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
this your sin makes your shame and there 's the want of holiness 1 Pet. 3. 3. man might be conveâ—ted by the Wife and the Wife by the Husband not that it is always so but usually so Secondly Look into Churches what is the reason people lose their honor much in the hearts of Ministers he respects others but not me and sometimes they think now he strikes at me and meaneth me and then the heart swells c. what 's the reason that Paul professeth he will come with a rod among the Corinthians they were babes and carnal and contentious and puâ—t up little love and life and what 's the reason he sets out the Thessalonians so 1 Thess. 1. 5. because of this they did abound and hence commended of all Saints hence want of growth and holiness they travel in birth till Christ be formed and when they cannot see that hence they are in throws for you what 's the reason Ministers lose their glory among people I confess 't is not always for decay here for Iohn in prison did not lose his holiness and hence when they despised him Christ commended him and his reward was with the Lord it was not a testimony of his unholiness but a fore-râ—nner of the end of his days as well as of the end of his work and hence when all Asia forsook Paul 2 Tim. 4. 16. it was the time of his departing now at hand But that which is the cause of it many times is want of holiness within and hence though men fee not yet the Lord will not give a false testimony nor let men do so hence neither judgements nor their speeches reverenced or because men see not the ancient Spirit of holiness hence no mourning for them in secret no holiness in speeches they smell of the field not walking as patterns before them Mal. 2. 8 9. not caring for the fâ—ock which Christ hath purchased with his own blood What 's the reason there is that complaint of want of love one man to another one member to another who are bound by covenant to it such jars divisions c. Truly nothing makes so firm an union between man and man as holiness and grace this tieth the knot and it is not holiness hid but now seen it not being seen hence comes all your breaches its impossible else such small things should make it Oh a tender heart and the life of Christ is not indeed seen a holy man exact shall never want love that in every company scatters something that like Christ goes up and down doing good healing the diseases of mens hearts there 's a man I could dye with him in my very bosom I am perswaded the decay of holiness in the lives of men is the cause why Sanctification is questioned as an evidence of Justification and hence division Thirdly Look abroad into the world what is the reason the Churches lye among the pots and are soiled with so many disgraces that though we be the people of the Lord yet we are not called so why jaâ—s divisions earthliness want of love and mercy murmurings loss of former life When Jews are shining with the glory of God Kings and all Nations shall bring in their glory to them Oh consider this sin doth make you vile in Gods eyes and mans eyes Many complain they cannot be respected nor received this is the cause of it you excell not here others take notice of your unrighteousness unholiness of life there 's some evil in their bargaining and buying and ill language from the people of God Oh therefore go home and lament this as she The glory of God is departed from Israel so do you here SECT V. HEnce see when the Lord doth honor us to do his work what little cause there is to seek honor of men nay though all the worlds glory be taken from you because it is honor enough to do the Lords work would you have more honor than Christ this was his beauty glory and honor God hath an everlasting name for you though you have disgrace by it nay though no success yet Isa. 49. 5. glorious in the Lords eye Oh it was a sweet course of Barak Iudg. 4. 9. thou shalâ— lose honor that 's all one said she Let me do the Lords work though it be in a difficult work of pursuing the Lords enemies what profit have you on the other side when you seek it in your pitchers what company c. this was Sauls sin 1 Sam. 15. 30. Oh worship and honor me nevertheless this time before the people it 's his reward and it 's the Devils sin to be puft up this pull'd down Nebuchadnezar Herod was smote with worms because he gave not glory to God but took it to himself it was a heavy speech to Eli 1 Sam. 2. 29. Because thou honorest thy sons above me this and that I will do unto thee Nay though men are so holy as to honor God with their lips yet God will blast the wisdom of the wise for it Oh therefore let this be enough and then you will not hunger after other honor for this is glory and honor enough and you have thought so when your selves Oh if I may but honor the Lord it is enough Hence see what little cause any wicked man hath to lift up his head with any glory he hath because the spirit of holiness beauty and glory is departed from them as when the Soul is departed from the body its glory and beauty is departed from them it 's withered and therefore we shall read in Scripture what names the Lord gives them as Dogs Swine Serpents a generation of vipers painted Sepulchres Devils in the time of the greatest profession as Iudas Ioh. 6. Wilde beasts and that in the greatest outward glory and hence the four Monarchies of the world are resembled to such beasts Bears Leopards c. Thus for their persons And as for their actions all they do is unclean and ignoble and hence compared to Thistles that cannot bring forth Figs or Grapes and hence Solomon compares them As jewels in a Swines snout so is a parable in the mouth of a fool it becomes them not it 's abomination in the sight of God all that which they do though glorious before men and at last day they shall rise up to everlasting contempt and it is said Isa. 66. ult their worm shall never dye and they shall be an abhorring to all flesh though they may carry it out fair for a time the fairest professors that by their Sorceries and enchantments deceive the people shall be filled with shame and as the Magicians were smitten with sores they could not stand before Moses being smitten with sores so you shall not be able to stand before the Lord at the last day and look as it is with Christ and his people their cross and shame here it is but their preparation to their crown and hence when Christ was put to the
ignorance he may pray and be diligent in use of means and full of life but when he hath got some knowledge and can discourse pretty well and hath some tastes of the Heavenly Gift some sweet elapsâ—es of grace and so his conscience is pretty well quieted and if he hath got some answer to his prayers and hath sweet affections he grows full and having ease to his conscience casts off sence and daily groaning under sin And hence the Spirit of Prayer dies he loses his esteeme of Gods Ordinances feeles not such need of them or gets no good feeles no life and power by them and whereas before he could catch at every word and mourn when he found the Lord passed by him and speak never a good word to him now no such trouble because he is full This is the woful condition of some but yet they know it not but now he that is filled with the Spirit the Lord empties him and the longer he lives so that others think he needs not much grace yet he accounts himself the poorest and feels a need of every truth of God and Ordinance of God his sin 't is true continues 't is not quite abolished and his sighing within himself continues also to his grave Isa. 57. 15. poore and yet the Lord dwells there how can these staâ—d together very well in those who are the Lords 3. This Spirit comes in that fusness as that it so purifies the heart of sin and self as that it makes the soul set it seef for God as his last end and happinesse and so as that the work of Christ is his blessednesse 2. Tim. 2. 20 21. He that purgeth himself from these things is a Vessel of honour and fit for his Masters use It is with some souls as it is with some drosly Vessels they are put out of the fire and they are taken out before their dross is removed or they melted or if melted yet not fashioned for use even to every good work so some have great troubles without and within now the fire goes out or they get out of the fire viz. the trouble before their dross is removed or their sinful natures be changed or if they be melted yet they are not fashioned and framed for their Masters use only they are for their own use and their lusts use and seek themselves in all they do but not for the Lords use it is not their life to live to God Promises are sweet and Christ is sweet and Heaven is sweet but the work of Christ to be of use for Christ this is not their bliss I know Saints fall short here much and seek themselves but yet their hearts are prepared fashioned set for this end and they through the help of the Spirit refine themselves for the Lord that when sin desires them to serve it No their answer is I am no debtor nor servant to you I have lived too long to you already I am now the Lords and for the Lord Oh that I might have that honour as to be employed for him I say unto you the Lord hath here filled you and fitted you for his use and you may be comforted SECT IX 3. WHen the soul is recovered out of that security which usually befalls men after some time of first affection and profession in that measure as that now it lives unto the Lord in a daily waiting for him and longing for him when the Lord sees it meet to come and take him to himself For all these Virgins fell asleep after they came out to meet the Bridegroom with their burning Lamps and not only the foolish but the wife also slept Now I ask you Do you think they were ready then for the Lord No not untill they were awakened againe and the wise had got their Lamps burning againe and waiting for him but yet the foolish had got not only no light to their lamps but Oyle was wanting also to their Vessels So it is here Time hâ—th been that the Lord hath awakened you with feares and terrors about your estate and you have got into the assemblings of the Saints together and kept company with them and you have escaped the outward pollutions of the world and defilements of Gods worship and services and you have seen the insufficiency of all duties and it is Christ you have look't after and prayed for and got some peace and comfort that he is yours and have look't to meet him hoped if you die that you should be saved but have you not faln into a secure frame againe both wise and foolish have you not turned Prodigals and scent and lost all after you have had your portions if not thank God be not high-minded but feare for very few but after fulness fall asleep and after they have had some peace of conscience but they fall to enter into some peace if not with some foul open sins yet some truce with some lesser secret sins and if their oyle be not spent their sorrows spent in sorrowing their trouble spent in trouble their desires spent in desiring as water spends away it self in running out of a Cisterne not out of a Spring yet their light hath gone out the beauty of thy profession is it may be lost that heat and life is gone which others saw and you saw much more are you ready now and though you may have some awakenings yet are they so far as to cause you to get up and kindle your Lamps and waite for the Bridegroome If it be so that still you keep sleeping and have not your Lamps ready trimm'd then you are just as all the foolish Virgins were before the cry came SECT X. Quest. BUT may not a godly man die in a declining decaying secure frame Answ. 1. He may die in an uncomfortable frame without great peace of conscience for sometimes a mans Lamp may shine brightest when his peace is least but the more prayer the more searchings and washing of heart is then to be attended a godly man may die mourning for ought I know and the Lord give him his garment of gladness in Heaven for the spirit of heaviness here on earth because though he loseth the comfort of his estate yet not the safety of it because he dyes under the wings of a Promise So that though he dyes uncomfortably yet not securely 2. He may die to his feeling in such a frame poor and contrite for growing in the sence of emptiness is not decaying in the being or power of holiness the Lord is now preparing of him to honour his grace when he doth not help him to honour his Will in that inlargedness of heart to it as he would so that this soul is not decaying 3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition especially if it appear so to others of his discerning servants the Lord will send some cry to awaken his servants before he comes to them or they
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
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
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.
