then they fall off 3.
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
in the glasse of the Gospel Rev. 22. 4. 2. The Lord makes many Promises of love unto his people which go to the very heart to chear them Hos. 2. 14. 3. The Lord conâ—ines not his love to looks and words though it 's wonderful to have the least of them but you may read his love in his works of love Now those works peculiar to them are first and chiefly the donation of Christ for a man in redemption to a man in vocation and then the peculiar fruits of this love exprest in peculiar operations upon the Soul and in the Soul which Gods truth in the New Covenant promiseth and Gods faithfulnesse executeth Ier. 31. 33. 32. 40. to take away the stony heart to write Laws in the heart to put fear into the heart these are the peculiar effects of this New Covenant and they are operations in a man which only the Elect feel and wonder at Grace for Ephes. 2. 4 5. According to his great love hath he quickened us together with him there is a kind of Resurrection of a mans soul when 't is brought home to Christ. And look as the bodies of the Saints shall be different at last day so when God raiseth their souls from the Dead here there is a difference now 2. In regard of the Death and Blood of the Lord Jesus which was shed not only that he might be a God unto them but that they might be a peculiar people unto him Tit. 2. 14. He gave himself for his people not only to justifie his people but also to cleanse his Church Ephes. 5. 26 27. for this hath been Gods great plot first to perfect his people in their Head and then lest there should be a golden head and feet and hands of iron and clay and because the Church is not found lovely therefore the Lord makes it lovely by little little here until it appear without spot or wrinkle at the last day Do you think Brethren that Christs Blood was shed to work no more in his people than in Hypocrites was it only shed to take away guilt of sin from Gods sight and then to let a man wallow in the sins of his own heart 'T is true there is a work of Sanctification which Hypocrites have which Christs Blood purchaseth for I beleeve all common mercy and patience comes by Christs Blood and so all common Gifts and Graces but yet Beloved there is a vast difference their wills were never changed though their minds were much enlightened hence they sinn'd wilfully The Lord never was dear to them hence secret despight grew up that at last they committed the impardonable sin Hos. 10. 26 29. 3. Because those Graces or Qualifications together with the Operations of them which are in the faithful are the same with Christs the same in kind and nature Ioh. 1. 16. From his fulnesse we have received Grace for Grace hence we are said to bear his Image and because it 's but little at first hence from Glory to Glory 2 Cor. 3. 18. Now the Lord Jesus had not only the Spirit which he had without measure but also he had many Divine qualities habits or Graces which it is blasphemy to think that they were hypocritical or common which the faithful receive from his fulnesse and wherein they are made in their measure like unto him so the Saints have not only the Spirit but also those peculiar operations of it wrought in them by the Spirit whereby they come to be made like unto the Lord Jesus Hence as there was an infinite distance between the Lord Jesus and the best Hypocrite so the likenesse that they have of the Lord Jesus makes a difference now And look as there is a difference between a Plant and a Beast a Beast and a Man so there is a glorious life which Saints have begun here in this life which none have but themselves 1 Pet. 5. 10. They have the First Fruits c. the which is meat and drink which no man knows of that lies in his hypocrisie and sins 4. If there should be no difference then these evils would follow 1. This laies a foundation of contempt of Grace and of the Beauty of Holinesse in the hearts and lives of Gods people for look as 't is in the work of the Son in Redemption if Christ should have dyed as much for Iudas as for Peter and suspended the act of Faith to apply this on the Free will of either then Iudas had as much cause to thank Christ for his kindnesse as Peter and Peter had no more cause of blessing Christ for his love in redeeming him than Iudas and what cold praises will he then give him So if the Spirit of Christ should sanctifie or call a Saint no more than an Hypocrite then the one hath no more cause to be thankful for the work of the Spirit than the other and when a man comes to look upon the work of the Spirit and the Graces of it there is cold water cast upon those this is no more than what a Hypocrite hath Christ hath not only redeemed by price but also by power from the power of Satan Sin Darknesse Delusion and not to be thankful for this is not to be thankful for the Redemption of Christ Thou shalt never have it then that dost despise the Spirit of Grace whereby thou art but commonly sanctified 2. Because this abolisheth the use of all conditional Promises made in the word for you know they are made to some qualification or work of the Spirit in a man some to Mourning Poverty Faith Hunger Lostnesse c. now if there should be no difference between seeming works in Hypocrites and these then 1. the truth of the Promises is destroyed for the Lord saith They that hunger shall be satisfied I 'le answer Hypocrites may hunger and yet not be satisfied 2. The use of these Promises should be lost for why should a man then cast his Soul upon Gods faithfulnesse in the Promise when 't is but common love to him and Hypocrites If it be replyed the one hath Christ the other nor I answer 't is very true but then I ask Who is he a Christ to it must needs be to a particular People described in the Word by their peculiar qualities flowing from their forms and subjects by which they are known and now consider Rev. 22. 19. Is God a God of the dead and not of the living only 3. Because this makes the most holy men that ever lived deceivers of themselves and others only look upon Iohn Christs beloved Disciple and bosome-companion he had received the anointing to know him that is true and he knew he knew him 1 John 2. 3. But how did he know that he might be deceived as 't is strange to see what a melancholly fancy will do and the effects of it as honest men are reputed to have weak brains and never saw the depths of the secrets of God
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
buffet them that there is nothing but clouds of wrath and no Star appearing Now look to the issue and mark the upright man his end is peace and consider this Christs Kingdom is hid and he brings contraries out of contraries he makes darknesse light Hell Heaven guilt pardon weaknesse strength and calls things that are not as though they were Then think within thy self I le conclude nothing against my self but stay and wait what the issue will be which is ever glorious Iames 1. 2 3 4. 1 Pet. 1. 5 6 7. Consider hath not the Lord done thee much good already Oh consider what is then behind 6. Never enter into dispute with Satan or thine own self about thy estate but by taking and making Scripture and Word tobe the Judge of the controversie Fears come in you shall never have mercy never have power Who told you so Doth the Word say that The Lord never gave himself to me I fear it Doth the Word say so Never was any as I Doth the Word say so Or doth not the Word say God delights to pick out the vilest to send the Physitian to them that be sick I cannot see nor conceive any mercy Doth the Word say so Are not the Lords thoughts above thine I have not that peace that others have therefore the Lord intends none toward me Doth the Word say so Oh but others if they knew me would loath me Doth the Word say so When as it saith Doublesse then thou art our Father Isa. 63. 16. And bring before this Judge both sides not only what sin can say or may do against thee but what the Word of the Lord Jesus can say for thee Jer. 31. 18 20. Ephraim cries out of stubbâ—â—nesse Oh but is not Ephraim my only Son Hear Ephraim lamenting too And hearâ— nothing against a Word Look on Paul warring against Christ and yet the Law of Christ in him also Luke 24. 25. 7. In times of greatest and smallest fears remember to be humble and vile in thine own eyes worthy never to be beloved And let the Lord have his Will of thee and this will give you peace God denies mercy to that man that will be Lord of it To be sure evidence mercy then he will not and when he doth manifest it 't is then when poorest and vilest and the heart is meek and humble Isa. 57. 15 16. Mat. 11. 29. Oh the Lord opens his heart and love when once his Will is dear The Lord casts by his rod and frowns now and creates peace Thus you may come to see the work or the Lords Grace in you To Ministers to take heed of making precious things common by giving in false Signs and Evidences of love but look up to the Lord for a special Spirit here To Gods poor people and thankfulnesse Oh that he hath called thee from darknesse into marvellous light into the Kingdom of his dear Son Oh that when so many come near to mercy and fall short of it yet me to be let in Caleb and Ioshua to be let into Canaan when the rest so near and all perished Blesse the Lord for all Afflictions Fears Temptations Enemies Evils Hidings of his Face hereby he hath but tried thee and purged away thy drosse and be comforted against all reproaches of Hypocrisie and Apostacy and a proud world that casts filth in the face of Holinesse Now we are Sons of God it appears not what we shall be but we shall be like him in Glory in Grace in Honour in his Kingdom for we shall see him as he is And as for you that live and lie and bed it with your ease lusts sloath and God sends you means but the Bellows are burnt the Lead is melted and your Drosse not consumed Reprobate Silver shall men call you and God shall destroy all your confidence But you that are the Lords Oh that you could see what the Lord hath done he hath put Heaven into thy soul and his work which is more Glorious than the Creation of Heaven and Earth CHAP. XV. Shewing that the Hypocrisie of the Heart proceeds from a want of a Saving Illumination in the Understanding SECT I. THE Spring or one great cause and original of Evangelical Truth and Hypocrisie is the mind of man For here there was an apparent difference between the Virgins in their practise and in their wills as hath been shewn yet the Lord expresseth it in general thus that some of them were wise which is one part of the perfection of the understanding and some of them were foolish which is the great defect of light in the mind or understanding because the truth of the one and the falshood of the other manifested what their hearts were in their heads and minds and the Truth in the one and Hypocrisie in the other did arise and was maintained by wisdom in some of their minds and by folly in the mind of some others Folly or want of Divine Light made the one unready for Christ wisdom or having of Divine Light made the other prepared for him Not that it doth exclude the evil or change of the will and affections but because they manifest themselves and are maintained in the mind Hence I say one great reason or Original of both lies in the mind Mat. 6. 22 23. If thy eye be single thy whole body is light c. The eye or mind of a man sits like the Coachman and guides the headstrong Affections if now this be blind there will be falls and deviations into crooked waies John 3. 19 20. Light is come Now what is the condemnation Men love darknesse i. e. will be blind and having sore minds and hearts will not look up to the Sun They see not nor receive not the Truth in love and hence condemned and è contra Hence Deut. 29. 1 2 3 4. Moses sets down the causes of all their evils The Lord hath not given you eyes to see to this day They did see and hear by natural and acquired knowledge but not by a Divine created infused knowledge all that God had wrought and done for them Heâ—ce when the Lord intends to seal down the Iews under unbelief Isa. 6. 10. The Lord then said shut their eyes lest they see and so be converted The heart makes the eyes blind and the mind makes the heart fat A man that is at enmity with God the Lord sets him against himself Hence men are left of God to their own lusts Luke 19. 42 44. Oh that thou hadst known and they knew not the day of visitation Hence Deut. 32. 29. Oh that this people had been wise to consider their latter end You know 't is in the Proverbs of Solomon the frequent title of those that are sincere and falshearted the one is called wise and the other foolish Insomuch that some Divines have made a necessity of a change and turning about of the will when there is fulnesse and clearnesse of light in
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
with exceeding great joy I confesse they may for a time give way to their sloath and sit in their vallies and turn day into night and sleep out almost the season of means yet you shall ever find this if ordinary means awaken them not terrible Flashings and Lightnings of wrath do and in their afflictions and terrours and wounds of Conscience Hos. 5. 15. they shall seek the Lord early Ponder therefore of this cause and in a time of sorrow they shall complain for somthing viz. for their sloath This may be the greatest sin of some they live in no sin but complaint thy complaints may be fruits of sloath in not using means and this may be thy great sin Hence learn 't is not having of Means in this place nor coming hither for Means that will do you any good or evidence your safe and good estate but an effectual use and improvement of them not only the use of outward but inward means too Men that have never so great a stock may die Beggars by not improving it Deut. 29 3 4. 1. Many seeing and beholding that Sun which is set with them to be risen here in these Western Parts partly out of fear of persecution partly by Friends perswasion and company partly to enjoy Gods Ordinances have taken their flight hither But 2. Being come wish Oh that our eyes had never seen it partly through plenty of means despise and loath them partly through multitude of covering or vexing cares have no hearts to or time to use them And yet 3. Are comforted in this that they have them though they see no God in them tast little sweetnesse receive little power from them and hope to go to Heaven at next remove that have come so far for these c. I would to God it were so But oh consider 1. If you improve them not thy coming hither is but the discovery of thy hypocrisie to men and Angels for this is the stage wherein the most fine-spun hypocrisie and real sincerity shall act its part 2. Nay thou art so far from being blessed in having them thus that Gods fiercest plagues shall here approach thy dwelling The Arke among the Philistims made the Lord plague the Philistims 3. Nay this shall lay all desolate one day They cried the Temple of the Lord Jer. 7. Go to Shiloh So I say Go to the Palatinate Go to Germany France go to the places whence you came and see what the Lord hath done 4. This shall be as to Saints greatest joy when they shall look back and see all the difficulties they have passed over that here and there hearts and help failed and there I lingred but the Lord was merciful and pulled me out and they shall wonder at that Faithfulnesse and Grace so here This will be terrour and anguish that I came so far and had means and took some pains and was almost perswaded one time almost confuted another almost conquered and had yielded up all at another but oh my Lump fell down to the dust again and my soul forsook the pursuing of the Lord again and this shall be the portion of Hypocrites You may neglect and wrap up your Talents but the Lord hath a time to call you to an account what gain you make Look therefore to it it may be some of you have need to improve means you despise them in one place and hither you come for them and poor hearts eyes dim hearts hard Consciences asleep ears deaf breath gone life lost God departed and nothing left but a dead Carcase It may be some are sincere and the work of Gods Spirit is set back your Lamps are out your watchful minds and tender hearts and earnest pursuit after the Lord is gone Oh then consider what little cause you have to boast in means Men that have no part in ships look for no gain but if you have any part in the Blessiâ—â— oâ— Ordinances rest not without it Hence see what need you have of a mighty and unresistable power of the Lords Grace and Spirit to carry you an end in your Christian course if ever you come to life For if Hypocrisie discovers it self in an ineffectual use of means then you will find all the powers of darknesse resisting and seeking to surprize you here That as 't is with Thieves you shall not see not find them lying in the City 't is in vain there to offer any violence but in the way So Satan cannot step unto the Gates of Heaven to keep you from thence and hence all his power and policy lies in the way of means to keep you from thence And hence look upon the best man how many hindrances to Prayer somtime though he hath tasted the sweet of it he had rather die than pray How soon are the thoughts turned from God when we come to draw nigh to God how unable to wake one hour That if it were not the inyincible strength of a God that did support them 1 Pet. 1 5. they could never go on Tell me you poor Creatures that never were effectually carried to your end by means Do you not oft find checks for sin desires against it Christ and mercy weeping at your knees melting over you and your hearts almost perswaded Do you not find a want of Christ and Grace and Spirit and Promises and you hope it will be better Do you not find some movings towards the Lord but yet withal do you not find a dead sloathful heart slayes you again The veriest reprobate in the world may have as good an assurance of heaven as thou there may be better in Hell than thee And who can mend this long long it hath been thus Oh then feel a need of the Lords irresistable power Thou indeed hast an end but say Lord thou must carry me like a lost sheep on thy shoulders to that end Seek the Lord and his strength seek his face evermore in all means at all times but seek his strength then Col. 1. 29. I labour thus striving according to his working which works in me mightily and so I strive Oh see need of this Many of you make work with your own hearts and strive and endeavour and yet cannot stir Oh look then for this mighty working and feel a need of it SECT IV. HEnce judge what your estates are this day before the Lord. I know and believe that you prize pray for long for the end and if ever the Lord saves and pardons you you shall have cause to blesse him You may do as hath been said but never find a heart given you by the invincible wrestlings of a God to use and improve all means to that end and thus your practise in the habitual neglect of means is a clear and manifest witnesse like the day against you that you do not desire sincerely the end as you think in having so little respect to the means that conduce thereunto Did you ever see that man that did
indeed desire life but he would use all means wits and friends nay cut off his Limbs to preserve it But however put that name upon it say you do desire and prize the end yet if the Lord leaves you or you forsake the Lord in a neglect of means that lead thereto and that effectually what you may be and what the Lord may do I know not but to this day your estate is no better than a painted salvation and pictured hypocrisie before the Lord. That stone at which the closest hypocrites have stumbled that rock on which the best hypocrite hath been broken thou art fallen upon that enemy of sloath which hath carried Kings men that have worn the Crown of Profession in the world miserable Captives notwithstanding their lamentable cries Lord save us to hell the same enemy hath already bound thee up in Chaines and what will become of thee 't is only known in his Breast that by the voice of his Trump can awaken the dead and break the bonds of sloath and death it self But you will say there are no Virgins among us that neglect to take their oyle that so far forget themselves as to neglect the means that are come so many thousand miles for means there is not a day but some line is drawn not a Sermon Sabbath but some good got or else they think themselves half undone not a prayer but one step nearer to glory The day is not long enough and therefore the nights are spent in wrastlings with the Angel nay in prevailing with God for themselves and Churches and blessing on both Sabbaths are the day breaks of heaven the fellowship of Saints beâ—ter then to stand before Kings the fellowship of Christ in heaven so sweet that in seeking of him men forget themselves nay to eat their bread that if the Lord should have let out the vineyard of Ordinances to any Husbandmen in the world who could or would have taken more pains to dig it to dress it then we doe Beloved those enlargements that are in any after the Lord the Lord cherish and increase them but I fear we may go five times about the tree before we see such loaden boughs I am much mistaken if the best may not be discovered here the fairest flowers in the field must wither they cannot last and the best affections that are but temporary that have acted men mightily for a time in the use of means must perish in the neglect of means at last I shall not therefore meddle with profane or carnal Gospellers so much as with close deceivers of their own souls and look as 't is in all sores you may know where the sore is by the lappings so you may know a sluggard that neglects means by his shifts For if you observe no sin hath so many shifts and colours for it as this Saul when he had not gone through stich with the Lords work in slaying the Amalekites what adoe had Samuel to convince him He tells a lye lays the blame on the people propounds the good end and affection he had So here Thus it is with many as Viz. 1. Those that live in a secret neglect of means and yet hope to come to their end because of their desires we shall finde the Sâ—â—ipture gives us two sorts of desires 1. Of the righteous 2. Of the sluggard 1. The desires of the righteous Prov. 10. 24. shall be granted being breathings of Gods eternal Spirit not a sigh or groan unanswered 2. Of the sluggard Prov. 21. 15. The desire of the slothful kills him for his hands refuse to labour the desires of the righteous are ever spurs to quicken them up in the use of means mightily the desires of the sluggard bridle him up they binde his hands and fetter his feet that he cannot but neglect means Some desires there be that arise from the need of a good and here will not only be desires but all means used as in point of famine some only from want of a good and here a man usually contents himself with bare desires never hath a heart to use the means mightily for that end Many a one is convinced his state is miserable and fears it and Balaam-like sees the blessedness of the people of God and knows he wants pardon and life and peace and promises and Christ and desires it oh that I might die their death oh that I might live and drink that water that I might thirst no more oh that my sins were pardoned oh that my heart was humbled But what if the Lord grant them no peace nor pardon Do they make earnest enquiry after the Lord Christ with restless pursuits and groans because they need it is it worth that Oh no but yet they hope God will be so merciful as to accept their desires and so they rest and live and die in that rest oh poor creatures your desires kill you as a man is undone with slothful servants that cannot earn their own much less get their masters bread And many in Hell say I had thought my desires would have carried me to glory but now I see they have been slothful and here I must perish and famish for ever had I known of this I would rather have wept out my eyes and filled the world with my sorrowful complaints my meditations of the Lord should have been at midnight I would have deceived my eyes of sleep at night and deprived my self of bread at day and lost my limbs had I but known that by contenting my self with these desires I should have lost my life Here many Christians are falsly bottomed they are troubled about their estate come to some or other and professe their desires are after Christ and grace c. And then comforted as in sinking fits a man snatcheth at any Flag or Twig with them desires before they have followed the Lord in the use of all means to get the thing they desire And here is the first beginning of the Lords forsaking of them and theirs of the Lord and he is left alone only with his desires that if any duty be neglected desires comfoâ—t him if grace resisted desire quiet him if sin keeping him captive desires fill him Luke 13. 24. And so like a Bird that lies in the nest but its wings never grow there it perisheth I know Saints may comfort themselves with desires before the things be given because promised but you shall see an endless reach in them in the use of all means Phil. 3. 13. Others think their neglect of means to be but an infirmity that their desires will serve hence abuse that Scripture Rom. 7. 2. They that neglect the means and yet hope to come to their end because of worldly clogs and incumbrances here for this is the very spirit of many a man If God keeps the house from being burnâ— and family from being sick it may be family prayer is neglected if not that yet secret is omitted if not that
yet meditation a man can get no head nor heart nor time for it if any good is got it s lost again Sabbaths spent and no good gained a man knows his soul lies waste and common without any fence or watch and that he would not let his fields lie as he doth his heart overgrown with cares and lusts and vain thoughts Now many a man though he doth dislike this yet lives in this Why Is this your home are these things your portion No but yet thinks he may with a safe Conscience continue thus and God forgive him too why the family is great children encrease upon me and they are so busie and long a dressing on the Lords day that Sermon is out before they come and we are not called to book it all day as Ministers can and worldly employments are so many and the best are entangled here and they think this is an excuse Luke 14. 18 19. Nay many a one convinced of this yet lives in this against the light of conviction hoping that one day the stream of worldly occasions will be run by I confesse as the Lord hath given us his Ordinances to seek him in so he hath appointed our callings to walk with him in Adam in Paradise must not be idle but look to the garden and in this land those that will be good husbands for God least they discredit their profession by bringing themselves to a piece of bread must be good husbands for themselves But here is that which stings when to worldly emploiments men are servants not Lords of them when men do not make their occasions â—ow down to them and serve them that they may serve and seek a God but they bow down their knees nay basely their backs under the feet of any mean imployment and that must be followed with neglect of God Do not say who is not entangled here I tell you if Christâ— prayer can prevail some are not Iohn 17. 15. I pray not that thou wouldest take them out of the world but keep them from the evil If blood can prevail it doth Gal. 1. 4. Oh look to this it may be some of you do not only neglect the Lord in means but when the Lord comes to you in means and quicâ—ens your hearts and kindles many resolutions in you you neglect the Lord all dyes again oh it is the world know your estates by this 3. Those that depart from God in the neglect of means because they finde no good and do not feel themselves a whit the better for them they neglect this trade because they finde it a gainless trade For thus God executes his eternall rejection upon many a soul As it was with Saul it was one of the last Vials God powred out upon him 1 Sam. 28. 5 6 15. saith he I am sore distressed and the Lord answers me not by â—rim nor by Thummin and therefore am I come to thee let a Devil comfort me if God will not So many a soul having committed some sin that lies glowing on the Conscience is sore troubled and first it goes to the Lord and the Lord answers not there is silence in heaven and in all means but the noise of fears within now at last the soul doth not forsake the Lord for Satan plainly but what means can comfort them that they seek for and in time a man is weary of waiting at Gods gateâ— and hence a form of duties and prayers and custome of devotion is kept to quiet the conscience but they are not restless for the gain of them for the Lord in them they think 't is in vain to no profit as those in Mal. 3. 14. to walk mournfully Ionah was cast out of Gods sight yet through the belly of a Wâ—ale he would look toward the Temple So 't is with the people of God though they sometimes conclude thus and think not to seek any more yet their hearts have tasted the good and their faith beleeves there is that hid in the Lord in his Temple that it never saw yet hence they look still What made the man Mat. 25. hide his talent in the earth I thought thou wast an hard Master and lookedst for so much gain and I could not get it and hence he hid his Talent Hence men keep the means without use of the means and some that have for a time been used to do so keep it as their custome without making any such work of it as to gain the end of the means 4. Those that do neglect the Lord in means by an effectual pursuit of them because of some sips and taste of some good in them and so me thinks 't is in this case as 't is in some Countries where if a man comes to their house in the afternoon and both have a minde to part yet loth to part without shewing some kindness and the other without tasting of it they lay their voiding napkin and finding that refreshing there they are content to lose their supper So 't is here a man comes weary to the Lords House to his Ordinances the Lord will not let him go without some expression of kindness nor they depart willingly from the Lord without it and hence the Lord gives them light out of darkness joy out of sorrow peace out of trouble a taste of his sweetness after tasts of sins bitterness and then they take their leave as they Hebr. 6. 2 3 4 5. And here the Lord leaves many a poor creature Deut. 29. 2 3 4. they did see something and tast something and there they rested Oh but the Lord gave them not eyes to see c. For no Hypocrite living is fully emptied of his lusts but hath somewhat to fill him but some emptiness he may have hence may have some desires after the Lord and hence it is not the fulness of God onely that satisfieâ— him but some tasts of Gods kindness and small thingâ— do and must fill him his lusts fill him in part and something of God is wanting and that some little matter doth make up Hence when this is done means is neglected fearfully a mans heart is hardned and ignorant a little light and sorrow stays him as the stony ground though there be a stone at bottom a man is full of doubts and a little hope which frees him from fears quiets him hence he never conquers unbelief A man hath lived a loose course a little resolution of heart stays him though the heart will depart again as those Deut. 5 27 29. the Lord hath but little of their hearts and the Lord shews them but little of his And hence this is usual to see a false heart most diligent in seeking the Lord when he hath been worst and most careless when 't is best Hence many at first conversion sought the Lord earnestly afterward affections and endeâ—vours die that now they are as good as the Word can make theâ— Hence the Lord when in mercy he deals with men keeps them
affliction makes him seek the Lord early Hence because thou art troubled at the feeling of a slothful heart that will make you seek for more help 2. You will seek him with your whole heart so that 't is the Lord only that the heart is bound for Psal. 119. 2. Phil. 3. 12. The feeling of the Lords power and eternal life and that not only while means last but when in want of and banisht from means As David forgets his Crown and Kingdom and saith Psal. 27. 4. One thing I have desired Hence Hezekiah had a promise of life and going to Gods House when recovered It was not life he minded so much as this What is the sign that I shall go to the House of the Lord Hence Saints though they neglect sometimes yet as a Ship driven back by neglecting winds or as a Tradesman he is altogether for his gain yet proves an ill husband sometimes but when he hath felt his losses he falls to his losses he falls to his trade again So here like Merchants seeking pearls c. Matth. 13. 45. Let this comfort you though you finde nothing yet Saints are a generation of Seekers finding time is not come yet certainly you shall come to your end at last You have no lappings for the sores of your sloth but opening them before the Lord the Lord will heal and help in time But I feel no good hence I am afraid I seek not aright Gal. 6. 9. You shall reap in due time and Hebr. 11. 13. All things were cross to the promise yet Abraham holds on still But I finde my spirit faint and grow listless and weary When heart and strength fail yet God doth not God will desert that you may know where your strength and heart and help lies But 't is so great I know no difference between mine and others neglect That is sad yet as 't is in all sins falls into them do but undermine them the more Peter denies Christ as well as sleeps yet he is the first that preacheâ—h him When a mans meat is so far from doing good as that it doth him hurt he is dying so that sin is dying that sloâ—h is dying when food given to it doth kill it David is ready to give up all yet saith It s good for me to draw neer to God and there the heart will repose it self again SECT VI. OH be not slothâ—ul then neglect no means but use all means get oyl in your vessels that you may get your desired end Mariners that are bound for a voyage when set out will not be at rest till they are landed where they would be It was one of the Churches sorrowful complaints Isai. 64. 7. None that stirs up himself c. But I finde many hindrances without me many sins within me I have sometime neither strength nay which is worse nor yet heart to seek the Lord though my wants are many though my days decline how shall I doe 1. Finde out that which clogs thy heart from seeking effectually and causeth that neglect and that makes the Lord neglect thee in thy ineffectual seeking else thou mayest seek and never finde and that is some lust something that easeth the heart which is not God When the soul hath not bread it will with the Prodigal then resolve for home men could not live as they do so many days without God unless they did feed on somewhat else beside the Lord. Hence its usual for men in means to use means for a good and out of means to resist that good Isa. 58. 1 2. Zac. 7. 6. Men that would have their load drawn must first take their wild Horses out of it So do with these lusts If therefore not for your own yet for the Lords sake who else will not be accounted worth the seeking finde out whatever contents you necessity hath no Holidays oh you must have him 2. Use means but trust not to them nor to any strength received to carry you along in this work you will else neglect and fall from the Lord and the Lord from you It s said of Asa 2 Chro. 16. 12 13. Asa was diseased in his feet in his old age yet he sought not to the Lord but Physicians So 't is with many a diseased Christian they seek not to the Lord to cure their feet but means or themselves hence he decays and dies You have the stream of all temptations against you 't is not your own Oars but the Lords winde that must carry you against it look therefore to an almighty power in means to help you plead Gods Covenant to put his fear into your hearts that you may not depart from him as he will not forsake you 1 Cor. 15. 10. Paul received not grace in vain but lebours abundantly yet not I but grace There is little fear of drowning so long as we keep head above water â—o long as we cleave to the Lord Jesus 3. Love the presence of the Lord and his company If there be any love between you you will then finde time and nothing shall keep you from him Ier. 2. 1 2 3. I remember the love of thine espousals when thou followedst me in a wilderness thorow pits and deserts Remember he hath been in heaven praying for thee when thou hast been provoking of him he hath been blessing thee when thou hast been abusing him it may be he hath let out his heart blood to make room for thee in his heart it may be he intends through all eternity to express his dearest love to thee and is he not worth your love Love him and you will be with him love will be stronger then death it will break all these bonds 4. Set before you the greatness of the good you are to use all meâ—ns to gain why do men hunt after flesh-pots The world is esteemed great 't is near us and so for honour Now Christ and eternity are afar off and hence they seem little and hence to seek them is not made a business of greatest weight and importance 2 Cor. 4. 16 18. We faint not while we look to things that are eternal Acts 24. 15 16. There is not the vilest Repâ—obate but when he shall see the glory that shall be revealed shall stamp and rear his hair and say Oh if I had known this I hope I should never have dreamed out my time so as I have done We look on the Picture of Goodness in the volume of the Creatures which satisfie not Oh never cease looking upward till you see what you seek for in the greatness of it Suppose a man should sleep all his life-time and be in a dream and in it have all the delights and glory of the world presented before him at last the ground opens its mouth and swallows him up and then he is awakened Lord how will he cry Truly Christ and grace and fellowship with God are not thought of sought for
especially when with most difficulty when little strength within when little hope without yet I le not give over He never forgets this The Lord hath never such sad daies as when thou turnest thy back on him and thou never so good as when thou seekest him 3. Consider thy gaines there shall not be the least endeavour desire pursuit after the Lord not the least Word Prayer Thought time spent but an abundant recompense is in Christs hands 1 Cor. 15. 58. Ever abounding knowing that it shall not be in vain A man that rowes against the stream a little neglect of rowing carries him down again But oh be ever abounding in the Lords works for your labour is not in vain in the Lord. 4. Consider if after admonition again and again yet you nourish sloath there is some heavy stroke neer thee Believe it he will not alway bear with thy neglect As nothing joyes him more than your company so nothing cuts him more than your neglect But though he save you from eternal misery yet sometimes your greatest comfort is lost by this means Mat. 26. 38 40 44 45. First he stirs them up once and again then leaves them and comes again and saith nothing but the third time sleep on the Son of man is betrayed So your comfort and Christ and his presence are betraied Some have had their husbands wives children estates gone but which is worst of all the Lord betraied the comfort of their hearts gone and hence horrours and fears surprize them III. Motives to us especially in this Countrey 1. God hath put the price and wealth of the world better than all Gold and Silver into our hands who are most unthankful most unworthy and will you come so far for means and here neglect them Will you thus neglect the Lord Like men in Consumptions they long for any thing and when it comes they cannot touch it If it were night you might fall to sleep but the day approacheth Shall God plant his Vineyard but you never come to eat the fruit of it 2. Your Temptations are greater here to neglect the Lord. Others are tried with the scorching Sun there is no sleeping there God tries us with the shadow sets us under the Vines of Ordinances others are in storms we in calms When thou eatest and art full saith Moses Deut. 8. 10 11. Oh forget not the Lord You lose in your estates and now you are hungry after the same again Satan when Christ was hungry assaults him 'T is a thousand to one if he makes you not fair offers and overcomes Things that cost us much we prize and keep and improve if of any use When we go Twenty mile to a Sacrament Oh then its precious While under the bondage of oppressors oh liberty of Conscience and Ordinances are precious But when at liberty we have liberty to have them hence take liberty to neglect them 3. Our enemies will be upon us Who sees not that observes the Lords dealing that some sorrows are toward unlesse the Lord awaken some sudden blasting blow If any wind be stirring men on the tops of the mountains will feel it The Lord hath set his mountain above all others and its fâ—lly to think to flee from the Crosse unlesse we flee from Christ. 'T is part of the portion he doth owe us here if he loves us Yet seek the Lord neglect no seasons to gain him and you shall he hid Zeph. 2. 2. Nay when worst times come 2 Chron. 15. 3 4 5. when there is no peace they that seek him shall find him I do fear there is at this day as deep mischief plotting against New-England as ever the Sun saw Enemies will first deal subtilly before cruelly but subtilly that they may deal cruelly When Pharaoh deals wisely he means to kill Yet the Lord shall be with us as of late hath he not been seen in the midst of us for a refuge Whatever any think I believe never did the Lord stir up such prayers Faith c. amongst us 1. Oh therefore seek the Lord still in private If you find no good find out the sin Is not meditation neglected Communion of Saints not improved Do not say we can do nothing and why are we prest to it If you cannot yet 't is your duty and you must be prest and perish you shall if you seek not or if you be called there is some spirit of the Lord in you that is mighty 2. Being come hither for publick helps and means and all Ordinances Oh do not betray your Liberties but lose your Bloud before you lose them and the Lord in them Bear the Arke still on your shoulders that the Lord may dwell with you Hence 1. If you would have the Walls of Magistracy be broken down the means to preserve the Church and means among you If they make Laws deride them if they execute Laws appeal from them 2. Would you have confusion the mother of discord among the people let every man then once one day in the year turn Magistrate and out-face Authority and profess t is his liberty Would you have rapines thefts injustice abound let no man know his own by removing the Land-mark and destroying Proprieties 3. Would you have Gods Ordinances in the purity of them removed keep out the load of Superstition but yet for peace sake suffer a few seeds to be sown amongst you 4. Would you have all the Messengers of the Gospel at first revised at last massacred Profess they are no better than Scribes and Pharisees persecuting Egyptians enemies to the Lord Jesus and the more devout the worse as those that stirred up storms in Germany said Christ had four great enemies The Pope Anabaptists Martin Luther but especially Iohn Calvin 5. Would you ruine the Gospel set not Popery against it but Gospel against Gospel Promises against Promises Christ against Christ Spirit against Spirit grace against grace and then he is twice beaten that falls by his own weapons 6. Would you have oppressors set over you to remove ordinances to encrease your burdens Maintain this Principle then that they will not assault us first by craft and subtilty but openly and violently 7. Would you have this State in time to degenerate into Tyranny Take no care then for making Laws When they are made would you have all Authority turned to a meer vanity Be gentle and open the door to all comers that may cut our throats in time and if being come they do offend threaten them and fine them but use no Sword against them You Fathers of the Country be not offended this I speak not to disparage any the practise speaks otherwise I onely forewarn I hope the Lord hath prepared better days and mercies for us I am sure he will if what means we have we preserve and what we preserve we through grace shall improve CHAP. XVII That the hearts and souls of Believers are made as Vessels onely for the reception of Christ his