love Christians will come to Christ and when they receive and feel the good they come for they will think of Christs love and that he love them no first come unto the Lord Jesus being once come know he will not cast thee away Iohn 6. 37. then think of this love stay here first feed here and you may act and then the Lord will conveigh strength and power and inable you hereunto For though when a man trusts to his love as Peter without Faith a man will fall because he trusts to an arm of flesh yet when Faith imploies love the work is very great As a Father hath a child who must keep at home with him but he hath never a Steward to lay out that estate for him that he means to give him but when an able Steward now he gives his Son richly So here Quest. How shall I comprehend it Answ. First the Apostle prayes for it Secondly see what 't is by his description and meditate on it 1. The bredth i. e. the same love wherewith the Lord comprehends all Saints as Abraham c. thou art as dear to the Lord as he or any in Heaven nay it may be did cost more not a crosse not a mercy but it 's common for substance unto all Saints 2. The length from eternity to eternity nothing can part nothing shall part all other things are but Summer Swallows that build with us for a time 3. The depth that the Lord should look upon thee when in thy Pest-house when no eye pittied thee when as low as the Grave nay as low as Hell nay lower for they in Hell would come out thou wouldst not Never think to see what infinite love is till thou seest infinite wrath 4. The height to be as happy as Angels and more to nay to be all one with Christ and in Christ and loved with the same love Christ is Iohn 17. 23 26. 5. When thou seest it thus yet it 's the love of Christ that passeth knowledg As children cannot tell how Parents love them Will you do thus 'T is with many Christians as 't is with many Trees the Tree is good and the soil is good and rain dews sun Husband-man good yet it begins to dye then now nothing is wanting but only to be set a little deeper that it may take more root of the soyl And so here there is nothing wanting in many a Christian but to be set a little deeper and to take more rooting in the Lords love Faith roots it self in Gods love and now prospers by love The eye is but little yet can comprehend a mighty world quickly mans mind is but little yet can comprehend though not the infinitenesse yet an infinite love If there be this light of glory see by it all your poor sad hearts that conceive nothing but terror and holinesse in God if you see it not know it here is your work now for the first work is to get Faith then to get love then to act from Faith by love Now the Lord hath wrought the first and thou art busie a doing the third work not remembring the second 2. Content not thy self with feeling a want of supply but labour to feel a need of supply from the Lord Jesus for many a Christian feels a want of Grace from Christ brokennesse c. sees he hath nothing and is sometime by fits troubled for the want of it but he can be well content though he have no supply having somewhat else to ease and content him he feels no need of supply so as he cannot be without it that his Spirit fails unlesse the Lord Jesus in mercy give it and therefore must have it there is a necessity of it Hence he never finds supply and wonders at it why 't is so and here 't is here is his wound and so brings up an ill report of the Lord saying he is loath to give and of the Ordinances of the Lord 't is in vain to seek and truly so it is to seek so for let thy condition be never so miserable if thou feelest a need of supply the Lord will make bare his arm and work wonders bring Heaven out of Hell joy out of sorrow and light out of the thickest darknesse and floods out of dry ground Isai. 41. 17 18. when the ground is dry and perched away no moisture left now the Lord pours out water on this soul Isai. 44. 3. Heb. 4. ult Many come to the Lord for Grace and find it not methinks I hear the Lord speaking thus to his people I love you dearly and I am content to give you any thing you need but you do not need my Grace my Spirit my presence i. e. you feel not a need of it for if you had it now you would not prize it much nor keep it long my precious Grace must not be spilt Many know their wants and distempers and know there is no help in themselves and see all fulnesse in Christ and hence come to him but find none because they can be content though the Lord deny no nor never shall unlesse you feel the woe of your wants that your Spirit fails if the Lord send not in supply Isai. 57. 16. I will not contend lest the Spirit fail Hence there God promiseth to dwell to send and create peace and comfort for what is the reason that Christians at first beginnings â—eek peace and mercy and have abundantly then why truly I was long time before I had any thing but when my spirit began to fail and I gave all for gone and could hold out no more now the Lord helped and pittied me but where are those comforts and that presence of the Lord now Truly now you think the worst is past and would be glad of the life of Christ and Grace from Christ but if not you have a little your state is safe and so can lie without putting your self to a necessity of it Is it not thus is not this your very wound if it be for the Lords sake then get it healed and do as people in Christs time those that were well and had not desperate Diseases commonly came not to him but when the Disease was desperate you know the Fame of Christ being spread abroad then they brought their sick and laid them before his merciful eyes then they looked for the laying on of his hand or a word of his mouth and all were healed so do you you have heard of the Fame of Christ and seen others humbled others parâ—oned lay thy â—ick Soul but look that it be sick before his eyes and so look for one word of his mouth as the Woman of Canaan he may deny for a time yet she must have it and the Lord will say Be it unto thee according to thy Faith not according to thy deserts thou wilt have it I must give it thou dyest without it behold I live to revive thee and therefore to give it You come
to Prayer and Word and want many things but find them not Oh come therefore Lord I must have I cannot go without supply Not but that a Christian must wait and be content humbly but not careâ—esly Therefore think within thy self 1. What is there that I need but this the presence of God the life of God c. Is it not enough in Heaven where 's no wealth nor comforts else and is it not suffâ—cient now 2. May I have it oâ— this condition I must have it I am resolved not to go without it Rev. 22. 17. if you will come take it Are the termes so sweet 3. Do wicked men thirst more and more after their lusts and is Christ and his Grace and his Presence no better that I have enough of them quickly God forbid there should be such a heart 4. Doth the least sin so exceedingly go to the heart of my God and shall I suffer it not only to act here and tempt here but remain alive here 5. Is not the Lord after all love shewn me worthy of infinite not a little honour from me and doth he deserve all and must I not shall I not give it him before I dye it must it shall be so Now when here you feel a need know it that you are at the very door of relief I conceive this is the great door at which Christ enters into the soul. The root of Faith i. e. the author object and foundation of Faith is out of a mans self the door of Faith which opens to all treasures is in a mans self This door is not any good in us for then we should have somewhat to boast of nor sin in us for that shuts out God from us nor knowledg of want for that the Devils have but sense of want which when the Saints have now the door is opened for the Lord Jesus in all his fulnesse to come in Now if you know these things blessed are you if you do them SECT VIII TO all the Churches of the Lord Jesus here planted in these Western parts of the World to maintain your Church-chastity and Virginity you have a name of it abroad pure chaste Virgin-churches not polluted with the mixtures of mens inventions not defiled with the company of evill men pure Ordinances pure People pure Churches which is the cause of the scoffs and enmity of some but of the desire and joy of others O if there how happy I and how blessed they Take heed you do not defile your selves again Open whoredoom is too gross too shameful to yeild to mans inventious to open the door for all comers into the Church but take heed of secret whoredoms and departings from Christ for think of this speech when you see me dead that of all Churches in the World the Lord Jesus carries a most jealous eye over these for whom he hath done such great things and I know it he takes exceeding ill your secret wantonnesse and whoredoms of heart the Lord hath kept you hitherto look you maintain it for you may be soon defloured again few Churches retain their purity long aged gray-haired purity is seldom seen I will tell you of the several Temptations some at least that may prevail to the defilement of you First Spiritual defilement is forsaking of the Husband a total secret forsaking of Christ for here is the temptation to it viz. Gods withdrawing himself in his Ordinances from his Ordinances For three sorts of Temptations make men fall back 1. By Persecution and there many fall though some hold out as in the stony land 2. By Peace and here many fall like the thorny ground like Saylors that in a storm at Sea every man is ready and will be pulling his rope but when a calm then go to their Cabbins and there fall asleep and here many fall in this place and others stand it out 3. By the Lords withdrawing from them as those Mal. 3. 14. and here the great ones fall Many come to enjoy Ordinances and persecution vext them not world it 's base it troubles them not and they think to find much but do not but the Lord withdraws and they can get no good hereupon their false hearts discover themselves they draw back from God and lie still whereas Saints cry the more after him and look the more into themselves and find out the cause of it and then the Lord helps them Isai. 63. 17. Oh take heed of this 1. Shall I forsake the Lord that hath done these great things for my Soul 2. Shall I now do it after I am so near Heaven 3. Shall I forsake him when he departs from me but for a time it may be when as he followed me when I departed long from him 4. Is it not Hell to dye without him and shall it not be Death to live without him 5. Doth he depart without a cause he hath no cause to follow me I have all reason to follow him the Lord grant you may do so Secondly Secret defilement is by neglect of private communion with him this is whorish in a Wife Here is stronger Temptation to neglect private Prayer and Meditation partly by want of room partly by multitudes of businesses and work and cares hereabout that being weary in the day sleepy at night busie in the morning Prayer Meditation daily examination are sent away as Paul from Faelix we will speak with these at some more convenient season and hence straitnesse of heart toward Christ and no means do good Oh Beloved have you such a Husband as Christ in Heaven that loves thy looks thy company thy sighs thy speeches and will you neglect him thus what no love 2. Is he not broken with this whorish heart 3. Is that speech worth any thing with you We shall ever be with the Lord doth it comfort you to think of being ever with him and now neglect him where are your hearts Thirdly Secret defilement is by bringing other lovers into the same bed the same heart with him and here the Temptation to this is strong for most men have lost and sunk in their Estates and it 's hard to live lower than we did and this is a grief and here 't is possible to recover estate again and here grief for losse hath a vent by greedinesse and pursuit after more In other places men had a very coâ—fortable estate hence rejoyced in what they had and did not greedily desire more but now want makes men hungry and greedy and now when a man hath thought and lookt about him and seen what he may gain by his labours of many acres by his Goats and Cartel in so many year now he casts himself into the world and also will not forsake Christ utterly but bring both into the same heart Christ shall have some love some desire but the world as much and so the heart is divided and hence some set high prizes on their corn commodities cattel others look for large wages
yet in your hand nor your Souls ready to meet the Lord For look as 't is with a mighty Prince that shall set his heart on some poor servant and he requires no portion but to love him the more and she cannot bring her heart to love him more than other mean Fellows is she fit or ready to be Matcht unto him So here hence Mat. 10. 37. He that loves Father or Mother c. then you are ready when your love is fit for such an Husband and therefore though you feel some love under the ashes when you stir up your hearts to the Lord Jesus yet if it be not a fit love beseeming his Excellency and the Glory of his Person when you can draw out buckets of love and pour it upon other things but scarce fetch out a drop for Christ and yet you hope that will serve the turn I tell you no you are yet unfit and unready for him Look as it was with their offering the Testimonies of love and thankfulnesse Mal. 1. 14. so it 's here And therefore my Exhortation shall be as 't is said in that Psalm Give unto the Lord the kingdoms of the earth Give unto the Lord the honour due unto his Name So give to the Lord the love that is due unto him that love that is fit for him What is that love the Lord would have which is fit for him 1. Beloved I hope if you think not your Blood too dear for Christ you will not think any love too much for Christ Yet because I would not have you aim at an uncertain mark and shoot at a venture I shall single out that love which I hope your own Consciences cannot but say is fit And 1. I had thought to have sought for this from you viz. Give the Lord Jesus but that love no more love than thou hast given to thy lusts the Lord will be contented with it Rom. 6. 19. As ye have yeilded c. so now but that it may be you may think this love too base for him yet give him but this and the Lord would be contented with it and accept of it and those that shall not it shall be their Torment in Hell to think of this word Oh that I had given the Lord Jesus that love I gave to my base lusts I had had him and been in Heaven with him But I wholly presse a Second 2. Do but love him as he loveth thee i. e. you cannot answer the greatnesse of his love but do it for your measure If you cannot pay him in pounds yet pay him in pence and this is fit for him For 1. He is worthy of love there is beauty in him why thou shouldest desire him there is none in thee 2. Thy love shall have a recompence 2 Tim. 4. 8. he never can have recompence from thee 3. He loves thee first with his own love now that is unreasonable not to reflect his beams and return him his own again in similitude if not in parity Wherein appears the love of the Lord to me that so I may see how to manifest the like love to him He hath loved thee more than himself more than his own honour for he made himself of no reputation Phil. 2. 7. more than his own comforts he left the bosom of a Father and bore the wrath of a Father for thee more than his own life he saw thy neck upon the block and Gods Axe up to give the Bloody Fatal stroke and he came in thy room and loved thy life more than his own lost his own before one hair of thy head should perish though he knew thee a Traytor to God and an enemy to himself Rom. 5. 10. Rev. 1. 5 6. if this be not thus woe to thee living woe to thee dying What art thou but a sad spectacle hung up in thy chains in this world for Angels in Heaven to see and tremble at and for Devils Sins and eternal Sorrows like Fouls of Heaven to Prey upon Now is it not fit that thou shouldst love him more than thy self his honour more than thine his consolations more than thine own his Person more than thine own nay more than thy life Rev. 12. 11. I have known them whom the Lord hath revealed this love to that have thought it too little to do and hence have wish'd they had been born in those Times that they might have laid down their lives for him VVhere is now this love Doth not self-love swallow up all Lord what self-seeking self-serving self-minding self-honouring self-pleasing and the Lord himself and his love forgot as if there were no Christ or in him no love 2. He hath loved thee when he might have passed by thee and loved others that might have wone the Lord towards them I speak after the manner of men rather than thee men of greater place greater gifts and parts greater pomp in the world but Rom. 9. Iacob shall be loved Esau hated he hath passed by Kings with their Crowns and now set his heart on thee a Babe when wise ones know him not foolish when prudent ones see him not weak when strong and mighty receive him not Yea as the Apostle speaketh 1 Cor. 1. 28. Base things and things which are not God hath made thee nothing in thine own eies Behold his love and now do the like for him It may be somtime thy carnal eye sees more Glory in the creature than in Christ more in the honour of man than in the honour of a Christ c. And hence might'st set thy heart on them rather than on Christ because strongly tempted so to do and it may after some scourges be saved at last yet passe by them and set thy heart only on him We judge of a Friend by the times of triall and of a Christian by a time of temptation Now a Balaam a Witch may not dare in time of temptation to fall into it Oh get one strain higheâ— and go one step farther than a Witch though I might let my heart loose after the world I will not love it the love of the Lord deserves it the love of the Lord constrains me to give my love to him and not to the world though I might hide it and have pardon for it 3. He loves thee although thou wrongest him Isa. 43. 22. to 26. when he is so wronged that he is ready to give thee up yet Hos. 11. 8 9. He is God and not man nay which is more wonderful where sin there Grace abounds Hence David makes this an Argument Psal. 25. 11. Forgive because 't is great And hence Moses Deut. 33. 9. Because 't is astiffnecked people Oh therefore love him though he smites thee though he forsakes thee wherein he may seem but indeed doth no wrong to thee but love thee for chastisement is part of the portion of sons not of Bastards Heb. 12. 6 8. But do as that woman when she came to the
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
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
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
in Gods Crown and the beloved Attribute which God intends to advance all the policy of Hell is against this this is the reason why Satans enmity is so bitter against Faith as in Peter and observe however there be many Temptations his end is to crush Faith the reason is as 't is with an enemy if the Besieged hath water brought to the City by Pipes he cuts off them and stops them so Faith fetching all from Grace and returning all to Grace hence Faith is opposed most and hence the unregenerate part will take Satans part and doth strangely rob the Lord of the glory of this though I confesse the Lord will have it for all that they seek to scatter it Isai. 43. 21 22. It 's strange to see how few plot for the praise of Grace hence how many are straitned nay do cross Christ in this As 1. If the Lord give them not what Grace they would then they sleight what little he bestows and if he gives them much then they solace themselves in it and grow puft up and proud It 's the temper of Gods own people to set up such a measure of Gods Grace and Spirit which they would have and therein they do well Paul Phil. 3. 11. lookt to the Resurrection of the dead but if the Lord denies them that as he will make his people live from hand to mouth they sleight what they have either as if all were but hypocrisie or because it is but little not so much as they would have and herein they do ill for here the Lord loseth the glory of some Grace for it's Grace that you have the least desires after it nay that you do but know what it is and see the want of it and yet ever complaining and never rejoycing for every degree of Grace in Saints is vertually saving though formally common But suppose the Lord fills the bottle full and gives as much peace affections enlargements of heart as it hath almost required for there are Spring-tides and over-flowing times of Gods Spirit now they are ready to swell and be puft up above measure as Paul 2 Cor. 12. 7. Lest I should be exalted above measure for there is self-love in Saints Hence they desire an excellency in themselves hence when they find none of their own they are apt to deck and set out themselves with what the Lord hath done and so to joy in this and now to think themselves better than others of Gods Saints whereas they should be more vile and advance Grace the more Eph. 3. 8. To me the least of Saints And hence the Lord after greatest deliverances and mercies sends great sorrows as to them in the Wildernesse Hence the Lord takes away affections and they dye that Grace might be the more advanced 2. If the sins of their hearts are common and cannot be removed and so seem little then they passe them by and never take notice of them God will pardon them and hence the Lord hath sad times of reckoning with a rod in his hand with his own people Ezek. 6. 9. That those loose times are heavy times this is for my neglect c. but hereby Grace loseth Glory for how can they see how deeply they are indebted to the Lord if they see not their Debt on the other side if their sins be very violent and their distempers so strong that they think none like me now their hearts sink and dye away and grow discouraged and all the use they make is this I think it will never be better with me and can there be life for me so dead deliverance redemption for me in such bondage love for one that cannot but loath my self and if others did know me they would do so too Can the Lord love me now Yes Beloved that he can and will Isai. 63. 16. Though Abraham know us not yet c. But here is your sin when you should make this use of all to feel the more need of Grace to pitty and say the more precious shall Grace be to me for ever your hearts now sink The Lord brings his people into very low condition to humble them and to shew them more of his Grace Psalm 78. 19. Can God prepare a Table they spake therein against God so 't is here for herein the Lords Grace is seen to love them when Lepers 3. Grace that hath been shewen for times past they forget it 2 Pet. 1. 9. And what is this but destroying Gods Grace for why is Grace so precious at first conversion that Heaven and Earth are too little to hold praises enough for it And afterward the Lord hath little love Oh you forget what once you were and what the Lord hath done hence 1 Tim. 1. 13 14. I was so and so c. but now have received abundant Grace You have had many meetings with God many answers from God many consolations and times of refreshing and reviving and these forgotten and buried the life of them after a year or two expired And what is this but eclipsing Gods Grace On the other side as for Grace for time to come they fear it especially when worms and no men in their own eyes Hence saith God Fear not worm Iacob Isai. 41. 14. There is a certain Divining Spirit as one once told me that untill that was pulled out no honour can the Lord get Before you come to Word or Prayer thou wilt fear thou shalt never get any good and when the Lord gives any thou wilt fear thou shalt never hold out and what Promise soever is made thou wilt fear thou shalt never find it And what doth this but eclipse Grace we should go with boldness to the Throne of Grace nay hence let the Lord send never so much Mercy for the Present a Fear will cut off all that all this will rise up in Judgement against me 4. When they are most fit to honour Gods Grace by Faith now they will not believe not then above any other time for then a man is most fit to honour Grace when he feels most need of it and when hath he most need but when he feels most emptinesse why now above any other time a man will not come in but will have somewhat in himself first and then he will when his heart is so and so sweetly setled c. Hence Luke 14. Poor and blind and lame and halt compelled to come in one would think there needed not that but now when fittest now they will not for let any man observe what would endear his heart so much to Grace as this to think if it be the Lords mind to save a poor dead damned creature then happy I This is wonderful this hath quickened dead love and dead Faith and a dead heart And on the other side if the Lord delay if it comes not at their own time then they distrust it Grace alas I feel my self never a whit better For there be two things in Faith First A coming
better than life to thee Oh I cannot see it or but very little of it 'T is true look upon your selves you can see but little many fears many tears many heart-sorrows many temptations many desertions many vexing sins many denyals to your Prayers but Oh look up to that Ointment which is poured upon this blessed head that love that is shed abundantly upon the Son from before all worlds and look what love what Grace the Father shews to him that love is thine that love in him is shewn to thee 2 Tim. 1. 9 10. Here stand amazed all ye people of the Lord you have heard the Lord loves you and sometime believe it but being under water cannot conceive of it nor see how he loves you how dearly how abundantly Oh look now upon the love of God the Father in the Son as he loves him so he loves thee a worm a Devill notwithstanding all thy want all thy sins all thy miseries Iohn 17. 23 26. 2. Life Oh Death is terrible and a dead heart is woful 't is the great plague that lies upon men without Christ that are strangers to the life of God Eph. 4. 18. Is thy heart ever so joyed as when it 's most enlarged for God and hath most delight and liberty in the wayes of God alas thy life is but a lingering sickness a poor life to that which thou hast in Christ. Oh look up there Col. 3. 3. You think when your hearts are affected and warmed and quickened in Prayer by word or by Divine thoughts c. Oh if it might be ever so how happy Oh but it dyes presently and thou kowest not how Look up to the Lord Jesus he is alive when thou art dead and his life is thine and 't is ever thine in him even eâ—ernal life 1 Iohn 5. 10 11 12. This is the record that he hath given us eternal life alas I find none Oh 't is in his Son in whom thou livest a better life than Men than Kings than Angels And I doubt not but the Lord suffers Temptations to rob you of your life that you might find it when 't is lost here and rejoyce that when you have none yet here it is blessed be God he will keep our lives as the life of Iacob was knit up and bound up in the life of the child nay that life is ours 3. Conquest and Victory over all Enemies it may be you say often the Lord hath commanded me to seek for help and he will help he hath promised so to do but I find my Distempers still raging Satan still buffeting and winnowing and vexing and foâ—ling and as I feel many so I fear more sorrows before I dye and then Death and delusion that at last I may be deceived Nay the agonies of Hell many times assault me and then I am put to a loss that is it possible I should escape why Beloved the Lord Jesus conquered Death and Sin and Hell and the Grave and Satan with all the strength of darkness and delusion and hath spoiled them Col. 2. 14 15. And now he is in Heaven in his Kingdom triumphing over them that they cannot hurt him I but what is that to me Why this very Victory is thine hence we are said to be dead with him Rom. 6 8. and risen with him Col. 3. 1. Nay to sit in Heavenly places as it were triumphing in him in glory with him Eph. 2. 6. Nay Heb. 10. 14. He hath by one offering perfected his people for ever that are sanctified 'T is true you may rejoyce in that you shall conquer but Oh remember this 't is done already in thy Head and in thy Husband 4. Immutability and certainty of standing in a happy estate for this is that which sads the heart I shall fall at last How is it possible but I should be so no Beloved look â—pon the Lord Jesus in him thou art if he can fall if he can dye if he can be cast from the Fathers face then thou maist believe that I live you shall live also Iohn 14. 19. Adam indeed was chosen to be head of Mankind and as when he stood perfect we stood so though mutably he falling we fall so we are chosen in Christ and as he stands unchangeably so we stand and as he was tempted every way yet did not could not fall no more canst thou so that Oh that the Lord would give you hearts to learn this lesson when there is nothâ—ng but want in thee Do not shift so much for a little from the Lord but see Gods end and rach it Oh rejoyce glory in and bless the Lord. This was Paul's life and the life of the Churches first planted Oh bless the Lord for all spiritual blessings in Christ this will be joy in sorrow life in death this is golden Faith this will answer all fears when Satan saith thou hast not this or that nor canst not do this nor that and to Hell therefore thou must go Reply again 't is true I have little I am dead but Christ lives for ever I am under miseries Christ is triumphing in Heaven for ever I may fall in my self I never can fall in him that which he hath is mine 'T is true they may do this that know the Lord Iesus is theirs but alass I know not that If you do not you must wait then untill the Lord make himself known unto you but tell me will you do this if you did thus know it It may be some of you have not done so unless by force sometimes and you will find it one of the toughest works of Faith that is What is a poor man better for anothers wealth and a sick man for anothers health and a naked man when others are cloathed Yet Beloved by vertue of the power of Faith and our union to the Lord Jesus a man is the better A Woman that is matcht to a Prince may have never a penny in her purse and yet she rejoyceth in that her Husband hath it It 's the secret nature of Faith to make a man all one with Christ in Christ in that manner that I cannot find such an union in the world and hence his health his cloaths his Grace his life may be matter of as much joy as if a man had all this in himself And because many a soul hath Christ but feeling such emptiness in himself as that he cannot think so and it may be would do so if he saw whether he might do so or no I shall therefore express my thoughts to them thus in these particulars 1. That all that fulness that is in the Lord Jesus 't is not for himself but for them that want it Iohn 17. 19. he might have been blessed in his Fathers bosom without thee why should he therefore live and do and suffer and rise and glorifie his blessed Nature but for them that wanted this He is filled with wisdom life strength because men are blind