measure Iohn 3. 34. and fountaines alway run though men seldom drink What then Is it because they bring not their hearts hold not their vessels under the Lords horn of oyl Yes that they do but their vessels are naught they are not only for him they feel their want of grace and Christ but not only or chiefly of this Special Grace shall never be poured into a common vessel a common heart that lies in common for God and lust and world too The honour peace life gain of a God are sweet and precious Lord ever give me that water to drink But you have five husbands and seek not this only Hence if the Lord deâ—ies you you can be content because you have something else to fill your vessels if the Lord gives you undervalue it and grow worse and the very rising of that common grace you have is the beginning of your apostacy and setting off from God And hence no wonder why you pray but never have Iam. 1. 6 7. you want and crave but never find your vessel is naught though the Lord is good 'T is a black mark that thou art in bondage to the creature and didst never know what the liberty even the glorious liberty of a son means And 't is a most grievous bondage to be half unloosed and yet to be in bonds And I assure you if you knew the gift of God if ever you tasted how sweet the Lord is this is the only thing your souls will cry for That when you come to ask and the Lord saith what would you have Oh the spirit of life Oh the anointing of my blessed head And what else It only this is it only my vessel is made to hold I am not made for my lust nor sins nor world I would I had a bigger vessel a larger heart to receive thy Grace only I confess a gracious heâ—rt may for a time be carried too violently after other things and yet seek the Lord too as Solomon Eccl. 2. But after it knows Christ better it 's more reserved now for him as Gen. 39. 3 4 5 6. Iosephs master for a time kept things in his own hand but when he saw the Lord was with Ioseph and that he was prosperous and blessed then he made him overseer and he knew not 't is said what he had save only the bread that he did eat So it is in our Ioseph As the poor woman that knew the Messiah she leaves her vessel her water-pot with him and now would have all the City to come and see and believe in him and depend on him only trust to him only c. Dost therefore seek and find not Hast bin long waiting and feelest not And thou wondrest at it Others comforted and I not Search if this be not the cause it may be thy heart is not set only for this but on thy back belly lots ease what shall I eat drink c. As some women because God doth not feed so liberally their sweet tooth their licorish longings build them seiled houses measure their present condition according to their sinful humour nothing can please them neither husband servants Ministers nor Gods Ordinances Is this a vessel for the Lord and his Grace only You must you will have a longer coat than you can well wear Hold here Never think to have one prayer answered If this night thy day of misery should come cry thou mayst but no God to hear thee or help thee Oh a little oyl now a little grace now a little mercy Lord now Oh no you have no vessel to hold it But oh bless the Lord you know it Others it may be are noâ— so full of these sores of impatiency but you pray for God and Grace and have it not Why so These are not the things that you are only set for Why Because you are content without them I am not you will say But you are for you doe not lament daily after the Lord for these things only that which only satisfies that thy heart is not at rest till it find I hope I may have help for all this No saith Iames think not so Oh therefore bless the Lord. You know what hurts you Saints have hurts thus but they purge themselves and hence are blessed vessels still When Moses was begging for Israel mine Angel saith God shall goe with you I will not No thou only else let us die here Exod. 33. This prayer wins the field wears the garland The evils of the Churches are many an hour of temptation is coming on scandals are like to be great the subtilties of enemies many Now we pray and yet these have come and we fear they will come Oh beloved go to the Lord and plead with him only for this and when thou canst procure nothing for thy self yet let it fare well with Sion and this only I must have Psal. 27. 4. One thing have I desired You shall have it then else not See the great sin of those that lose their life preserve not the Spirit when he comes to them in Ordinances you are vessels onely made for the Lord and will you lose that which He drops in There is no others can receive him Iohn 14. 17. and when He comes to you do you thus requite Him c. CHAP. XVIII That the Holy Spirit is in beleivers as the Principle of their Spiritual Life and Holinesse SECT I. THat within these Vessels is an inward Principle of Life and Grace Or The burning shining profession of all the faithful it proceedeth from an inward Principle of the Spirit of Grace by the means of which their Lamp burns and their Profession shines For this I understand by oyl in the vessel the Spirit of Jesus not out of us but received in us not coming only upon us for so he may on foolish virgins by Balaamitish ravishments and hypocritical pangs and land-flood affections but abiding in us and that not as it doth in hypocrites but as it is in Christ Jesus without measure both Spirit and Graces so it abides in us in measure in Him as the fountain in us as the vessels from whose fulness we receive the same So that by oyl is not meant the external Principle of all Life the Lord Jesus having Spirit and Grace enough but keeping our hearts empty of it but the Lord Jesus in us who is not in us but by his Spirit even the Spirit of Life from whence all our actions spring and from which oyl our lamp burns This therefore I say the Profession of the faithful springs not from outward motives or principles of motion as the actions of hypocrites sometimes sudden praise sometimes gain sometimes feâ—rs sometimes fleshly hopes sometimes sudden conceipt and fancy some times irruption and rushings of the Spirit upon them but there is a spring within there is a life within there is oyle in the Vessel to fill the lamp and so hence it burns Eph. 2. 1. You hath
Apostle makes this the matter of admiration of Gods grace Eph. 2. 3 4. God who is rich in mercy when dead in sins hath quickned us Not only quickned our head for hence is cause of eternal praise but us and hence he hath set us up in heavenly places in him This is the state of all men they cannot do one spiritual act now that the Lord should help when all creatures left us is wonderful but that it should be with such a life even the life of Christ Jesus himself for the same Spirit that raised him from the dead dwells in us and the same Spirit that is now in glory with him is in us 1 Pet. 5. 1. This is mercy indeed that he should not only die for us and live in heaven for us but that he should love so dearly as to come and live in us that when our sins had slain him he should not onely come and dwell in our houses nor onely lay his head in our bosome but live in our hearts where he finds such poor welcome and ill entertainment at our hands I tell you this is wonderful to make his habitation in us that before we go to live with him he should live in us Let them that never knew what this meant refuse to be thankful but if you find it so forget not this love Iohn 14. 17. I le send the Spirit whom the World cannot receive because it knows him not The Lord sends the Spirit in common graces and the World doth receive that also in prophetical and miraculous gifts and it doth receive that but this Spirit which God pours on the thirsty this Spirit with which God fills the empty they cannot receive this Oh that you should have it when as they know it not 1. Hence therefore take heed of not owning the Spirit in this his presence Do you thus requite the Lord oh unthankful world not so much as to own the presence of such a friend neither in your selves nor yet in others How like the world is it to think that there is no such thing 2. Take heed therefore of not esteeming highly of it If ever God broke thy heart thou wilt esteem this life this principle as the greatest piece of love and say Lord I shall account this as the greatest part of love in the world Psal. 119. 68. Thou art good oh teach me thy Statutes Now to undervalue this and to account it common and hence as no sign of love 't is a part of unthankfulness 3. Take heed of imprisoning the Spirit of grace common truth Rom. 1. 18. It was fearful to imprison and silence that much more this It was the complaint of the Church in those days None stirs up himself Isai. 64. 7. What strength the Lord gives let me use what I want the Lord hath enough to help me withal put it to exercise or else affliction will 4. Take heed of enfeebling this Principle weakning of it The Church of Sardis things were ready to die in it you should strengthen this inner man not weaken it either by not feeding it with Christ or wounding it with known sins against Christ. Therefore let all the Churches know this and take heed that you do not refuse to own this where else will you make the difference between men that either Churches may discern them or you may discern and so have peace your selves Hence see the reason of that inward hypocrisie that is in many mens hearts so that the best profession of many a man is but a Scheme an Image a very craft a very artificial form all the duties are fair without but sapless liveless within Here is the reason they have no inward principle of life or if they do go to Christ they have no such principle within them to carry them to him so as to receive life from him and hence confess sin without sorrow or shame petition without thirsting live without love do without life because there is no spring but a dry heart within and hence they must do duty but they must make dead work of it and hence all is but an appearance and at best but a would be This is in a great measure in Saints when the Spirit within is quenched but it is in full age and strength in hypocritical hearts Ier. 4. 14. when the profession of Iudah was great and the Prophets had scarce any thing to say against them for outside Oh Ierusalem wash thy heart from wickedness there thy wo lies it enters to the very heart so Christ How can he that is evil bring forth good fruit And this is that which may make men mourn if I forsake all profession I shame my self before men if not I must blaspheme the Lords Name and play the Hypocrite before the Lord Matth. 12. 33 34 35. SECT III. TO take heed of denying the grace of God or this inward principle in whole or in part for this inward principle being the life of Christ in us to deny this is to deny Christ and to take away his life and such the Lord will deny before his Angels another day When they shall say Have we not eat and drank in thy presence he shall answer I never knew you I shall therefore here direct my speech to four sorts First To those that deny created graces in the Saints peculiar unto them only it s said there are none such in the Country if there are not it may be there have been and it may be will be and therfore I le speak For I beleeve 't is a delusion digged and hatcht out of the steam of the lowest sink in Hell And therefore that all may take heed of the evill of it I will first shew the evill of it then the causes that do beget it I. The evils of this delusion are these 1. It settles and fastens a man under the power of all his sin and yet with a quiet Conscience and yet to keep his Christ too It transcends my capacity from whatever I have read or have heard or have felt or can imagine how the power of sin can be taken away but where the Spirit infuseth the contrary grace an empty house swept and garnished with common gifts is but a fitting house for Satan to return into Say therefore a man may have no such graces and yet have Christ and them in Christ you stake this man down under his sin and make this member of Satan a member of Christ Jesus And upon this ground all Churches in the Land may be forced in Conscience to take in all prophane members if they plead Christ and their allness in him 2. This blurs all the glory of a Christian or at least the greatest part of it For what is the glory of a Saint 'T is to be like Jesus Christ the Lord of glory to bear his Image before God and men As to see a man with a Swines face would be the shame of a man to see a
Christian with Satans Image is the shame of a Christian but to be like our Head this is our glory though it be in sufferings 2 Cor. 3. 18. heavenly humble compassionate holy as he was and hence when God hath a mind to make Churches or Christians base in the eyes of the world he will withdraw here and when he intends to draw the world after him he will glorifie it with his glory Isai. 60. 6 7. 3. It cuts off a Christian from all hope of glory how many be there that scramble and catch at Christ and every one saith he is mine The proud man saith he is mine and hopes now verily to be saved but that hope is vain they have Christ out of them but where is Christ in them The life of Christ and the Spirit of Christ Col. 1. 27. Christ in you the hope of glory 4. Give me but one place in all the Book of God where blessedness is bestowed upon or conveyed unto any or promised but to such as have these graceâ— Blessed is he that feareth the Lord and greatly delighteth c. Psal. 112. 1 2. If there be no such thing let any man expect it if he can II. The Causes 1. A magnifying Christ and making him our Sanctification when as you heard the last day this is to deny him to be our Sanctification He becomes our righteousness by imputation of his holiness and our Sanctification by infusing of it Nay hence a man depriveâ— himself of all good in the Lord Jesus when a man denies all grace in himself and then flies for Sanctuary unto Jesus Christ â— Iohn 1. 6 7. If we say we have fellowship with him and walk in darkness we lie c. And hence it seems they denied men to have sin vers 8. boasting of fellowship with Christ vers 6. 2. Because there are say men onely immediate actings of the Spirit If this be so then there is seeing in a Christian without an eye and hearing without an ear and knowing Christ without an understanding and loving without love and living without life and feeding and eating without a mouth and then when these actings are over a Christian is like another man there is no Law remains written on his heart and so Christ should enter into his Saints like Satan into the Serpent who only acts the Serpent and when that is done he remains a Serpent again Know it the Lord Jesus his greatest work is not onely to change the acts but to change the frame of the heart not only to put new actions but a new nature into men 3. Because men know not the Spirit never felt the presence not power nor comfort of it themselves and hence men do as some Countries because themselves are black they paint the Devil whiâ—e Iohn 14. 17. The World cannot reâ—eive because it knows him not Give me any Christian living that ever found the sweetness of it but his longings were to have more of that grace to forget things behinde and reach to things before even to the resurrection of the dead whom I believe none will say want all habits of grace I look upon the Opinion as coming with a curse from God A man hath been a dry Professor long Conscience saith There is no grace in the heart and hence is troubled True saith he there is none in Saints it is in Christ and there he catcheth and deceives himself Secondly Those that do acknowledge them but any power or activity in them they deny they say there is oyl indeed in the Vessel but it helps not 't is no means to make the Lamp to burn or shine there is the life of Christ but it is a dead life they call them the graces of Christ but they are but fruitless graces I confess it if you consider them without the Spirit of Christ they are no true graces much less active or living ones but consider them thus they have a power as take the least grain of corn there is a growing power in it fructifying too in it by dying first though it actually doth not fructifie presently and though there must be rain and Sun must shine also and a providence accompanying of it so it is in the graces of Saints And hence it s called a Law of the mind there is a power of a Law as of sing and hence as Christ grew in wisdome and stature so all the members of Christ are like unto him I. The evill of this 1. This abates of the excellency of grace as from a Jewel to take away the operâ—tive vertue of it Foâ— it 's not like Christs now which is strong through God not weak which is living noâ— dead This is not like the glorious Graces of Saints triumphing This makes the Graces of Saints of less excellency then common Graces common Grace will make a man â—ide over many a sin and run exceeding fast though he fall at last A man that hath bin angry it will make him very quiet and still and is there no more power in this 2. This will make a man content himself with a bare form with a false confidence if this be true For take a man that hath bin long seeking to get strength against a vile heart and â—e finds none there is no power of heavenliness he is earthy no meekness he is proud I would say to him do you ever think to get any power of meekness love faith c. You shall never do it never have it here all your strength is immediatly from Christ look for it there in conscience a man must cease there And 't is certain all our strength is in and from the Lord but 't is dispensed mediatly Eph. 3. 16. Paul prays he may be strengthned with might in the inner man Or thus a man may not pray for strength of Grace which Paul refused not 3. Then the Saints if they be asked whether they believe or can love the Lord Jesus their answer must be no I have no power to love nor beleeve and then Peter did ill to answer so Lord thou knowest that I love thee Then Paul to say We can do nothing but for the Truth Then that Martyr that to then that said the Lord strengthen you yes saith he the Lord doth I know if the Lord withdraw his Spirit we are gone as Adam but is there not the immutable assistance of it Is there not the Promise I will never leave thee though sometimes weaker sometimes stronger 4. This will make a Christian hide and not improve his Talents he hath Grace but no power to put it forth Then suppose God gives power to see Truth one day I must not see it with this eye the next but look up to Christ and say I cannot see at all II. Causes of this 1. In opposing the outward principle of life or first principle and this second I must live on Câ—rist hence I must noâ— I have no power to act my self in any measure
be Christ therein lyes the wisdom of the Wise that they got the Spirit for to put into Christ and the folly of the foolish they got not the Spirit to put into him Or the one goâ— Christ Jesus full of the Spirit the other Christ Jesus void of it When whoever hath Christ must have in him the fulness of the Spirit also 5. The other interpretation crosseth the main scope of this part of the parable which is to shew the difference between the Virgins all professed Christ went to meet the Bridegroom but here was the difference they never looked for to get the Spirit in them and this is most suitable to men raised out of the dregs of Popery where Works being abolished Christ is owned and therein do well but heâ—ein fâ—il Thus you have heard the use of Tryall negatively What this inward Principle is affirmatively you have generally heard and shall more particularly in the other two Doctrines Only this I will add it consists of two parts 1. Our life in Christ by Faith 2. Christ life in us by his Spirit Faith empties the Soul and looks upon it as dead and see its life laid up in Christ and hence forsakes it self and embraceth the Lord of Glory Secondly the Spirit comes and possesâ—eth a forsaken empty House and there lives and dwels Both these the Aposâ—le mentions Gal. 2. 20. Eph. 3. 17. Ioh. 15. 4. As two married together their Souls live not where they are but in each other The one cares not how to please her self but her husband and è contra So that leâ—st any weak Soul should be discouraged that thinks there is no Principle of Life because such a blind empty dead heart wandring from God c. Nay when the Lord quickens it Oh it s lost again Nay when quickned oh then when it comes to it is feebâ—e I tell you it must be so This makes you lay up your life in him this death is your life And least any false heart should be here deceiveâ— that saith he hath Christ If you have not the Spirit of Christ you are none of his The Saints have this sometime their Temple is filled with Glory and for their general course they are Admirers of the Lord Jesus and account his Life to be Life and all their life beside to be a continual death There is not any Grace but they say oh that I hâ—d it SECT V. TO every man as ever you look to be with Christ Jesus another day get this oyle in your Vessels The Lord doth in this Parable set before your eyes the estate of the puâ—est Virgi-Churches and Professors in the world and it is his inâ—nite love to tell us before-hand before the time be past to tell us that many of these shall be shut out from the presence of the Lord Jesus whom themselves and others think shall not and yet this love would be but little unless the Lord had made known the cause or defect in not getting oyle to their Vessels Oh consider therefore here you are like to fail you that have Lamps before the cry and Bridegroom comes acknowledge Christs love and be overcome by it to get oyle into your Vessels when Rahab knew that the Lord would destroy all Iericho now she â—ays about her to preserve her life What 's the means To tie the Scarlet thread at the window Oh she would be sure to get and keep that there You know the Lord Jesus will come and discover the unsound profession and destroy the glory of the World and Churches too It may be you have had some fears what if he should cut me off and cast me out as possibly he may and I may as well as eminent Professors I tell you none ever perished but because of this How just had Rahabs judgment been if she had refused to get her scarlet thread there and yours if now you get not your Oyle in your Vessel How many are there that have lived fairly and died quietly and when they are dead and knock the door is shut That then wring their hands Oh had I but known of this I would have spent my care and strength and tears and thoughts how to have filled my Vessel but I knew it not This time will shortly came and if you know it now and do not set upon it what a cut will this be As therefore the Apostle exhorts Heb. 4. 1. Having a promise of entring into rest fear lest you fall short of it I say so much more here knowing how only you shall enter into Christs rest fear least you fall short of this I hope I shall not I thank God my course is blameless spotless I have forsaken the sins of places and pollutions of Ordinances so these were Virgins also Oh but my Lamp burns as bright as any mans I know So did the foolish Virgins oh but they all think well of me so were these thought of till the Lord said I know you not Oh but I look to Christ to meet with him and salvation from him So did these and yet were shut out from Christ. If the Lord should have said it was because they had not wealth enough nor world enough every man would not have been wanting here but would have striven to have got enough of that though it were not to be had but there is enough in Christ to inrich you who hath the Spirit without measure to do it The Spirit may breath now Labour to feel and mourn under thy whole corrupt principles that have acted thee hitherto For many men are sensible sometimes of some particular acts and jarrings of their hearts and life with the rule and then they seek forgiveness of and grace against them and then they hope all is well then they do many things and hear Iohn gladly and in plainness and integrity of their hearts think that all is well But still they fall short of a Principle of life because they never felt a whole corrupt Principle and how in every thing it crosseth God not only in the corrupt but most glorious actions For all men living naturally turn from being open to secret enemies and from being secret to be subtil enemies and to undermine the Lord in all they do Now many see it but not the evil of it nor mourn under it Hence the Lord never sends another Spirit because they have not the Spirit of heaviness for want of it But when a man sees that in every thing he is carried and acted by a principle of bitterness against the Lord and lives without the Spirit of the Lord to act him the Lord is not far from that soul when he feels this and mourns before the Lord because of this and the want of that 1 Kings 8. 38. So Christ said Because I said I go away sorrow hath filled your hearts John 16. 6 7. This is the very reason why Saints have the Comforter his absence fills their hearts with sorrow because
a conjugal love here is now a degree of love but not of the same love for 't is not a whit conjugal it might then be sinful in some men so 't is here A man that hath filled his stomâ—ck with meat may have some desire after it but not an hungry deâ—â—re not in that degree hence not hungry at all So the sluggard desires and hath not a carnal heart desire and another desires the Lord Jesus a carnal sluggish heart desires and hath not but another hungers and is filled he hath not any degree of the same hunger 'T is therefore granted there are desires and joyes and light and growth in false hearts but there is not that fulnesse of joy that fulnesse of light that fulnesse of the Spirit which is in the Faithful and here they ever fall short Yet note 1. There is not a perfect measure noâ— the fulnesse that shall be when our souls shall be gathered to them that are made perfect 2. Nor yet that there is that fulnesse the Saints aim at for 't is the resurrection they aim at Phil. 3. 12 13 14. 3. Nor yet a glutting fulnesse that men have Manna enough and say the main work is wrought and that is enough Not such a fulness as satisfies their appetite from longing for more But which satisfies and quiets their Conscience in regard of the uprightnesse of their souls before the Lord. SECT II. BUT for the more full and clear explication of this point I shall shew you these three things 1. That Hypocrites may have some inward touches of Gods Spirit 2. That the very reason of their falsenesse is because they have no more than such touches or stroaks 3. That there is a fulnesse the Saints come to which others want To be shewed 1. Positively 2. Negatively I. That Hypocrites may have not only outward shews but some inward lighter stroaks of Gods Spirit As 1. Of the Spirit restraining and confining nay benumming of corruption as Paul was blameless nay he had no mind nor will to many sins nay did not think he had any living contempt and enmity of God in his heart Hence Rom. 7. 9. 't is said When the Command came sin revived Was it not living before Yes but it was asleep it was benummed like cold Snakes but not killed 2. Of the Spirit preventing and exciting unto many nay to any duty of the Law in general and that sometime by fears of misery and terrours of the Law Deut. 5. 23. And somtime by love and mercy morally affecting the heart Exod. 19. 4 5 6. You have heard what the Lord hath doâ—e Will you now enter into Covenant Yes yet what is said of them Psal. 78. 37. They were false in Gods Covenant 3. There may be some operative and quickning Grace of the Gospel Heb. 6. 4. They were enlightened c. 4. There may besome edifying and cooperating gifts of Law and Gospel whereby a man may not only be useful and helpful to some but to the Church of God as those that did prophecy in Christs Name And these may be so inward that they think themselves clean and sincere as Abimelech II. That the reason of their unsoundness is because they have no more than lighter stroaks of Gods Spirit As I might shew in all these Paul is blamelesse yet far enough from having sin mortified by Christ and hence professeth We did serve divers Lusts Tit. 3. 3. The Israelites cry out they will do what God will have them Yet Oh that there were such an heart Deut. 5. 29. They in Heb. 6. were enlightened and tasted yet fell He therefore adds We are perswaded v. 9. better things of you They did prophesie in Christs Name Mat. 7. Yet depart from me you workers of iniquity But see it more particularly Mark 12. 33. Saith the Scribe to him To love the Lord oh ' t is better than all burnt Offerings Some Iews did rest there but neglected the inward work but this man the inward work was prized in his judgment he had both profession and some affection And was he now entred into the Kingdome of God No. Here was his wound he fell short of it some degrees Hence it s said thou art not far from the Kingdom of God So the Israelites Why did not they enter Was not the Land good Oh yes That report the worst of the Spies brought But their hearts were not taken with the goodness of it as Calebs and Ioshuahs were And hence they were shut out Numb 13. 27. 14. 7 8 24. So it is here So an unsound heart may be enlightened as 't is there Heb. 6. 4 5. But there is a marvellous light which they never have they have not such a degree 1 Pet. 2. 9. And hence Deut. 29. 2 3 4. The Lord hath not given you eyes to see to this day Did the Lord give them no eyes to see no hearts to be affected with what they did see Why came they then out of Egypt Why did they sing when they saw Pharaoh drowned Why they had not such eyes and such hearts as Moses had not unto that day So for turning to the Lord. Do not many unsound hearts turn over a new leaf Do they not not only outwardly but inwardly too Where is the flaw then In the degree Jer. 3. 10. Iudah hath not turned with her whole heart but treacherously So there may be some growth and life in false unsound hearts that may after fall away But where is the wound Look in the Parable of the Seed Some grew not at all some did grow but not having depth of earth fell again Others fell not in persecution but there were the roots of Thorns that choakt the Seed the good grounds seed came to ripenesse and fulness of fruit though some in a greater degree than others yet none at all no ripe fruit in the rest Hence the Lord is said to weigh the heart Prov. 16. 2. Men think they are humbled and do believe but God finds them too light as Belshazzar was weighed and found too light And thus it will be seen at the last day when Christ Jesus shall appear that all the most glorious Profession of many a man is therefore rejected because found too light III. That there is a fulnesse which the Saints have and which others fall short of Which I shall shew I. Positively and affirmatively from what hath been said Prov. 12. 26. The righteous is more excellent John 14. 17. Whom the world cannot receive because it knows him not There is that Spirit in Saints which no unregenerate man knows hence desires not Because he dwells in you he doth not only send some gifts or work somwhat there but he dwells there he fils the heart Hence the end of Christs death is to purchase to himself a peculiar people Tit. 2. 14. Of such a spirit such holiness that only themselves know So 't is that which all the Prophets press to to a higher pitch and
those lusts are seated It hath been a Question What a mans raigning master sin is and many discoveries have been made of particular sins as that which riseth and awakeneth first in the morning with us that which rides and labours a man upon the Sabbath day when the Lord or sin must ride in triumph yet that is the misery of a carnal heart that when he gives his beasts rest yet such is sins tyranny he being sins beast that he shall then have no rest Now if their meaning be that some particular sin may be a raigning sin or a mans personal reigning sin then 't is true Iudas loves his bag best and Achitophel and Hâ—mâ—n his honour most and 〈◊〉 his whore most But if they mean a mans natural reigning 〈◊〉 the reigning sin then 't is not any particular sin so much as this For no sin is able to reign over any man but by commission and power from this As the Weeds can never grow â—all but by vertue of their soil where they grow Mat. 15. 19. All the boughs flourish by vertue of the root whence they grow And hence we shall see let Satan sow his seeds of pride or lust or passion in a man whose nature is changed its impossible they should come to any perfection there bâ—â—â—â—ey will die away within a time because the heart of the soil is gone and power of sin removed and hence also it comes to pass that a mans master sin may be changed Those sins that are his master-sins in his youth are not in his old age those that are at one time in one place are not in another Now there could never be such change of Governours and Vice-roys unless there were some great King that sets up one and pulls down another satis pro imperio This is therefore the raigning sin which hath taken possession of every part which hath its hand in every act which pulls down one sin and sets up another under it which gives strength to every sin that hath any which fights it out till the last This is I say the reigning sin hence think not that then the reigning sin is down when your personal sins are destroyed though it be with a most sudden and fearful destruction III. That when the Spirit of God humbles the soul indeed he strikes the head and wounds the â—eart of this sin he doth not only cut off some limbs of it not only binde it but slay it of its life and power That as 't is with some men they may have many pains gripes diseases yet live and recover again but the pangs are not so strong as to separate soul and body for then the man is gone So a carnal heart he may be troubled and have many gripes of Conscience and apply the promise Come to me you that be weary and so he may finde rest and as he recovers his peace his sin recovers its strength but when the pangs are so strong as to separate body and soul sin of nature which hath lived there now the man dies now the soul falls down indeed Now this effectual humiliation carries the soul unto Christ and hence Acts 26. 18. turned from the power of Satan to God Col. 1. 13. He hath delivered us from the power of darkness And hence Gal. 5. 24. They that be in Christ have crâ—eified the flesh as well as the affections and lâ—sts For if the Lord should only humble a man for the sins of a wicked life and some wants in the heart the Lord should only bruise Satans heel but never strike his head the Lord should slay the Aâ—alâ—kites but spare the Agag 't is true the Lord usually at first conversion sets one sin upon the soul that brings to minde many other and the Lord humbles for them and here the soul is apt to rest as many do but when the Lord comes indeed to work he cuts thus deep as now I speak 1 Cor. â—5 'T is said The Lord must reign till all his â—nemies are put under his 〈◊〉 Look therefore as this sin is the greatest enemy Christ hath so if he reigns in heaven he will be sure above all other sins to strike the head of this and disthrone this and wâ— shall find that there may be deep terrors upon the false hearted Virgins but they only assault the soul So on Saints but Christ then strikes at the sin and saves the soul Isai. 57. 16 17. And this I add there may be a great power of Christ put forth to humble the soul but mens hearts resist this and even Pharaoh was humbled but it s never saving unless it strike the very power and throne of sin and so this sin and now the soul is humbled indeed IV. That no unregenerate man ever had such a measure of humiliation as ascended to and ended in this though he may have all that Humiliation which is precedent unto this As 1. The Lord may arm first some few and then many of the sins of their lives upon them so as they may feel the most intollerable burthen of them not only to stand convinced they are most grievous sinners but to shed many tears nay to be sore troubled and distressed oh the heavy wrath that lies upon my soul Thus Saul 1 Sam. 28. 15. And hence many make heavy complaints oh the Lord hears me not Send for Moses saith Pharaoh My sin is grâ—â—â—er than I can â—ear saith Cain Nay not only so but they may feel more terrors â—han many of the Saints as the damned now for the Lord lays this burthen upon his peoples backs in measure but the Lord empties out the whole sack upon them and the ground of this is but the sting of sin or the gnawings of particular sins in the Conscience not the burthen of the sin of nature as yet 2. You will say these fell from God never looked to Christ not left their sin but I have done so I have seen the mercy of God in the Gospel the Lord Jesus hath been revealed there and I have seen sin I must part with my sin if ever I have him and so I have And this you may have you may see an excellency in Christ and be so affected with hope of his mercy and melt at the thoughts of his Love as to cast off all outward evils that thou hast or the world lives in 2 Peâ— 2. 20. So that thou maist escape these by coming to him to remove them and by seeing that else thou shalt have none of him and hence hated thou maist be of the world The reason is Christ hath only washed thy skin but never changed thy nature as yet so that you may thank God my Conscience is clear 3. You may have not only outward acts but for a time inward lusts quenched that a man hath no mind nor heart to any sinful way nor to the dearest sins he hath lived in whilst horrour lies upon him As in Iudas when God did heaâ— his
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
the finding of the Pearle Maâ— 13. 45. III. He so beholds him in his Glory as that he now esteems of him in all his Glory For a Balaâ—â—â— may see the Glory of the Tents of Israel and the Star of Iacob but they esteem not of him in all his Glory The damned in Hell see a Glory in Christ else they would never grieve for the loss of him but 't is only in regard of somthing in Christ delivering Saints from sorrows they feel Nay many Reprobates under a lively Ministry shall see some Glory in Christ and in Saints to think them the happy men yet not esteem of him in all his Glory but 't is otherwise here The Lord ariseth as the Sun upon the earth which makes all things that have any Glory to appear therein and it puts a Glory on every thing that was hid before So Christ puts a Glory on every thing of himself So that 1. The soul sees a Glory in the Grace of Christ Iohn 1. 14. For the Glory of Christs Person is not seen without these excellencies Luke 1. 46. My soul 〈◊〉 the Lord. 2. A Glory in the Holiness of Christ Isa. 6. 3. Especially to consider it 's in him to make me holy 2 Cor. 3. 18. 3. A Glory in his Covenant and Promises Psal. 45. 1 2. Oh that all those Promises might be made good to me This is all my desire 2 Sam. 23. 5. 4. A Glory in the Government and Commands and Will of Christ. Oh if once I could in every thing give content to his heartâ— Psal. 19. 10. Thâ—t the soul had rather lose all than cross his will in a small thing seeing a Glory in the least Truth in casting off a Ceremony c. Zach. 6. 13. 5. A Glory in all the Ordinances of Christ. Oh how amiable are thy Taâ—ernacles oh God! Oh the Fellowship of Saints Oh the peace on Sabbathâ— 6. A â—lory in all his carriage Let him bless me with outward estate though but a little This is the allowance that Christ in Glory provides for 〈◊〉 Let him threaten me good is the Word of the Lord. Let him desert me his anger is love Oh that is Glorious Let him take all from me reproach me Moses esteems Christs reproach greater riches than Egypt which is our estate here It sees a Glory in all Christs waies and quiets it self here it is the Lord as Eli said Thus Saints see and esteem of Christ in all his Glory and we shall find a false heaâ—t ever falls short here a sincere heart never but commonly is so taken up with it that if you ask suppose you should have all Grace Holiness Promises of Christ c. Would not this be mercy Yes enough I should then boast in him and bless him for ever And hence Christ is called Lâ—ke 2. 33. the Glory of Israel because they so esteem him And Isa. 28. 5. In that day the Lord shall be a Diadem of Glory Others may in horrour priâ—e Christ above the world but 't is only to ease them IV. I add he esteems him thus 1. As his present good so that if the Lord doth withdraw or deny himself now unto him noâ—hing in this world can for the present quiet him Ier. 50. 4 5. Hence those in their judgments acknowledge Christ the greatest good and when they are dying and see he will be so at last day yet now for the present a little more liberty in sin sloath lust honour gain Lots large accomodations are 〈◊〉 You never saw him Oh vile world the Lord will one day condemn 〈◊〉 out of thine own mouth thy own will was more dear to thee than his this worlds ease better than his peace c. When you 〈◊〉 on your Death-beds you esteem him then Why Because serves your turn then Hence before you did not 2. As the greatest good Deut. 33. 26. Ier. 10. 7. Hence those that see some good in Christ and desire him and offer fair for him but prize him not as the greatest good And hence with the young man though content to part with somwhaâ— not with all they will cast their rags down at Christs feet and intreat him to take away their sins but will not cast their Crowns down the deaâ—est things they have And hence the thorny-ground-Profesâ—ors ever fall away The good things of this world which they forsook in time of persecution were dearer than Christ and hence they fall away 'T is a dishonour to a King to be valued as other men are Zach. 11. 12 13. 3. As the only good Isa. 24. 23. The Sun shall be confounded c. And though other things may steal into their hearts for a time yet they recover themselves this is the one thing Psal. 27. 4. that they beg in this life And hence do fall short 1. Those that esteem Christ as men do Merchandise they would fain have it but are loath to fetch it Men may esteem Christ as they think the only good but herein their falseness appears that they neglect means to it because they have some good else to quiet them And here is condemned all lazy Profession 2. Those that would have Christ and esteem him highly and use means for him diligently but they must have Christ and world and lust and ease too Christ to quiet their Consciences and the world their hearts Christ to rest on when their duties fail them and world to rest in when the Consolations of Christ are denied unto them The Lâ—â—d is good go up and possesse it 1. But do the Saints come to this pitch 2 Cor. 4. 3. If our Gospel be hid 't is hid to them that be lost Who are those from whom Christ is hid When is he hid When his Glory is hid I know Saints may feel a want of and mouâ—r for it but it will appear if they are the Lords at some time Nay this they will find some and much contempt remaining which they oppose yet this is here and at parting times it is seen â— But Saints cannot know this Yes as well as they can know their contempt by means of Gods Spirit he 〈…〉 carried from one contrary to another shall know it â— But Hypocritâ—â— may attain to this â— Then the â—ospel may be revealed to an hypocrite and to them that are â—ost 2. Then they may believe for to them only the Lord is precious 1 Pet. 2. 7. Then a 〈◊〉 is preâ—â—ous when we value it according to the worth of it Now the Lord is the greatest and only goodâ— and then when we esteem him so this is the 〈◊〉 of Believeâ—â— only 3. Then Christ may be a 〈◊〉 Treasure For that is our treasure which we esteem most 4. Then a carnal heart may honour Christ with one of the highest degrees of honour which consists in this high esteem Luke 1. 46. My soul magnifies the Lâ—â—d 5. Observe we thaâ— never any lost Christ but because they undervalued him