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-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
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
time be saplesse savourlesse things unto us Thirdly Because I have had strong fears lately of some unexpected trials among us and I should be glad if it might not be if the freedom from them might make us better else I say let them come But Fourthly Because 't is a rare thing among us to see such burning Lamps as look and long for Christs coming which when I consider though there be other causes yet one great one is this Oh the heart is gone away by violent lusts after these things here Oh therefore take heed of them And therefore consider 1. You shall have Christ and his fellowship if indeed you long for him Iohn 4. 10. That 's his love you are not so desirous but he is a thousand times more Thou maist desire these things and if God loves thee misse of them God will make thee poor when thou wouldst be rich base when thou wilt be honoured and when you would have honey he will give you stings and cause you have to thank the Lord too that he will not give you your portion here 2. If thâ—u hast them and dost desire them and God gives them and thou lettest Christ go thou hadst better a thousand times be without them Psal 78. 30 31. The meat was in their mouths and the wrath of God came upon them If the Lord gives thee Christ happy for ever if these things when thou dost so desire them oh wo for ever 3. The Fellowship of the Lord Jesus thou shalt never lose Death shall not part thee from that nothing shall rob thee of that but look after and long for these things they will perish and die away All flesh is grasse the Word of the Lord and the Lord himself much more endureth for ever 4. Why dost desire these things For some sweet in them Why is not all that in the presence of the Lord Jesus and enjoying him It pleaseth the Father that in him should all fulnesse dwell so that thou shalt drink as out of a pure Fountain all that is there If there be any sweetnesse here he gave it 't is much more eminently in himself Exod. 24. 11. They saw the God of Israel and eat and drank Had they meat up with them Oh no. But the sight of him was meat and drink and all unto them As therefore you desire Christs fellowship Oh long no more after these things here Hence see death is not to be feared but desired of all Saints It was an odd speech of a Heathen 'T is ill to desire death and worse to fear it he meant not because of any good in it but because we must die But death brings us into eternal Fellowship with the Lord Jesus It doth Saints more good than all Ordinances all afflictions wherein we complain we can get no good than all means It brings us into his Fellowship 1. Quickly as Christ was caught up so the Soul by Christ to himself 2. Immediatly for the next thing we shall see is Christ himself our Husband himself and then see the Kingdom and then wonder at the Lord. 3. Everlastingly never to part more Oh fear it not therefore Christ hath sweetned it to you SECT V. HEnce see a clear foundation and ground-work of longing for fellowship with the Lord Jesus in his Ordinances here This is that I shall exhort to For 1. You cannot shall not must not now go to him in Heaven nor enjoy fellowship with him nor meet him in the clouds though you do long for that day but in his Ordinances you may meet with him now And truly those whom we love and long for if we cannot go to their house or find them at home we are glad to meet with them abroad As with those who stand before Princes if we cannot be with them on the Throne or at Court we will desire to be with them in the Countrey Nay on the Dunghil Oh the Spirit of David Psal. 27. 4. One thiâ—g have I desired and that I will seek for though I never have it What is that David Is it to wear the Crown in Ierusalem Is it to have all thine enemies lick the dust of thy feet Is it to have thy Name spread and thine Honour great through all the Kingdomes of the world No but that I may dwell in the Courts of the Lords House all the daies of my life and that seeing I cannot shall not die presently and so go to see his Glory in Heaven therefore that I may see his Beauty here enjoy him here and that not for some years but all the daies of my life 2. Ought you not to long to tast and passe through the sorrows of death that you may be with him And are Christs Ordinances more bitter than death that you are loath to break through the difficulty of them that in them you may enjoy him The truth is so 't is with many a man that such is the strength of his hidden contempt of Christ and his love to his sloath that he had rather die than pray and be damned eternally than to follow the Lord in an Ordinance till he hath found him graciously How come Gods own people to lament this if there were not this 3. I remember a sweet speech of one with God That a Christian ought to prepare for a Sacrament as he would prepare to die for saith he there is but this difference when we die we then go to Christ in a Sacrament Christ comes to us What he said of a Sacrament I say of every Ordinance in every Ordinance Christ comes to us when we die we go to him Now ought you to long when you are absent from him to be with him and will you not care for him nor long to see him and enjoy him when he comes to you And so be worse than poor naked Indians Christ comes not to them no dews fall down on their Gilboahs no Manna at their Tent doors and hence they live without him and desire him not and when he comes to you do you see no beauty in him now why you should desire him Will you thus requiâ—e him for his love ah foolish children and â—â—wise 4. Truly Beloved you can have but little evidence you do desire the Lord Jesus company in Heaven at the last day that long not vehemently after him in his Ordinances now You have followed me in the regeneration saith Christ Mat. 19. 28. therefore you shall sit with me upon Thrones If Christs presence here a little of himself be burdensom What will it be in Heaven then Depart from me saith Christ I was in prison and you visited me not Shall you depart for not visiting an imprisoned persecuted sick sorrowful Christ in midst of miseries and shall not you depart for rot visiting a comforting Christ a teaching Christ an intreating embracing Christ in the midst of his Ordinances If the Lord tries you with water with a little of himself here and you care not
say you cannot but you will find him out in Word in prayers though others be fast asleep Mat. 13. 44. When the man sells all now he buyes the field hath it and enjoyes it You would have the Lords company and fellowship I believe you But what will you give for it I will tell you It may be you will give him the hearing for it and give him a few good wishes and a few good words and a little leisure But will you turn the whole world behind your back and whatever you have out of doors that he may come in That now 't is not honour nor wealth nor life nor ease nor Heaven but him and that not only in Heaven but in his Swadling-clouts his Ordinances here beleeve it salvation is at your doors Zacheus being a low man of stature gets out of the crowd stanâ—s in the way and the Lord bids him come down Do thus when you come to any Ordinance I tell you 't is better than an host of Angels compassing thee about with praises Oh that you had the life of experience Hast not found him better than friends than means than thy self Oh that you would believe expetience 3. Make it not your task but your trade to seek for him that you may enjoy him heâ—e Make this your businesse Men make it not their main businesse to seek our Christ but only some work they must dispatch by the by They make it not their Trade but their Task which must be done Esan would have the blessing but 't is his hunting that he delights in You shall have a man that is a close worldling come and hear and joy therein but his trade his heart is after that Ezek. 33. 31. Look but on a Christian at his first conversion what great gains gets he then Oh 't is his trade to follow the Lord afterward he is idle and then feels little Mat. 13. 46. Liâ—e a merchant he ventures all and then finds Now you shall find him Heb. 11. 6. He is the rewarder not of them that seek him sluggishly but diligently What do you else seek for Why spend you your money for that which is not bread Or if there be ought else that is necessary let thy care be for him and his care shall be for thee 4. Look before thou comest to an Ordinance if there be no lust no stumbling block of iniquity that thou harbourest in thy heart or sufferest to remain in the sight of God Isa. 59. 1 2. I have know in experience and seen it in Scripture many of Gods people and others have taken on that God hides his face c. And this hath been found to be the cause either some sin not yet subdued or mortified or some sin that they have not gone for pardon of to the Blood of Christ and so unpardoned When both these have been removed the Lord hath appeared Exod. 24. 10. After the Covenant made by Blood they saw the God of Israel Ezek. 14. 3. Should I be enquired of by them that set the stumbling block of their iniquities c. Come therefore to an Ordinance that the Lord would take away thy 〈◊〉 do not come to it that you may be comforted in your sin so that though there be sin in your heart yet the Lord will not cast that in thy dish when thou comest to him to take it away It may be you know none You know not what Spirit you are of Get the Lord to discover it to thee 5. Oh be thankful and cleave the closer to Christ for a little For that 's the infinite mercy and love of Christ to his people he lets them see their end the height of Grace and Glory the Lord will bring them to but makes them feel the want of it and tast but a little but the first-fruits Now there is Satans policy to make them sleight what they have because they have not what they would have Hence Christ estrangeth himself greatly Do you thus despise my love Oh therefore cleave close to him for that little and then see John 1. 50. Thou shalt see greater things than these the Son of God and Angels ascending and descending on him Think that I feel or have the sense of any want of Grace and peace and mercy and Christ Oh 't is mercy That I have the Star oh this is mercy this brought them to Christ himself afterward Oh unthankfulnesse stops Cods heart God will never cease pouring out on thee that art pouring out praises on him for else mans kindnesse should exceed the Lords Thus you see the Means now use them and long for the Lord Jesus in them and so long as that you may meet him and do it presently else you may seek and not find him and die in your sins Iohn 8. 21. A sad and heavy speech Hath God singled you out of all people in the world to enjoy him and will you now forsake him and be eaten up with your Lots and buried in the bellies of your Beasts or sit grieving that your estates are sunk It may be Hypocrites will forsake the Lord Jesus but will you also depart Others care not for him others long not after him others give him no meeting will you depart Lord to whom shall we go Oh and long for more of him forget what is behind and hear and pray as if thou never didst so before as if but new to begin There is a plot afoot to make you loath Ordinances that so God may loath you Men that are sick and like to die can eat no common wholsom meat but are now nourished by conserves and Alchermies and Spirits of Gold So when wholsom Truths of God are despised men are deadly sick when any new-fangled device shall feed their fancy The Lord keep you from it Oh do you love and long for the Lord in them the more for his Spirit his love his Truth his Christ his company his Grace his consolations and then when death comes you shall not need to fear it but make it welcome and when Conscience shall ask Do you think to be with the Lord Oh it shall be peace in thy bosom Lord thee have I longed for thee have I sought for wept for here because I could not come to thee presently in Heaven Now Lord let me come to thee and so go triumphing to Glory SECT VII HEnce we see no Christian ought to content himself with any measure of knowledge or fellowship with the Lord Jesus here For if full perfect and immediate fellowship with him in Heaven and at last day ought to be the mark he aimes at and journies end of all his desires then he is not to sit down in the mid-way but to breath and aspire after still more and more of him Thus Paul though fully sealed with the Spirit yet he makes this his mark Phil. 3. 14 15 16. 1 Pet. 1. 10 11 12 13. The Apostle tels them the Propheâ—s looked after the Grace given
in their times therefore gird up your loyns and hope perfectly for Grace to be given you at the revelation of Christ Iesus Men that have preferment in their eye and are to come on by degrees to it never content themselves with any though they will not sleight what they have until they come to their highest You are born to great hopes sleight not what you have but look after more 2 Pet. 3. 18. Hence three sorts are to be greatly blamed For as 't is with sinful lusts so 't is with spiritual they are endlesse infinite and unsatiable if they want they are not satisfied if they have they are wheâ— on in their appetites after more Oh let it be so here 1. Some there be that are so far from thirsting after more of him that they have forsaken his fellowship and lie still content it should be so Time was while horrour was upon their Consciences trouble in their minds and heat of affection lasted that their prayers were many their tears abundant they could not take their rest in the night but pray they must they could not hear of a Sermon but through wet and dry to it and it may be the Lord drew them with the cords of a man and laid meat before them and sweetned their labours with great hopes to them but the Father not having drawn them with an invincible power and knit them by an indissolluble union to Christ they are now fallen off from Christ Iohn 6. 66. And if you observe it he looks not after them speaks not one word to them because content to be without him Would to God this were not the temper of Saints that know it was better with you once than now and God hedgeth your way with thorns and gives you no rest But Oh the grievous wracks of Professours One can see some Boards and Planks at low water but that 's all Ier. 2 13 14. The Lord will fetch you home if he loves you by weeping Crosse. 2. Some there are that fall not to forsake the Lord but like the door on the hinge and wheel on the pin hang and turn about where they did This Gods own people are very apt to do and hence the Apostle wisheth them to take heed of it from a dreadful Argument Heb. 6. 4 5 6 7. First Because the Lord at first conversion drawes his people sweeâ—ly drives them gently being weak and young Infants as yet keeps them in his armes that they may find a greater good in him than in the world But afterward he suffers Satan to tempt himself deserts them leads through a wildernesse of sinnes and miseries that they may know what is in their own hearts Hence now if they will have mercy they must fetch it fight for it and overcome now hence sloath is apt to prevail for a time as with the Disciples Secondly Because before they have Christ they feel a total want afterward but a partial hence apt to be ful self-confident in what they have their stomachs are staid by some bits hence the Lord is fain to withdraw the feeling of all that which they had before that they feeling how soon that vanisheth might hunger after more as the Disciples could have been content with Christs being upon earth with them then saith he the Spirit will not come hence away he goes that they might have more of him in the Spirit But this is too common with many Hypocrites 1. When men serve their turn of Christ. There is never a Hypocrite living but closeth with Christ for his own ends for he cannot work beyond his Principle Now when men have served their own turns out of another man away they go and keep that which they have An Hypocrite closeth with Christ as a man with a rich shop he will not be at cost to buy all the shop but so much as serves his turn Commonly men in horrour seek for so much of Christ as will ease them and hence professe and hence seek for so much of Christ as will credit them and hence their desires after Christ are soon satisfied Appetitus finis est infinitus 2. No Hypocrite though he closeth with Christ and for a time grow up in knowledge of and communion with Christ but he hath at that time hidden lusts and thorns that overgrow his growings and choakall at last and in conclusion mediates a League between Christ and his lusts and seeks to reconcile them together Christ saith out with every Lust and let more of my self come in no saith sin let me stay here remember what ease what honour I bring you I cannot leave you Now a man moderates I 'le keep my Lust because I love it but I 'le â—eep it as my burden that I may have Christ with it Christ calls to seek for more of him Lust saith no the work is hard and duties are difficult And 't is it may be to no purpose to seek you have other irons in the fire many worldly businesses Now here men moderate Do not say thou wilt seek no more after him nor indeed use means diligently for more of him be sure only you give him some desires to be better and this will serve the turn The Lord Jesus wooes many a soul whom he never matcheth himself one comes and wins the heart afterward and makes the match so here The lâ—sts of a mans heart grow sweeter than Christ and his Ordinances and hence there is no heart to seek after more of Christ when the Match is once made with the world and affections won 2 Tim. 4. 10. 3. Some seek for more of Christ but 't is of an idol christ not as manifesting himself in and by a Word for look as any act of obedience is an act of will-worship and imagery that we have not a particular command for or is not directly deducted from some rule in the Word so that act of Faith is an act of will-worship which sees and chuseth Christ as his own when he hath not a particular promise for it 'T is an imagination of Christ not Christ and you have more of your own imagination not more of the Lord Jesus 1 Pet. 1. 25. Monks had sublimeâ— contemplations of God Luther calls them such as looked upon a Deus Christus absolutus not beholding the beams of his love and glory in the word Oh therefore labour for more of such a Christ as the word holds forth And look as in Heaven First They are all one with him in fellowship the Father in him and he in them and they in him and so made perfect in one Secondly They have his fellowship only so do you long for more of his fellowship so as to be made more one with him and him with you so as he may be your strength and life and peace and for his fellowship only otherwise you may go without him at last Luke 13. 26 27. Have we not eat and drank in thy presence c.
no prophane ones among us to overthrow the kingdom of hypocrisie as well as of civility and prophanenesse 3. You will save the Lord a purging and cleansing time for when Christ purgeth not with the Holy Ghost in his Saints and Ordinances he will with fire Here I might give rules for discerning mens spirits as 〈◊〉 Mark their speech for by thy words thou shalt be justified and many times one word will give a light to see all as in Simon Magus as with men in a labyrinth found out by one thread Secondly Mark them that you see not grapling with Sin and Temptation for if we see them without that they are not yet tryed therefore observe them here here is their trial when time of Temptation comes Thirdly Get thy self to stand at a distance from sinful men from all the world We know we are of God 1 Iohn 5. 19. As men that are in the water look only to themselves but standing safe on shore they see others drowning I speak this because I fear the Churches are so busie about their own things that their 〈◊〉 not kept if they see no grosse sin then all is well Hence be not offended if you see great Cedars fall stars fall from Heaven great Professors die and decay 1. Do not think they be all such 2. Do not think the Elect shall fall Truly some are such that when they fall one would think a man â—ruly sanctified might fall away as the Arminians think 1 Iohn â— 19. They were not of us I speak this because the Lord is shaking and I look for great Apostacies towards for God is trying all his Friends through all the chrisâ—ian world in Germany what profession was there who would have tâ—ought it The Lord who delights to manifest that oâ—enly which was hid secretly sends a sword and they fall others in other places receive the Word with joy the Lord sends Persecution and fearing men more than the filth of sin and anger of Christ they fall others stand iâ— ouâ— there and suffer and venture hither and Isacâ—ar-like see rest is good and crouch under their burdens and so they fall Others have had sweetnesse in Ordinances the Lord departs and so they fall Others have corrupt hearts and received the truth in the form not in love and stood in deferce of the truth not love of the truth the Lord lets â—rrour loose and they fall Well never be offended at this I am not because I never knew man fall but he loved some lust and was never broken from sin and although this is not seen when they do fall it offends not me Oh therefore search your own hearts when Christ said to the Disciples one shall betray me Lord is it â— say they so when not one but many Lord is it I Oh many a christian lies fast asleep never comes to a thorow search a strict waâ—ch Do but consider this 1. That in Churches nay purest Churches many may lye hid nor discerned 2. Thou maist be one 3. If thou beest that of all men living none shall so deeply sink in Hell 4. That all Ordinances shall tend to this end and all thy joyes all thy afflictions and therefore Oh search befoâ—e the Lord search and say Lord as no mans punishments and plagues can be like 〈◊〉 nor sins if I â—erish so if pardoned loved never any shall have such cause to blesse theeâ— and therefore take not up with weak and groundlesse hopes but love that hand that smites and wounds thee for this discovery is to awaken thee but you have so much businesse you will not cannot c. Consider what a fearful thing 't is to be 〈◊〉 up as for a gazing-stock to Saints so an everlasting terror to the damned themselves CHAP. XIII Containing a Discovery of Gospel-Hypocrites SECT I. THat the most hidden hypocrites of the purest Churches under the Gospel are Evangelical or Gospel Hypocrites For these that were foolish were not such as in appearance rested in the Law or in a Covenant of Works but they had escaped those intanglements and now were Virgins that plead their interest in and their communion and fellowship and love-knot with Christ they had now their Lamps ready and made much preparation for him and they did wait for him and verily looked to have eternal fellowship with him their Beloved infomuch that they took their flight so high towards Heaven and Christ that they passed for a time the discerning of the wise for you must know that where the Gospel comes there are two sorts of enemies against it 1. Open and those are your Justiciaties that seeking to establish their own righteousnesse and being puâ—â—ed up with it can with pretended good consciences in doing God service oppose the righteousnesse of God 2. Secret and subtil enemies yet seeming Friends and these are your carnal Gospellers that cry down all their own righteousnesse and cry up Christ and see nothing in themselves as there is good cause so to think and look for all from Christ and yet these when the Lord comes to search are found false and these are the worms that grow in this wood in this building in these Churches Thus it was in Christs time the Church of the Jews had left their grosse idolatries yet this was their stumbling-stone they sought to establish their own righteousnesse and hence he came to his own and his own received him not and hence were cut off for this their unbelief but others divers sorts of them did receive him beleeved in him Iohn 2. 23. Many took hold on Christ and he took no hold on them wondred at him and entertained him when others did reject him as Capernaum did yet under his woe And these are the spots of Evangelical purity wenns in the best bodies of the best constituted Churches Look but upon Christs own Family Iohn 6. 69 70. The Disciples professed when others departed Lord to whom should we go thou hast words of life yet saith he I have chosen you indeed to be for me but one is a devil viz. Iudas the Deacon stood not on his own righteousnesse but was for Christ and followed him and yet in this Evangelical Angel without is a Devil within because he still harboured his lusts within This the Apostle Paul fore-saw Acts 20. 29 30. Some Wolves without should come and also some cankers within should fret that should draw many Disciples after them in a Church bought by Christs own blood speaking perverse things pretending to draw Disciples after Christ but 't is indeed after themselves and Paul laments this Many walk i. e. professe Christ and his Crosse yet enemies to it Phil. 3. 19. This Christ foretels Luke 13. 25 26. Many seek many knock and at last cry Lord Lord open and in their life-time they pleaded communion with Christ yet Depart ye workers of iniquity Iude 4. Certain â—en are crept in turning Grace into Lasciviousnesse for that is the very form of an