〈…〉 and take the 〈◊〉 That it shall lie upon you one day oh if Christ had had that 〈◊〉 which lust and world hath had I had had him nowâ— Examine if it be thus if you thus see and prize the Lord Jesus Oh be thankful that ever the Loâ—â— sent 〈◊〉 Messenger to 〈◊〉 Christ If not oh go and mourn Paul did sâ— three 〈◊〉 〈◊〉 9. when â—e saw nothing Oh Christ hath been long â—id from thee Oh 〈…〉 this but 〈◊〉 about for it for else that in Mat. 23. 39. shall be 〈◊〉 portion SECT III. III. Fulness of Faith in the room of Unbellef FOR 't is not unknown how strongly this sin keeps every mans Palace and that not Moses but the Lord Jesus is the stumbling stone even of the Iews the peculiar people of God When men are at their last cast that the Lord intends to wait to pity no more at last the Son comes and an unbelieving heart casts the Ballance and refuseth him After that the Lord hath tried men by miraculous preservations deliverances from Pharaohs provision at Massah then Canaan comes to be entred and men cannot enter because of unbelief This 〈◊〉 stands in open view and keeps the breach when all other sins in appearance are beaten out of the field Now there is a Spirit of Faith which comes in the room of this unbelief dispossesseth 〈◊〉 soul of the power of it for there may be some lighter stroaks of the Spirit 〈◊〉 are lighter Skirmishes with it but yet it wins the field again as in the stony ground that believed but unbelief got head again in time of persecution and temptation and then they fell away What is this Faith or that fulnesse or full measure of it I shall not speak here of Historical or Miraculous Faith The first of which is in the Devils the second in some men only that may perish afterward Nor yet of that Faith which we call of Assurance we shall not come yet to that But of that which we call justifying Faith and that which doth first unâ—te to Christ and justifie Now this Faith is the coming of the soul to Christ. This is the general For Adam had his life in himself but now 't is loâ—t in us but laid up in Christ Col. 3. 3. Now hence they that would have this life must go out of themselves to the Lord for it Now the motion of the soul between these two extreams of empâ—iness and death here to life and fulness there what is it but Faith Which Adam had not nor could have in that estate and therefore none of the Sons of Adam naturally can share in it And that this is Faith it appears 1. From Ioâ—â— 6. 35. Lam the Bread of life he that comes to me shall never hunger and he that believes in me shall never thirst 2. Because unbelief is the departing of the soul from the God of life Heb. 3. 1â— Not from a holy Lâ—w but from a living God 3. Faith is the proper effect of Vocationi or rather the chief part thereof Now look as ineffeâ—â—ual vocation is when the Lord calls but the soul never comes so effectual vocation is whereby the Lord calls and the soul answers and so comes So that to â—it still and see noâ—hing and do nothing is not Faith but sloath No Christ cannot be in thâ—t soul that is yet in himself Therefore Faith is not a passive possiâ—ility of the soul to receive Christ though that may prepare for him but the going out of a mans self unto Christ. But may not a man come to Christ that never shall have mercy from Christ Yes there mâ—â— be many lighter stroaks as in temporary Believers The world is at this day full of Faith Every man thinks and saith he believes though his Faith be weak 'T is mens Buckler against all means they know these â—ins but as long as they believe all is well And 't is their comfort in all their troubles though the Lord kills yet they will believe And I say some men have departed indeed froâ— the Lord The Gospel hath been preached and they have made out of theâ—selves to Christ but missed of him There is a Bramble-Faith that catcheth and 〈◊〉 Christ kisseth and betraies him That coming to Christ therefore whâ—ch none else have the full measure of it appears in these particulars 'T is that work of the Spirit whereby a sinner sensible of his extream nakedness emptiness and wants being called of God his whole soul comes out of himself to Christ for himself I speak not of assurance for if that were Faith all â—â—probates then weâ—e bound to believe an unâ—ruth Viz. That God the Father 〈◊〉 and Christ hath died for them 1. 'T is a work of Gods Spirit and hence 't is called the Spirit of Faith noâ— only because wrought by it but because the Spirit is in an admirable maner fastned to it and clasped to the soul and the soul to Christ by it 2. The Subject in which 't is wrought A sâ—nner sensible of his extream wants for Faith springs out of the destruction of our own excellency and ruines of it like Christ that did arise a root out of a dry ground for the Lords greâ—t plot is to advance Christ and his rich grace Now look as 't is obscured by bringing any thing of our own to it so 't is advanced by feâ—ching all from it this can never be till the soul is sensible of his nakedness emptiness and wants let Christ be never so sweet a full soul will loâ—th him and I 〈◊〉 extream want The Prodigal never comes home till he dies for hunger 〈◊〉 is the fencelessness of men and dislike of Christ thaâ— extremities only drive them hither as Iudges 5. 6. When the Midianiâ—â—s came â—hey ran â—ike beasts to their den and untill bread was taken from them they cry not unto the Lord but then they do So men have neither hearts or if so no heads to come to Christ till now and usually the Lord makes this the ground of the souls first motion towards Christ. I die here and because of my wants I therefore come Pardon â—in because great Psal. 25. 11. Be marciful becâ—â—se 't is a 〈◊〉 â—â—ople Exod. 34. 9. That so when the Lord pardons the soul may have nothing to boast off but misery and now 't is hard to beleeve But this is not all 3. It must be called of God for else the soul though never so sensible of misery could not would not duâ—st not come but it would either sink under its burden or plead against all means It shall presume as Iudas that had no look of Christ as Peter had hâ—ngs himself And hence Iâ—r 3. 23. Come unto me Their heart answered We come For this is usually the Objection of the soul when it sees the riches of mercy What have I to do with it that am so vile and have fallen so oft and rejected the Lord and am
from any way of the Lords and continue there he shall have storms and hence 1 Iohn 2. 3 4 5. Hereby we know him c. 4. He closeth with the whole will of the Lord as his happiness and utmost end as a man made himself his last end before and desired God and Christ only to keep his sores from aking for so I look upon all men made up of wants if the body ake with cold stomack with hunger head for want of sleep Conscience for sin all happiness lies in the easing hereof and here lies their bliss So now the soul make the life of the Lord its happiness to live unto him Gal. 2. 20. He makes it his meat and drink to do the Lords will for Iehu sought the Lord but his last end was himself as Iohn 16. 2. A man may kill and think he doth God good service but that is not his last end a carnal heart may cross his own wiâ—â— but not his own utmost end as Iudas A man may seek the Lord with delight and follow the Ordinances and fast and pray but himself is his end still Zac. 7. 5 6. Isai. 58. 4 5. As a man that goes to a City he will do your businesse but he would not go unless he had his own ends to bring about there But those that are truly sanctified make the Lord their last end and happiness It 's not only good to do the Lords will for thus men may seek the Lord as thinking it good so to do but as their blessednesse else 't is not their last end and so not sought as their last end and so 't is with the soul As a River running to the Sea many Springs run into it but it carries them down all with it so there are many occasions hindrances businesseâ— yet it carries them all down with it even the more violently the more 't is hindred Psal. 119. 126 127. Therefore love I them above gold And this expresseth it self in three things 1. In admiring at the glory of the Lord and his will and ways and accounting them happy men and blessed that thus can do and live For sometime the soul is decayed and â—allen from this or sick and weak now it accounts them happy that have health and strength to walk abroad Psal. 1. 1 2. 2. In being never at rest in his minde until now that he comes to this for therein a mans â—â—king any thing his last end appears as he made his goods his last end Luke 12. 19. Now therefore my soul be at rest for there is no seeking the Lord but self-seeking hinders Now though it be thus yet Do I make my self my last end then my minde would be at rest but if sanctified it s not at rest till now And hence Paul when he had run this race now you see him leaning upon his pillow 2 Tim. 4. 6 7. And hence Saints are loth to die and be blessed in heaven because they 〈◊〉 done so little work as yet little do the Saints for the Lord many times yet their hearts are upright for what mourn they for so much as this when they have lookt upon it oh that the Lord hath been a looser by them 3. It carries the soul thorow all difficulties with power and delight Prov. 10. 29. The way of the Lord is strength to the righteous and joy â—â—om 7. 22. I do delight in the law of God in the 〈◊〉 man Other Nations walk in the Name of their Gods we in ours Micah 4. 5. As when wealth or honour is a mans utmost end with what violence are men carried to it and hence a man thinks he hath never such good days as then when he can do much for the Lord and hence when any duty is to be done when fearful to do it or loth to perform it when the heart is dead yet beholding it with a spiritual eye that this gives Ieâ—â—vah honour oh this carries the soul headlong even into miseries Not my will 〈◊〉 〈◊〉 be done This easeth the heart even in the belly of Hell and in times of the deepest desertion To this Sanctification all the Saints do come every one in their measure and if ever the soul tasted the Lords love or ever was humbled with the bitterness of sin the first voice and main care is Lord What 〈◊〉 thâ—u have me to do Nay though no assurance and it cannot joy in the Lords love yet it will in the Lords will and hence when it hath fall assurance yet finding such a vile heart if God should give it heaven with such a heart it would be death And hence when he thinks of going to Hell yet there saith he let meâ—blesse thee This Sanctification all unsound hearts do want much Reformation much affection many duties but their end is not changed though their lives be and hearts seem to be 1. Because they cannot love the Lord because the Lord doth never shed his love into their hearts 2. This was the life of Christ Iohn 8. 29. of which life they that are dead in sin never have one act though they may think they have 3. This is the end of our Election which therefore an unsound heart may as soon attain to as to elect or to be elected of God Eph. 1. 4. holy in love This may be easily known 1. Cannot a man know when he is happy 2. Cannot Peter tell Christ that he loves him 3. Cannot a man tell whether he be an Hypocrite or no For he that cannot prove his utmost end is changed must confess himself an Hypocrite yet his heart was never changed what ever assurance or peace he hath had a thing is never good till it serves its end it was made for Oh therefore look that you content not your selves with Reformation but come to this else 1. You lose all your obedience the Lord regards it not the Lord will take all from you as Vessels that are made to hold Wine and they cannot lay them by the Lord hath no pleasure in you Mal. 1. 8 9 10. 2. If you do the Lord will accept your meanest and poorest services Consider 1. Christ cast by his Robes being privie to his own worth to become obedient Phil. 2. 6 8. 2. His infinite Wisdom is in every command though thy carnal reason like it not 3. His infinite love for thy good though thou thinkest 't is for thy hurt 4. His glory though thou gettest no good at all by it SECT VI. VI. Fulness of the Spirit of Glory in the room of the world WHom the Lord doth justifiâ— those he doth glorifie Rom. 8. 30. i. e. with the Glory of another world which though it be hid for a time from others and somtimes from themselves yet they do partake of it now and it shall be revealed upon them another day 1 Pet. 5. 1. Now though Hypocrites may tast of the Word nay of the powers of the world to 〈◊〉 yet they fâ—ll short of this measure
Iehâ—vah in his arms and hence he cares not now when death comes Oh it shall be a welcome day to them And hence they wish they might sin no more or cease to be And hence they wish they could set even the whole world a wondring Was it ever heard since the world began of sâ—ch a pattern of mercy It s true the Lord indeed keeps his Servants for a time under much darkness and doubts but it 's certain even in the meanest Saint this light is sown for them and joy for the upright in heart and some work there is for the Lord to do for them and then he keeâ—s a Sabbath of rest in them But have not many Hypocrites their joyes their peace their Glory Yes they have some tasts and likeness to this but want this indeed and the difference appears in three Particulars 1. The peace and joy and assurance of that Glory which eye never saw in the Saints 't is from the witness of the Spirit of Glory not only because that God is their God but because they are his people 'T is I say from the witness of God in his Word not from themselves nor from man only that they approve me 〈◊〉 from dreams and Diabolical breathings but from the Spirit of God 〈◊〉 〈◊〉 of it and from such a Spirit that yoâ— may know it that not only shews you God is your God and so you rejoyce because of this for thus 't is with many a carnal heart and he hath peace being iâ— horroâ— from this the Lord loves me but he makes you to rejoyce because you are the Lords people because he hath changed your heart now the peace is sound and joy is right and here I would try the peace of any man God hath witnessed pardon to thee but 〈◊〉 he shown thee thou art his If so be thankful But here is the doubt for it may be the change is not right And hence those two are ever joyned together Zach. 13. 9. Iohn 14. 20 21 22. Horror lies heavy hence love is sweet sin lies heavy hence this witness they are changed they are subdâ—ed and shall be so this is sweet also 2. The rest and peace the Saints have 't is not only from God but in him 'T is with the soul as with a Malefactor imprisoned and condemned the Jaylor comes and tells him that he hath his pardon here brought him from the King How shall it be proved whether it be a device of his own Brain or no Why if it be of the Jaylors own devising he will never lead him before the face of the King but from him he shall be carried But if the Messenger carry him before the King and sets him down before him and as it was with Ioseph his Prison-garments are put off and he stands before the King and glories in his presence now 't is 〈◊〉 So many have peace and Satan sets them at liberty but carries them from God But when there is a witness of peace from him and then you stand before him now 't is from Heaven Psal. 36. 7 8. There is peace from him and 〈◊〉 in him Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart When 't is thus all you desire is granted 3. The peace the Saints have both from God and in God fills them with everlasting content and peace Rom. 15. 13. Isa. 11. 9. Filled with the Knowledge of the Lord at the waters cover the Sea The earth is the rest of the waters and the waters fill all its empty place So 't is here the soul is the rest of the Lord Isa. 11. 10. and he fills their empty hearts A Malefactor may dream â—e is before the King when he hath his Fetters on his legs but his dream feeds him not but when he awakes he is hungry And so 't is with many a carnal heart that is in a dream for a time but he meets not with eternal satisfaction Psal. 65. 4. Psal. 90. 14. And hence men after they have had their peace grow more bold to sin and more impenitent in sin and more worldly than ever before because they have not everlasting joy as those Isa. 35. 10. Everlasting joyes shall be upon their head whereas a carnal heart hath soon enough of God not everlasting without intermission of joy for they must have their rights and tears as well as their days and joys but everlasting without decay of joy that though they have their tears yet God wipes them away there is nothing else their joy their peace and so their hearts are for ever satisfied here As Christ when he knew it was finished now he gave up the Ghost so when the oul â—inds he is come now it dies to the world and makes its perpetual abode in him Others will have their Carrion and their stolen waters how clean soever they 〈◊〉 their mouths But have not the Saints many sorrowes reproaches persecutions Rom. 8. 18. They are not worthy the Glory to be revealed 2 Cor. 4. 17. They work a weight of Glory and in these they glory Oh the Lords Love is shed in their hearts Rom. 5. 3 5. But have they not many losses and wants and straights and then where is their joy A camal heart he murmures indeed and sinks and dies away but 't is not so heâ—e Haâ— 3. 17 18. A Saint takeâ— it out in him in the Lord it makes all the world too narrow for him Others are burnt and consumed in the fire but so is not he that hath the Son of God with him But he hath many sins and Temptations 1 Pet. 1. 5 6 7. You greatly rejoyce in the Salvation reserved for you though now your Faith have a precious trial by manifold temptations But are not the hearts of the Saints taken off from the Lord and taken up with other things No never as carnal mens are Tit. 2. 12. For Gods Grace that hath appeared to them teacheth them to deny worldly lusts as we deny children their asking They may greedily carry the soul by fits from the Lord but he denies them their fill in any Creature and calls them all to come up hither He denies them as we do Beggars entrance and if they do enter he denies them lodging they shall not have good looks from them Every vile heart hath either a proud or worldly or covetous heart and these lusts being urgent and entreiting long he cannot deny them the best room he has Oh 't is the woe of men they cannot but do thus But thus you see this world is cast out and Glory comes in to all Saints Oh this world is the cause of all sin 1. Wâ—y do men neglect duties in secret 2. Sleep at Meetings 3. Though so fair abroad yet passionate at home and storms there 4. Whence are wars and wranglings about rates and lots Oh this world 5. Whence Apostacy 'T is not
and charge great So here Consider if once you get this it will never die it shall increase exceedingly It s a treasure you cannot part withal that you shall never grow poor with but Luke 8. 18. From him that hath not shall be taken away that which he seemed to have Oh many a one saith I fear I shall fall at last and I finde my heart so soon cooled Oh get this nothing shall quench it again If you say I cannot keep it I say it shall keep you Prov. 2. 10 11. Not when you have Christ and Spirit and grace in your head nor in your Conscience to give you peace but in your heart and when nothing is sweet but that nothing lies between your heart and that it shall now preserve and keep thee it shall follow thee fill thee seal thee live with thee go to heaven with thee c. Mark this you feeble ones Oh consider what a â—ad thing it will be to thy heart to miss of and lose the Lord at last The servants in Isaac's Family did not mourn so much as Esan when the blessing was gone Why They never had hope of it never were neeâ— it He was so long in the field that the blessing was gone before he came and he sold it away for a trifle So them that never came so neer the Lord and his blessing never will have such sorrow especially to think I sold it away for a trifle O thought Esaâ— that I had come a little sooner c. When Saul went to Gilgal to sacrifice 1 Sam. 13. 10. He staid seven days and then sacrificed before the Lord but then his doom was passed by God And it s said presently Samvel came Oh if he had staid a little longer So you will one day think I sought and waited but forsook the Lord. Oh had I waited one day more I had been well This is the reason why the Hypocrites portion is heaviest in Hell You will say It will be heavy hereafter but not now Yes now to if you do consider the Lord Jesus is so full and thou not to have one drop of that which is saving even when you come for it It was a heavy token of the Lords anger 1 Sam. 14. 17. when the Lord answered not all that day when yet he did not speak bitter things against them because he did use to do it It notes the anger of the Lord Jesus as a man that hath abundance of bread and yet gives not any this argues he is very angry if he continue so and if so how canst thou sleep under it Consider else the Lord will try you God hath his trying times and they were never sent but to discover who were dross who were gold and the main end of all Gods Tryals is to discover this Truth that I now am pressing upon you Some have a thorow work and now the Tryal discovers the Truth as in Abraham Hebr. 11. 17. Some have superficial work and they fall in Tryal as Saul and it doth discover it was but an overly work For this is the Question God makes Is it through or no I saith a carnal heart Yes saith a gracious heart Hence its strange to see what men will do when a tryal comes A man maintains a lust he will not shew it nor defend it he shall turn to be of some opinion or other and the corruption of his minde shall shew the corruption of his heart A man loaths the people of God but he saith he loves them now this shall be a sign Time shall come that some of them shall be matter of offence to him and shall not honour him it shall try him A man loaths Ordinances he saith he doth not but comes to the worlds end to enjoy them He shall have plenty of them and some sad losses with them and then you shall see he surfets of them never quickned by them to shew the work was but overly A mans heart is above God he saith he is content to be at the Lords dispose let him do any thing with him this comforts him He shall have a cross wiâ—e or something that doth not please him and now hiâ— heart quarrels and thus he shall be tryed to shew it was but overly work Men despise the liberties the Lord gives them they say they priâ—e them A general Governour shall come with pretences of Religion and Protection and you shall see this chaffe will take old Birds now Oh therefore try your selves here and be sure you fall not short here Whâ—â— Mâ—ans are there to be used 1. Look that you make your Vessels clear It hath been said of old and I beleeve t is a truth still â—that the Lord will never send his Spirit to dwell in an unclean heart Doves build not their habitations on dunghils Gods Spirit must come as an efficient to take it away but not as an Inhabitant to dwell in an unclean heart 2 Tim. 2. 19 20 21. He that pargeth himself he doth not say God must do all but he under God searcheth and purgeth he shall be a vessel of honour if from these things especially from those sins which Apostates are conquered with of which he there speaks For there be many sins a man may be purged from and not be a Vessel of honour But what are the sins the Apostates perish by mark them finde them out one by pride another by sloth another by world c. He shall be a Vessel of honour Men see and confess but make not work of it indeed the old heart is not better you consume and languish still 1 Cor. 9. 26 27. I beat not the air i. e. I lay deadly blows on my enemy and I beaâ— down my body least c. Overly search of sin hath made overly decay of sin and hence overly grace and affection As a man hath not light nor love nor esteem enough because he never felt his wound to the bottome Oh account it an inestimable mercy when 't is thus oh therefore remember the rule of the Prophet Ier. 4. 3 4. Sow not among thorns c. Many mens profession springs up but withers never comes to perfection this ground is not plowed or if so not thorowly plowed but thorns left to choak it Well saith the Lord look to your selves lest my wrath breake out like fire why is the Lord so dreadful here Oh because men are careless here I look to Christ and my desires are good and I pray in secret and I am much changed c. 2. Look that your Vessel be ever kept empty when a man hath no grace and sees how others can pray and mourn and how far short he falls of them its easie now to be empty as Saul when he was no King but when the Lord hath given some light and affection and some comfort and some Reformation now a man grows full here Saints do for God and caâ—â—al hearts do something
too but a little fills them and quiets them and so damns them And hence men at the first work upon them are very diligent in the use of means but after that they be brought to neglect prayer sleep out Sermons and to be careless sapless liveless who is the better for them Because I say that now they have got something the main work is wrought they call not that into Question and so when God comes to reckon they are found too light Oh therefore keep the Vessel empty never content thy self with any measure Hath the Lord called thee Yes I think so and beleeve sometimes so but I am afraid I may at last be found without oyle in my Vessel be then every day as if thou wert but now to begin And this I say true grace as it comforts so it never fills but puts an edge on the appetiâ—e more of that grace Lord Thus Paul Phil. 3. 13 14. Thus David Out of my poverty I have given c. 1 Chron. 29. 3 17 18. It s a sure way never to be deceived in lighter strokes of the Spirit to be thankful for any but to be content with no measure of it and this cuts the thread of difference between a superficial lighter stroke of the Spirit and that which is sound 3. Look that your vessel be not broken nor crackt that when the Lord pours in it runs not out again Heb. 2. 1 2. Prov. 4. 12 13. Oh here is the wound of many a man he hath many affections in Word in Ordinances and they take hold on him to convince to affect him but he takes not fast hold on them he keeps them not as his life with thankfulness for any little and with watchfulness And hence a man is where he was dry and barren It 's true the Lord will not give that out of an Ordinance which he doth in an Ordinance But it 's one thing to have it lost out of thy hands and the Lords hands too another thing only to lose it out of thy hand It 's one thing for the Lord to withdraw it another thing for thee to spend it away by the prevailing power of a lust viz. either the world without or contempt of Grace within you esteem it not as your life and hence seek not to keep it you will lose the Oyl in your Vessels And I am confident this is one reason why a man lives long under means and never profits the Lord sees if he should poure any thing into the heart it would be lost He takes fast hold of world or self and keeps that and hence all runs out again 4. Look that you be at the cost to get this Oyl in your Vessel These â—irgins when the door was shut and too late would but the time was past For we shall find the reason why mens works are sleight their buildings their garments why they will not be at the cost so mens work of Grace is sleight because they will not be at the cost They find a want of Grace and prize it and would fain have it but it shall cost them little they will not be at the cost of their time Somtime they can seek the Lord in an Ordinance but what if he comes not They depart from him Sometimes in pangs and fits when the Spirit comes they seek but to be ever seeking ever carrying sense of sin 't is too much time and trouble they will not be at the cost Some affections and hearts they spend but not their whole hearts Hence Christ exhorts oh strive because many seek and are never able Look therefore as it was with Ionathan Saul 1 Sam. 14. 45. said he should die No the people said not so for he hath wrought with God this day Not that a man can get Grace by his own strength but Col. 1. 29. I strive according to his mighty working Only let me add this be at cost first to get the Lord Jesus himself As Mat. 13. 33. He sold all and bought the Field and when he had the Field now he had the Treasure Oh think no time too much no lusts too dear no affections too much for him and then you have all things with him and shall receive life from him and not for a dead but for a living risen Christ. Christ bestowed Gifts on Iudas on Saul but whom he bestowed himself upon those never wanted any thing Psal. 23. 1. But here I might take up a doleful complaint Oh that men content themselves with colours and tinctures of Truth and Spirit c. Some Naturalists observe that Brass would be Gold it tends to it had it but more heat of the Sun to concoct it and to bring it to perfection so 't is with the lighter Stroaks of common Grace CHAP. XXI That true saving Grace in the Hearts of Believers can never fail SECT I. THat those Graces of the Spirit wherewith those Heavenly Vessels or Souls of the Faithful are filled are constant and of an eternal Nature For thus the wiâ—e Virgins their Vessels were not only filled but the Oyl was constantly preserved in them and continued in their Vessels until they met the Bridegroom 'T is true their Lamp went out outward acts of the Spirit of Grace expressed in the Profession of the Saints may be extinct for a time yet the Oyl did remain in the Vessel still which was not so with those which were Foolish not only their Lamps were out but their Oyl was spent so that here is a third Difference between the Foolish and the Wife Virgins That the Spirit of Grace in the one is of a dying withering nature in the other of an eternal and everlasting nature There is an eternal excellency stampt upon them Iohn 4. 14. The water that I shall give him shall be in him no Pools but a perpetual living Spring Heb. 6. 9. Some that were enlightned and tasted fell away but we are perswaded better things of you The Saints have better things which do not cause but accompany Salvation The Lord is so far from suffering it to die as that he will add to it Luke 8. 18. To him that hath shall be given Though it be like Mustard-seed yet it shall grow there is a growing vertue in it But as the Lord speaks of his people Isa. 65. 8. As new wine is in the Cluster and one saith destroy it not for a blessing is in it so it shall be here Nay though it be not so much as seen yet the Lord then can see it and doth then keep it and will preserve it Isa. 40. 29 30 31. Nay though opposed and resisted by temptation yet 1 Pet. 1. 6 7. 'T is not consumed but tried that it may be to Glory another day notwithstanding manifold temptations 'T is one of the greatest Miracles in the world to preserve it as a Spark of fire in a Sea of water Nay though it seems to a mans feeling to be quite quenched and put out that
prosper not a man able to stand against thee this puts life into him 2. Though they cannot fall quite away yet they may fall so as to lose the sweetness of Grace and presence of God If a man should eat too much and ever be sick though not die after it or if one should fall and break his bones though he doth not lose his life Is this any gap for any to rejoyce 3. Though they cannot wholly drive away nor beat out the breath of the Spirit yet they may grieve the Spirit by which they are sealed Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside But therefore let this Conceit die and perish which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful for who will make men seek after perishing things under a colour of making men seek for the Spirit it is to resist and quench the Spirit of God in them SECT IV. IT may comfort the hearts of the Faithful exceedingly against fears of Apostacy when they see great Cedars fall How shall I stand And when they hear of some temptation that may be hereafter then they fear And when they feel the evil of their own hearts which the Lord lets them feel to humble them that they may grow lower and so stand the faster they say I shall fall and when they have found the Lords presence oh if now I should relapse after this health How shall I know whether I shall stand or no 'T is not only discernable by perseverance but by somwhat begun though very difficult to be seen As 1. Observe Gods several and various dispensations of himself and his Grace toward thee whether they issue from his everlasting love or no for if so then he will everlastingly keep that which he hath given thee Quest. How shall I know that Answ. Look as that issues from eternal wrath that separates the soul from God or therein 't is exprest so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lords carriage Doth it draw thee at last to him nearer to him and so the more he dispenseth of himself the nearer thou art brought to him here is the expression of eternal love and the Lord will keep thee Iohn 6. 37. All that 〈◊〉 given me shall come to me Let the Lord give his Spirit though but little they grow thankful Oh he is come whom I thought would never have returned again Let him deny it this keeps them humble Let the Lord dispense himself in an Ordinance they love him and 〈◊〉 day 〈◊〉 better than a thousand elsewhere Let him not do so they feel the more need of him Let the Lord free them from temptations and give them conquest Faith now rejoyceth Let them fall into many temptations their Faith growes the more purified than ever Let the 〈◊〉 give them outward blessings they grow more vile in their own eyes lesse thâ—â— the least with Iacob Let the Lord deny them Hab. 3. 18. they rejoyce in the Lord. They get good and are more endeared to the Lord by every carriage of the Lords at least in the issue it is so As 't is with wicked men they may for a fit be affected and return to the Lord but in the issue they forget the Lord so 't is here contrariwise There is not any unregenerate man but somthing or other 〈◊〉 him The wicked ever are like Chaffe driven from God Gold that is of an everlasting nature keep it beat it burn it you cannot consume but only purifie it 't is not so with Chaffe Let the Lord give him tasts of Grace and joy it estrangeth his soul from Christ it doth not bring him neaâ— to Christ. 2. Observe whether thou dost grow out of and live upon an everlasting Covenant or no Rom. 11. 1. God hath not cast off his people whom he 〈◊〉 Who are those Children of the promise Rom. 9. 7 8. That are born and bred of the promise or whole Covenant of Grace God hath treasured up all Grace in Christ laid it up in that store-house Christ hath dropt it in his promises Now when the soul is rooted in the Covenant now it shall never die nor perish As 't is with some trees set them in the ground they will grow if they have Sun and rain but die at last Take another and set it in a Stock so that it abides there and fetcheth all its life from thence by cleaving to it now it will grow and become a flourishing Branch Now then the soul growes out of the Covenant when the whole soul cleaves to the whole Covenant for the whole benefit of it and is fully satisfied with it 2 Sam. 23. 4 5. As take a soul that feels a want of all the benefits of the Covenant pardon peace life that the Spirit is ready oft to fail and hath no assurance it shall have any part of that which is the Childrens portion and looks upon his own unworthiness never to have any from the Lord yet it looks up to the free mercy and Grace that made it to some to make it good to me and so pleads the promise and so laies it self there and there rests and there looks and here sucks and takes root and the rooâ— spreads to every part of the Covenant The Lord hath now rooted the soul in this Covenant and it hath received life from hence this is everlasting you shall continue And when the soul especially is like a bough blown by the wind yet it stands fast still If men have been in horrors and then fell to reformation and there rested it will not last If men have had some workings and actings of the Spirit upon them and then say God must do all but they grow not into the Covenant they will die But here though God keeps thee short and naked and thou only pleadest the Covenant thou shalt stand If you plead for pardon and some good not the whole good of the Covenant you shall die also If you grow upon some distemper and the whole heart grow not upon this you will die also Look as 't is with a man that builds he will make an end if the foundation be laid but if not pull it down so here 3. If the power of Grace received and acted by the Spirit hath risen to the nature of fruits and not leaves only Iohn 15. 2. And that is when the soul receives that Grace as that in every thing its scope is to live to God to give his heart content For fruit is the end of the trees growth and leaves and fruit is not for the tree bâ—â— for the content of the owner of it If so the Lord hath undertaken to purge thee though there be much Self-seeking in thee and he hathâ—undertaken though little at present to make thee bear more fruit â— Many a man
repentance and grace and peace enough for many years and hence the soul takes its rest grows sluggish and negligent Oh if you die in this case this night thy soul shall be taken away to Hell 2. If when men fall from the Lord and they rise up only in Ordinances but fall down constantly out of Ordinances without feeling A carnal heart falls but he thinks himself is not therefore without all grace because in an Ordinance his heart sometimes is affected so they were Ezek. 33. 31. The Prophets Ministry was sweet to them but their hearts went after their covetousness their Hogs their houses their lusts their lots and they joy in the Prophet but never mourn for that A precious heart also falls out of Ordinances but he feels his falls Though he falls from the Benefit of his rising yet not from the feeling of his fall But to another man the sweet he finds in Ordinances is but Musick to his meat or as a man falls from Musick to his meat Mat. 7. 26 27. He that heareth my words and doth them not that mans house is built upon a Sand which falls and the cause of great falls is this Look as 't is with corn-ground if rain falls upon that though it be long before any ripe fruit comes yet it makes it at last come to some ripeness But if it falls on other ground seed is sown there but it brings forth Briars though it drinks in rain 't is nigh to cursing Heb. 6. 7 8. Look as it was with Saul God had forsaken him 1 Sam. 16. 14 23. and a Spirit of Satan came upon him yet when David played with his Harp it stilled the spirit in him affected him much it did not cast out the spirit for when he had done playing the evil spirit came again upon him So 't is at this day a man is forsaken of the Spirit of God and haunted with an evil spirit of pride world passion lust Libertinism a man prays hears and is made much better t is stilled not cast out for after this a man returns to his old spirit again and in time he cannot be quieted with preaching nor praying no more then he could with his harping 3. When a man is so fallen as that he returns not in the season of rising Look as 't is with Trees in Winter-time their leaves their blowths their fruit their beauty is gone Is it then dry and barren and quite withered and cursed One would think so for the present but 't is not so because the season of fruit and leaves is not now if in Spring and Summer it should be so then you might well suspect it Thus Ier. 8. 5 7 8. yet they said they were wise and they had Law and Ordinances among them True yet they did not know their season hence fell with an everlasting backsliding Hence Psal. 1. 3 4 5. They are like the tree planted by the rivers side which bears in season What and when is this season I cannot tell you the season of every man but I will shew you the usual seasons of many men 1. When Jesus Christ the Sun of righteousness draws exceeding neer unto the soul and that to the reviving of others Isai. 55. 6. but thy heart never a whit the better not yet much troubled it is so bad When Peter falls a look recovers him when Ephesus falls from her first love to remember from whence she is fallen is enough to restore her to her love again When the Disciples fell after Christs death yet when he arose and opened the Scripture their hearts burned within them But thou hast had Jesus Christ opening the riches of his grace from heaven and thou hast heard a voice but not seen the sight the glory of the Lord in this thy day and this thou hast done though the Sun hath come to his full height sometime This is thy season Gospel and Christ and promises are grown common to you c. As it was with the possessed man Mat. 17. 15. The Devil takes him oft and casts him into the water and fire but if when he come to Christ he have no help the Lord be merciful to him then So you have been possessed and fallen but when the Lord Jesus comes he casts them out but if the Lord speaks enlightens and cometh saying Remember me whom thou hast abused my wet locks my watery eyes and my sorrowful heart which thou hast broken here is all my love and this prevails not but thou neither risest nor desirest the Lord to raise thee This is sad In the day of Jubilee be a servant then for ever if your old master still pleaseth you especially when all means are used when the last of a course of Physick is taken and is ineffectual 2. When the Lord is ready to depart from the soul. Somtime Saints do not melt at love but the Lord departs now this recovers them As a man that hath a friend though they grow weary of their company and they begin to carry away divers things yet when they come to take their leave indeed now they recover and they cannot part now Like Ioseph and his Brethren they can neither of them part Nicodeâ—â—us and Ioseph cannot contain but cleave to Christ when most forsaken David when God hides his face is troubled Psal. 30. 7. 'T is with 〈◊〉 as with sick folks when their sickness and sores come to their height now they break and recover Hos. 5. 15. But if Gods departing from thee makes thee more vile it makes thee apostatize from him 'T is certain thou hadst never life then This is a Sauls brand 1 Sam. 28. He forsakes the Lord and goes to â— Witch Never saw you yet a Gracious heart but the Lord made extremity fetch him in And no surer sign of an ungracious heart than to have this blast him and drive him from the Lord Mal. 3. 14. A man hath Gods Ordinances he finds no profit no God no Christ his affection is lost and now he forsakes the Lord. Oh when Christ is a rock of offence wo wo wo to that soul Now thou hast neither Summer nor Winter-fruit Oh look to thy fall here 4. When men so fall from the Lord as that their whole hearts make choice of and are espoused to some lust wedded to some distemper For though the Saints may fall yet never to another Lover for they cannot fall into any sin that breaks Covenant between them and the Lord Hos. 2. 19. When men make choice of any thing in the world to take content in more than in the Lord or together with the Lord and hence defend it as lawful and are fully free in it There was never Grace there For if any thing doth give the Saints content 't is not their choice but refusing But you are wedded to your lust David could say I have chosen thy Testimonies oh forsake me not utterly Others chuse somwhat else not thee Psal. 125. 5.
the Lord that is heaven it is his food and now he is in health as Paul said 1. Thes. 3. 7 8. Now we live if you continue stedfast So for others so also with himself Prov. 4. 22. and if it might be ever thus then happy and the thoughts of this sweetens heaven but take away these 't is his death and hence he groans to God for the removal of it Psal. 119. 4 5. What good doth Christ mercies Ordinances heaven do me with such a heart Be not discouraged you people of the Lord nor encouraged you that are good only in your Moods as the winde turns you whatever love you have 't is whorish and whorish tears if you follow the Lord and yet have your haunts whatever service you do it is odious to God to work all day for another Master and twice a day come to the Lord for breâ—d Do you think the Lord likes this to taste of his grace and make a meal of your lusts SECT VII FIrst To them that are fallen to begin again if God would but give you ears to hear who like strange Eggs being put into the same nest where honest men have lived there you have been hatcht up and when you were young there you kept your nest and lived by crying and opening your mouth wide after the Lord and the food of his Word But now your wings are grown you have got some affections some knowledge some hope of mercy and are hardned thereby to fly from God Can that man be good whom Gods grace makes worse And that flies from Gods Ordinances and people and private prayer Consider what thou hast done 1. You bring an ill report and name upon God Ier. 2. 5. What iniquity have you found in me If a Country be well reported of it s no matter if some others bring an ill name on it Wise men will not beleeve them But for the searchers of Canaan to bring an ill report of Canaan this is sad 2. Thou hast lost all thy prayers all thy profession nay better never to have known these wayes 2 Pet. 2. 21. then to forsake the Lord. 3. No mens misery is so great Iude 13 14. the blackness of darkness is for such Search your selves you may secretly depart when you are turning to the Lord as a Snail round about the wheel the wheel moves it but it moves a contrary motion of its own from the wheel Therefore begin again Oh but will the Lord receive me Who knows but he may And heal your back slidings Hos. 14. Because fallen return I know not how Answ. Take words But the Lord may not regard us You shall grow like the Lilly and be as firm as Lebanon Let them that stand take heed lest they fall and you discover your hypocrisie to all the world or be like the Hypocrites whose beauty soon fades And here let me commend three things to you 1. Take heed that there be not found in your hearts a root of bitterness to grow up and choak you Hebr. 12 15. If your house be left empty and yet one living lust left in it seven Devils will enter again and your latter end will be worse then your beginning You do not know what hearts you have Am I a dog saith Hazael ever to fall so Let there be a lust after any creature you will finde the spirit of prayer die then to think them too long in the Word then to forsake the assemblies of Saints then when your lust is met with to oppose men Ministers c. One reigning lust will bring all into captivity to it self it will slay some and make others serviceable to defend it self Psal. 106. 14 15. 2. Take heed of taking on you the profession of a Christian course without finding the rest peace joy sweetness of such a course Prov. 2. 10 11. There is a satisfying pleasantness in promises commands Ordinances you will never hold out else for where-ever the heart finds rest there it will abide and for want of that it dies As in Creatures if it had rest there the soul would not be unquiet if in God it would never go to the creature Some sweetness you may finde but look to finde full rest as men do find some sweetness in creatures and so in Ordinances yet being used to them they grow weary of them because they finde no God there no fulness of rest Hebr. 4. 11 12. and go through all the world you shall never have it Get all the terrors of Devils upon you you will never stand by that consider therefore as 't is in sin there is the act and there is the pleasure so in every Ordinance and Duty there is both All Apostacy is from this Ordinances are too burthensome unto men to be held unto 3. Take heed you neglect not private prayer build your houses fit for that purpose though you sell some of your clothes you will for your Swine to lie in and will you not to meet God in one hours meeting the Lord in private will quit your cost And pray for this do it least you do it in the woods and desarts and dens of the earth So much strangeness from God so much Apostacie Pray that you may hold out in this hour of Temptation that you may with David not be forsaken when gray-headed Thus you see now the particular Difference between Wise and Foolish Virgins and what is the ground of the acceptance of the one and not of the other What then will be said Can it be That there are no Grates in Saints Or That there is no Difference between the one and the other THE Second Part OF THE PARABLE CHAP. I. Of Carnal Security in Virgin Churches SECT I. Matth. 25. 5. Whilst the Bridegroom tarried they all slumbered and slept IN this Parable were noted two things First The Churches preparation to meet Christ from vers 1. to 5. Secondly The Bridegrooms coming out to meet them from vers 5. to 12. In this second part which now we are to open three things are to be attended unto 1. The delay of Christs coming or the long-suffering of Christ before he come vers 5. 2. The preparation he makes for his coming a little before it from verse 6. to vers 10. by an awakening cry which makes all the Virgins look about them 3. The coming it self where those that were ready were with ioy let in and those that were unready were with shame shut out 1. The delay of Christs coming Whence note First What happened in the interim of his delay and that is Carnal Security expressed and set out from the lowest and highest degree of it 1. They Slumbered i. e. fell a nodding or winking as the word most properly signifies 2. They Slept i. e. now they were buried in their sleep overcome by it Secondly Upon whom these sleeps and slumbers fell and that is They All slumbered and slept i. e. though for a time they were both awake
know the state of thy Brethren whom thou art to exhort what their sleepy neglects be and sins are it may be thou hast known one hath been very humble tender affected under Ordinances made many fair shews and promises of growing and thriving and sensibly complaining of his own vileness and now he is in a silent sleep Dost thou know this and wilt not speak a word to awaken him for whom Christ shed his blood who it may be will do thee as good a â—urn and make many a prayer for thee â—arnabas when he saw the grace of God exhorted them with full purpose of heart to cleave unto him much more should you when you see grace dying 2 Thes. 3. 11. Paul heard that some were idle them he exhorts to work what good might one word do Secondly if you do not know enquire with a spirit of much love how it is with them as David of his Brethren when they were gone into the fields do you not decline do you not stand still how have you found your heart since last Sermon Sabbath Fast Affliction have you got any ground against that sin you complained of last year c. Suppose you cannot do this to all yet why not to some Suppose you have no other place than when you meet them in the fields do it there Iude 20. Build up your selves c. Now here a man must know the height how high they are built already how can they lay their stones else It is one of the heavey curses of God upon the Idol Shepherd He shall not visit the hidden nor seek the young Zach. 11. 16. Thirdly If thou knowest nothing from them then relate thy own condition this is a most lovely provocation and exhortation unto another frame for one great cause that hardeneth men in their security is because they see no such living Christianity in the world But when they do now Zach. 8â— many shall take hold of the skirt of a Iew for they shall say God is with you Agrippa was almost perswaded and awakened when he heard Paul relate his conversion although there be many impostors in the world that do so Tell me are all things in peace with you the Devil is in you then What hast no temptations yet many Dost not observe how they prevail yes dost never get strength against them yes hast no good days after them yes much peace and life and presence of God! Hath the Lord given these talents to thee to be hid in a Napkin this treasure to keep and not to spend who knows but that the speaking of these may awaken others these temptations and this condition is mine these sins I find he makes a great matter of them Lord what will become of me that am hardned under them this peace they finde my Soul is a stranger to it Conscience will work thus Women should speak thus to women and men to men others were provoked by the example of the Corinthians to help others so there is a provoking power here Fourthly If this prevail not speak often to them of the sins of others in condemning others you condemn them and this will make them look about them view the fields and shew them the tares that are grown up by security and laying down these sins you strike at the root of theirs It may be you cannot tell certainly Acts 2. 40. The Lord made this one means to awaken a Belshazzer Dan. 5. 22. God turned thy Father into a beast c. to live in the woods yet thou humbledst not thy self c. How many Professors doth God deal so withal Fifthly Enter into Covenant and brotherly promise to exhort one another as David and Ionathan If any hurt be toward David Ionathan will speak of it 1 Sam. 20. Some may in Church-fellowship be more nearly knit than others to call one another to account to tell one another their fears to know of one another their progress Canst not give an account to man how wilt thou give an account to God of it I am perswaded many a man lies smoothered to death by means of this Canst not come to the light of a candle Oh how then canst thou appear before the light of the Sun Sixthly Provoke one another to frequency in Ordinances Heb. 10. 23 24. and therein consider one another dost see thy Brother in doubts or complaints call him to pray with thee dost see things go ill in Churches and men bite the bit call to fasting and prayer three or four together as Paul when he saw the ship sinking then he exhorted them Act. 27. 22. Especially when you see danger near mens hearts ready to be lost in the World In these times suppose only two or three or four should go and pray one half hour together and tell one another their wants now help here in our times it hath been so one living Christian helps others dying But yet how is this neglected as if men were resolved not only to dye sleeping themselves but to let others sleep also No you will say not my self yet it may be in your family it is so and before the Lord. What art alive to God and family where thou canst do but little common good and art dead to thy Brother it is made a sad sign of a man forsaken of God if when he thinks he shall sleep his last and be damned himself yet he would have others damned also Tell me would you have all New England lye in security as well as your selves No! do you not desire it when you use not the means that prevent it and that is mutual exhortation Oh therefore do it Ministers may preach and every man sleep still unless some awake and rouse up the rest as some when others are abed and fast asleep that lye a dreaming Some there be that though Doomsday were to morrow they would sleep Oh therefore let me perswade some one or two to fall to his work lest their security prove your undoing therefore speak oft one to another forsake not your assembling visit one another pray one for another warning one another that you may awake with the Lord one hour SECT VII LEt every man not only exhort his brother but fear this himself You have a race to run many enemies to conquer sleep not lest you fall short sleep not lest you be taken captive lest in exhorting others your selves proves Reptobates I will not tell you what I fear but Luk. 21. take heed lest your hearts be overcome be not drunk with some delight be not filled with vain cares Hence prevent it as Noah moved with fear made an Ark. First Set a high price upon those awakenings and revivings of heart that God sometimes giveth you I am sure you finde these sometimes A man that hath nothing to lose will sleep with his doors open in the night when a man hath a treasure he will be watchful to keep it all security comes from an
will not buy all presently nor buy before they see and taste they know not whether t is good or no or whether they shall need it all or no So here to lie in such a secure condition as to neglect all means to be hardned after all sins this Satan will not offer not will men buy or give themselves to this they know not whether this be good or no less will serve them and hence taste first a little slumber and sleep and so call for a little and a litle more until a man is a beggar Prov. 6. 10. as at first in Paradise first look then taste then eat so here SECT III. DO not think you are out of a state of carnal security because you have many times some quickenings and revivings of heart because they may be onely awakenings between thy slumbers which like slashes suddenly come and suddenly go again which make thee startle and rub thy eyes and stir up they self but down you fall again whereever life is in a Christian it is ever acting for spiritual ends a man will awaken first with God in the morning and go first to him in prayer extraordinary occasions not preventing and he will go from his prayer to his work not as doing his own work but as doing the Lords work howing plowing sowing for him c. Now when the life of Christ doth not act in men and act men it is either because there is no life at all but onely the awakening of Conscience which soon dieth or else that living Christian slumbereth at least then slumber is upon thee though sleep is not make it out else any other way Object If so you will say who is not then sleeping Answ. Take Lot whilst vexed with the Sodomites he awakens take Paul while tossed up and down in disgraces and reproaches his inward man is renewed day by day though the outward man die The Saints have some kinde of sleeps when they are at their best but these are sick sleeps but thine are sweet sleeps to thee I know Christ may say to his Disciples Watch and pray temptations may be near but their eyes may be heavy the Spirit may be willing the flesh weak and that it is infinite mercy the Lord will awaken them a first and a second time it may be by Sabbath awakenings c. Many cannot tell what to make of themselves because of their drowsiness and Gospel-slumber Methinks this may break thy heart Cannot you awaken one hour know therefore your sin It is a hard thing to be fully awakened to have all heaviness to sleep taken away the Lord hath taken you here alone to himself you do by fits watch and pray but it is onely as men asleep not awake The Son of man is betrayed Christ and Gospel and Ordinances and can you find in your heart now to sleep Oh therefore shake off your slumbers and short sleeps lest you fall to sleep and for sleeping be awakened by some direful blow Look upon those men Isa. 29. 10. God hath closed their eyes that is a fearful thing look upon many professors all their savor and heart and life is gone almost and they know not that they be asleep not all means cannot awaken them or unseal their minds again God knows how far you may fall if you give way to a little especially if God takes away Ministers from you and that the Elders that have known the works of God be gathered to their Fathers especially if you know it and yet go on in your slumbers if you will not awaken when God crys and calls you shall slumber and sleep like the Smiths dog the harder the Master strikes the faster the dog sleeps being used to it I knew a man of great estate oft quickned by the Word but he lost all life and heat again and he prayed and desired the Lord to keep him and yet decayed but he could not tell the reason thereof at last the Word began to grow common and he slept there also Conscience told him there was some evil toward him which he feared yet still slept and continued so notwithstanding his fears would thus awaken him oft at last an affliction came he regarded not that but was impatient and froward under it till at last all he had was gone and then he looked about him when his house was burnt he was asleep he prayed but lost all by sleeping when he should watch so security grew upon him and hence no wonder misery met him Oh! take heed therefore of giving way liberty or toleration to a sleeping profession and your slumbering Religion as men will not tolerate Ceremonies because they are the fruitful seed of the body of Popery so here c. SECT IV. Quest. WHat are the first degrees of this spiritual slumber Answ. 1. When men have lost the satisfying sense of the blessed face and love of God when hypocrites have lost the imaginary sight of it and Saints the real enjoyment of it Psal. 17. ulâ— I shall be satisfied when I awake with thine image sleep first shews it self in closing up of a mans eyes that he seeth not any thing about him hence something else contents and must do it when you feed not daily on the Lords love and when that then vain cares and thoughts Luk. 21. 34. overcome a man and then he groweth a very worldling as if he had hope of no other portion hence no mind after spiritual good things hence he sleeps at Sermons hence he falls out into passion and discontent with his present condition nay with every other thing when any cross comes Because these things are sweet to you and God is not when discontented the Lord keep my soul from entring into thy secrets Oh consider it if you have had sence of the Lords love in Sacraments and some new doubts arise and you are not satisfied with it now look to your selves it is impossible a Christian should do any work without rest Now as bodily feeding causeth rest so doth spiritual feeding spiritual rest feed and rest here and it will make you fall to your work feed not here rest not here and you will in something else and carnal rest will bring carnal neglect 2. When men have lost all fear of the wrath to come and the terror of God another day not always a fear that I shall bear but a dreadful apprehension what it is Many Christians lose the sense of Gods love yet the Lord keeps them in the sense of his anger and so they are awake but when both are gone or this is gone then there is and cannot but be the first security For as it is with children when their eyes are open to see and consider the things of the world now they are begun to be awakned I never look upon a Christian fully awakened till now that the Lord lets him see the things of another world and when this is lost he begins to sleep 2 Cor. 5. 9.
of reconciliation is now abolished 2 Cor. 5. 20. Fourthly That Christians must gather no evidence from Sanctification we shall finde the root of it to be difficulty which is never sloths bed-fellow 1. It is difficult to be holy always but there will be many weaknesses and sins c. 2. When we do so it will be hard to discern what holiness it is whether counterfeit or not 3. When we do so 't is hard to keep it but you will lose it again and be put to farther search and so off and on I believe Christians make them more difficult than indeed they are but yet it is the Lords way Scripture is plain for it and if avoided because difficult which to many is sweet what is this but an invention of sloth Fifthly That what a man cannot do is always a weakness which the Lord will pardon Sometimes it is but not here for a mans chief sin may be kept unsubdued from this ground which sloth makes warrantable Sixthly That if once the main be wrought though he never grow better yet he is to keep his peace and confidence Oh intreat the Lord to keep your heads sound though hearts be sluggish so as you may not love and defend your security and then go and leave Christ. SECT IX LEt this be a warning to all that there is such an enemy to be slain truly I had thought if I could have got my heart broken if I could seek the Lord till I had gotten a promise then I should be well enough Oh no there is a slothful heart yet continueth and let it be encouragement to war against it oh 't is the last enemy and then comes your crown and then your warfare is ended and therefore do as Sampson Lord help this one time that I may be avenged for my two eyes so thou hast been made a slave to it in private duties and God hath neglected thee In publick at meetings you have been forced to sleep that an Indian it may be if he had stood by would have jogged thee therefore pray Oh help Lord this one time though I dye against this one enemy Thus Paul 1 Cor. 9 ult Is an immortal crown nothing will it be no sorrow to you when you awake to lose eternal rest in God for a little rest in thy sloth Oh therefore beat down thy body it is the last hence the worst enemy say as Iudg. 9 54. What shall I fall by a woman shall I fall by the worst why did I oppose lust and pride oh because vile why this is worse it is the last and hence Christ hates it most and hath he given strength against any sin and will he not against this Oh therefore pray God that you fall not here CHAP. VI. Christs absence the cause of security in his Churches SECT I. THat Christs absence or tarrying long from the Churches is an occasion though mans corruption of all security in the Churches While Chirst delays the Bride sleepeth look as it was with the Israelites when Moses went first from them up to the mount they had no speech of making a Calf but when he staied long from them now they make it and make merry with it so it is here Exod. 32. 1. The holy Apostle notes this to be in the last days 2 Pet. 3. 3 4. Men shall say Where is the promise of his coming all things remain as they were and hence scoffers it may be with the tongue at least in the heart and so walking after their own lusts hence Matth. 24. 49. you see an evil servant smite his fellow servants what is the reasons of divisions between men one smites with the tongue the other with the hand and the other suffers and to eat and drink with the drunken it is a sign of a secure man when though he falls not into a prophane course but he can bear with it in others to sit by and see others sin without check what is the cause of this he saith not with his tongue but in his heart My Lord delays his coming The very scope of the parable iâ— to shew the sin of men herein and to prevent it by watchfulness SECT II. Quest. HOw and why doth this occasion and breed security Answ. 1. In that Christs absence from the world makes him to be much forgotten in the world out of sight out of minde especially at those times when men are ready to be overcome by sloth now forgetfulness of God is the beginning of all the deepest security that can fall upon men Deut. 32. 18 19 20. whence the Lord saith I will hide my face from them so as they shall not see me but I will see them and what their end shall be and hence this is made the begining of returning to the Lord Psa. 22. 27 28. All Nations shall remember and turn for the Kingdom is the Lords Secondly Because the absence of Christ keeps those things from being seen which should awaken and which sensibly do awaken that as it is within the night when there is little noise and darkness over-spreads all things it is hard now to be kept from sleep when the curtains are drawn so while Christs is absent it is a kind of night his coming called the day and the day of the Lord because the things of the Lord are hid from men And those are these two chiefly 1. The error of the Lord and the wrath to come why did men sleep all the Sermon long which lasted one hundred and twenty years when Noah preached because they knew not of the flood so shall it be in the days of Christs coming men know not what wrath is the thoughts of this kept Pauls eye waking 2 Cor. 5. 9 10 11 12. 2. The exceeding riches and weight of glory that shall crown all the Saints hence all the faithful have been abundant both in doing and suffering for the Lord 2 Cor. 4. It is not worthy the glory which shall be revealed Hence Heb. 10. 34. They took joyfully the spoiling of their goods because they had in heaven a more abiding sustance they overlooked all things here when they saw that When these two things are seen which are the last things that shall continue it would awaken but painted fire and a painted Kingdom never draws a mans heart much so neither do these work upon securelings or if they do see them they soon are hid from them again their light decaying being not like the morning but declining Sun and though the Saints do see them yet they are very apt to lose for a time the sight of them especially if the Lord tarrieth and hence Heb. 10. they had need of patience but when the day comes who can sleep Thirdly In regard of his absence do things of the world present and keep their glory before the eyes of men for what is the reason that worldly things which men in their judgements say are vain yet they are of such
Ordinances the external visible signs of his presence one would think he would never come yet the Lord will come and comfort his people Isa. 61. 2. God hath sent and anointed him and the Spirit hath filled him and he is as willing himself to comfort them that mourn nay when they have the spirit of heaviness and when it is done Christ is come then that is a coming of Christ. Fourthly There is a coming of Christ when he comes in more full measure of his Spirit to his people and that in his Ordinances for there is a state and time of Christianity wherein a man is carnal and blind and the Image of Christ darkly stampt upon the soul and is exceeding weak now the Lord is said to come when he doth this Ioh. 14. 18. I will see you again and I will not leave you comfortless Orphans alone without any one to take care for you now though it be long before the Lord do come here yet come he will when the soul thinks it impossible and the thing incredible Behold thy God thy King commeth Isa. 40. 9. with 23. He shall come like the rain upon the fleece of wool Fifthly Christ is said to come when he comes to destroy and root out the enemies of his Church whether outward enemies or inward enemies Isa. 26. 21. Now grant it be long the Lord doth suffer them to prevail and to be pricking bryars to the hearts of Gods people and to the heart of Gods Spirit in his people yet he will come and hence the Church pleads this with God as an usual thing with him Isa. 64. 1 2 3. He comes when men look not for him yea he came so here and the name of God lyes upon it to make known his name to his adversaries Isa. 66. 5. Hear the word of the Lord ye that tremble at his word your brethren that hated you and cast you out said Let the Lord be glorified He shall appear to your joy but they shall be ashamed Sixthly Christ is said to come to the soul when he comes to it at death to abolish all sin and sorrow and to possess the soul of immediate fellowship with himself and at Judgement when the great mariage day shall be and the Bride made ready and the Bridegroom in their perfect glory to the view of all the world Ioh. 14. 3. Oh many a one is troubled now the Lord is gone from it mediately to comfort it Let not your hearts be troubled you have a God in his Word to believe in cleave to that and me in it but when death comes against me and enemies come against me and heart fails and eyes fails will the Lord come Yes I will come again for I go but only to prepare a place for you and make Heaven sweet and ready for you some would have all Christs coming here but there is some hereafter SECT III. BEcause the love of Jesus Christ never fails his Churches and People love will keep men from being ever absent from the thing they love Now look as it was with Lazarus whom Christ loved Iohn 11. 3. he heard that he was sick he could have come then but he lingers and stays until he be dead behold Lazarus is dead yea till he had been four days dead and then awakens him again and Lazarus must come forth of his grave to shew forth the everlasting love of the Son of God vers 4. For there are two things in Christ's love first it is pure independant and dear Prov. 8. penult hence he will not ever be absent for 1. If it be dependant then we might say as we change he changeth he was good but we have provoked him since c. 2. If independant yet 't is apt to forget he minds me not nor my prayers nor sorrows Yes it is exceeding dear and assures us of all if he in love came to suffer what will he not come to do and that when the Church is most withered Zach. 3. 1 2 3. and hence saith the Lord why sayâ—st thou the Lord hath forsaken me and forgotten me when written upon the palms of my hand Isa. 48. 14. Lest their spirit fail Oh the Lord is very tender of that he that bids parents not to be bitter to their children lest their spirits fail and be provoked will not do it himself Isa. 57. 17. he will not always contend lest the spirit fail within him and the souls that he hath made Oh remember this now how apt is the spirit of a childe of God to fail upon this what more bitter than Gods absence Because to come late is many times the best time for he comes ever in the fulness of time if he should come sooner or latter he should not come in season to his people Of unspeakable consolation to the people of God that lie under sad and heavy perplexities in respect of the Lords absence from them as for you that can bear this that say to God depart if he will this concerns not you at all and the Lord being gone you lye under sad thoughts that he will never return again yes you have now heard he will come and return again Say unto Sion behold your God cometh Object But what when I have been secure and careless withal Answ. Yes though the Virgins sleep yet the Lord will come to them for if his love did depend upon your watchfulness he might never return onely it may be longer as to these and he will awaken you some time before he doth come and truly to mourn for his absence is to awaken with him Object But it hath been thus long before the Lord come and therefore he will never come Answ. Though long yet you see he comes at last to them first the cry says so and then he comes Ministers tell you so and it is not long after nay then is the very time when so long as you look not for him as here to these SECT IV. Object BUt I know it not Answ. God keeps his best blessings and persumes them long in his own hand from his own children as Isaac David Abraham Heman Christ but it is best you know it not Hast thou been seeking the Lord for his presence that the Lord would but see and consider thee a little until thine eyes fail thee and do you think the Lord will ever forget I tell thee if Peter were in Prison prayers would deliver him and fetch Angels from Heaven to him though the Church of God lay desolate sins great yet the prayer of Daniel shall bring down words of command to make all up again If thou be in any want be careful in nothing c. He asked thee life thou gavest him long life for ever and ever nay when thou â—easest thy prayers have their cry when thy mouth when thy heart speaks not for prayers are not dead things but living begotten out of a living Spirit from a living God presented by a
eyes of the world but on God have I been cast To trust to Christ for righteousness but not for consolation is to marry a man to pay debts but not to live upon his house try if it be so or no thou feelest the Lord gone yet thy faith is not gone from him 2. If the Lord hath given thee a heart whether the Lord comes or no not to trouble thy self about success and time of coming as to minde the doing of his work against his coming that thy heart is resolved and will live to him though he never comes to thee Ioh. 2. 5. When Mary said that wine was wanting saith Christ it is not my hour then what ever he bids you do do it Heb. 10. 36. you have need of patience for all impatience ariseth from minding inordinately the success what the event will be and distracting the mind there but as a poor servant when a man thinks whether Christ come or not these sins shall down this argues love never to be forgotten Iudges 10. 16. nothing grieves the Lord and makes the Lord absent but because grieved with sin misery comes now sin is removed it may be no assurance while thou diest or livest yet if resolved my soul shall follow the Lord now it is right c. But if while the Lord is now gone your hearts are jolly and loose every way way desire you the day of the Lord it is darkness to you CHAP. VII Of Gods compassion towards wise and foolish Virgins SECT 1. SUch is the compassion of Christ to his people that deep security cannot always make the Lord to reject them and therefore we shall find three expressions of the love and kindness of the Lord to the wise and foolish Virgins also First When they not only slumber but sleep and that long even to the coming of the Bridegroom almost yet Christ spares them and doth not all this while cut them off and bury them out of his sight as men that do forget him Secondly He prevents them with awakening grace and the Lord is up when his servants be abed and is awakened for their good when they are asleep and regard not him and first by his cry he awakens them before they shake up themselves when once the Churches fall asleep they would sleep their long sleep and never awaken if the Lord should not by some cry or other prevent them Thirdly He longs for their fellowship and company though secure and therefore it is not a cry of terror and wrath the Bridegroom hath forsaken you for your secure careless course but it is a cry of grace go forth to meet him yet he is willing to have communion with you yet he desires that you would have communion with him oh come out to meet him I shall wrap up all these together because I shall be brief Wonderful was the grace of Christ toward the old world when for the space of one hundred and twenty years he waited for them who after they had been an hundred and nineteen secure yet then the same spirit that waiteth for us in these days of the Gospel preached the Lord unto them Ieremiah was very long speaking to Israel as the other Prophers in so much that the Lord professeth to send the King of Babylon against them yet the Lords heart melts cha 26. 1 2 3. Speak unto them it may be they will hearken and turn that I may repent So Ier. 3. they had polluted the Law ver 2. showres are withheld which is no great matter small evils are arguments of hearts revolted from God they did the Lord as much mischief as they could and were secure verse 3. Yet mark wilt thou not from this time cry My Father meet the Lord as thy Husband will he keep his anger for ever Nay the Lord cast off Adulterous Israel and they knew the cause yet went on securely in the same sins yet see verse 14. Turn oh back-sliding children Prov. 6. 5 6. How long c. SECT II. IN regard of the foolish there is no reason but the Lords pitty and compassion to a sinful people he hath compassion on them because he will for he doth not pity people only in respect of their miseries but in respect of their sins 2 Chron. ult 16. he sent his Prophets among them and they despised them because he had compassion on his people the cords of grace are let down to all sinners Blasphemers Opposers of God c. In regard of the wise Virgins because his Mariage-covenant with them is not suspended on any thing on his peoples part for though there is a condition which the Lord doth require of his people in Mariage-covenant yet the Lord so requires it as that he intends to work it and undertakes to maintain it and there is no evil in them but he promiseth in this Covenant to remove he will heal them of it but he will not cast them off for it hence Ephes. 5. 25. Christ loves his Church what because it had loveliness no but that he might wash it and if he loves it to this end that he might wash it then no pollution can make the Lord utterly to cast it off if he loves because of deformities that he might wash them away then none can quench his love hence no security no carelesness though deep though long so long as the Mariage-bond between man and wife contiâ—â—s so long as no sin is committed that can break this Mariage-bond so long infirmities or other distempers never separate Now no sin in them that are given to Christ can break the Mariage-bond because it is wholly undertaken on the Lords part women may commit Adultery and break their Mariage-bond because they are not kept by their Husband from that but the Lord undertakes this for his people to put his fear in their heart that they shall never depart from God Hos. 2. 19 20. I will bâ—troth thee unto me for ever and you shall know the Lord hence the Lord may humble but never utterly reject his for security in a lust SECT III. OF Direction and thankfulness to the people of God Oh! do not always fall to fits of doubts after security though deep and long as many Christians do and so are ever laying and pulling up foundations after most peace of conscience most security and then the Sea rageth again and it is hard for any man to keep his peace have you had such mercy and love and will you thus be careless and loose again believe it the Lord will break your bones if you love your beds and not give you rest till you finde it on another pillow but yet do not deny his love though you have forgot it do not say you are not Virgins because fallen asleep and that the Bridegroom will never come to meet you because you have lingred in meeting him for behold he cometh I know there is a difference between the security of the wise and foolish