a sweet speech of Christ Thy Faith hath saved thee Oh heavy when it shall be said thy Faith hath damned thee that which I thought to be the way of life is the way of death truly so it will if you do not fetch it out of Heaven II. Those that do believe but they fail in the object i. e. they close with Christ but they know not who he is that as the Woman of Samaria that had some lookings to the Messiah she did worship whom she knew not so men beleeve in one whom they know not only have heard the fame of For there are two things in the Gospel 1. The outward words and letters 2. The things contained in those words Hence there is a double knowledg of Christ. 1. A fantacy knowledg as a man that hears of any thing absent presently fancies the thing in his head 2. There is an intuitive know 〈◊〉 hereby the soul doth not only see words and fancies but beholds the things themselves Hence it comes to passe that many a man hearing the Fame and receiving the fancy of Christ beleeves in him but not seeing him indeed as he is therein he beleeves in one whom he knows not and hence the Lord Jesus may be a hid thing to many a man and the Gospel a sealed Book though he lives and remains in the very light of the Sun and that all his daies Hence Christ laments Ierusalem Oh that thou hadst known but now hid hid and yet Christ Preacht Yes Deut. 29. 4. You have heard and seen and yet the Lord hath not given a heart to see to this day So 't is with many a soul you have heard with your ears the great things of the Kingdom of God yet the Lord hath not given you eyes to see you have seen deliverances on Sea yet the Lord hath not given you hearts to understand and if so all your Faith is naught and profession and affection vile and estates miserable 2 Cor. 3. 18. All we with open face c. But many see it not so I confesse some may see more darkly and be mourning under it yeâ— he that doth not in part he to whom it is hid 2 Cor. 4. 3 4. is one of them that be lost whose eyes Satan hath blinded Iohn 6. 45. He that hath heard and learn'd of the Father Many hear but never learn of the Father hence never come truly unto Christ 't is in this case as 't is with a Traytor he comes to the King for his life and prayes for his Sons sake the King sends for him and saith here is one that beggs for your sake do you know him For my sake I wonder on what acquaintance he is a stranger to me and therefore I regard him not So here III. Those that have some kind of sight of the Object and see Christ but there is a wound in the subject because their Faith ariseth and springs out of an ill soyl it 's in such a party that never was yet throughly rent from his sin and here is the great wound of the most cunning Hypocrites living for there are two things in him 1. A carnal heart which cannot be satisfied with a spiritual good with Christ hence he must have his Lust. 2. A convinced conscience which cannot be quieted without Christ and mercy hence men close with Christ and their Lusts too Look as it was with the stony ground and thorny soyl they beleeved but had a stone at bottom but 〈◊〉 of bitterness c. These men can sometime plead acquaintance with Christ Luke 13. 26 27. yet workers of iniquity 2 Pet. 2. 19 20. Some had escaped the pollution of the world that you may do but a swinish nature lasts that they never selt or grew not in the feeling of it and loosening from it as with Apricock-trees rooted in the earth but leaning on the walâ— so they on Christ. Oh consider of this let a man be cast down as low as Hell by sorrow and lye under your chains quaking in apprehension of terrour to come let a man then be raised up to Heaven in joy not able to live let a man reform and shine like an earthly Angel yet if not rent from Lust that either you did never see it or if so you have not followed the Lord to remove it but proud dogged wordly sluggish still false in your dealings cunning in your tradings Devils in your Families Images in your Churches you are objects of pitty now and shall be of terror at the great day for where sin remains in power it will bring Faith and Christ and joy into bondage and service of it self IV. Those that beleeve yet fail of saving Faith in regard of the very act of beleeving and closing with Christ viz. they close with Christ but 't is without a high esteem of him or love to him they have some but right Grace consists in a kind of summity or excellency else 't is not right 1 Pet. 2. 5. To you that beleeve he is precious and hence it comes to passe 1. That some never come to find or enjâ—â—â—hrist because they will not come off to the price of him to sell themselves 〈…〉 for him 2. Some sell him away again in time of Temptation like Esau that sold his Birth-right and never make any thing of it because the Bond is not strong enough down they fall from him 3. Hence comes all a mans uneven carriage 4. Hence comes sometimes the unpardonable sin Heb. 10. 29. Many a man laies claim to Christ and his Blood and righteousnesse that never knew the worth of it and this is Christs complaint me thinks in Heaven and of Saints on earth He comes unto his own and his own esteem him not his own love him not his own receive him not him that is the glory of Heaven the beauty of the Father the delight of Saints the wonderment of Angels he I say is not esteemed by many a man that in his judgement esteems him and in his heart doth despise him There are two parts of this esteem 1. To esteem him only Iohn 5. 44. 2. Him ever and alway Psalm 73. 26. Thou art my portion for ever Many say they esteem Christ but to be ever loving him ever looking on him this is not their frame Oh think of this fail here of your valuing of him and you fail every where V. Those that beleeve but they fail in their end and these may for a while in a hoâ— fit prize Water prize Christ and mercy above all things in the world but their end is naught so that men here may ask and never have because of their Lusts As a man that lies on his death-bed or in a Sea-storm in fear of Hell he may now prize and take hold on Christ to save him A man lies upon the Bed of horror of heart he may prize Christ to comfort him and getting a conceit of it be wrapt up almost in
2 3. Who is able to bear his coming because he comes to purifie c. Yet still the Spirit barely considered in â—â— self puts no difference unlesse it be in respect of the work it self Oh therefore look to it do not say I have now the Spirit and Christ. But what doth Christ work there Iohn 15. 1 2. There are but two sorts of Branches there fruitless and fruitful the difference is in the very fruits of them c. Oh then terrour to them that content themselves with common works and so think their estates good You have been terrified confessed and repented Iudas did so You have reformed many things and take delight to draw â—igh to God in Ordinances those Hypocrites did so in Isa. 58. You have seen nothing in your selves the Devils do so You have had great ravishments and seen the Glory of Heaven of Saints Balâ—â—â— did so You have beheld and seen the Lord Jesus as if present on earth Many saw him heard him and were lifted up to Heaven by him and shall see him at last in Glory indeed Oh but my desires are good â— Many shall seek and not enter Oh therefore consider of your estate and tremble and set before thee all the mercy the Lord embraceth his people with and say Oh that mercy for me and follow him till he hath done it SECT IV. HEnce it may appear that the trâ—e Believer may know the blessednesse of his estate by the â—eculiarnesse of a work within him For if indeed there should be no difference between those Graces that be in Hypocrites and in Saints if no difference between Love and Faith and desire in one and that which is in another then none could know the blessednesse of their estates by any work but seeing that the Lord hath made a vast and a known difference so that God knows it and themselves know it as hath been proved and all the world might know it but that they want eyes to see mens hearts and they shall know it at the last day to their eternal anguish when the hidden things of darknesse and the secrets of all hearts shall be opened then it must needs follow from the knowledge of such a work a man may conclude his blessed and safe estate By work I mean no Popish good work nor consider a work without a peculiar word of promise made the eunto If we should ask a woman married to another Husband how she knows such a one is her husband she would manifest it by those peculiar acts or works or manifestations of a husband to her She hath known he hath forsaken great offers and come to her Her heart that was most opposite was at last overcome to forsake all then they entred into a peculiar bond of covenant so that they cannot part and though they do depart yet they stay not long So here If you should have asked the Israelites how they did know they should be saved from the destroying Angel Why the Lord hath promised to save us You that do what That sprinkle the door-posts with the Blood So the destroying Angel of Gods presence shall destroy millions of people and that in the night-time when they least suspect it Notwithstanding all deliverances miracles plagues and repentances Shall you be preserved Yes the Lord hath promised it and reveal'd it To whom To them that have their door-posts sprinkled with Christ's Blood apprehended by the work of Faith Rom 3. 24 25. Heb. 10. 22. If one should have asked the Lord Jesus himself whom he loveth he would Iohn to answer his sheep for for them he layes down his life be they feeble or strong If one should ask further who are his sheep he would describe them by several properties as he hath done Iohn 10. Such as know me as hear me only as follow me So if you ask a believer that question How do you know you are loved Is it good to answer with Christ I am his sleep for whom he hath laid down his life when I was lost an went astray But how do you know that Is he now to answâ—â— like Christ by these properties wrought in me or no If you say No because all these an hypocrite may have then the Lord Jesus hath done very weakly in describing his own sheep by such properties to be his which discover them no more than so It s true an hypocrite hath somthing like all these but not these indeed If you say yes then a man may know his blessed estate by these The promise is Prov. 8. 17. I love them that love me But how do you know you love the Lord There is the question If Satan and blind carnal reason ask this question you will be filled with accusations and never satisfie them for he that accused Iob to Gods face will much more to their own faces accuse Saints of hypocrisie If uncharitable men that never had the love of Christ abiding in their hearts you will never satisfie them but if the Lord ask the question in his Word hold there and the work is so clear that though there hath been much decay yet after recovery the soul dares eye the Sun and say Lord thou knowest all things thou knowest that I love thee Iohn 21. 17. Hence by this work you may come to know your safe estate 1. A man may know his blessed estate in respect of time past by a work i. e. with a word or promise made to it and the Spirit revealing of it viz. the everlasting thoughts and election of God toward him Rom. 8. 28. Them that love God who are called according to his purpose notwithstanding all their miseries and sins yet love him and so called according to his purpose for so the Apostle raiseth up his thoughts I know the world is full of want of love and think it easie so to do and like the Devil are very kind to the Lord as they think while the Lord pleâ—seth them who yet when the time of patience is out shall be eternal blasphemers of him But there is such love whereby Saints may raise up their hearts thus to see Gods love 1 Thes. 1. 4 5. Knowing your Election of God How so Immediatly Some Divines think Angels see it not so and that its peculiar to God so to do But mediatly for our word came in power and in much assurance to make you enlarged for God to turn you from Idols unto God and to wait for Christ in Heaven seeing him here but as in a Glasse And by the same Spirit Paul saw it by the same Spirit they might much more see it and so the Elect may see it And â—f experience may be added to the Truth How many of Gods people dayly knowing their work of vocation and glory ascend from these lower stairs of the Lords Ladder to the highest of Election and there are swallowed up with eternal wonderment filling their hearts with that joy and peace that the weak Tabernacle
of flesh and blood cannot be at the weight of that Glory long That by works see the promise and by the promise of love behold eâ—ernal thoughts of love And hence promises are said to be given to Saintâ— before the world began Because promises to them that thirst mourn believe c. are not bare words but eternal counsels in which you see Gods purpose 2. In respect of time present by it we know our present union to the Lord Jesus 1 John 2. 4. He that saith I know him and keeps not his Commandments is a Liar Yes that is true negatively but may a man ought a man to see or know his union positively by this Ans v. 5. Many said they did know and love the Lord but he that keeps his words Oh they are sweet It s Heaven to cleave to him in every command its death to depart from any command Hereby know we that we are in him If it were possible to ask of Angels how they know they are not devils they would answer the Lords will is ours So here How do you know you have not the nature of Devils and so in state of Devils bound there till the judgment of the great day Because God hath châ—nged our vile natures and made our wills like unto his glorious will c. So for forgiveness Luke 7. 47. Much is forgiven her c. 3. In respect of the state of Glory for time to come We may know our blessed estâ—te by a work 1 Cor. 2. 9. Eye hath not seen what the Lord hath prepared for them that love him Psal. 31. 19. Oh how great is thy goodnesse laid up for them that fear thee 3 Cor. 5. 3. If cloathed with Christ whole Christ v. 5 6. He hath fitted us for this and given the earnest of the Spirit which Rom. 8. 23. are first-fruits of Glory therefore we are confident Obj. But if you look to your selves you will have peace to day and sorrow to morrow Nay we are alwaies consident and yet Paul did not now go on in a Covenant of works Now whether a man first comes to know his estate by a work word and spirit so that there are three things to evidence our happy estate or whether by two things only viz. a geâ—eral word and spirit I intend not to dispute because it makes nothing against the truth in hand Only this I say it s very dangerous to limit the Holy One of Israel especially in his freedom of working to breath light and life and divine consolation when and by what means and promise and in what measure he will Christ when he was here on earth would say somtimes thy sins are forgiven Mat. 9. 2. Somtimes be it unto as thou believest Mat. 9. 28 29. Nay be it unto thee as thou wilt Mat. 15. 28. If in these inferiour things much more in greater Christ is now gone and we have no immediate speech with him but in his Word and he is free to speak to his people according as he pleaseth and when they need And therefore let me entreat Brethren to be wary in their speeches in dashing all promises in pieces What Christian heart can see Gods Truth mangled without being angry and mourning for the hardnesse of mens hearts The Lord hath spoken peace to some mens hearts thus he that is lost shall be found He that believes in me shall never hunger and he that comes to me shall never thirst and seeing this they conclude the Lords Spirit helping them for somtime they cannot do it peace For the Major is the Word the Minor Experience and the Conclusion the Lords Spirits work quickning your spirits to it Now say some how do you know this Thus you may be mistaken for many have been deceived thus Grant that And shall a child not take bread when 't is given him though dogs snatch at it What should one do then Bring their work to the light to the triall of the Word which you know doth but two things Shews that God is And 2. What man is and so discovers and describes all hypocrise of men and all grace of men now if it will not bear the trial of the Word convince them they have gone on in a covenant of works indeed But if it will hold there take heed then of false witnesse against the Truth of God so that do not condemn the work of Christ in any man where 't is of the right stamp and hath Christs Image upon it and so pluck men from their claim to Christs love revealed in his promise But learn to difference it once and then I am perswaded the sad differences that begin to appear would soon be ended among all them that love the Truth in Christ Iesus 2 Pet. 1. 