of which hereafter The Disciples fall asleep in the garden after a trebble warning yet it was against much reluctaâ—cy hence Christ pitied them the Spirit is willing but the flesh is weak and when they were awakened their vessels were not found empty Peters vessel was full of love to Christ before and when the Lord awakens him he tells the Lord he loved him and his fall and security in it for a time made him more humble and love the Lord with less self-confidence and more purity But oh wonder at it rejoyce in it and be thankful for it especially you that have fallen into any secure frame since ye came into these Virgin-Churches which you cannot but do if you consider the greatness of this sin to sin and be long secure and fast asleep is strange 1. This is the great provoking sin look throughout all the Book of God let the sin be grear and immediately after conscience smitten bones broken and heart awakened we shall never see the Lord but he is pacified the Lord hears their groanings and remembers his Covenant but little sins fallen into and by security continued in the Lord visits for this Psal. 50. When a man shall not only sin but take delight in it as a man doth in his sleep 2. This is a sin in places of liberty and Ordinances whereas the Lord was never so good to thee and thy heart never worse to him never so secure you thought and purposed never to be so watchful and tender as now to be secure here greatly aggravates such security 3. This sin is a common sin now this adds to a sin when a man has a hand in a national sin that runs in the blood of all the Churches for so you see it is all the Virgins secure when all forget the Lord as though there were not enough to lay more loab upon the Lord what doth this but harden others in security thy wives heart thy brethrens heart such a one is secure as though it were not enough to fight against the Lord but Ciant-like to fall among the troops of them that securely dishonor the Lord When the old world was secure we heard nothing of that but when the Sons of God came to be secure and all flesh corrupted their ways the Lord falls a mourning and repents that he had made man When any sin groweth general in Churches that sin is most grievous to God Princes children when they sin alone it is grievous but when they take part with all the mutinous crue against their Father this strikes deep Oh that ever mine eyes should see this evil 4. It is a sin which is the last and is the ruine of all the foolish Virgins and perfects their perdition as here it did they slept till it was too late oh that the Lord should not cast you off for this admire at this and let thy heart and house and work be filled with praise for this You have complained long of a secure heart see it humble thee that it continueth but make thee wonder that the Lord will not cast thee off SECT IV. TO all those that have been long secure let this compassion of the Lord awaken you and draw you to him and make you come out and meet him and give entertainment to the Lord who hath not yet cast you off from him but yet crys oh come and meet me Methinks this should awaken you what hath not the Lord cast me off yet no! but his cry this day is Oh come out and meet me The Lord might have cut thee off in thy security this is his season to others when men cry peace peace and he might have let thee slept and never awake more till past hope yet here is his grace oh come and meet him and will you despise it and refuse the Lord Object 1. I have no oyl in my vessel no grace in my heart what should I meet him for or look for him I am sâ— vile and so secure he cannot look upon me Answ. 1. You have the more need of receiving him as your Bridegroom that so you may receive the eternal anointing of his Spirit of Grace and Life in your hearts 2. Now you have time to get both Object 2. But it is long before the Bridegroom comes there 's time enough for this hereafter Answ. 1. Would you never look after the Lord and being betrothed to him till the very time of his coming will you despise Grace to the utmost and weary out Grace to the last gaspe behold the Lord shall come and thy eye shall see him and waile because of him and the Lord will make thee cry out on thy death-bed and warn others to take heed of trifling with the Lord long who didst never take warning thy self 2. You see when the Cry is made the Bridegroom is not far behinde now is his cry and you see some that did awaken and after the cry had time too little to trim their lamps It may be many cryes have been sounding in thy secure ears and yet there 's time he is not come grant it and will you therefore despise this rich grace the more because of his goodness Obj. 3. But I am well as I am without the Bridegroom Ans. It may be sleep is sweet for the present but if thou wert awakened thou wouldst be of another minde there are many here present that can say they thought themselves well c. but now I see my error c. Oh Lord what if I had been left to these thoughts yet this is ever the frame of a secure heart like swine well when it is in the mire basking in the Sun 1. It is pleasure but consider it is but short long security will end in hideous affrights and doleful awakenings for one days short sleep I remember Nineveh's are set out by this Zeph. 2. 15. This is the rejoycing City that dwelt carelesly painting out their misery for this sin above all the rest so when plagues be upon you God and Angels shall point at you This is the secure sinner that lived loosly 2. It deprives you of more rest and ease carnal security keeps a man from knowing spiritual security while your sin and sleep is sweet the grace of Christ and the sense of his love shall be strangers to you and to your hearts Christ is anointed to preach to a weary not to a sleepy sinner Isa. 50. 4. There are seasons of refreshings and coolings which such shall never know 3. This which is thy pleasure is the Lords sorrow and grief look as when the sinner mourneth under his sin the Lords heart is quieted Zeph. 3. 17 18. I said I would confess and thou forgavest So when a man delights in his sin the Lords soul is then grieved and the more delight the more grief Christ mourned for the 〈◊〉 of their hearts Mark 5. 3. Now grant that you 〈…〉 what joy is it to think that while I have my ease
they could why do men on their death-beds then prize it then pray then hear then oh a little mercy then send for Moses then the Lord is righteous and if he shew mercy never such a pattern as I because now death and Christs coming is near you do therefore undervalue the gain of Ordinances because of this if you did you would glory in nothing but the Lord Ier. 9. 21 23. 5. Why do men go up and down without any assurance of the Lords love or the truth of any grace and that after conviction why do men upon their death-beds seek for it and then fall a searching and then open their estates and then desire peace because the coming of the Lord is near you put the day of the Lord far from you if you saw it near you would get on your armor in readiness against the day of battel if your Husband be at door you would get on your apparel Psal. 89. 46 47 49. 6. Why is so much time spent unfruitfully that a Christan is not abundant in doing and receiving good who is the better for thy speeches for thy prayers for thy example when Moses Psal. 90. had numbered mens days then v. 17. stablish thou the work of our hands upon us Look upon a Christian at first conversion he thinks he shall not live long it 's strange to see what prayers what tears how fruitful how diligent he is Oh therefore see your sore this day 't is nigh almost O therefore up and be doing SECT IV. OH therefore if ever you would be freed from this infectious this damning sin and plague of security make the coming of the Lord near unto you and come you near unto it be ever near it number your days they are soon told over and often think of your latter end when the Bridegroom comes for this will awaken you out of your secure fits and make you fall hard to your work First This will make you do much work for the Lord in a little time when Moses was to be gathered to his Fathers now he provides for the Church now he instructs the people more than ever concerning their eâ—â—ates c. Secondly It will be very sweet it is but a very little while though it be bitter and it will put strength to do it work is wearisom for want of strength so Christ's work is wearisom because we want strength now this doth put strength into the soul Iam. 5. 8 9. Thirdly It will be very glorious works even of dying men are very glorious and successful Speeches of living yet dying Christians sink deep for then God is near unto us when we are near unto him and see things as they are and hence such speeches are commonly blest to men the speeches and works and carriages of Christ were never so glorious as when most near his end SECT V. Object BUt should â— Christian in Christ use this as a motive to stir up his heart or no this is mockery this Philosophy sends men to doth Divinity do so a Christian must be acted by love not fear Answ. 1. That which God hath sanctified for this end we may make use of for the attainment of it now God hath sanctified afflictions death and the fear of them for this end to awaken the secure sinner Iehosaphat fears and proclaimeth a fast Noah feared and built an Ark Christ himself to the Church of Sâ—rdis to awaken her professeth he will come as a thief in the night suddenly 2 Pet. 3. If the heavens shall be dissolved what manntr of persons should we be It is true it is hypocrisie for a man to be led only by fear but it is prophaness the original of the Sadduces not to be terrified at all it is not hypocrisie to be awakened partly by fear to the apprehension of these things for God hath sanctified them for this end and though these do not work grace where there was none before barely yet the awakening of conscience is that whereby the Lord prepares for grace and this is good in its kinde and it stirs up grace where it was before as here this cry makes the Virgins to kindle their oyl and set that a burning Objection 2. But the time is not near Should I apprehend an untruth Answ. It may be 't is near the apprehension of this is not false and this the Lord gives verse 13. as the ground of constant watch for you know not when he comes now if men love their goods they will watch 2. It is near if you had but wisdom to see into eternity and the nature of time you would say so also Psal. 90. 4. A thousand years are but as yesterday and as a watch in the night Vers. 5. our time is as a sleep short and vain Ver. 6. it is but as a flower of one days glory nay it is but as a thought vers 9. It is so when you see things as they are and you will account it so Oh therefore let me beg this of you make Christs coming and death near to you thaâ— you may be delivered from your dead palsies deep slumbers and dying sick sleeps especially seeing the signs of the Lords coming to reckon with you do you think to escape Masters that betrust Servants with most will they call others to account to whom they have betrusted less and not you what people under heaven be trusted with more mercies and liberties than we and do you think he is gone to a far Country and will never return He let Palatine and other Churches enjoy the means long he summons them to an account by famine sword and pestilence wilde beasts and cruel Souldiers and shall he never ride in his circuit this way yes verily Do you boast in the goodly stones of this Temple If the Lord by your security be despised and his Messengers and Ordinances and Kingdom he will not leave one stone upon another When will this be not yet that 's true yet awake at the signs of it Mat. 24. Wars rumors of wars famine aerthquakes deceivers that come in the name of Christ Apostacy of Professors whence many comâ— to be offended Divisions and scatterings of one Brother against another Iniquity abounding in the World and Love growing cold in Churches If these be not amongst us now we have the less cause to fear if so have we not cause to awake one hour considering our time is nigh if not yet Christs time is nigh of coming to particular persons SECT VI. Quest. HOw shall I make it near Answ. Truly till the Lord teach us the number of our days we can never do it yet three things do First Convince thy soul of the sin and evil of looking after to morrow and reaching after that time which is to come Prov. 27. 1. 1. It is none of thine â— Nothing draws the heart so much from God 3. You will never find what you expect hence these are lying vanities therefore come not
he and others were the off-scouring of the world and this was their glory vâ—rse 16. Look upon Christ himself he had as much excellency as could be yet he cast it off despised all the glory of the world was a worm and no man he professeth he sought no â—onor of men â—ut the will of him that sent him this was his glory 2. Look upon the excellency of your estate in Christ 1 Cor. 2. 21. Glory not in men for all things are yours take any Prince that hath a Kingdom will he house in a cottage or spend his time and care to thatch and repair that no all the Kingdom is mine and hence he will have Kingly thoughts and Kingly aims and ends and acts that ennoble him indeed So here 2 Cor. 5. 9. Knowing we have a house above that there is but a breath between us and glory we labor are ambitious that whether absent or present to be present to be accepted of him The very reason why the hearts minds lives of men are so debased as to seek their glory in that which is their shame is this they know no better estate no greater glory the God of glory and Kingdom of glory and promise of glory and Ark and Cherubims and Oracles of glory in Christ have been to this day hid from their eyes hence Heb. 12. 2. Christ for the joy set before him despâ—sed the shame 3. Make the Lord present with you and see him shine about you in his glory when poor men come to the Court and see no King there they bow down to his Chair whereas if he was seen he should have all the honor then so when men see creatures but see them like empty chairs the God of glory not filling of them we bow down to creatures but when God is seen now the soul gives all glory to him a man that lives without any in his house as chief all servants attend on him but when the Prince comes with his train now all his Servants with himself are too little to attend on the Prince so here when men come to pray or preach or speak Oh how doth a wicked heart seek it self but when the Lord is seen now all attend on him hence when God sends his people to honor him he first appears to them in his glory and it never is long out of their minds hence Abraham forsook his own Country Acts 7. Moses forsook Egypt he saw God invisible Heb. 11. 26 27. Psal. 22. ult All nations shall remember and turn to the Lord when the Lord is seen all our glory is shame Isa. 6. and now glory in that and make him as present as at the last day then all shall fall down before him 4. See how every service you perform unto him every act of holiness quickned by the Spirit of life is pleasing to him if a Prince be with a man and cannot be pleased nothing can content him or we hear not one word from him whether we please him or not we shall grow weary of him at last but to consider this he that serves me him will my father honor that every cup of cold water shall have a Disciples reward that every groan shall be heard that what you do to one of these little ones you do it to Christ and Christ takes it as kindly as done to himself that the Lord remembers the love of your eâ—pousals Ier. 2. when you follow him in a land not sown that the comfort of all your labors tears sufferings shall follow you to heaven and for ever lodge in that blessed brest of thine Oh Brethren saith Paul always abound and spend your time here knowing your labor is not in vain in the Lord why do men seek to please men and place their glory there because men see and approve them Oh what is this to the approbation of a God SECT VIII OH then preserve this your glory when men have any thing in the world that is their glory their Crown their Treasure Oh they will keep that especially rather lose life than lose their names and glory in the world Oh preserve the spirit of holiness especially in these places this hath been this only shall be our glory and that not in name and yet dead but in deed and in power we have had our Christian conversation and that not by contenting our selves with a little but to be exactly holy a little spot is soon seen in your coat you shall observe it 1. When the Jews shall be made the glory of all the earth their glory shall not consist then in immediate Revelations but in Sanctification there shall be holiness and sanctification there shall be holiness on pots and horse bridles 2. When the Lord will be a defence to his people and a shadow from heat and from the Sun it shall be when the Lord hath purged away the filth of men by a spirit of burning not which burns up all holiness but filthiness and self-confidence in any holiness and hypocrisie and so they shall be holy Isa. 4. 3 4. 3. How many men stumble by opinions divisions c. the fruits of a corrupt head and streams of a dunghil heart that had rather live in sorrows among enemies than divisions among friends Oh the spirit of people as soon as any new Calf is made fall down and worship it and break the antient Land-marks which the Word hath set and then make prognostications of all ill weather to arise from opposing their opinion never shall our glory be recovered till these evils are confessed and lamented and the sin of the heart which begat them 4. I have wondred why so few be converted though blessed be God some the Lord doth pick out a few Servants Children and Natives is it not because either this exemplary holiness which is our glory is not or not so shiniâ—g but our lamps are dim Ministers preach and hearers are â—troubled but they then look upon scandals and offences from others and so are beaten off again Zach. 8. 20 21 22 23. Oh therefore preserve it 5. HOw will all the world ahhor the ways we walk in if we miscarry 6. God will have holy Churches he is refining the whole world now for that end and will do so more and more and go on SECT IX Quest. How shall we preserve it Answ. 1. Take heed of harboring an ill opinion of holiness for then if your judgements dislike it your tongues and your lives shall disgrace it Take heed of imagining that First there is no grace in Saints only immediate actings of the Spirit this is no spirit of holiness no more than in Baalams Ass through which God spake to him Secondly That these graces are only common who will seek much after that or esteem that which is but common this is to despise the Spirit to contemn the blood of the Covenant whereby the Church is sanctified Thirdly That grace is so dark and obsâ—ure a thing always as no
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
sweetness of the grace of Christ and the presence of his grace in their souls That look as it was with Israel they came out of Egypt and saw the wonders of God in the wilderness and had his fiery Law and glorious Tabernacle among them yet they never came to the laâ—d of rest so it is at this day with many they have some glimpses of the excellency of Christ and his grace and some desires after it and some tastes of it they are pulled out of their woful bondage and seeing words of God are oft affected yet their carkasses must fall in the wilness because they never come to rest they fall off from God because they never knew what this rest meaneth Heb. 4. 11. Hypocrites have awakening grace and are much troubled they have enlightning grace and know more than many Christians they have affecting grace and are wonderfully taken with the glad tidings of the Gospel but satisfying grace or that grace which brings them to full rest and satisfying sweetness in God not only to their consciences but to their hearts not carnal but spiritual this they never came to Ioh. 4. 14. he that drinks the watâ—r I give shall never thirst again Joh. 6. 54. If ye eat my flesh and drink my blood there is life if not no life eating and drinking is not sipping and tasting many may eat and drink in his presence as those Exod. 24. 11. but yet not feed at all on his person this makes the soul hold out Prov. 2. 10 11. Psal. 90. 14. this makes the soul glad in God and in all the days of his life where any creature is at rest there it is in the proper place it is a token the Lord is the proper place of the soul not sin nor hell which was Iudas proper place when it is at rest there and this is the last end and fruit of the redemption of Christ Ier. 31. 11 14. i. e. not having so much of God as to be a God-glutted Christian as he said but so satiate as not to desire other things but there to stay though the heart doth oft feel not the same sweetness SECT III. NOw there be four things which do concur to this fulness of satisfying sweetness First Manifestation of the Lord Jesus in his full proportion and in all the dimensions of his goodness to the soul the soul of man is made for and so desires an infinite eternal good whiles this good is not known to be such a one it never satisfies and hence let a man look upon any one creature there is much sweetness in it but not all hence it satisfies not there 's sweetness in honor and wealth but if sick a miserable man there is sweetness in health but if poor and naked a desolate man and if one creature had all in it yet when one thinks this must be taken from me it is like Ionah's gourd it never satisfies Now the Grace which satisfies must first Manifest the fulness of infinite goodness suitable to me in the Lord if that now do I want any outward blessing it is in Christ for he is Heir not only of heaven but of all the world 2. Do I want spiritual blessings Ephes. 3. there is all in him life and peace and glory 3. Have I nothing to move the Lord to do any of these to me yet there is fulness of tender mercy and pity in him Ephâ—s 1. 17. and 3. 18. Secondly Possession of this good as mine let a poor man see heaps of gold before him it satisfies not him because it is none of his let a Christian hear of Kingdoms peace glory in and with Christ yet it satisfies not him it troubles him the more if Christ forsake him and grow strange to him but to be sure that Christ is mine this makes the soul do nay suffer the utmost for Christ and to know that nothing can separate c. as a man that knows he shall kill and not lose his life will venture like Sampson upon an hoast of men they may wound me they cannot bind nor slay me Rom. 8. ult there is joy and some satisfaction in finding the pearl of great price what joy when it is possessed Thirdly Communication of this good to the soul let a man have meat and drink but he cannot come at it when he hath need of it will this satisfie if it be lockt up let a man have real possession of never so many lands yet if he hath not the benefit sure to him as well as the thing he will never hold out what am I the better so that grace satisfies that brings the sould to fruition of the good that it is now in respect of the benefit of it conveyed to the soul Psal 16. 4 5 the Lord is the portion of my lot and cup and he maintains both and hence Ier. 14. 9. Why art thou like a man astonishâ—d yet in the midst of us if a man have meat and clothes and the one never feeds the other never warms would this satisfie no unless that he may feel them nay he would think this a curse so let Saints have God in his Ordinances the best in the world there is if not fed thereby Lord what a misery is this especially if the Lord helps not in time of need Fourthly Reflexion of good again to the good which doth refresh us else it never satisfies if a man have meat dealt out and it is very sweet yet if it gives him no strength to perform acts of life if a man have a friend and he cannot love again nor shew testimony of love it will not satisfie him so that grace satisfies which makes the soul reflect the love of God to God again shall I serve the Lord said David of that which cost me nothing you know the Vine and Olive Iudg. 9. were quietted by this that they did rejoyce the heart of God and man what do you tell me of bonds I accoâ—â—t not my life dear to 〈◊〉 my course saith Paul Now a carnal heart gives over before he sees or possesseth or enjoyeth the Lord or found the sweetness of a holy life in walking with God Hence 1. He loaths and is weary of all his profession and truth he knows and the God he talks of 2. Hence they break out to some lusts or others which because if not satisfied here they must satisfie themselves some other way either in vain conceits or opinions or lusts of the world 3. Hence desperate doubts Is the Lord mine whereas if it were otherwise then as it is with a man ask him how do you know you eat and drink it satisfies me saith he it puts strength I should die daily else SECT IV. OF Examination Instruction and Exhortation to all those who have rest content with that measure of the Spirit which will never last to begin again and lay a better foundation lest it befall you as it did these Virgins or as the sinner in
the soul in private either to his shame or glory before Christ but the body is to be judged as well as the soul to shame before men or glory before all the world Fourthly In regard of Christ's soveraignty and excellency the coming of Christ is called his Kingdom 2 Tim. 4. 1. Why doth not Christ rule now in the world Yes but it is in the midst of his enemies his enemies rule and he rules also but there must a time come that no enemies must rule but Christ alone and this is his kingdom in a most illustrious manner for the things of Christ are said to be with us when they do in a special manner appear as the coming of his Spirit and his love so his Kingdom now Christ must reign till all his enemies are put under foot for it is not fit he should lose his Kingdom hath the Lord suffered others to reign and rule and himself to be hid and his glory lost and that so long and will he never return to his Kingdom to be glorious there to reap all his glory that he hath lost by all his enemies in the world Was there ever King that would ever endure one generation of Rebels after another and never make himself sole Sovereign however Man may suffer it yet the Lord will not he must reign And wherefore doth Christ reign It is to trample 〈◊〉 under foot his and his peoples enemies Christ sets death his enemy to destroy his enemies and keep them as in a Goal but afterward Christ will call them forth and pass an irreversible doom upon them SECT VI. SEE therefore and believe the truth of this Point as well as hear it At the first coming of Christ Heb. 11. 13. they did thus saw the Promises afar off and embraced them so see it afar off There be divers people that profess this truth that do not fully believe it for if they did they would never live as they do That look as men that know the Judge rides Circuit within half a year dare not commit any open sins so if you believed this you would make conscience of secret sins which this Judge shall judge Others there be that do believe it as they do reports that every man saith but they do not see that really to be true indeed which their hearts literally believe and hence mens hearts are not a whit moved with grief or sorrow or joy or fear at the remembrance of this day For as it is with us in reports of news out of Germany many hear things but are not affected with their misery because they do not see it acted before their eyes God presents not their sorrows and hence they are not moved but when they do see them acted then they are moved much so here Look as it is with a man awake and in sleep a man awake believes the day of Judgement and never stirs but when asleep he dreams of it and is much affected with that because he sees it acted before his eyes much more when men have not dreams but real visions or sight of it it will affect And hence set painted fire before a Malefactor it affects not but shew him really it wherein he must be burnt now it amazeth him and hence 2 Pet. 2. 11 12 14. looking for and hence Peter saith what manner of persons ought we to be and whereever there is Faith thus it will be Heb. 11. 1. it makes things absent present and things unseen evident Oh that God would shew you this truth you young men Eccles. 11. 9. you would not spend time vainly but know God You aged men whose hearts are rooted in this world Oh know that God will come and burn up your delights will you never see this day and fear it before you see it and mourn because of it Oh take heed of rash judging and condemning and suspecting and censuring other men In Pauls time Rom. 14. 10. one Brother in a Church there judged another about indifferent things in a Christ-like manner as if he had no Grace c. You shall stand before Christs Iudgement Seat saith Paul and hence Paul 1 Cor. 4. 3 4 5. accounts little of mans Judgement and bids them judge nothing c. What if Christ find that to be a lye which thou judgest to be true Many of Gods Servants lie under hard thoughts and speeches in private not only from Enemies abroad but from inhabitants at home men out of the Church censuring and judging of Members men in the Church one of another especially if they take to a side The Lord will discover hard speeches and an edition of all your hard thoughts put out in print at the last day This breaks love this breaks Church-fellowship and is the cause of breacheâ— in this Country Oh take heed of an hypocritical heart if the Lord should come to judge according to the seeing of the eyes of the outward man then well were it with many but when the secrets of the hearts shall be judged it will be terrible if there should never be a calling over of things again happy were it for many but 't is otherwise 2 Cor. 5. 10. Paul sought only to please the Lord for we must all appear c. Civil men if they can carry it so as men may not say hurt of them they think 't is well Hypocrites if they can maintain a name of Religion so as they may maintain their interest in good mens hearts it is well if they get some enlargement in duties that they are commenâ—â—â— of them well if they can get so much mercy as to get the Lord to accept of Christs righteousness for them it is well but saith Paul We laborto be accepted of him I am perswaded godly men do not think of this we think the wicked shall have all their secrets laid open but the Saints come not into condemnation 't is true not of wrath but of trial so as that their righteousness shall be laid open to all to their glory at the great day 1 Pet. 1. 6 7. And therefore get that life which Christ himself may commend that as Christ said I have not found such faith in Isrâ—el So here when thou hast spoken a good word repeated a Sermon spent a Sabbath ask thy heart is this worth shewing to all the world that though at be vile yet Christ himself will commend this Oh you will finde only acting for him will commend the act Mat. 25. 40. there is that needlework and golden Arras of Holiness which is lapt up in the Saints that Christ will open before all the world another day Oh therefore repent Act. 17. 31. Paul tells them times past were spent in ignorance without God time to come was a time of Judgement and wrath of God against all sin Oh then repent Mourn for all wrongs done against Christ You will â—â—il then if you take not your season now mourn therefore for time past and for
time to come agree with him now he sits on a throne of Mercy in Heaven if thou wouldst not be put to shame then Oh be ashamed for all sins now if not judged then then condemn and judge thy self now the Lord looks for no more Oh welcome him as King into thy heart as his Kingdom CHAP. XVII Of Christs coming as a Bridegroom to his own SECT I. THat the Lord Iesus Christ shall come as a Bridegroom to his 〈◊〉 people at his Second coming that as it is said of the Sun â—â— ariseth as a Bridegroom out of his chamber and rejoyceth c. so will the Lord arise upon the world at this day Psal. 19. 5. This Point will be cleared and proved by opening the several degrees wherein he will manifest himself to be a Bridegroom then to his people not but that Christ is a Bridegroom to his people now but then he shall be so also in a more eminent manner and then the perfect accomplishment of all First then theâ—re shall be a personal meeting between his Spouse and himself as it is in mariage before the mariage iâ— consummated there are the friends of the Bridegroom and Spokesmen and he sends letters and tokens but then he comes himself so here Christ sends his Spokesmen 2 Cor. 11. 2. and his word and spiritual refreshings but when this time comes he appears himself in person and both meet in person 1 Thâ—ss 4. 16 17. here we meet the Lord spiritually in his Ordinances but then visibly in the clouds while we live in this world it is a time of parting 2 Cor. 5. 8. and when we come to dye in respect of the whole man it is so also but then the whole man shall meet him these eyes shall see him and those arms shall imbrace him you are left as Orphans here in this world alone it will not alway be thus for there is a time of meeting Secondly Then all deformities shall be taken away from his people and he shall adorn his Bride in perfect beauty for this is one part of Christs conâ—ugal love to his Spouse and People Ephes. 5. 25. different from other Husbands who finde but do not make them beautiful for if the Lord should meet his people and they him with their deformities they would do it unwillingly and with shame as in this life why are Saints unwilling yet to be with the Lord viz. because there be so many deformities and spots abiding on the Spouse sometimes the soul would not have Christ and such a heart too though he offers himself to it Lord depart I am a sinâ—ul man Luk. 5. 8. Oh but then all deformities shall be removed Phil. 3. ult Who shall change our vile bodies not destroy them and make them like his glorious body which shines brighter than the Sun Matth. 13. 43. Then shall the righteous shine like the Sun is there any beauty like that of Christs then shall they be like unto him 1 Ioh. 3. 2. it is a dishonor for a mighty Prince on the day of mariage to let his Queen go in rags they shall be Christs then And look as it was with Ioseph all his shame baseness imprisomeâ—ts did but â—ake way for his glory and hence he was delivered out of prison by the Kings command now his apparel and countenance and name and estate and all is changed so here all your sheme imprisonment in the grave-chains of sins that enter into your soul doth but make way for this certain glory As it was with Iehosuah Satan stood at his right hand to accuse him he only stands before the Lord at last the Lord saith Take off these filthy garments is not this a brand So Satan and Conscience accuse often here but then it shall be so that all thy filthy garments shall be taken away Thirdly Then there shall be an open manifestation and glorious declaration of the dearest love of the Lord toward them before the great day of mariage comes there is love expressed concluded between the parties and it may be some few know of it as Friends and some of the Family but the open declaration is at the day of mariage so Christ loves his people now c. and will not only love them then but openly declare his love before all the world Come ye blessed he shall declare then his own love Matth. 10. 32. Luke 12 8. He that hath made it his glory to confess Christ in a holy life Christ will confess him before God and before Angels and so before all the world Men in great place will not know their poor friends especially in open places but the Lord Jesus will and he will divulge the Fathers love to them also Act 3. 19. You blessed of the Father Ioh. 17. 22 23 24. I have given them that glory united them and made them flesh of my flesh that the world may know thou hast loved them as thou hast loved me Here the Lord doth love his people dearly but it is not so known the Sun shines on good and bad the world hates and persecutes them as Hypocrites civil men think them like themselves worldlings think them as little loved as any their estates thrive not Hypocrites bear a base esteem of them and if they love them 't is because they love them Saints themselves many times suspect them or if not yet they judge as well of others as them nay it may be they are so disfigured sometimes by those sores that break out of them that they know not themselves but now the Lord will openly declare his love to them and to all the world besides These are the men which I have born on my brest and caried on my shoulders for whom I have built and planted Churches and destroyed enemies and trod the wine-press alone and prefered above mine own life and blood and glory whose hairs have been numbred by me whose walls have been continually before me No greater misery to a holy heart than this Psal. 42. 10. Where is now thy God So when conscience saith and men say it here Oh what a mercy is it that then it shall be heard I am now come to comfort thee Fourthly Then they shall be brought into actual possession and fruition of all the glory promised unto them of all their inheritance and portion Before mariage there be promises made of such an estate but when the day is come then they come to actual and full possession of it and become equal possessors of the estate so much in this life the Lord doth promise to possess his people of there be promises of peace redemption victory and triumph over all enemies fellowship with God and all the Saints and Angels together an incorruptible inheritance and now they shall enter into possession of all these nay all that Christ hath signified by that word Kingdom Matth. 25. Come and take the kingdom prepared for you 1 Cor. 15. 54. Then shall be broughâ— to pass
the saying written O death where is thy sting c. Isa. 25. 7 8. So that reckon what Christ hath you shall have it then Much mercy the Lord shews to his people now but Psal. 31. 19. how great is that which is laid up then it shall be brought forth now you shall have an end of all your desires prayers faith to feel that which you have believed c. as it was with Ioshua 23. ult Not one thing whereof God hath failed Here the poor hardly get bread here many prayers get nothing c. but there 2 Thess. 1. 9 10. God doth then what he can for them and gives what he can give to them then all treasures are broken open Fifthly Then there shall ever be cohabitation and living with him never to be any more parted from him or he from them for while any is a Suitor to one in a far Country he comes and goes away again but when mariage comes then he carries her to his own house and now live they must together so the Lord in this life is somtime with his people somtime absent from his people but then they must cohabite together and shall 1 Thess. 4. ult And then we shall ever be with the Lord. If the Lord should do all the former and not this it would be a bitter cut When the Disciples had Christs presence for a time it was sweet but when parting came that was bitter but here is no more parting with the Lord to be in a Kings dominon where peace rules when other places are slaughter-houses and Golgotha's t is good but to be with the King and ever with him and to follow him where ever he goes and to be familiar with him this is wonderful Husbands depart either because not pleased at home or because of business abroad all such motion arguing imperfection but now there shall be nothing in the Saints to displease and Christ's business shall then be done he shall have no more to do but only to give up the Kingdom to God the Father that is the last work of Christ in this world To see the Lord in his beauty of grace and love will be wonderful but for dust and worms to be with him for ever the poor things of the world to be with him when thousands are cast by we say that 's the beauty of a thing which no picture can express now to see that beauty in Christ is marvellous but to be in the bosom of one so amiable how great is this Sixthly Then shall the Lord rejoyce over his people and they in him Mariage day is the great day of joy they long for it before and when it comes the longer it hath been deferred the more feats of parting the more are they affected with joy then so here the soul hath desired the Lord in grace first and then in glory Rev. 22. Christ hath been desiring after them in glory Iohn 17. 24. now their desires being fulfilled all his scattered lost Elect gathered now he rejoyceth with exceeding joy and the longer lost and meeting deferred the greater joy now hence Zeph. 3. 11. he shall rejoyce over thee with joy c. Look as the Lord when they were but converted to him poor and miserable and sinful and some of them but very babes Luk. 10. 21. yet he rejoyced in Spirit and falls admiâ—ing of the Father so here much more when they shall become glorious and perfect and altogether at this day If the Lord Isa. 40. 1 2. would have his Prophets speak to the heart of Ierusalem when it had but Seventy years captivity much more will the Lord himself then do it at that day and look as it was with them Rev. 19. 1. to 6. Alleâ—ujaâ— for the destruction of Antichrist and that Christ reigneth Oh let us rejoyce so shall all Saints meet him with joy being delivered out of the hands of all their enemies they shall cry Allelujah with joy to see them destroyed and the Lord reigning and then shall they up to heaven in a shout of joy with Allelujah c. SECT II. HEnce see how ill the sin of worldliness or any sinful lâ—st suits with a gracious godly man Shall the Lord come as a Bridegroom to you and will you run a whoring from him in this day A man can bear it when others that he never set his heart upon depart from him but these to do it it is a sin against his kindness against his person most immediately and against his name and honor As a vertuous woman is a crown to her husband so here Covetousness is a vile sin in any but especially in these and hence Ier. 3. 4 5. Wilt thou not from this time cry my Father When Baruch sought great things Wilt thou seek great things when God came to destroy all so will you keep great things here when the Lord is destroying alâ— when your Husband will be all in all when a woman knows that a great Prince loves her she scorns all other Suitors c. So should you be content though poor though sinful c. Col. 3. 4. 5. as long as Christ loves thee Hence see what a great sin it is not to receive evidence of mercy and comfort from any promise of Christ wherein he reveals his love to his Spouse if Christ shall come as a Bridegroom to you by what promise soever therefore he shall manifest his love to you receive it some would not have Christians to receive evidence of Christ's love by any conditional promise but remember this that if Christ doth not speak them if they be not the Bridegrooms voyce or if not true then do not receive them or any evidence from them nay if he doth not by his own Spirit clear them and apply them but if they be the voyce of the Bridegroom if you be friends or shew your selves friends rejoyce at it Ioh. 3. 29. As for that immediate revelation of his love expect it at his meeting when you shall see him face to face in the mean while if he by his letter reveals his love Oh make much of it because it is your Bridegrooms if the day of Judgement be come and Resurrection past and Christ seen immediately then look not for your evidence from such Scriptures but if otherwise then own his love here if he speaks It is true it would be a sweet thing if that day would come yet as Christ said to Thoâ— as so say I to you Blessed are they which have not seen and yet believed and therefore when ever the Lord doth this first or last hear his voyce and believe his word Do not say you see nothing in your selves suppose a woman should make a match by love and consent though hardly she did â—ath him but he was so mighty as to prevail for her goodwill and now she is comforted and another should come and say to her How do you know this Why thus he sought me thus I
concluded with him and so fixt 'T is no match Why You must see no consent no love no imbracings c. would not such a one be counted a deceiver 2 Tim. 4. 8. Of Terror What will become of you that refuse the Lords kindness now that regard not the Bridegrooms voyce that refuse to bestow your hearts upon the Lord he shall never be a Bridegroom to you at this day when others meet him in the clouds c Now you see Saints absent from the Lord â—oor and mean and question the Lords love to them but then all shall be seen and all this you shall lose Ioh. 3. 32. No man receiveth his testimony c. you that never mourned as widows without him never felt need of his love what will become of you at this day Of Consolation to all those that be espoused and contracted to the Lord who have chose him who have given themselves to him who look now no further but content themselves in him or have a frame of heart so to do though fears keep them from possession of him Oh Christ shall come as thy Husband at that day Many Christians fear this day and hence do not sensibly love nor long for this day being under the whip continually of fears and questioning their estate but why do you fear when the Lord shall come as a Bridâ—groom Isa. 54. 4 5. why dost fear himself the Judge so holy when he is thy Husband thy chains and debts and sins when the Judge is thy Husband thy accusers or enemies when the Lord is thy Husband You should rather long for this day and rejoyce in it because now comes your full Redemption from all sinnes all sorrows the coming of a Husband is sweet First Though the people of God have weaknesses and wants the Lord hath none Secondly Though they must part for a little while the Lord is ever with thee Thirdly Though they car not help out of all evil yet the Lord Jesus will Oh they should rejoyce that when he comes like a Judge and all the wicked shall melt like wax before his presence and burn up before him Oh yet a Husband to thee SECT III. Object IF I knew this Answ. Yes you know it but there be some things that are false Objections against it as Object 1. Because the Lord is such a stranger and the Lord absents himself so much Answ. Is that a good Argument for a Woman Isa. 54. 6 7 8. It is not the time of being ever with the Lord in his time of wooing Iohn 16. 20. I will depart and you shall mourn the world will not and your heart shall rejoyce Object 2. Because my heart goes so soon so oft a whoring from him Answ. It may be that you are sorely tempted and thy heart may begin to be taken c. but yet if you cannot yield to lie in your falls this is not an evidence of a breach of the match Psal. 73. he was almost gone yet the Lord recovers him and saith he the Lord is with me therefore as it was with Christ it was not possible that the bonds of death should hold him so here shall it be with the poor doubting believer Object 3. Because my heart cannot love him Answ. Why do you then sigh under captivity and bondage of your love you cannot love him other things do keep you under oh but can she say she loves not her husband that doth sigh in bondage to be with himâ— Consider how it is at Christs absenting himself from thee as thou thinkest at any time for then love is seen especially at the time of parting Object 4. Because he is so unkinde to me he hears not all my prayers Answ. This is a great Objection if Christ would give them all their portion together which he promiseth them freely in his time then they think he is kind not else First Though he doth not hear all prayers at once yet he hath given thee that which is better than all prayers viz. himself and a pledge of all the rest and this is better than ten sons Secondly It would do you hurt oh therefore rejoyce in this day whatever thy condition be now Give some women their will and you give them your lives and losse of all so here and therefore saith Christ I will be Lord in my house SECT IV. OF Exhortation To those that are out of Christ or do not know that they be in Christ to labour to get your souls espoused and match't to the Lord Jesus it is a laudable custome grounded on Scripture that before marriage there is the time of espousals or contract and such may know though there be absence for a time yet that when he saith he will return to marriage he will come as a husband though others in the family cannot look for any such thing so here the great work of the Ministery is to espouse people to Christ now that they may be presented chaste Virgins unto the Lord Jesus 2 Cor. 11. 2. you may look then that he shall come as a Bridegroom to comfort you others cannot look for any such presence of Christ to them that are not espoused to him now Now Christ is gone up to his Kingdom but let base dust and vile man hearken the time is coming that he shall come in glory to the amazement of the World before whom all the wicked shall melt but the Saints shall live in glory caught up in the clouds of heaven Christ infinitely rejoycing in them and they in Christ. Would you have him come thus to you or as a revenging Judge and consuming fire for your contempt â—if so then get your souls espoused to him now SECT V. Object A las What can I do the Lord must do it Answ. True but he doth it by means the Ministry of the Gospel else what need there be any Scripture writ or Gospel preached use you the means and wait on the Lord thereby for the effecting of this Quest. What should I do Answ. Look as it is in marriage here or espousals here there be but two things that make up the match 1. Earnest suit on the one side And 2. Consent on the other and therefore if any thing hinder it ever lies either on the one side the man is unwilling he desires it not or on the other side if he be desirous she is unwilling but both these finish the business if therefore you would be ever espoused to the Lord Jesus look to these two things First See evidently that earnest suit the Lord makes unto thee for thy consent for thy good will and this will appear by his own speeches and this is a sufficient testimony by what speeches by his voice in these Scriptures for is this the Bridegrooms voice or no if not away with it if it be and that they do breath the Holy Ghost then know it it is as if he spake from heaven to thee now Object But he doth
of it there is no beauty in thee why he should do this to thee there is in him beauty and excellency Oh shall not this love win thee Shall it be said another day Wherefore is all this evil come upon such a one had he not means had he not offers But this shall come against thee You would not Oh you would not SECT IV. ONly take these four Cautions concerning your consent Take heed that your consent arise not only from fear of misery for this is a forced consent and is ever naught and it appears so when the misery is past many do thus in fears of death or times of calamity Oh then the Lord Hos. 8. 1 2 3. Psal. 78. 34 35. Secondly Take heed it be not a conceit of your own making in days of peace for that which you make from your selves you will break also but that it arise from the sence of thine own insufficiency to give consent and the Lords Almighty power and infinite grace to work it and then no powers of any creature can untie that knot Many hearing of this Will you have Christ Oh yes withal my heart and force a consent by their own labor this is naught and hence Ezek. 16. 60 61. The Lord will receive that harlot but not by heâ— covenant i. e. which she undertook in her own name no the Lord must work it Ier. 3. 19. How shall I do this for thee c. Hos. 2. 19. I will â—etroth her For no creature can incline the heart to another but the Lord there is a natural antipathy between Christ and the Soul and hence we see it in many a Christian ask him Why cannot you love the Lord nor cleave to him Oh because I know not why I cannot I have no heart the truth is you have hearts that do loath him unless the Lord overcome you you can never submit indeed unto the Lord. Thirdly Look that your consent be not made according to your own terms and conditions for look as it is with a woman if she shall say she is content to love such a man but if she keeps an open Inn to entertain all strangers and love all commers or if there is one she is in league with there can be no mariage so therefore the conditions are so Receive the Lord and give your consent to love him only Prov. 8. 17. I love them that love me otherwise the match will never be made Isa. 50. 1. if you keep your wretched unruly stuâ—boâ— wâ—lls stâ—ll never hadst thou or shalt thou have the Lord Let thy sin be never so little so close as it may be sloth it is death to pray it may be 't is pride or whatever else it be you must have your hearts first divorced from them or thou canst not have Christ. Fourthly Take heed then that sence of want of dowry beauty portion in or from your selves doth not hinder you from consent for the Lord requires no such thing of you hence Mâ—tth 22. 4. All things are ready in Christ to receive from him Ephes. 5. 25. 'T is not for you to make ready to bring to him only come and the Lord doth bring his people to sence of vileness that they may do thus know that it is his Grace that makes the Lord close there SECT VIII NOW will you refuse and not let the Lord have your hearts this day First is there any thing in the Lord that should keep thee from consenting what good is there else but in him what want of perfection there his love is better than life if there be any thing in the world that can be better to thee or do greater things for thee make thy match but who can pay thy debts who can fetch thee out of prison who can put beauty on thee who ever did thee good but the Lord therefore there is none like him he will cloth thee possess thee c. Secondly is there any thing in thy self that keeps thee from consenting hast thou no need of him or consenting to him you may it is true have other creatures to adorn you as they Ezek. 16. 37 38. But the Lord will gather your lovers together and give you blood and fury in his jealousie I mean when the Lord shall come at this day to embrace comfort glorifie others thou shalt not have a smile from him Oh men now despise the Lord and his Grace and Patience tell them of a match with the Son of God they regard it not no more than a tale that is told well the Lord will bring you into horrors wherein you shall prize and be glad of this before you die even one glimpse of his love Post tenebras lucem spero After my sickness December 12. 1639. CHAP. XVIII Shews that Christ will not tarry when once his time is come and the folly of such whose work is then to do and that the blessedness of Saints consists in immediate communion with Christ. SECT I. THe coming of Christ we have heard is set forth first from the time of it viz. just then when the foolish went to buy Could not the Lord so patient and long suffering tarry a little while longer for them especially seeing they went not about any sinful work but were using the means to get that grace now which their vessels were empty of before No but the Lord deals with all men especially that live under the means as he did with these foolish Virgins That as God is long-suffering towards men whiles through ignorance of their spiritual wants and security of heart they have no hearts to use the means for supply So if once his time of forbearance be slept out he will not tarry one moment longer even when men are most diligent in the use of means for spiritual supplies when Christ hath a heart to help many people have none either to see their wants or seek for help when men have hearts thus to do then Christ hath none because his time of tarrying is out when men are worst and most secure Christs door is open to them many times when men are best and indeed awakened Christs heart and door is shut against them as it was here for what are the best endeavors of foolish Virgins what excellency is there in them that the Lord of glory should stay their leisure after long neglect of himself and loss of precious time SECT II. BE sure you sleep not out the day time of Grace especially you 1. That know you want oyl in your vessels and Grace in your hearts and mercy to your souls and think I would not die yet for a world 2. You that being asleep with these foolish Virgins dream you are rich and want nothing and would be half offended with them that should tell you to your face or bat think in their hearts that you have no grace when indeed you are poor and empty and naked Take heed you give not that answer to time that
the Lord hath given himself to thee and saith Suck my blood take my life and more I would have given and hast thou looked after Bathsâ—eba other lâ—vers and despise the Lord Oh say I have sinnâ—d and mourn for it 2 Sam. 12. 9. There are two evils in this 1. Forsaking thy own good nay blessednâ—ss Ionah 2. 8. own mercies 2. It is despising the Lord and his fâ—llowshâ—p for other things base things that whereas you shall be for ever beholding of him hereafter yet you should proclaim him not to be worth looking on now Object But I would have fellowship with the Lord and he will not Answ. First Never did any desire thy fellowship so much as the Lord when he wants it Secondly Nor love it and glad of it when he had it Thirdly Nor mourn and lament more when he wants it as Ier. 2. 2 5. God pleads for it Fourthly he calls to the heavens 2 Ier. 10 11. Did ever nation deal thus with Idols If this will not break thine heart for strangeness I know not what will do it It is your sin that breaks off communion not the Lords unwillingness SECT XI HEnce see the exceeding great worth and excellency of Iesus Christ and learn hence to esteem a right of him there is no blessedness in the fruition of all the creatures together good there is but noâ— blessedness or if there were yet it lies in many things no oneâ—hing noâ— twenty blessings can make blessed and it is but a broken blessedness in divers pieces or if there were a kind of blessedness to be found in one yet it is not a lasting blessedness it is so but for a time and so the loss of it at last will trouble us more than the having of it for a time But as he saith Iâ— him is light and no darkness blessedness and no misery peace and no trouble fulness and no want beauty glory and no blemish life and no death pure dear infinite love and no anger and it is in him alone Psal. 148. 13. His name alone is excellent all our glory and the glory of God also is met together in him all things iâ— one thing whatever good there is in other things it is borrowed from him base beggaâ—ly things but the fulness and plenty of all is in the Lord so that we shall not need to cumber our selves about unnecessary things we need not a candle when the sun shines and our last blessedness is here when every thing else will make them wings to hasten from us this will continue and last when all our vessels we are tossed in here are sunk and where our entertainment hath been very good yet the shore sinks not it is above over-whelmings here alone we are fast However the world sees not this because their blessedness lies in preserving themselves by creatures from feeling that misery which lies upon them now as also because they shall never share in it yet the Saints have been exceedingly taken with this that David accounted them blessed that might dwell in his Courts in this world Solomon was blessed that might but wait at wisdoms gates and so be ready to be received when they be opened Abraham rejoyced to see Christ's day afar off Moses esteemed the reproach of Christ great riches what did he then esteem of the presence of Christ here but what iâ— glory â—â— Think of this you that say you cannot finde in your hearts to esteem of the Lord Jesus especially let him be precious to you you espoused of the Lord for others may say he is precious but I shall never enter into this fellowship No no but you shall but he will take you to fellowship with himself It was a great favor to Moses Exod. 24. 1 2. when others might come towards the Lord yet Moses alone might only come near and he was in the Mount alone with God so that the Lord should let others come towards him but that you alone above many thousands in the world may be suffered to draw near to him this should make the Lord precious to you at least Lev. 13. 46. The Leper was to dwell alone without the Lord might have dealt so with thee but when thou wert vile indeed and most vile nay when thou didst separate thy self from thy self then for the Lord to come near thee and as if thou couldst never be near enough to manifest himself to thee forever in glory When David found out Meâ—hibosheth saith he What am I â— dead dog that I should sit at the Kings table 2 Sam. 9. 7 8. It was a great favor to Christ himself that when rejected of men yet that he was chosen of God and precious and taken up to him it may be thou thinkest thy self unworthy of fellowship of any man and men do or men man reject thee yet for the Lord now to receive thee it is much but whereas thou wert not only rejected of men but of God also Isa. 54. 6. now for Christ to take thee to him that as he lies in the Fathers bosom because thou couldst not for sin immediately lye there he should lay thee in his bosom and say Father love this soul as thou hast loved me Besides the Father took Christ because he had worth but for Christ to take thee when thou hadst no worthiness for one to take dross and prize it when others cast it away it is much it is no wonder if pearls be so esteemed of but for dirt to be prized Oh therefore let the Lord be precious and his fellowship precious to thee seeing thou and thy fellowship is so to him Object But I cannot believe it why should the Lord do so Answ. It is hard to believe it when we look upon our own vileness but consider the reason why the Lord doth this it is not because he loves any for fleshly respects as we do but First Because of his own grace and glory the Believer is infinitely beloved of him without moving him thereunto and hence if his grace be exceeding dear and his glory dear to him thou art so to him Secondly Christ loves not first because men are holy but that he may make them so Thirdly He loves because the father loves them SECT XII HEnce learn to be content with the Lord alone Heb. 4. 9. there is a rest hence labor to enter into it so if he will have rest and blessedness hereafter that you shall be content and for ever glad in him and with him alone Oh labor to possess this blessedness now You are in your worst condition now your best is behind shall the blessedness of thy best condition not be blessedness in thy worst condâ—tion unto thee shall that which satisfies thy soul in heaven not satisfie thy soul here Mosâ—s Deut. 32. 10. reckons this as the happiness of Israel viz. That God alone did lead them when they were in a wilderness a land of drought and pits and wants and the shadow of death
soul-satisfying blessedness to his people And this I add the way to have all desires satisfied is to joy in Christ alone Psal. 37. 5. Fourthly In case of all spiritual wants for this troubles the heart above any other thing thou sayst thou hast such wants and such sins Oh but remember this thou shalt have thy fill of him hereafter he is absent now but thou shalt be with him he hides his face now but he will arise upon thee and never set more and will supply all thy wants Thus the Apostle perswades to love the Scriptures though they gave but a little light and they were in darkness until this day-star arose so then all darkness shall be abolished so the Saints complain If a Son why so unlike Christ yet remember When he appears we shall be like him 1 Iohn 3. 2. Col. 1. 3. Object But these things are to come how can I be content now Answ. 1. Carnal hearts feed themselves chiefly with hopes and false hopes of base things to come why will not you now with this Rom. 5. 2 3. we rejoyce in hope and live by hope 2. Faith makes things absent present Heb. 11. 13. They saw the promises afar off and were perswaded and embraced them so do you and the Lord in them here but the fruition and possession of those things promised is more 3. Though there is not perfect and full fruition of the Lord here yet it is in part here which gives unknown sweetness Revel 21. 23. They need not the Sun but the Lamb is the light of that Temple Pâ—al 23. ult 4. What though the Lord keeps thee short yet for his sake be content whiles he keeps thee in want there is not a cross but the Lord saith â—or my sake bear it nor a denial of any mercy nor a putting by any prayer but Christ saith For my sake be content with it as they Psal. 44. 22. and be content a little while glory is not yet ready for thee nor thou for it now let this prevail with you be content to be afflicted buffetted forsaken qâ—iering the heart with this I shall one day be with the Lord Christ was thus for thee And as for you that never had heart to receive Christ yet oh that this thing might make your hearts come off from all creatures to him Isa. 55. 3. Why spend you your mony for no bread and for that which satisfies not and for that which continues not what though thou lose by parting with thy lusts alâ— comforts friends favor of men gain thou shalt find all these in him lose him and thou canst not finde these in them Oh but this you will not come to but yet remember Psal. 81. 11. Heb. 5. 9. and therefore is there any soul here that as Hannah was praying for a Child so you for Christ alone I offer thee Christ in the name of the Lord take him thou canst not exalt Christ more by any act than by taking him and therefore as hers so let thy heart go home quietted mourn no more and let it ever bear up thy heart as the ark above all waters that thou art shipt safe in him SECT XIV OH therefore be as near the Lord Jesus now aâ— you can be in this world be as much alone with him as you can there will be a very near conjuction and communion between you and Christ another day and herein alone lyes your blessedness you are yet in your race and absent from home yet be as near home and reaching after the price of your high calling when David could not come to the Temple yet his heart was as near it as it could he would be coming after it and accounting them happy that might be near even the very Swallows That is the nature of love Where it cannot go it will creep it will be as near the thing beloved as it can So here The Saints when they were cast from the Temple when they could not go to it yet they would look towards and pray towards it Daniel did it though he died for it Ionah though discouraged and thought he should never come there but be cast out of Gods â—ight Iacob and Ioseph though they might have had honorable burial elsewhere yet such was not only their faith in the promise but their love to the Land of promise where they knew God intended his presence that their very bones must lie there Heb. 11. 22. when they could not live there their very carkasses shall lie there ' This was the power of the timoâ—ous faith of Ioseph and Nicodemus when they had lost the life of Christ and Christ was departed yet they loved and begged the dead body of Jesus so though you have neglected the Lord yet now be as near the Lord as you can Christ himself when he was to depart from his people yet he would be as near to his as he could hence he sends the Comforter Oh so be you towards him I know his love to us exceeds ours to him but there is no reason why it should for we are vile there is reason ours should exceed for he is worthy this is the honor of the Saints To be a people near to him as it is the curse and shame and misery of all the world to be far from him Mens hearts lie further out from Christ than we are aware of some stars seem to be within a hands breadth of the moon when they are indeed far off because of our weakness not able to judge of things at that distance so it is with many nay many of Gods own people are far off or not near enough to the Lord And hence come First All afflictions for the most part why are they sent but to fetch you in from your strayings hence Psal. 23. 4. the rod of God comforted David Secondly Hence comes your sleeping in your strayings from God as Ionah that went away from the presence of the Lord and the Lord let him alone for a time I know there are daily strayings but to lie and live in them not lamented this argues your hearts are gone and lie out from the Lord at least for a time SECT XV. Quest. HOw should we be near unto the Lord Answ. In Four particulars First Be near to him in his Providences the Lord is exceeding near to all men thus Act. 17. 27 28. in him we live and move as the beam is in the Sun so as he may be felt it is wonderful to think how near the Lord is to men not only by the immediateness of his vertue but of his person yet they are far from the Lord and men are to seek for him hence vers 30 31. he perswades unto that especially to be near God not only as a Creator but as a Mediator by whom the affairs of all the family in heaven and earth are ordered Oh therefore seek him till you come so near as to see him and find him hete David saw this
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
first in the promise First Labour to draw near unto and enjoy the Lord Jesus by the Promise Secondly Labour to enjoy him in the Promise First By the promise or by means of it all that which the Lord conveys to his is not by meeâ— providence but by promise Psal. 25. 10. He was free before their calling but now he hath bound himself by an eternal covenant to be all and do all for them Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise Isa. 12. 3. and draw out of thoâ—e breasts â— and get Christ Jesus Spirit in your hearts by them now some think the Promise is not theirs hence they go not thither for spiritual refreshments or at least they let other things come by providence especially common blessings without going to the promise for their daily bread or looking to the promise out of whose bowels they are begot Heb. 13. 5 6. the Apostle there sends them to the promise Or else they use not the means or faint in the use of it whereby they come to enjoy the Lord by his promise and that is restless wrestling with Christ by prayer for it Gen. 32. 12. Thou saidst I will surely do thee good He might have said I have a promise what need I pray or he might have said I had a promise of safe convoy but now I see the Lord is coming out to brâ—ak it and so he might have perished yet he prays and wrestles acknowledging himself unworthy of all the truth c. So Nâ—h 1. 8. Men have so little of Christ because so little of the Spirit of Prayer pressing Gods promise thou hast a barren empty weak heart because the promise is not improved as it should be Secondly Labour to enjoy him in the Promise sometimes the soul hath a Promise fair and seeks and finds not now the heart goes on to seek but is exceeding unbelieving or sad and troubled whiles it doth not feel and unthankful also and accounts it self miserable whiles it wants and so doth not glory in the Lord and his fulness which is his in the Promise unless he feels the good come from the promise like a man that doth not account himself rich while he hath it in his treasure a most safe and sure place where it is kept for him unless he gets a little out of it into his pockets and fears he shall be slain with thirst though he stands by the Spring and that be full if his dish be empty oh this is vile Heb. 11. 13. These received not the promise i. e. things promised yet saw them believed and embraced them i. e. in the promise You say you are sinful and born down by your distempers and base and poor I say you have power victory over all sin and misery and have eternal glory already in the promise only here is thy wound you think you want it because you have it not out of the promise though you have it in the swadling clouts of the promise lapt up there and by means of this sinful distemper of heart you partake not of Christ because you apprehend not your exceeding great riches in the promise 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant this is all his desire sweet was Davids spirit 2 Sam. 7. 22. Who is like to thee when he had no accomplishment of the promise Oh so do you say Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath not by dreams it was the complaint of Christ unless you see signs and wonders you will not believe so you call in question like Thomas unless you feel Oh close with the Promise keep it as most precious and then Psal. 25. 10. He saith not to them that keep their covenants or their feelings but his covenant as their portion and get the Lord to undertake to keep it for them and so make sure SECT XVIII 3. LAbor to be near the Lord in all his Ordinances also both privately and publickly for there is his presence Ezek. ult ult Psal. 26. 8. he not only loved Christ's presence but the place where it was it was an argument of his integrity Psal. 102. 13. They did love the dust of Sion never think there is a time of mercy till then First Be with him in secret as oft as you can prayer meditation daily calling your hearts to an account time hath been that you have been so when in affliction or at first conversion but now twenty hindrances and now you cannot only neglect but think you have reason so to do there have been tears and prayers and thoughts and pressings hard after the Lord but now no words nor groans you women have children to suck and families to tend you servants love your sleep rather than the bosom of Christ and though Conscience cry out against you for it yet you hope to be better one day and so you grow strangers to Christ and no publick Ordinances profit because private duties are neglected and thy heart like the sluggards garden is andressed is this to be as near the Lord as you can no if the Lord oves you look for the death of thy Husband Wife or Childe shortly look for terrors and then you shall account it an honor if you may but once more speak to the Lord. Secondly Be with him and as near him as you can in all publick Ordinances and not only to have them which some care not greatly for because they see no glory in them unless glorified souls should come out of heaven to be members and Moses and Elias to build tabernacles here and â—o be Elders but come through them look beyond them to the Lord look at them as empty and weak unless the Lord fill and be powerful in them David did enjoy God secretly yet there was more in publick hence Psal. 63. 2. The Saints are a generation of Seekers Psal. 63. My soul followeth hard afteh thee mercy and truth follows you many times when you forsake it Psal. 23. ult much more when you cleave to it Hezekiah's frame of heart Isa. 38. ult is imitable Act. 1. Christ promised to send the Comforter wait at Ierusalem as there they did in prayer and at last the Lord came You have forsaken all for Ordinances and now you have them you despise them I conâ—ess they are meer outsides yet the Lord is there there is a glory which wiâ—e men can see in Christ in the mangeâ— SECT XIX Fourthly LAbor by thy desires to be 〈◊〉 him Rev. 22. 20. So desire as to wait for thy change all thy life look for it 1 Theâ— 1. ult 1. Christ's desire is that thou wert with him when thou art ready and when thy work is done Oh let this make thee to desire it also 2. If you cannot keep your hearts from vain hopes and foolish and noysoâ— lusts without desiring him do not then desire
honour from her So the Lord Jesus deserves this honour from all his people to be in a readiness for him Suppose these Virgins had turned Harlots and gone a whoring from him till his very coming and then had been taken in what might the world think doth he love the fellowship of Harlots for a mans heart to go a whoring from the Lord after the world or lusts to die so is to disgrace the Lord Jesus And hence Phil. 3. 17. to the end there are two sorts of men professing godliness some minde earthly things others look and minde a Saviour from heaven the one disgrace Christ and are enemies to him and hence Paul weeps for them the other are his friends And are Princes so far respected as all things are ready for them and is the Lord worthy of no such respect so as that his People then should be unready No know it as he said Mal. 1. He is a great King The particulars wherein this readiness consists I have spoken of in the first Part of the Parable and shall now only speak of them in the subsequent Uses SECT III. Use 1. OF terror and astonishment of heart to all those that are wholly unready that have no readinesse at all to meet or to have fellowship wâ—th the Lord Iesus if those that are ready be receivedâ— in then those that be unready shall be shâ—t out There is a number among us young and old of all sorts almost among us that swarme up and down Townes and Woods and Fields whose care and work hitherto hath been like bees only to get honey to their own Hive only to live here comfortably with their houses and lots and Victuals and fine cloaths c. but not to live hereafter eternally Suppose the Lord should stop thy breath and cut thee off what would become of thee I trust to Gods mercy I hope I should go to Christ though I am not assured but are you ready for Christ yes I hope I am Oh poor wretch why dost hope so if thou never hadst one houres serious thoughts What will become of me or how shall I be ready feeling thy unreadiness and unfitness thereunto Or if thou hast had any thoughts never wast possessed with any strong feares of eternity and separation from the Lord Jesus which hath dampt thy mirth and sunk thy heart and perplexed thy thoughts and made thee think with terror upon thy conscience What will become of me nor made thee desirous to ask others that question as it is commonly one of the first though but a common work to think of dying presently I have lived long without God aâ—d Christ in the world and dye I must shortly and what will become of me then But you have â—â—ept 〈◊〉 enough in the night and sung care away and 〈◊〉 feare away in the day and thy heart never had one houres fit of shaking and trembling at eternity to come when it is the nature of true feaâ— ever to have the eye upon what it feares till it is taken away and if difficulty attend the same to remove it it cannot be quiet but will cry for help if possibly help may be had this you never did No thou never hadst so much as these foolish Virgins viz. to be awakened at all but a spirit of slumber hath been upon thee God â—ath given thee eyes but thou canst not see eares and thou canst not here Thou sayst it may be that thou dost hope thou art prepared alas thou hast not a Virgins name much less nature nor dost not deserve it neither thou hast not forsaken thy loose company nor yet come to the company of the wise neither dost thou desire it or think â—â—â— self unworthy of it thy Lamp is out nay thou never hadst any light at all never mad'st profession at all as of one ready for Christ but O poore wretch all is yet to do with thee if so then remember that if thou diest now thou shalt never have communion with Jesus Christ in glory SECT IV. Object WHat if I have not Answ. I know it is the misery of men they can make nothing of this till they feele it But two things I will say 1. Do but consider what if thou shouldst be deprived of the light of the Sun nay only of bread only that one creature and have cloaths Sun Friends all other blessings but that would it not be a wo with a witness would it not cut a mans heart to heare him cry Bread bread a little bread for the Lords sake to save my life there is but a drop of the sweetness of Christ in that Oh what a misery will it be to pine away and famish under wrath in chaines of darkness and to cry Oh a little refreshing from the pâ—esence of Christ and canst not get it but to live ever tormented without that when thy soul shall cry Lord thus long have I been tormented without thee till my spirits are weary and my heart faint Now O now a little mercy Oh no. 2. That though thou seest it no great matter to be separated from Christ now yet when the heavens shall be in a flaming fire and the earth shall gâ—ve up the dead that be in it and Christ shall appeare in infinite glory admired of Angels blessed of Saints Crowned of God comforting his Elect Come oh come ye blessed then you shall think this separation something Oh that you would now go home and mourn and look up to the Lord that he would make thee ready a Vessel of honour and acknowledge it 's righteous with him if he should never do it SECT V. Vse 2. IT is of examination to all the Virgins Would you know whether the Lord will bring you to eâ—ernal fellowship with him are you ready for him made sit to live with him or no for â—eâ—e only those which are ready are received in the foolish Virgins did 〈◊〉 so long asleep that little did they think they were unready untill the Bridegroomâ— came and it was too late It is the condition of many at this day that little dream of their separation from Christ and yet shall be when he comes but they have some hopes and assurance they look to meet the Bridegroome when he shall come and so fall into a sweet sleep a comfortable condition untill the Lords coming puts them upon more narrow searching than ever before that which many think gold now shall be found hay and stubble and consumed to nothing at the coming of Christ therefore search now I know there is many a gracious soul that is ready feares to slip in at the passage over that narrow bridge between life and death this end of time and beginning of eternity and loth I am to sad any but heare what I shall now say in feare when there are these three things in the soul then it is ready whiles any are wanting it is unready And by these try your selves SECT VI. 1. WHen the soul