4. Whereby are given to us that have precious Faith exceeding great and precious promises The Lord gives little to his people Oh but he gives them rich promises Bonds and Bills and writings to shew for rich Grace and riches of Glory and riches of peace Oh but these promises Hypocrites may have they may be lost and hunger and thirst and believe What as those do that have their interest in these promises Why are they called precious Promises Precious promises are not common things Precious promises are not the portion of a base world Precious things God never gives to dogs and believe me you may come to know the price of them in the times of your horrour on death-bed that account them common now Oh but many rest on promises without Christ That 's all one the faithful by them come to partake of the Divine Nature of Christ of his Spirit of Divine Consolations Peace Grace and this is not building on a work or resting on a bare promise when it carries you to Christ and the everlasting embracings of him It s no matter what promise gives peace so long as it lands us in Christ. And therefore a man may know his blessed estate by a work only let me put in three Cautions 1. Take heed you do not in your judgment or in your practise go about to move the Lord to love you by your work though it be of his making For all works are fruits no causes of the Lords love for this is Popery indeed and 't is Hypocrise Isa. 58. 3 4. Why have we fasted and prayed and delighted to draw near unto God c. but look upon the work and promise and be the more vile in thine own eyes that the Lord should promise or do any thing for thee So that when you feel any saving work go not to God with expectation of any good in the name of that work but in the name of that free Grace and Faithfulnesse of God which hath moved him to make such precious promises to such as those are that have it Hast not said Solomon shall reign 1 Kings 1. 13. So here 2. Take heed you do not sit down contented with the work and quiet your selves with
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
the mind Else they say a man might be sapiens and yet impius too which cannot be But I dispute not a bout that there be many bruit creatures that imitate the knowledge of man yet there is no mind of man or reasonable soul in them so hypocrites may have excellent abilities of reason and yet fall short of that new mind the eye and director of the whole man that Saints have It s ever dark night with them the Sun of Glory never did yet rise upon them SECT II. 1. BEcause all Divine Light of Glory is ever powerful through Christ to change the heart Hence if hypocrites had it their hearts would be sincere which is not so and hence they ever want it whatever light else they have and hence those that have it must be sincere Iohn 8. 32. You shall know the truth and it shall make you free i. e. from your bondage of fears and sins hence David prayes for light Psal. 119. 33 34. And then he shall be set at liberty As Iron is drawn to the Loadstone by a secret hidden vertue so there is a secret vertue of Divine Light that drawes the most Iron heart nay changeth it John 17. 17. Sanctifie them through thy Truth c. For this is the difference between mans and Gods teaching And hence when the Gospel comes in power it comes in demonstration whereby the heart is mightily overpowred that it cannot but fall down before God whose voice and truth it hearts And hence the young man saw some worth in Christ but not enough and hence he forsook Christ. Truth is not stones but bread to them that see it indeed 2. Because the mind is the first inlet of all sin and all Grace and hence all hypocrisie springs from thence Hence when Satan laid his Train to blow up all the world by sin he first enters into dispute and parly with Eve and as the Apostle speaks deceived her 1 Tim. 2. 14. The woman was first deceived And hence when Satan came with his last and strongest temptation to draw away the heart of Christ to him he attempted it by a sudden presenting to his mind the Glory of all the world hoping hereby to get in Nay in the unpardonable sin there is summa caecitas to call evil good and good evil And hence the Pharisees that did commit it were called blind and when sin is entred it strengthens it self by the mind Heb. 3. 13. Least 〈◊〉 of you be hardned through the deceitfulnesse of sin As 't is with Cities they might be easily taken but for the Forts that are built about them and the Souldiers that are in them So men set up their hearts and minds above and against the Lord Jesus The power of sin lies in the power of darkness as the power of a weak State in the wisdom of its Council And hence when the Spirit comes all the work of it is expressed by conviction of sin righteousnesse and judgment because convince one effectually and you convert him And hence when the Lord comes with life he comes in by light Eph. 5. 14. Christ shall give thee light And hence when the Gospel comes to take away all darknesse and sin 't is said Satans chief policy lies in this to blind mens eyes 2 Cor. 4. 4. Either by obscuring the Light or by kindling a false Light in their minds that they shall think they see when their darknesse remains not but that there is filth enough in the will but Satan knows that Christ shines into the heart by the mind and hence he blinds men and then he knows he shall damn men Beloved if men had the Spirit it would lead them into all Truth now this the world cannot receive because John 14. 17. It knowes him not This is that which opens and shuts to all life and sin not that bare light can change the will but the Lord doth it by the power of his Truth and Light And as t is with water coming through some Mines there is a healing vertue in it so Light coming from everlasting love it heals men of their evils SECT III. HEnce see the danger of two sorts of men especially 1. Of those that flie from the Light which is done sundry waies I le mention onely one that is used by a false heart A man is troubled in mind concerning his estate fears death and Hell and so few shall be saved how can I be one c. How comes he to fear The Lord hath by his Spirit in the Word discovered and found out his sin the thief is taken and apprehended and condemned he hears still but yet can find no peace Why Because he lives in those sins that he is convinced of Hence the Word raiseth damps and heart-qualms that he hath no peace but is ever pulled from his own bottom and hypocrisie and the Word discovers more sins and hence hath no peace The Word will not give nor offer Christ and a base lust together nor will not suffer any to have them both in peace Hereupon the soul finding no rest nor peace which the false heart seeks for chiefly flies from the Light especially if it hath found out a shorter cut to its peace by any device or golden delusions of men And now they will hear there no more and now the Publishers of Gods Truth are tyrannical tormenters of the Consciences of them that be weak false Prophets that lead them out of the way of peace And because of this they think they were led out of the way of truth because out of the way of peace Or if they do come they can sit with disdain and contempt of men alas they speak according to their light and of all the truths of God which shall one day be preacht over again in flames of fire to their eternal horrour Rev. 6. 2. It s said Christ rides on a white Horse conquering and to conquer Men have unruly hearts and strong hearts and they will not die nor yield presently And hence when one sin is cast away another steps into the room of it and when that is gone another supplies the place of it and commonly the strongest sin and temptation is the last Now hence Christ goes on rides on in the Chariot of the Word conquering and to conquer still Those that do yeild he saves those that will not he slaies Now 〈◊〉 poor Creatures have had Christs arrows in them and are wounded for some sin but the Lord discovers more still hence at last they flie away with the arrowes in their hearts for ease Oh poor creatures know it the Lord Jesus will find you out You will not be conquered by him you shall never be saved by him You have light you shall have delusions endlesse unknown hypocrisie and darknesse to be your portion There is never a plain heart but he accounts that wound and trouble greatest mercy and blesseth the Lord that he will not give him his sins and
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
as for others let them go where they will and do what they will so here all that shall enjoy God are put under the Kingdom of the Son Hence he is said to give it up To others he will say you love Liberty take it then II. Because the Lord and Fellowship with him is never indeed their last utmost end or their only end but they have some oâ— her end of their own hence they are never carried strongly through all means to that end For this is the nature of a mans last and utmost end it carries a man without any stop toward it and that with delight As a man that hath hoâ—our and preferment and great hopes in his eye that is reaching to the top of his aspiring thoughts he will ride and run and flatter and sin c. A man that hath riches in his eye he will rise early and go to bed late eat the bread of carefulnesse and he never hath enough A man that is sick and hath health in his eye takes his Physick observes his seasons wasts his estate for this is his end Hence a Hypocrite never making Christ his last end but being ever a double-minded man Iames 1. And having his own ends and lusts and self to attend upon hence the Byas draws him from following Christ effectually but he must follow his own ends and hence ever neglects the means that lead him thereunto Mat. 6 24. Look as 't is with men that have two Trdes or two Shops one is as much as ever they can follow or tend they are forced at last to put off one and they must neglect the one So here III. In regard of that Spirit of sloath and slumber which the Lord ever leaves the best Hypocrite unto which is the dearest lust and last enemy that the Lord destroyes in all his but never destroies in these Which so mightâ—ly oppresseth all their senses that they cannot use effectually all means to accomplish their ends And hence a man desires the end but hath it not Prov. 13 4. The Lord proposeth the most Glorious end to his people but it s through many difficulties that we must come to it Now there being the Spirit of sloath within and these difficulties without a Hypocrite sits down and rests under the shadow of this growing spreading sin and saith 't is hard and because he cannot do so he hopes 't is but an infirmity and God will accept of his desires and here perisheth Mat. 7. 14. For straight is the gate that leads unto life hence few there be that find it Look as it was with the Israelites Canaan they were bound for they came at last to it but when their Spies had told them of the difficulties they sank only Caleb and Ioshua of that mighty Host that had upright hearts here Heavy things must descend though cast up for their place is downward Light things cast them downward yet they must up again for their place is upward So 't is here A sluggish heart may be lift up by means but they cannot hold it their place is downward here is their rest so Saints è contra like fire will consume all difficulties their rest is upward SECT III. HEnce we see one ground of many complaints that are in the mouths of many Professors of the waies of God that never find the sweet which is the end of their Christian course that are ever complaining of wants but never feels supplies ever learning never knowing ever hoping never having ever confessing of their sins never triumphing over their sin ever wishing that they had the Lord but never possessing the Lord. And hence have minds full of fears and mouths full of complaints and hence finding no sweet in their course could be content but for shame to throw by their Profession Why Where is the cause of this Is Heaven so barren and beggarly that there are no Jewels to be had there Are the fields of Gods Ordinances so empty that there is no Treasure to be found there Oh yes there 't is but Christians are idle there is the Treasure but they cannot beg much lesse dig for it Prov. 2. 3 4 5 6. If there be a treasure in the ground and a man can find nothing and so is ever complaining the fault is in the man he doth not dig long enough nor deep enough so 't is here There is never an Ordinance but the Lord is in it he never said to the Horse of Iacob seek his face in vain Men pray and if a few sighs will feâ—ch in relief well and good if not they cast that Shovel by dig I cannot they spend some time in laying sin to heart but if I cannot presently feel the bitternesse of it I cannot help it dig I cannot A man can be content to hear the Word and to listen after it but to stir up the soul to lay hold on the Lord that their sleep forbids Prov. 13. 4. The soul of the diligent shall be made fat Why do you famish under means Is it because the Lords is unwilling or unable to relieve No Iohn 6. 27. You labour for that bread that perisheth Labour not for it but for the other and the Son of man will give it you for he is sealed for that very end You complain your hearts are alwaies out of frame Tell me do you keep then with all diligence Prov. 4 23. With all your Guard about it You complain you never get assurance Do you use all diligence to make it sure You complain you seek and find not Do you seek him diligently Heb. 11 6. Oh this is the cause The Lord hath given you the Spirit of slumber Oh lay not the fault on the Lord but on thine own carelesse heart and lament over it and say this hath been the cause of all my complaints and woe Oh I remember what the Lord by Ieremy speaks Go into the strong Holds for the Lord hath poured upon us the Spirit of deep sleep and given us the waters of Gall to drink I confesse the Lords choicest servants have their complaints their sighs and groans unutterable they have their fears temptations and tears Who more abundantly Yet Beloved methinks 't is with them as 't is with Passengers and Travellers towards their home that they see it Twenty Miles off somtime when they be on the Top of an Hill after they have gone a little farther they come into a Valley and then they complain they have lost the sight of it and cannot see it again scarce till they be upon iâ— yet they sit not down in their Valley but are going towards it They go from strength to strength though they come tired thither as Psal. 84. 7 8. They passe from strength to strength till they come to see God in Sion They rest not in their complaints but get on and the star before them the Means that lead them to that end make them as Mat. 2. 10. rejoyce