and yet are excluded Mat. 8. 11 12. Children of the Kingdome cast out there shall be weeping the higher a man is risen the greater is his fall and his bruises at the bottome so when one hath been raised up to great hopes profession affection yet now to fall to lose all to see he hath been spinning Cobwebs all his life when Israel were near to Canaan now to be shut out Now they wept Vse 1. We may see hence what little cause any have to boast only in outward priviledges or common gifts graces excellencies I confess it is great mercy for the Lord to call a man out of his prophaneness and separate him from the world bringing him to the fellowship of Saints and give him that which makes hâ—m reputed well of by others but boast not only of this as if the Lord did therefore highly favour you for the Lord Jesus may shew for all this his love to his own and his terrour to thee and may shut the door of glory at last upon thee 1 Cor. 1. 27 28 29. The Lord chooses things that are not to bring to nought and to staine other glory Rom. 11. 17. The Gentiles boasted themselves that they were graffed in oh saith the Apostle seeing this spirit apt to rise boast not be not high-minded do not grow secure but feare common graces ever make men proud as others make men humble they despise not others they magnifie God if the Lord hath made a difference see the goodness of God verse 22. but boast not therein therefore do not content thy self with a name to live and having some cankered hopes some shining excellencies for the Lord may do this to shew others his love and yet staine thy glory as one that hath great hopes of preferment many Friends to commend and speak for him if one tells him You shall certainly lose all your labour he will mourn more than another that had no hopes nor helps at all of rising he will not glory in any thing he hath but will take some sure and safer way So I say to you If there be the least Grace and Favour blesse God for that but do not boast of any thing else Vse 2. Hence the Saints may learne how to affect their heaâ—ts with the Lords love to theâ— for there is such a poysonful disposition in them that though they have it yet they cannot be affected sometimes with it Vp Deborah Awâ—ke Lâ—te and Harpe and 't is this Do not only Remember and think on the Lords love saving thee calling humbling c. but so as to call thee and leave others to quicken thee and leave others dead to open the door of glory to thee and exclude others to call thee out of the Kingdome of the world to look upon thee in a sinful Town to awaken thee and leave others so many secure to call thee out of thy sinful company some of which like brands are now smoaking in this world others burning in another to call thee out of a sinful ignorant family thou the least the worst of them and to leave the rest this is much But when thou art brought into the Kingdome of Heaven Fellowship of Saints for the Lord to love thee set his heart upon thee when he forsakes others of thy own company of great parts and abilities whom thou thinkest better of than thy self at least as well to pull down these Princes to the dunghill and to exalt thy horn to cut down these Cedars and to preserve a Shrub to tread upon the greatest glory of man and to pity a worm for so thou art in thine own eyes Oh let this fire warme thy heart though thou hast been affected with it before especially considering no reason for it but only the good pleasure of God this affected Christ himself Mat. 11 25. 'T is true you do not see this done but you shall one day behold it with your eyes only let this love kindle love thankfulness humility in thine heart againe And hence if the Lord hath put a difference between thee and others do not deny do not doubt of do not despise his grace that if thou hast lost thy first love this may recover it if all his love makes thee more humble and thankful you stand Rom. 11. 20. Isa. 65. 16. Do not feare thy estate because the Lord cuts off the natural branches that therefore thou mayst be one but be featful of the least sin and wrong to Christ that hath loved thee especially of pride and unthankfulness the root of that and Remember that the poor things are chosen to confound the Mighty That the door of grace and glory shall be shut against all wicked men living at the coming of the Lord to death or judgement there is a time that the door is open unto men in regard of Ministerial dispensations for secrets of election we are not to minde Isa. 55. 6 7. This time is in this life but when death comes then it is shut when Angels sinned the Lord immediately shut the door against them but through Christ the door is open for term of life to men Because after death there is no meanes of grace or glory left which is the Ministry of the Word and Prayer for that is the chief key of opening the door even when the doores of heart and heaven are shut Mat. 16. 19. and hence 2 Cor. 6. 2. Now is the time of prayers and preaching and so to be helped but after death there are no Ministers they are at rest from their labours and the Ministry of men is for men not for naked soules Lazarus must not give a drop of cold water then to cool the tongue much less Ministers to comfort or convert their hearts 't is true the Lord can work extraordinarily but do you think he will do it for one that hath despised grace all his life Because it 's impossible they should repent after death by any other means if meanes were afforded as by seeing their sinne and feeling their punishment Iohn 9. 4. The night cometh wherein no man can work because after death comes judgment of wrath to the wicked Heb. 9. ult all patience and pity have forsaken them and so wrath lies upon them that they can do nothing but bear it as one under a great load or burning in the fire all his thoughts and affections and spirits are taken up with that and that is all he can do Heb. 10. 27. So here Vse 1. Of Confutation of a viperous satanical secret opinion which like a ghost 〈◊〉 the mindes of some people viz. that think and conclude even in time of health in midst of saving healing meanes that their time of grace is past and door is shut to them before Christ comes against them at death or judgement which though God many times turnes for good to humble a bold heart which will burne Gods day-light out and linger in its sinnes yet it doth
sought your selves in all this Though the duty is hard and thy heart loth to come to it yet say For thy sake Lord I love it The earnest cryes and prayers of unregenerate men at death or judgement are then too late to prâ—cure mâ—râ—y from the hands of Christ. If there be any means in time of distress â—o have help it is by prayer itâ— helps the Saints out of deep pits dark dungeoâ—s Lam. 3. and Iron Furnaces bitter agonies intolerable pressures but this meanes though they shall use it then because their torment is great and their self-love remaines as these Virgins did yet it comes too late then I know their prayers differ but of that I shall speak hereafter If in this life sometimes they come too late much more after this but so it is sometimes Prov. 1. 28. Psal. 18. 41. Prov. 15. 1. even unto the Lord. The Lord sees it meet to give a taste of his severity after life and in this life that men may fear and the terrour may fall upon many Because then Christ sits upon the Throne of judgement and so no Mediatour to help them as hath been proved and if it be so how shall they stand Psalme 130. 3. In this life mercy waits and patience bears till it can bear no longer and then doth ease it self Ezâ—kiel 5. 13. and cries to justice c. And therefore the prayers and howlings of the wicked are to no more purpose than of a Malefactor before the Judge condemned for Treason Because their cryes are but only Howlings Hosea 7. 14. only rising from their own torment because the Spirit of God is quite gone and if the Lord should heare they would be as bad againe as ever before if mercy should save these Thieves from this Gallows they would cut the Throat and Sâ—ab the heart of mercy afterward as all such persons do who are carried from that principle in their prayers and therefore let them never look to be heard now Hence see the exceeding greatnesse of the wrath of Christ to them that die without him Psalm 18. 41. Many times the Lord hides his face from his people for a time but then they pray and seek his face again and the Lord heares them and shines upon them again when his Spirit in them speaks to him his Son in his Covenant speaks unto them and the Lord hears the cry of their weeping as well as their praying Psalme 6. 8. But if when they pray earnestly and the Lord hears not then but is angry with their prayers oh this is bitter to them Psal. 80. 4 5. Lam. 3. 44. 't is that which Christ typically complaines of Psal. 22. 1 2 4 5. There is no wrath like this for a God so pitiful as many times to help without cryes more than a Mother with tender bowels and not to regared cryes as if he had cast off his nature this makes wrath and sin bitter to the people of God and indeed this is the reason why the Lord gives his people mercy but 't is by means of prayer usually that they might see in what favour they are in his sight above others that when he seems to be averse from hearing yet prayer will turn the wheele and Iacob prevailes over God and hence Psalmâ— â— Christ shall have all Nations for his possessiâ—ns but yet Ask of me as Herâ—d said when he said Ask of me to half of the Kingdome c. And hence exceeding wrath is shewn in denying for a time to heâ—r prayer many times Now look upon the condition of poore â—inners dying without Christ they shall then cry and cry earnestly and yet not prevail if the wrath of God did break out at this time and lie heâ—vy and the Lord say Now cry and I 'le deliver it was no such sorrow â—hough bâ—â—ter enough to lie under wrath one moment but to cry and cry vehemently Lord Lord and never to be heard oh who can beare this their torments are intolerable hath the Lord no pity their cries are many and heartâ— are faint hath Christ no bowels hath this Lamb no more meekness gentleness yes that there is but such is his terrour now they are shut up from you and so shall ever be though you shall cry and weep as many teares and more too than the Sea hath drops and when you cannot come before his face the Gate being shut you shall cry That the Rocks and Mountaines may fall upon you to hâ—de you from this wrath of the Lamb and you shall then cry Behold and see if ever sorrow were like mineâ— but all shall be in vain Oh therefore see the greatness of this wrath so as to see the bitterness of any one sin which stands yet between thee and Christ which though it be sweet under thy tongue now yet when the day of thy anguish shall come it shall shut up Christs heart from hearing all cryes Of Exhortation To perswade all men to take their season of praying now Isa. â— 55. 1. with 6. when the Lord cryed Come to the waters c. and because they might plead Hereafter oh saith he Call upon him whiles he is nearâ— there will be a great Gulf between you and Christ when you are dead now therefore when the Lord comes in his Word especially cry unto him for help and pity You will say There is no great need thanks be to God of pressing ment to prayer here Who is so prophane but doth he is not worthy to live or to enjoy the benefit of the Sun nor fit to live among the society of men who dares not do thus but to live among Bears and Wolves and Beasts in the Wilderness I would to God there was no need to press this point but truly the Countrey being a place filled with discontents which ever keeps from prayer because the Devil is in them and also of great peace and rest hence here men are more apt to sleep and grow secure than in any other place of the world and the Spirit of prayer is ready to dye even in Gods own and hard 't is for this Incense to be sweet without some fire some affliction thereunto 1. Some there be that do not so much as feel their misery at all neither sin nor wrath and hence they cannot pray at all they are not in so good a case to pray as the damned who feel their misery and cry out under it these cast out of Gods sight yet hâ—ving hope and so should pray the more and so cry out under it yet cannot though the earth groanes under their sins yet their hearts are hard and they cannot feel them and so cannot pray and they quiet themselves with some formes and their Coleworts twice sodd and some cold prayers morning and evening and hope that these will serve the turn and here is all the comfort they have nay not only so but if others that know their hearts better and so pray longer
of his journey and can go no further then he sits down and lives there and would not go back againe especially if he considers how many are out of doors and under tempests he may now bless God they have a shelter So if the Lord had never revealed his grace to you in the Gospel and you were not yet drawn by it nor drawn to it but were lost in your sins or selves or world and had miseries upon you then you might be unquiet but now when laid â—n the bosome of Christ when suckâ—ng the breasts of the grace of Christ when you can go no further though thou wereâ—in Heaven for there 's no other happiness there Now sit â—till câ—ntented and be glad of this as under thy Vine and shadow especially considering the woes of them that are yet farre from this grace and mercy in Jesus Christ and under Clouds of blood Men that faile upon the Sea if they see nothing but waves and vast raging of waters about them they keep themselves close in their Ship though their Cabbins be but little tell me one thing that is good where Christs love is not shew me any thing but misery death and eternal sorrows out of it oh therefore sit still quietly meekly contentedly though you be tossed as high as Heaven and go down as deep as Hell again You are troubled sometimes with losses of outward things Cattel dye and Rachels Children and Husband are not increase little decayes many and Iobs wife bids him bless God and give glory to him by confessing he is an Hypocrite because so much afflicted and dye and David sees the ungodly flourish and he thinks he hath washt his hands in vain and 't is good to fare and live here as they live Oh consider suppose the Lord should give thee these things as he doth to others to be snares and at last say I know you not when thy soul shall come trembling out of a sick and weary body before the Tribunal of God Almighty as these was that portion then so good Oh therefore take your portion and be thankful for it Oh therefore be glad in this and say I have these miseries but Christs love to sweeten them these sorrows but Christs love to sanctifie them I see Floods of Fire arising but oh here 's this shelter to be a Refuge to me You have heard what it is not to be beloved what a misery it is by that contrary see this viz. 1. For the Lord to have thoughts of peace to thee when thou wert nothing but death and misery before his eyes to bear thee in his heart ever since he was God 2. For the Lord to speak to thee and make an eternal Covenant and every promise thine Davids dying words are This was enough even all his desire and not one tittle but shall be accomplished one day 3. For the Lord to â—hed his blood beare thy sins curse and tread down death and sin and teare away the hand-writing of the Law against thee rather than the least evil befall thee 4. For the Lord to be working for thee by all good things all evil things all providences all Ordinances night and day and you may find it in part and shall find it hereafter 5. For the Lord to accept all thy poor endeavours desires prayers Isaiâ—h 56. 6. For the Lord to pity thee in all thy misery and worst times then to shew his greatest love when death and powers of darkness put forth their greatest malice truly thus it is Oh let this love be enough considering especially the woful condition of them that want it who shall cry for one smile and cannot get it See this love and doubt not of it how could you love him if he did not love you first especially if you have been satiated with it tray for it Psalme 90. 14. I speak this the rather because of the sad miseries which make men lame in their Christian course that they are ready to lie down disconsolate because they Remember not this Do not alwayes doubt but once at last get through the Crowde to this Love Let those who want this love mourn for it though the Lord gives you and doth for you never so much in regard of other things Suppose he doth not smite thy body with sickness thy name with disgrace thy estate with losses yet if he doth not love thee this is woe enough It was the misery of Israel Ier. 15. 1. with 5. My minde is not to this people cast them out and as the Lord there said so I say If the Lord deal thus who shall pity thee or bemoane thee or ask how thou dost Ioel. 1. 8 9 10. They lament when the Fig-tree was wasted much more now the Lords love is not towards thee Lam. 1. 16. The Church there laments that the Comforter which should refresh was farre off Quest. How shall I know that Answ. If he never did affect thy heart with loss and want of his love and abusing of it but hath let you go on in peace all your life you were borne out of his love cast out to the loathing of thy person and have lived so though he hath been pitiful to thee now if you were never troubled with loss of this and wrongs done against this you are as yet out of love Look as it is with a Father if he hath a Childe froward and cannot restraine him he lets him alone he loves him not else he would chastiâ—e and correct him and make him shake at his frownes so here as it is Heb. 12. 8. If no correction you are Bastards So here you have gone on and never have been yet troubled in minde with the frowns of Christ never lamented your wrongs done to Christ are you loved I know the Lord may let you go Prodigals for a time but he will bring you back if he loves you I never knew any whom the Lord brought home but this broke their hearts O that the Lord was so patient and I all my life abused him nay he would oft have gathered me he did oft strive and I was likâ— a Ballock unaccustomed to the yoke Jer. 31. 18. and he might have cut me off or given me up to my stubborn heart Many are troubled for want of memory ignorance and want of power to pray or some sin and then God is merciful to them and this eases them againe but this is nothing till you come to this viz. feares of the eternal los of this love and this lies heavy If this be thy condition that for the present thou art not loved of the Lord tell me but one thing which thou hast to comfort thee thou hast friends peace health but they are all without love if without love then thou hast them with a curse and wrath of God Suppose thou wert dying and the Lord should say to thee when thou cryest I know thee not would it not be sad Lie upon thy Pillow and sleep quietly if
should return and live upon his love and under the Government of his love than dye Come under my wings saith Christ Matthew 23. you may all I would have you safe and near unto me that you may feel the warmth and life of my love this is all the Lord looks for and who would not accept of love upon these termes Thirdly Motives to accept of it Why should I name any more than what the Text mentions no woe like this to lose it and though it may be now you may esteem it nothing while 't is faire weather and whiles it is a day of patience yet when the depths of anger are broken up then you shall see and say No people like unto those that have it when you shall see Christ on his Throne with ravishing beauty and see him tread the Wine-press of wrath alone and his garments dipt in the blood of his enemies then you shall say The want of this love is bitter and hence if it be offered take it now gladly thankfully joyfully Obj. But I am but one will the Lord receive me Ans. I have been stirred up to preach the Gospel for the sake of that One and Ier. 3. 14. I will take one of a Tribe Though all else be rejected the Lord minds thee 2. Obâ—ect But Christ is in Heaven how can I receive him and his lâ—ve Answ. A mighty Prince is absent from a Traytour he sends his Herauld with a Letter of love he gives it him to read how can he now receive the love of the Prince when absent Answ. He sees his love in his Letter knows it came from him and so at a distance closeth with him by this meanes So here he that was dead but now is alive writes sends to thee Oh receive his love here in his Word this is receiving him by faith Acts. 2. 37 38. 3. Object But I am not elected nor redeemed if I knew that I durst receive the Lord and his love Answ. What-have you to do with Gods secret Decree of Election 't is your duty to look to the Gospel which is the Will of Gods command there is a Will of Gods Decree and a man may fulfill this Will and sin as Ierâ—bâ—am in revolting according to the Prophesie of the Prophet and to submit to this is not moral obedience though moved thereto by a Divine instinct as in Cyrus but there is a Will of Gods Command and this you are to look to obedience to this never wants its recompence You say you are not Redeemed Answ. True but it may be thou art Redeemed and therefore do not crucifie Christ a second time receive this love and 't is certain 't is for thee 4. Obj. But I am not humbled sufficiently Anâ—w I know no man can receive Christ till the Lord hath humbled and broken him down but know there is no more humiliation required than that which brings thee to receive the Lord Jesus Christ. Many have a spirit of cleaving to and receiving of Christ as hath been opened but are kept off because they feare they are not humbled but methinks the very offer of Christ to one condemned and lost for ever who must else lie to all eternity mourning methinks this should break thy heart if it be not a Stone and a Rock as it did Pauls indeed you must be more and more humbled all your life but this is a consequent required of those who are in Christ. 5. Object But I cannot believe why presse you me to it Aâ—sw 1. The Lord doth not press you to believe because you should believe from your selves but that feeling your own inability you might suffer him to make you believe 2. The Lord by words of Exhortation doth work Faith there goes a power with it as Acts 2. Repent they gladly received the Word and whose heart may it not draw and compell especially if there be any spark of God in any soule and therefore pray give the Lord leave to speak whose Word can quicken the dead though the dead can neither stir nor heare 3. There be many of you that say You cannot believe but this Gospel drawes out a power The way of the Lord is strength to the upright Prov. 10. 29. Will you can you despise or refuse his grace No it should constrain 6. Object But I have received him and I feel no vertue from him Answ. 1. I know many do receive him and feel not the vertue of Christ but because Saints may be kept poor in Spirit possesse all things in Christ and yet receive little from Christ I shall only ask two Questions 1. How dost thou esteem of and desire that blessing of Christ Dost esteem of nothing so precious desire nothing more and followest the Lord on with prayer for it it is in Christ for thee what thou wantest thou shalt have it Iohn 4. 10. Phil. 3. 9 10. No false heart but undervalues these things and the Lord will fulfill all thy desires in heaven thou shalt have all thy sins subdued and trodden to death 2. How is thy heart for thy general frame affected with the absence of the good thou feelest not from the Lord dost mourn bitterly for this look as the Disciples that mourned for Christs bodily absence the Lord tells them They should rejoyce â—o here a carnal heart is indifferent though he lose Christs vertue And therefore accept the Lords love you poor mourning souls the most stony heart I speak to but much more unto the weary and them that have been seeking after the Lord behold salvation is come to thy heart this day only â—et it in do not reject it because thy sinnes are great thy unworthiness great the Lord knows them yet he offers some of you have had some hopes or assurance Christ is yours yet he may be thine Suppose he was never thine yet now stretch out thy shaking hand receive him who is this day crucified before thy eyes his head hanging down his blood gushing out beseeching thee to accept of this which is shed for thee I remember a godly man receiving Apples from a poor Woman he took them thankfully but said withal This came from the Spirit of God so doth this offer much more and therefore take it But I know this love will be despised by some of you some not knowing your woe some not feeling it being without Christ some under terrours but shut up under unbelief If I did think the Lord had no purpose to do thee good and I knew thee I would read thy doom but the Lord may pâ—tyâ— and therefore I 'le go and mourn and pray that the Lord would not lay your sins to your charge your base lusts are better than Christ to you O therefore mourne for this you that know him not prize him not but carry this Acts 13. 41. about with thee viz. hear yoâ— despisers and wonder c. That many 〈◊〉 may and do apprehend Christ by a seeming Faith whom yet Christ Iesus
thee from Christ and 't is never overcome by love till now Let a man be â—n never such feares and troubles of minde and sinkings of heart and soon after he pretends to great joyes and assurance but sin is not overcome though it be sâ—ibbed and hid yet it will overcome you at last and would pull thee down from heaven if ever thou wert there As if one that makes suit to another and she is forced to give consent but she hath her heart still to another Lover he will never have her Not that the Saints are really free from all sins and weaknesses but they are free from peace with sin though not free from War with sin till death as when two Lovers are faln out it 's enough if the League be broken 2. Degree The apprehending love of Christ it saâ—iates fills and feeds the soul with the sweetness of its self now the soul being come to Christ and seeing the heighth and depth of the love and pity of Christ. Psal. 65. 2 3 4. Blessed is the man whom thou choosest he shall be satisfied the stony ground received the Word with joy was affected with the grace of Christ as one that stands by where smells are but smells do not feed or they may taste but tastes do not feed nor satisfie So 't is here You know we feed on our meat that we may be strengthened thereby and it may be turned to nourishment and good blood and flesh and be made one with us so Christ gives himself to be spiritually eaten by Faith out of an earnest desire that he may have a neare a very near union to him and he to us Now the maine end of eating is satisfying and if a man be satiated with it though â—e think it will never prove nourishment yet it doth So where life is c. Ioh. 6. 56. He dwells in me and I in him If a man tastes not a greater good in Christ than in his lusts he will fall to them againe from Christ but if he feeds on Christ and is satiate with him never can he hunger againe otherwise the soul will say It was better with me once than now it is Solomon though he tasted all good of the creatures after he knew God and God had appeared twice to him yet he felt them fall short of what he once found and at last he remembred his rest When Abram gave his children giâ—ts he did not lay hold on them with special love but to him to whom he gave his Inheritance So the Lord may take hold on a man and give him many abilities but when he gives himself as an Inheritance and portion this is special love and whâ—â— is that known viz. when the soul is fully satiated with it Psalme 16. 2 3 4. And hence the Prodigal he did not know he should be received but when he came Make me a servant if not a Son saith he and his Father hung about his neck c. So here Exâ—dus 6. 3. God hath two wayes to satisfie his people 〈…〉 1. By fulfilling his promises 2. By manifesting himself and that to their satisfying as sufficient to do all what he hath promised Oh Consider of this you that have seen mercy but it hath not satiated you nor doth yet but you have other bread to feed on the Lord never took hold on you 3. Degree This apprehending love of Christ having thus satiated the soule it constâ—aines the soule to live and act for Christ. Now what shall I do for the Lord and the poor soule begins to lament dayes past of folly and secretly desires of the Lord it might rather not live than not live to him and though happily it often serves sin and self yet the soul accounts that life death and so laments â—t before the Lord 2 Cor. 5. 15 16. That they that live might live to him John 6. 57. He that believeth in me shall live by me i. e. both by me and for me and Christ apprehends the soul fast now for Christ must rather lose his life than lose this soul. Look as 't is with a Graft put the science close by the stock tye it fast if there it withers and rather loseth life than gets it we say Surely it 's not put in right for if it were the living Stock would convey sap and nourishment to it So 't is here some herbs are very precious but for ornament rather thaâ— use so Christ is deare but what use do you make of Christ what life do you fetch from Christ the least joynt in a mans finger united to the soul hath life of it but Signets though near to the finger yet they have no life and hence no union and hence no members so the Saints have life though weak but unregenerate men as Signets may be near life and near the true Members of Christ that be quickened but receive no Life Gluttons will feed that they may go to sleeping others that they may fall a working So many take Christ and get some peace and then turn Grace into wantonness and so sleep in their sloth but a gracious heart all his prayers and feeding is that he might have strength and heart to live and work for Christ Hath the Lord pitied pardoned how Lord shall I now live in my Calling now his friends are by him pityed now he is fruitful and mourns when others be not so 4. Degree This apprehending love of Christ having thus constrained the soul it ever follows it and dwells in it Ioh. 14. 17. For after Christ hath apprehended the soul so as that the soul thinks it shall never be as it hath been before yet oh the lamentable decayes and losses that it feels it loseth favour and life too afterward and lives against Christ sometimes a thing never to be lamented enough but mark if Christ hath apprehended he will not forsake the soul though it hath forsaken him and hence the Lord by his constant assistance of the Spirit recovers it again brings it back again and that after questionings sometimes if ever there was grace indeed in it yea â—f not yet oh that it should thus forsake the Lord nay the Lord sometime preventing before it was seeking Iudas fails the Lord never looks after him Peter falls Christ looks after him and recovers him all the Disciples denied Christ and fled after promise never to do so yet saith he Mark 14. 28 16 7. I 'le go beâ—ore you to Galilee my Spâ—rit is in you and shall be in you though you grâ—eve it and sad â— Adam falls and one sin cut him from Gods hold of him hence he dasheâ—h quite to pieces but now Christ upholding on other termes hence though his people forsake him yet he holds them still fast and sure and keeps â—hem from breaking utterly to pieces nay if they be as water spilt on the ground he will gather them up againe he deals not so wiâ—h others Iohn 6. 66. Many forsake him being never
suffer the Lord Jesus to bruise or cross its will that so he may prevaile over the resistancy of it A strong arme a strong man when his arme is bruised or broken or wounded takes away the act of resistance as taking away the very life from it takes away the very power of resistance so Christ would unite himself to the soul there can be no constant union where there is constant resistance Christ comes to take away that hence bruises and wounds the soul outwardly sometime in name estate inwardly in conscience in heart Now here is mens folly That they will not be humbled when they heare of their estate in the Word they will not believe 't is so though they stand all the while convinced therein as if they had been named nay they will not think of it if it begins to trouble them or if they do begin they think it is the temptation of the Devil and if their estates or names begin to dye they will not be poor nor despised they had rather dye or live in vexing and fretting rather than yield they will have Gods Will bowed to theirs not theirs to the Lord nor yield themselves Captives to his mercy let him do with them what he will who owes them nothing Thus it was with Ephraim Capernaum heard admired embraced Christ but yet repented not that was to live in the smoke and fire Wo to you saith he for it Ier. 6. 7 8. Be instructed He saith not Instruct thy self but be instructed be convinced be humbled for thy sin lest my soul depart I am with thee yet to pardon it yet to take it away Secondly When they will not be gathered to Christ nor come to him nor receive his love when it comes to them but put it farre from them as much as in them lies The Disciples told Thomas Christ was risen but he would not believe unless he saw him nay unless he felt nay unless he felt his very wounds Christ pities and beares with the weakness of Faith But saith he be no more faithless but faithful and hence saith he Blessed are they which have not seen and yet believed this Christ complaines of in the Jewes He would have gathered them and they would not Now here resistance is made two wayes 1. By the will when the soul sees the offer of love faire and full but will not be drawn to close with it because it knows whether to go and live and be yet well enough without it Iohn 6. 68. Whether shall I go It hath some other Lovers to give it content but loss of Christs love is not for the present as bitter as death to him because having of it is not life to him because something else is his life this is enmity of heart and indeed the root is worse if worse may be you can finde some pillow to ease you when you refuse Christs love to help you 2. By the minde the soul knows not whether to go and yet the minde doth not not will meditate with fixed meditations on the grace of Christ whereby it might be drawn to Christ but pores upon its sinnes and unbelief and feares and objects strongly and continually against the Lord. Isaiah 40. 27 28. Hast not seen c. Beloved 'T is with the minde as it is with burning glasses hold them to the Sun and you gather and unite the beames that they burn So the soule by musing on Christs Love Object Many say I cannot believe though I see a command for it and God will not help me Answer The fault is not here but in this You will not use this means in musing on the gracious freeness riches and need of his love Psal. 6â— 6 7. but on the earth 1. Object You will say I cannot but resist Answer Yet I pray give us leave to exhort you to believe give Peter leave to perswade Acts 3. 19. Repent and be converted the Lord requires that only it may be the Lord may go away from thy soul and take his leave of thee for ever and if you did know you would noâ— crucifie nor resist the Lord of glory if you would consider you would know 2. Object I finde my heart much affected and drawn but then I am afraid of prâ—suming â—ow shall I know when I may close with the Lord Answ. 1. When the Merchant hath sold all let him take the Pearl and enrich himself with it the Devil may grudge thee it but the Lord doth not will not 2. When the Lord comes to draw indeed you cannot but accept your need will be so great the offer so faire love so abundant and like the honey comb dropping into thy heart before thou suckest it and Christ so dear that thou canst not tread upon hâ—m whom God hath smitten for thee Mary Iob. 20. 15 16 17. stands weeping at last Christ appeares Woman why weepest thou whom seckest thou she knew him not hence her heart stirres not but at last he calls her by her name and then she knew him and saw him present Rabboni saith she and now had she best apprehend Yea she cannot but embrace him Oh touch me not as yet saith he c. Of Exhortation To labour that the Lord Jesus may apprehend you I know it 's nothing but his mercy can move him to it even to take away that resistance of your hearts but yet heare his voice as well as know his power and harden not your hearts whiles it is called to day in use of means for this end Psal. 61. 7. 1. Consider your need of this Isa. 42. 1. Behold my servant whom I uphold Did Christ need Yes Christ himself must be supported by the power of the Lord Psal. 40. 11 12. Let thy mercy and truth continually â—reserve me and this was not only when sinnes swallowed him up but when he had been preserved Psalme 17. 5 6. Hold up my goings You are gone in a moment if the Lord lets his hold go you are kept in strong holds in Iron bolts in invisible everlasting chaines in the Dungeon where no water is unless the arme of Christ help 2. Consider the benefit of it Acts 2. 24 25. It was impossible Christ should be held under paines of death because of his Princely Spirit exalting him so here Christ is and will be with you and when once he hath apprehended you none can pull you out of his hands no not the Fathers hand that was angry and he will never cast away his Ioh. 10. 29. when they come to him 3. Consider how few finde this Isa. 53. 1. To whom is the arme of the Lord revealed and who hath believed our report both joyned together the arme is Christ and the power of Christ by his Spirit in the hearts of his Elect but for want of this it is that one lives loosely and another falls foulely and never riseth another falls secretly and is never known and dyes in a dreame c. and that there is
such miserable scrambling for promises and that men are so worshipping whom they know not 4. Consider the misery of the want of this But further Be careful to get satisfaction by blood before Application by the Spirit if ever you look for the latter be careful to get the former God is full of Spirit why sends he it not sinne is not satisfied for first get that done therefore Iohn 6. â—3 Except ye eat my flesh and drink my blood c. God could not send the Spirit nor Word but for this to thee a man feeles the strength of sinne and prayes Lord subdue it oh but look to pay thy Ransome If a man be in chaines for debt and gets out without satisfaction for the debt or wrong he will be taken againe but if it be satisfied for though he be taken by the Jaylour and ill-intreated yet he shall be set free againe and therefore do as those Levit. 3. 3 4. You are freely to go to Sacrifice and it 's said it shall be accepted to make Atonement If the Lord with-hold his Spirit mourn for the want of it as Psal. 41. 3. My tears are my meat If the Lord gives any thing be thankful for any little see it and make much of it for it is from Christ the least thought or knowledge of thy misery Iohn 14. 17. The world cannot receive it because it knows him not i. e. so as to prize it love it bless and wonder at the Lord for it Thy Spirit is goâ—d Lord let it lead me saith David Quest. What if I finde not these things in my soul Answ. Mourn then Object What if I cannot Answ. Then muse on thy misery Object But I cannot Answ. Then hear what the Lord will speak Quest. What if he helps not Answ. Thou art unworthy thou art his clay he may and will do what he will Of thankfulness to the Saints who are apprehended of the Lord Iesus you know him and he knows you you come to him and he takes you you give up your selves to him and he gives himself to you you make him your God and Head and he makes you his people and Members c. Oh be thankful for this 't is a choice and peculiar mercy denied to many and given unto you Psalme 73. 23 24 25 26. Thou art continually with me when falling from thee What is the use that David makes Thou wilt guide and hence Whom have I in heaven but thee I might be broken and like water spilt on the ground every moment but thou keepest me Object But I finde the Lord methinks sometime utterly gone from me and I fear he will faile Answ. True and hence Ieremiah asks Ier. 15. 18. Wilt thou be unto me as a lyar and as waters that faile shall thy truth and mercy be spent No once apprehended he will not lose thee Quest. How shall I know that Answer Something I have spoken and three things more I shall add now First You may know it by time present There are two things which seldome fail in deepest disertxsions 1. The soul forsakes not the Lord by unutterable groanes when the Lord seems to forsake it Psal. 22. 2 3. and it presseth hard after the Lord Psalme 63. 8. and doth not as the Philistines 2 Sam. 5. 21. forsake their gods when they forsake them 2. If this failes it grows poor in spirit and vile and loaths it self as worthy the Lord should never regard it Isaiah 57. 15. and so 〈◊〉 grace most when the Lord makes it least and when the Lord makes it nothing it makes God all things to it Secondly If neither of these will serve yet you may remember dayes of old as David Psal. 77. 10. Psal. 71. 6 9 11. Some said God had forsaken him but yet now he remembers Ancient mercies Thirdly Then stay awhile longer in waiting for the Lord what the Lord doth now you know not but you shall know afterward Isa. 64. 4. that which eye haâ—h not seen hath God prepared 1. You that are young men hath the Lord pluck't you out of your Sâ—dâ—nâ— sin when you lingred in it when you resisted the Lord in the heat of your youth c. 2. You old men how many temptations corruptions back-slidings pollutions beating out as it were the breath of the Spirit yet from the belly to gray haires the Lord hath carried thee kept thee Oh thy foot had faln if the Lord had not kept 3. You that have been once sinful vile creatures yet hath the Lord loved you for all this what if the Lord take away comforts from you and afflict yet hath he not taken living-kindness not mercy from you but done good to you by your sorrows when others go by Droves before his Door and takes none c. O what cause have you to magnifie mercy That the Lord Iesus at his coming to death or judgement will make a perfect separation between the wise and foolish Virgins For the Virgins were all one together till Christ comes and now the one sort is received to Christ the other separated from Christ nay not so much as known of Christ. There are not have not been any Churches in this life but there will be wise and foolish Tares and Wheat grow up together not Virgins and Harlots not openly prophane it may be or wicked and godly No but when all are Virgins in outward Profession and Conversation yet then some will be wise and some foolish in the sight of Christ though not in the sight of man and between these the Lord Jesus will make a separation at his coming Matth. 25. 31. He shall set Sheep and Goats at his right and left hand Mat. 3. 12. He shall thorowly purge his floore and separate chaffe and wheat 2. Thes 1. 9. punished with eternal destruction from the presence of the Lord. The Son of the bond-woman must not be Heir together with the Son of the free-woman and therefore cast him out they must part companies Quest. 1. Whether shall they be separated Answ. 1. At particular judgement what became of the soul of Lazarus It was carried by the Angels to Abrahams bosome i. e. to the Third Heavens where Abraham was and to fellowship with him dearly loved of him What then becomes of the souls of others they being sentenced by God are dragg'd down to hell by evil Angels and are reserved Where they are reserved in the Elements 2. At general judgement the Elect shall be called to come and inherit their Kingdome and hence others shall be cast with the Devil and his Angels to eternal fire which is there where the Third Heaven is not and here shall they be parted and never joyned together more which is fearful Quest. 2. Why will there be such a separation Answ. 1. Reason Because at Christs coming they shall be immediately judged and examined by Christ he shall then make strict and immediate 〈◊〉 of them Why do these foolish Virgins creep in
sometimes to come to the fellowship of the Saints 2. Hence if they do come they come late 3. If timely yet without prayer or prizing of them they have felt no good and now they expect little 4. If conscience force to duties yet they think them too tedious or too frequent Ezekiel 11. 21. they are losing and dying no man will tell you so particularly but the Lord tells thee so now 3. The Lord visits them with many sad and outward evils and strange unexpected Trials which they thought they could beare but indeed cannot puts them upon great losses and leaves them to sad wants their estates decay they run into debt and provisions are scarce c. and now they secretly repent themselves of the fellowship of Gods people but accout their course and hazards they have run either madness or rashness Moses Heb. 11. 25. did choose affliction and suffering that he lotted upon and upon nothing else hence forsook honour and preferments and pleasures men not doing thus hence choose the world and forsake the wayes of God the Israelites brought to the Wilderness they would go back why they questioned whether God was with them why because they wanted water bread and variety of blessings Nâ—â—b 16. 13 14. And this sets them off as a man that loves his friend very well but when he puts him to so much cost and is so costly by his company let him then even go so do many men the Lord and his Ordinances 4. Hereupon they come to call all into question again which were without 〈◊〉 before the wayes and Ordinances of God What warrant now say they have you for Covenant such constitution on of Churches of Saints stâ—ict exami ing of members and why not a forme of Prayer and why not a Ceremoâ—y lawful and now they want but a temptation and then they fall 2. Thess. 2. 10. They receive not the truth in love Why not because they feel loss by the truth or feel not the spiritual good of the truth and hence are given up to believe lyes the first beginning of which is to question the Truth not from tenderness of conscience though that be pretended but from carnal lust and hence Ezekiel 11. 24. whose heart goes after that derestable thing and this they are hardned in if any good men by violence of temptation fall therein Thus men fall from fellowship and sit lâ—ose you will fall if you look not to it which I say is fearful And as Christ said By this shall all know you are my Disciples if you love so all men shall know you are none of Christs if you fall here if you sit loose c. I have been searching and discovering that which is working in sundry and lies as leaven cast it out of your doores We may see hence one just ground of that diligent and narrow search and trial Churches here do or should make of all those whom they receive to be fellow-members with them the Lord Jesus will make a very strict search and examination of wise and foolish when he comes and will put a difference between them then may not men not Churches imitate the Lord Jesus according to their light now If indeed all the Congrâ—ation of the baptized were holy then as Korah said They take too much upon them if Christ at his coming would make neither examination nor separation not only of people baptized at large but of professours and glorious professours of his Truth and Name if Churches were not set to disceâ—â—e between Harlots and Virgins foolish Virgins and wise as much as in them lies that so some of the glory of Christ may be seen in his Churches here as well as at the last day then the gate might be opened wide and flung â—â— the hinges too for all comers and you might call the Churches of Christ the Inn and Tavern of Christ to receive all strangers if they will pay for what they call for and beare scot and lot in the Town and not the house and Temple of Christ only to entertaine his Friends But Beloved the Church hath the keyes of the Kingdome of Heaven and what they binde and loose following the example and rule of Christ is bound and loosed in Heaven and they judge in the room of Christ. 1 Cor. 5. 4 5. 2. Cor. 2. 10. Whom the Church casts out and bids depaâ— to Satan Christ doth whom the Church receives to it self Christ doth we should receive in none but such as have visible right to Christ and Communion of Saints None have right to Christ in his Ordinances but such as shall have Commâ—nion with Christ at his coming to judge the World hence if we could be so Eagle-eyed as to dâ—scern them now that are Hypocrites we should exclude them now as Christ will because they have no right but that we cannot do the Lord will therefore do it for his Churches yet let the Churches learn from this to do what they can for the Lord now There is a foure-fold Glory of Christ shining in his separating foolish and wise at the last day which when Churches imitate now they hold out now First Hereby he shews his wisdome in discovering the secrets of darkness and all the wily knots men have tyed to hamper themselves in their own miseries so Churches shew forth this wisdome not only in discovering such whom you may feel to be hairy rough Esaus with Mâ—â—onson but such as have Iacobs voice and are very wily when the secrets of hiâ— spirit are discovered they will say if not proud and passionate God is in you hence the wisdome of Christ Rev. 2. 2. Secondly Hereby the Lord Jesus shews hâ—s holiness who withdrawes himself from those that are foolish though outwardly most glorious for he will be sanctified so the Churches shadow out the holiness of Christ â—erein who are bound to be holy as he is holy Thirdly Hereby the Lord keeps the Communion of his Saints pure this is a wonderful glory in Heaven that only the Elect and faithful of God shall lie down together and is the last and greatest glory that ever shall be seen in this world Revelations 21. 27. One man or woman secret'y vile which the Church hath not used all means to discover may defile a whole Church and bring it under wrath as Achan and make work and sorrow enough for many a day and year after and bring that blemish and scandal as will not eaâ—â—ly be worn off again and then men will wish that they had kept their communion pure Fourthly Hereby the Lord abundantly vouchsafes his presence to his people in Heaven when the Goats are separated now come and take your fill of love and possess your Kingdome so the Church hereby gaines more of the presence of Christ Jesus in publick and private when â—das is gone out now Christ comforts the hearts of his Disciples when the Lord hath his Spouse alone then he sports himself with her Isaiah 4. â—â—â—
Christ look as the receiving of â—ll members shall not be laid to their charge to hâ—rt them so nor the excluding of some that are good And this I 'le add The Lord may see in some good people that are about to joyn themselves to the Church that which makes them fit to destroy a Church not to build up a Church as in case of some secret sin not sufficiently repented of and some decay of the first love Rev. 2 5. and the Lord by this means may recover them by Word or Rod under witness of the Church against them and hence many say If I had then come in I should have been proud and vile Obj. 5. But there are many odd confessions by those that are recived and extravagant enlarged discourses of the jet time of their 〈◊〉 and their Revelations and ill Application of Scripture which makes such long doings end are wearisome and uncomely Answ. So I would say There may be many weaknesses in an Ordinance shall I therefore despise or cast off an Ordinance I could then cast away aâ—s and my own life and soul too when I had done No lament them and heale them I confess it is not fit that so holy and solemn an Assembly as a Church is should be held long with Relations of this odd thing and tother nor hear of Revelations and groundless joyes nor gather together the heap and heap up all the particular passages of their lives wherein they have got any good nor Scriptures and Sermons but such as may be of special use unto the people of God such things as tend to shew Thus I was humbled then thus I was called then thus I have walked though with many weaknesses since and such special providence of God â— have seen temptations gone through and thus the Lord hath delivered me blessed be his Name c. I have done let all Gods people Watchmen on Gods walls still be watchful and careful there be temptations enough to make men fill and pester Gods House with Swine one hath his friend and his affection leads him another he is a man of estate and his money is in the mouth of his Sack another thinks there is one bad enough but we shall do well enough with them Oh take heed of these things methinks a godly man should abhor the opinion at least if it was but for this reason viz. it is so suitable First To a proud man shall I stoop to Churches and give an account of my heart and course to them I am as good as they Secondly To Apostates from Churches who when they are gone then they give way to these conceits You are too strict and are loth to confess their falls afterward Thirdly And Libertines who cry out Why shut you your Gates so close that Swine and Sheep Sheep and Goats and all their Herds and Herdsmen come not in No the Lord will separate one day do what you can therefore you that are in Christs stead now Boast not of Church-priviledges only I am a Church-member and now all is well say not We have Abram to our Father cry not the Temple of the Lord and all the Christians in the Church think well of me for Christ Jesus will make a separation one day all is not Fish that comes to the Net and then better never have known what Church fellowship means and yet be all the whâ—le a stranger to Christ thou thinkest all have gâ—ven their approbation of thee so in charity they may but yet it may be some have had secret feares and doleful thoughts of thy estate and what have they done Even as we do with those we cannot cast by any inferiour Courts we put them over to be tried by the Highest Court of the Kingdome and that is very dreadful if their case be bad so here one thinks it a shame to live out and hence for to serve his honour sets himself up there another wants Marriage and that 's the way to it another thinks of his gaine in a Town in Fields or in shop hence desires it anothers conscience is only troubled for want of a Sacrament hence would come in and there they sit still oh takeheed of this Hence see there is need of conversion in some Church-members Did you ever see a Church-member converted said one as if then the bitterness of death was past when once in the Church some should look about them herein I 'le only give this Rule Be alway converting and be alway converted turn us again O Lord When a man thinks I was humbled and comforted I 'le not lay all by and so live on old Scraps Oh beware of that frame not that a Christian should be alwayes pulling up foundations and ever doubting but to make sure be alway converting more humble more sensible of sinne more near to Christ Jesus and then you that are sure may be more sure and you that are not may be sure indeed Of thankfulness to all Gods people called to Christ that he should make a separation between you and others this is the wonder and Diamond of Gods Ring of love compassing all the Saints in separating them from others Mal. 1. 1 2 3. Was not Esau Iacobs brother yet I loved one and hated the other Psal. 78. 67 68. He câ—ose not the Tribe of Ephraim but Iudah and there was Sion and there David so for the Lord to choose thee and leave so many thousands in the World is mercy but to choose thee and leave many of the Town where thou livest that 's more that had some meanes and were better in birth place and parts than thee but to choose thee from thy friends two grinding in a Mill and lying in a bed one taken tother left is more but of professors and glorious ones too whom thou dost highly esteem to choose thee and leave them to open to thee and shut the door against them this is indeed wonderful if thou art one of these he hath made thee thankful for it Oh this the mark and Crown of glory and fruit of the Lords old love for his opening of thy eyes and changing thy heart and giving thee rest and peace on his Son VERSE 13. Watch. THat all the Churches of God are bound to be very watchful by considering the Parable of these foolish Virgins Quest. 1. Against what shall they watch Answ. 1. Against security and dead-heartedness 2. Against sleightness and shallowness of the work of grace in them Quest. 2. For what should they watch Answ. For the blessed appearing and glorious coming of Christ Jesus at his first coming 1 Pet. 1. 10 11 12. they searched after and waited for his coming and rejoyced to see that day so should we now for his second Of exhortation to these Churches in N. E. Oh be watchful First Against security Motives 1. Because 't is the last sin as you have heard which surprizeth Saints a Christian at first conversion strives and
been Imitators and Apeâ— of God to forge and make Grace like true Grace hence deceived This being pleasing to men is the practice of most men yea all men out of Christ. And this is one great part of the inward secret subtil spiritual whoredom of the soul. Thus men may force sorrow when yet there is little true sorrow and so in other cases SECT VII THat all these works though good in themselves yet are most vile before the Lord as Christ speaks of the Pharisees Its abomination in the sight of God which is glorious before man Luke 16. 15. 1. Because hereby the soul deprives Christ of the end of his coming for all men having lost the stock and power to live the Lord hence will trust no man with it again hence puts it into a surer and better hand that thither poor blind dead creatures might fly for life when they are there live there like â—ees on their hony Iohn 6. 27. 17. 23. He might never have looked after you and will you despise him now What folly and unkindnesse is this that when your pits are dry and bottles empty and souls miserable here you will not I do not say sip when water runs by your door but not live 2. Because whatever comeâ— from self it s ever for self A man can do nothing from himself but his last end is self As 't is with water-works they rise no higher than the spring Gen. 11. 4. This Babel I have built Dan. 4. 30. And a man that hath but common Grace look as by vertue of that Grace or gift of God he may act for God because it came from God so nature and sin being moâ—e powerful than that Grace hence he never so acts for God but in the last place acts for it self as in Iehu And so a man makes himself his own Goâ— 3. Because whatever a man doth from himself he will grow proud of it Rom. 4. Not of works lest any man should boast Hence Iâ—ab sent to David to take the City that he might have the Crown This robs Christ of the Glory 4. Because whatever work is not done by vertue of the Lord Jesus is a dead work which a living God and a living Christ and a living Spirit loâ—th Heb. 9. 14. Sprinkle your Consciences from dead works Deadly works are sins dead works are good works done but not from the principle of the life of Faith but life of Nature Now as Conscience is the principle of the life of Nature So Christ is the principle of a Christian life Col. 3. 1 Iohn 5. 10 11 12. For 't is not sanctification that is the principle of life but the life it self that flows from it as from union of soul and body the soul is not the life but the principle of it hence as soon as it s out the body is dead So c. And do you not find it thus whenas you do many duties how tedious wearison are they yet must be done this is a dead work What comfort what peace is there when you have done them because not from life 5. Because what come from self comes from all sin 't is dipt and dyed and tainted and poysoned with all sin in a manner Who can bring a clean thing out of an unclean 6. Because when a man will act from himself and not suffer Christ to act for him he will not have Christ to reign over him he puâ—â— down the Kingdom of God that should be within him For when a man professeth Christ is King of his Church he is now a King in name When a man feels an impossibility to rule himself and hence desireth and chuseth Christ to rule now Christ is a King by choice When the soul after this choice depends on Christ for what he chose him for and the Lord works now Christ is a King indeed Now if you will not have the Lord to reign over you you will be found enemies to the Lords Kingdom SECT V. HEnce it will follow The soul is to act wholly and only from the Lord Iesus Christ and whatever fruits of love it shows to Christ to bring them forth from Christ. Which doth not only concern them that never yet knew Christ and yet pride up themselves in what they have and do but those that be in Christ in a special manner For Iohn 15. 2. Every Branch in me that brings not forth fruit 'T is not meant of one indeed in Christ for he shall bring forth fruit but every branch i. e. by outward profession so that it brings not forth fruit but appears fair and deceives man God will cast away And without me even ye Disciples can do nothing 1. How is the soul to act from Christ only when it hath life especially the elect 2. By what means may this be done to get and keep this chastity First How is the soul to act from Christ alone when there is sanctification within 1. If the soul feel no power to act from Grace received as Saints somtimes do either after Gods deserting them or their forsaking God long or after some hardning sin then 't is clear the soul in this case is though not in a way of carelesseness to depend upon the Lord Jesus that he would quicken and help As David after his grosse fall Lord create in me a clean heart And Isa. 63. 17. Why hast thou hardned our hearts from thy fear Oh return In this case the soul is not to bring the soul to God but God to the soul. As many a Christian cannot prize not love the Lord not his waies he is not to say I will bring my soul and oâ—fer it to him but look to the Lord that he would raise up my dead affections again As the Centurion of his Servant Speak the word c. Christ marveiled at his Faith Men think when they feel nothing that they must and can work it out and hence comes one of these three things 1. Either the soul cannot love Christ when it sees such Lawes it cannot submit to And hence a Christian once said to me If the least thing was left for me to do of my self I could not love Christ but now that when brought low and can do nothing he brings all the help we need This makes the Spouse go to the bosom of her Husband Psal. 116. 6 7. Or else 2. It cannot do it for corruption in a Saint is too hard for his Grace I am but a child and thy people many 1 Kings 3. 7. Hence he must be strong in the Lord. Or 3. If it do it never hath any peace in what it doth the duties never so well done Whereas otherwise the poorest duty done from Christ witnesse Heb. 11. 4 5. as a child begoâ— of the Father he will own but other children not If any poor tired heart that heaâ—s me this day thou hast been making thy Brick and promises and vowes will not help
now away to the Lord if ever help now 't is when most helplesse 2. If you can do any thing savingly good the soul is bound now by the power of Faith to stir up it self to act though not to trust to it alone for somtimes the soul hath the regenerate part uppermost and the prevailing Spirit of God Psal. 21. 3. which comes to him and gives it power to act before the soul come to it Now a man is bound to act because 't is from Christ now Hence Timothy was to stir up the gift 2 Tim. 1. 6. Hence complained of them Isa. 64. 8. None stir up himself to take hold on the Lord. A man must stir up himself to believe as well as other Graces hence the Kingdom of Heaven is taken with violence and though corruption is stronger than Grace yet Grace assisted with the Spirit is stronger than it which is never quite out of the soul but 't is in the soul 1 Iohn 4. 4. Stronger is he that is in you And 't is said professedly He purgeth himself and keepeth himself the evil one toucheth him not 1 John 5. 18. But mark trust not barely t◠this but when you do this withall remember Lord I cannot hold out in this unlesse thou dost help me But know Isa. 26. The Lord is the rock of my strength And if you by the Spirit mortifie c. Rom. 8. 13. Therefore ever hold up sailes but look for a wind And if a man be not to do this then when any sinful temptation comes if a man do not find the Spirit and strength ready at hand to help if he be not to stir up himself against it he is to suffer himself to be carried down by it Hence a man may neglect all duties a long time if he do not find the Spirit assisting if so be a man must not stir himself up and so will some say a man may May What shall I say to such sluggish soul but sleep on But know it the Lord will awaken thee when you shall say Oh that I had improved the Talent I had And if you do find Christ in such a condition know it they be but the last visits of Christ before he departs You can do more than you do and the Lord will have you do it But I cannot do it for good ends without Christ. Yet do the thing as far as you can else if you owe another a debt and will not pay because not for a good end that excuse will not serve So you owe the Lord your lives your spirits your abilities lay them out for the Lord though evil be in them be humbled for that Is this good requital to say you find your hearts dead in prayer and God must do all and there leave it 3. You are to expect and look for power from the Lord Jesus in the use of means all known means For Faith fetcheth all from Christ hence we must go thither where Christ is to be found and he dwells in his House in his Ordinances Therefore there you must depend upon him As 't is with a Merchant he wades not over the Sea for Pearls but gets into his ship and there he sits still so here Mat. 13. The Kingdom of Heaven is like a Merchant man Hence you that know you can do nothing being under a spirit of conviction and hence do nothing under a spirit of sloth and neglect of means by vertue of a spirit of presumption and say Christ must do all I say you take not the right course for the Lord to help you in The Lord will never be a slave to thy sloth but thou shalt be like a shrub never to see good when it comes and shalt die in horrour with this Oh I might have done more Hence you are worse than the other that think if a man fasts prayes watches against his distempers mourns for want of Christ and Grace and followes God hard here he is a Legal Christian Why these are but his own works and this is not living on Christ. I confesse bare using them or trusting to them is not but he that lives not on Christ in use of means these and all other means to find Christ or enjoy more of Christ shall never have him Neither do I know what turning Gods Grace into wantonnesse is if this be not and under a conceit of liberty to be a servant of corruption I know not whether it be thus with any but if I did I would pity them 4. If the soul cannot every moment live on Christ i. e. for every particular act have a distinct act of Faith for this cannot be yet every fit season that it can it ought to look up to the Lord for life and fresh strength Pray as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every fit season And as he brings forth fruit so he goes for fruit in season Psal. 1. 3. And when the soul doth this the Spirit of the Lord helps when the act is ceased Now the fit seasons are 1. At beginning of any action as prayer hearing reading All the time a man is in his journey or in his work he is carried on by the act of Faith at first setting out The reach of Faith is long and continues all prayers all the duty throughout the act of faith is short Now the Lord looks to his people according to the first 2. When our act beigns to die as Moses lifted up his hands and when they were heavy Aaron and Hur supported them again 3. When a man feels himself strong now apt to be self-confident now Lord for an humble heart And thus you are to live on Christ which if done would make a Christians life glorious and give infinite content to the heart of Christ. But here is the misery either hearts are full and need not or slothful and care not for living so That truly I do not wonder to hear and see so many withering trees as though blasted by wrath because you fetch not all out of this stock and Christ is such a stranger because you are so seldom with him to act and bring forth fruit to him SECT VI. 2 COnsider of the means to act from Christ Jesus and indeed herein lies the skill and life of a Christian and this is the complaint of many a Soul Christ is full and he is not for himself but for those that want and I come to him when I want it and yet I find no help and hence many are brought to think either it 's in vain to come to Christ or else I have no Faith in Christ I will therefore premise these three things 1. That a false double treacherous disloyal heart to Christ cannot expect to receive any thing it comes for unto Christ. As 't is with a Woman that though others do not yet her Husband knows she is fallen in league with some other man he will be strange to her and will not do any thing for
waters ceased and he had his Vineyard planted now he sleeps in his drunkenness because he knew not the strength of wine In the Virgin-Church where this sleep is we suppose this freedom from evil 2. Because there men are most free from inward pain for where there is much grief and pain there 's no rest though all the house about be still but when the house is still and the body well now t is hard but there may be rest Whiles the Christian doth live under Antichristian pollution his Conscience hath no rest and hence 't is awake there here saith the soul I want the Ordinances of God Oh that I had them Here I see sin and wickedness abounding that my childe is like to be poisoned therewith here are such and such superstitions that my Conscience cannot bear Hence Conscience is kept waking But in Virgin-Churches where the house is swept of these now Conscience is quiet and at rest now I have got a Levite into my house God is now blessing me c. Now Conscience hath laid down its burthen it falls down to sleep now they cry The Temple of the Lord 3. Because in such Churches there is most aptitude in men to spiritual fulness viz. plenty of the means there is all the Ordinances in this mountain Isa. 25. 1. Gods feast is made and fulness of spiritual gifts and graces because they have now escaped the pollutions of the world conquered the enmity of the world now have come to a good measure of grace and conquered the way of their enemies got the better of them hence as the Israelites made peace with the Canaanites not when they were too strong but too weak for them So now the Soul comes to be at rest to lay down its Warfare and to yield to a truce to a league to his lusts and distempers for a time When men are kept short of food now they awake so when the Word of the Lord and his Ordinances be rare and precious and hard to finde now a Christian can trudge after them but when men are full now they desire rest so 't is here 4. Because in Virgin-Churches there men are most apt to be overtaken with weariness A man that never walkt on in a holy way may at first setting out delight in Christ but after he hath done walking in it now he is apt to faint especially if he sows much and reaps for the present but little And hence Gal. 6. 9. You shall reap in due season if you faint not Now in Virgin-Churches these Virgins are such persons as have begun to make a profession and have made a fair progress O how difficult now is it not to be weary it's strange to see what short spirits after the Lord what large after the Creatures vve have II. Because they are the more easily overcome by this sin than by any other 1. Because it 's a sin which a man least foresees or fears The Apostle saith They that are drunk and that sleep sleep in the nigh and yet here men sleep in the open light Why so Men see it not men know it not sleep steals upon a man It 's lawful to sleep carnal security arises chiefly from the use of lawful things on which a mans heart and thoughts are spent they eate drank gave in marriage they could see no hurt therein When a man is had before Councels now a man fears to sin he knows he shall be tempted unto sin but when the Lord brings the shoulder from under such burdens now to fear out Tables our Beds our Wives our Children our Callings our Professions and the snares of these Oh it is exceeding hard 2. Because Security is so sweet a sin O sleep is sweet meat is sweet but men may be soon full of that but when sleep comes many hours are little enough to entertain that Some â—ins are sweet for a time as a short meal and away but sloth is a sweeter sin than any else besides Let a Christian ask his heart when he can take no content in Pots or loose company or Queans and can find none in the Lord yet this will give him ease viz. his sloth When he is weary of the Wold and of vvalking vvith God also yet sloth is his delight and hence he crys A little more slumbâ—r and sleep untill destruction câ—mes as an armed man When a man delights not in his Wife Children Riches Honors yet is he sometimes contentedly svvallovved up vvith his sleep and rest 3. Because Saâ—an doth make his strongest forces ready alvvay to bring a man first into this in because this makes vvay for the entrance of all sin and misery no people so happy as the Israelitâ—s vvhile they vvere awakened and up with God no misery could hurt them Ier. 2. 1 â— 3. but when they forgot him all misery came in While the strong man keeps the Palace his goods be at peace it 's his care to keep men secure and still SECT IV. LEt us therefore now examine whether this sin be not out sin in this Country if it be not begun among us if we be not sleeping yet are we not slumbering if we are not Virgin-Churches why have we the name of it if we be Virgin-Churches then make search if this be not our sin we have all our beds and lodgings provided the Lord hath made them easie to us We never looked for such dâ—ys in New-England the Lord hath freed us from the pain and anguish of our Consciences we have Ordinances to the full Sermons too long and Lectures too many and private meetings too frequent a large profession many have made but are you not yet weary if weary not sleepy not slumbering it may be on you before you are aware and you not know it and when so it is it may be so sweet that you may be loth to see it that so you may forsake it Let me knock again is it not so Let me come to every mans bed side and ask your consciences 3. Have you not forgot your God and forgot your work also the business for which you made this great undertaking Psal. 106. 12. When they were saved from the Sea they soon forgat the Lord Hath not the Lord by a stretched-out arm brought thee and thine through seas and dangers and delivered you wonderfully are not all his kindnesses forgotten all your promises forgotten When the Lord had brought the Israâ—lites out of their captivity and some hopeful beginnings were they came for the Temple the dust was precious but Gods hosue did lie waste Hag. 1. 5 6. Consider your ways no man prospered scarce in his estate God did blow upon their corn because they forgat their end What was your end of coming hither the Ordinances of God the presence of God and oh one day there better than a thousand elsewhere hath it been so No but as it is vers 9. Every man turns to his own house Every man for himself
to their own house lot accommodation provision for children and in the mean while the Lords house lies waste you build not up that the Souls of thy Brethren in Church-fellowship yea of thy family are not built up the Lords house is despised now and it 's like the Schools of the Prophets and much more Oh thought we if we had such priviledges how would we improve them but when we have them have we the same thoughts do we not forget them like men that come to a place for gold and find it not without digging they fall to lâ—â—de their ship with wood or coal that which it will bear 2. Have we not shaken off all fear almost of sin and misery Go to the Ant thou sluggard she fears and provides against a winter Do not men think that we have fled too far for the croâ—s to finde us or as if the Temple of the Lord was such a Den as no Foxes or Wolves could follow us into especially when there are causes of fear when War is proclaimed and the causes known and yet they are never feared How many men have the hand-writing of death in their Consciences against them this they confess is naught they have lived careless sluggish and have had some sence of it yet no awakening fear of the terror of the Lord when a Prince is nigh us now to commit a little lewdness is great wickedness where is the man that trembles at the nearness of God to us when a breach is made then fear enemies Divisions and breaches go before falls of Churches where is that spirit of Iehosaphat that feared and proclaimed a fast When God hath begun to smite what cause is there to fear We have been hurt and yet not laid it to heart the Lion roars shall not the people fear I believe we should not have had those Pequot furies upon us but God saw we began to sleep Where is the man that with Paul knows the terror of the Lord and hence perswades men when the enemy is ever about us there is always cause of fear and yet we fear but now and then 3. Are not our sences bound up look upon men in their fields and conversings buyings and sellings where is a daily weekly watchfulness over our thoughts and tongues Look to mens closets do men there call themselves to account can they finde leisure or need of it are not mens eyes closed up that the glory of God in the Scripture is a sealed thing Men have eyes but see not are not mens ears sealed up Some Sermons men can sleep them out mans voyce is heard but not the voyce of the Son of God Oh how many men are there that become quite Sermon-proof now adays Are not men blockish dull senceless heavy under all means they taste not smell not whereas elsewhere O how lively and spiritual are they 4. Is not the spirit of Prayer that lamp going out in the Church of God the blessedness of all flourishing Plantations in the world began by means of that and shall not continue but as it continues and if ever cause to seek for prosperity of Plantations these have need If God should take away this generation of Magistracy and Ministery what would this despised Country do and what would become of your children then no Schools for them when no Gospel left among them then every mans sword shall be against his brother and God spreading the place with darkness which through his presence is made light what little hope of a happy generation after us when many among us scarce know how to reach their children manners How apt are we like to those Asian Churches to fall into those very sins which overwhelmed them and ruined them how many fall off and in time break forth that it would make men sick to hear of their pranks what place more open to temptations of persecution and worldly delusion go up and down the Plantations where is the man that lays things to heart who hath the condition of the Country written upon his heart and presenting it before the Lord rather than his own good Oh men are silent because asleep How do sins run thorough men as water thorough a mill and men regard it not what means what deliverances have we had but oh what little thankfulness 2. Do we make progress nay is not out shadow gone back I sleep but my heart waketh it should be so but it is not so indeed 5. Have we not fallen a dreaming here what meaneth else the delusions of mens brains what a swarm of strange opinions which like flies have gone to the sores of mens heads and hearts and these are believed also and more dreams men have that are never spoken every man hath some drunken conceit that rocks him asleep dreams are quite contrary to the truths What meaneth these if men are not sleeping First Drunken dreams of the world Secondly golden dreams of grace that these things advance grace which indeed destroy grace that there is no grace in the Saints no grace in Christ no humane Nature no promise to evidence grace no Law to be a Rule to them that have received grace Who would think that ever any should so fall by a simple woman But if this be not general yet look how do men begin to dream concerning the world scarce a man but finds want or is well if he wants Oh then if I had such a lot about me such an estate how well then were I and è contra They that have it and now they take their rest Take heed saith the Lord your hearts be not overcome with cares So say I to you 6. Doth not the Lord oft awaken us yet we fall to sleep again the Lord awakened us by the Pequot Hornet yet what use is there made of that doth not the Lord oft meet us in an Ordinance but he is soon lost and gone again Is there a man that hath not had his cross since he came hither as loss in cattel and estate a dear Husband Childe Wife dead a sore and sharp sickness c. he hath been exercised with c. but do we not sleep still if it be not thus it will come fear it for time to come but if it be thus then I say no more but know it you are in your enemies hand and in such an enemies hand that if you mourn not under it will open the door either to the entrance of some gross sin and temptation or for some heavy and sudden wrath It 's sufficient for me this day to shew you where your hurt lyeth SECT V. HEnce see the reason why men are worse in Virgin-Churches than in polluted places and why it is so generally Because here are more temptations to make them all slumber and sleep here their beds are made soft here the storms are past here they are under the shadow and out of the sun and security opens the door for an enemy No