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
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
73 74. So that if you will not believe man yet believe God and if you will not believe his Word yet his Oath Oh but many good Christians find no such thing But is it so as they find it indeed Either then they are no Christians or else the Lord is forsworn Thirdly That by the inward principle of Spirit and Graces our lamp burns and shines our actions issue The Spirit enables a man to know hence the act flows he doth know the Lord. The Spirit enables inwardly for to love the Lord and hence it doth love him That as Christ saith a good tree brings forth good fruit from an inward sap received from the root and by abiding on the root So here 1. Those that are renewed to Adams image in their measure have according to that measure power to act or in those Graces there is power to act for he had power so to do Every creature in the world had a Law of Nature to carry them to their end and so were carried to it But Adam had a Law of Divinity whereby he being a cause by Counsel was enabled by God to carry himself toward his end Now we are renewed to that image in part Eph. 4. 24. I know there is difference between Adams power to act which had no Faith ours that hath And do not think that this doth advance nature the power of man no more than the execution of the Promise of the Covenant of Grace doth destroy Grace and advance nature For the writing again the Law in our hearts is that which this Covenant promiseth nay this doth honour the riches of Grace that a man being under the power of sin and cannot get deliverance the Lord should now give an humble conquering Spirit never a precious heart but will be thankful for it 2. Because the Graces in us are received from the Lord Jesus his fulness Iohn 1. 16. Now the Graces in Christ are not dead but living are not weak but powerful the Spirit of Grace 't is now triumphing in him 't is so in us only 't is in him in the highest degree in us in a lower And therein consists our likeness to Christ 2 Cor. 3. 18. And to deny this is to deface the Image of the Lord Jesus and this is part of the Beauty and Glory of Christ hence to deny this is to obscure the glory of the Lord Jesus Without Christ a Christian can do nothing but how doth Christ do all by the Spirit without Graces I speak not of Conversion where 't is without Graces as causes No truly as he acts so we act in part Unless any will say we have not received grace for grace or are in no measure like the image of Christ. 3. If the first Adam hath conveyed to all his members a power of corruption then the second Adam also a power of Godliness contrary to that 2. Tim. 3. 5. yet in measure still so as the Apostle saith we can do nothing against the Truth but for the Truth 2 Cor. 13. 8. But what measure of power is it I know no man that can from any ground limit the measure of it For it may be in some men in greater power in some men in less in the same man at one time in a greater measure at another time less If one ask of trees what measure of fruit they can bring forth we cannot tell because sometime more sometime less and the same tree more one year than another and more at one time of the year then another for they have their winter season Only this whereas before conversion he is stark dead to act now he is alive and is not dead And if a man should after conversion be but in the next disposition to receive Grace then how could one Christian be more grown and stronger in Grace in his inner man than another I know not any to question this only I speak it to cut off their carnal hopes that think Christ is theirs when they have nothing can do nothing and sleightly say he must do all I cannot I tell you the Saints can they cannot but love the Lord and choose the Lord. c. But must not a Christian deny himself and alway go to Christ for power to do and so be humble and empty 1. You must because this is the meanes to live to Christs but this doth not argue you have no power at all A man must pray for his daily bread much more for daily grace but doth this argue a man hath no bread in his house No this is the means to have it continued and blest Easily can the Lord take away bread or the staff of bread Graces extinguish not Faith but help it 2. A Christian can do no duty perfectly hence must repair to Christ to help him to do every duty better hence though he must use that power he hath and do what he can yet he must not content himself with what he hath but seek for more and what a sweet life is this What honour would here come in God lets in a new light into my minde now I may and must see his truth I saw it yesterday but I may and must go to Christ to do it better I must not quench the Spirit of prayer but carry the key with me and next day pray better And thus the soul is thankful for what it hath and emptying it self notwithstanding that and daily then receiving from Christ. And I beleeve many Christians fail here As in the body meat feeds and strengthens life so I cannot live without Christ. But doth not this make a man trust to graces To act from them is not to trust to them no more then for a diligent hand to trust to his diligence when he acts diligently that so he may be rich But doth not this dishonour grace to do all by the power of it Then the Saints in heaven that are made perfectly like Christ and that love the Lord perfectly should not honour grace by this means when as this is it that makes them honour it most of all As David Lord what am I and my people that we should offer willingly So here SECT II. SEE hence what cause of thankfulness to all the people of God that the Lord should make their souls the Vessels which he might easily and justly have dashed in peeces to receive and preserve this eternal anointing I do beleeve there is no man that knows the bitterness of sin the plague of his own heart but when he sees Christ is his yet it makes him mourn that there should be so little suitableness between the Lord and him so little likeness between his life and Christ what though the Lord love me and yet my heart weary of him what though the Lord bless me and my heart abuse him and hence this makes it thankful Rom. 7. 24 25. This is so far from dishonouring grace as that the
hated Iacob for the blessing Gen. 27. 41. This Spirit of Grace is the blessing which Saints account as the evidence of the â—â—â—rest love to separate from Churches from Messengers of God for this will yield you sorrow enough one day I tell you you shall not be found fighters against men but against God and the Spirit of his Grace and the Life of him who liveâ— in Heaven for us Take heed you forget not oyl in your Vessels 〈◊〉 Thoâ—e that acknowledge in their judgemenâ—s all these things but deny it in their lives regard not the having this principle of Life and have peace in this from a double ground 1. By a fruitless Faith which hangâ— on Christ but never receives nor brings in this principle as those Iohn 2. 24 25. and hence though they receive none yet they hang on him And so their Faith like a bucket without a bottom draws up nothing 2. A form of godliness before men If a man should neither speak well nor pray c. He would have no love no respect no receiving into Church but he cannot do it with life and hence a form contents him and there rests So that now if Conscience troubles and says those duties are done with no life of Christ and Spirit he answers yet I goe to Christ If this be all why do you not cast off your form Oh then I should have no love from men oh this life of Christ is not prized till with these Virgins they feel the want of it and 't is too late know this will be your woe at last Look upon thy dead Soul all thy glory is gone and wait upon the Word that the Lord may make thee live Could you know this Well of water and ask he would give it you Oh beg for it then as for your life Only first 〈◊〉 it in Christ and so from Christ. SECT IIII. VVE live in a Country which hath goodly trappings rich hangings glorious Profession burning Lamps and hence many think themselves â—ich when indeed poor many look to meeâ— the Bridegroom when indeed they shall he shut out-from the fellowship of the Bridegroom How shall I know that That all my sorrows prayers reformation profession is but a paint an appearance a fashion a Church-craft which will stand me in no stead when the Lord shall appear who shall judge the secrets of all hearts by the Word you hearâ— this day Try it therefore by this Rule doth it come from a principle of life or no Your Lamp burns but look what is in your vessel that feeds this flame That as our Divines speak how the Disciples could do greater works than Christ and others wrought Miracles besides Christ how then do they prove that he is Christ 'T is answered in all his miraculous works we are to consider not only quid fecit i. e. what he did but qua virtue fecit from what power he did it The Apostles and others wrought Miracles but it was alienâ virtue Christ did them but it was propâ—â— virtue So many an unfound heart he may do greater works them Saints and his lamp burn brighter Therefore in this case we are not to look so much to what is done as from what power and principle it is done for therein the best hypocrite ever falles We shall ever observe in some beasts there are ambraerationis 〈◊〉 yet there is no raâ—ional soul nor any wise man will beleeve that their acts proceed from such a Principle So there are shadows of the power of grace in a carnal heart and yet no Judicious Christian will say they come from an inward soul or principle of life Consider therefore whether there is this principle or no you see there is profession you have a name to live in the judgement of all the Church but search your hearts and see from what principle it proceeds for if this be wanting all is naught As he that had Beer given him when Milk and Wine and Sugar was put into it to mend it said The Wine is good and the Milk is good but the Beer is naught So Profession affection is good but the heart the man is naught Ier. 2. 22. Though thou wash thee with Nitre thy sin is marked before the Lord. And that the Trial may be full and fair I shall shew Negatively the several sorts of men that act not from an inward Principle yet carry it out as though the bitterness of death was past and the Bridegroom theirs 1. When a mans Principle is nothing but the power of created nature expressing it self and setting the best face forward in the gilded rottenness of some moral performances wherein a man saith he doth what he can for there is this principle in most men a desire to be saved nature saith so and according to the intenâ—ion of this desire so accordingly will men do more or less and hereupon sooth up themselves when they see they cannot do as others do or as the Lord commands I do as well as I can Nay when condemned by the Word which meets them I do as well as I can I beleeve I repent I pray I remember the Word I do as well as I can and so they hope God accepts of that and though I beleeve no man but may be hired to do more than he doth yet nature may do much hence I heard an Arminian once say If faith will not will not work it then set reason a work and we know how men have been Kings and Lords over their own passions by improving reason and from some experience of the power of nature men have come to write large Volumes in defence of it and it s known the Arminians though they ascribe somewhat to grace and in words all to grace yet indeed they lay the main stress of the work upon a mans own will and the royalty and soveraignty of the liberty of that But to leave them and come to our selves Is it not a common thing for men to â—ake lies their refuge and to say I was in a woful condition once and never looked after God but now I blesse the Lord 't is otherwise with me How Now I beleeve repent c. And so I confess all I do is full of weaknesses yet I do what I can and thus they are like to men that have old garments new dressed they have made them as good as they can and like the young man Luke 18. 21. All these things have I dâ—ne from my youth yet one thing was wanting which was to forsake all and so himself that the Disciples said Who then can be saved With man 't is impossible but with God all things are possible You say you do as much as you can I say do so but 't is impossible with man from any strength of man and you have no more yet Iohn 1. 13. Born again not of the will of man but of God There is in some men a birth like to the new birth which
when he is gone oh the straitness vileness of a corrupt heart you say it may be If this be not a right Principle what is Answ. To undermine all false works oh therefore feel this plague If ever God works this grace feel you must the want of it and if you do mourn then you are under it And oh mourn 1. By considering the evil of it you can mourn after a dead father and shall you not over a dead heart 2. To think there should be so much Spirit in Christ and not a drop for me Is he so angry with me See therefore I pray you that you are led by ill principles or false principles I pray but self-love sets me a work I profess but praise of men acts me I observe duties in secret but natural Conscience only carries me No surer sign of ruine then for the Lord to hide these things from you nor of love then when he shews this and gives you not only sense of some one act but a spirit of heaviness under this This empties the Vessel and so makes us Vessels of honour do not therefore set thy self so much to do as to see where thy evil principle is in all thou doest Repair now to the fountain of life for a principle of life from him and fetch it from him What is thâ—â— and how shall I fetch it from him 1. T is not a mans own striving a man may imitate nature but cannot make nature All the world cannot make one poor flie And as 't is artis celare artem so when he hath done he may deceive himself and others but nothing else Born not of the will of mâ—n A man is in great distress of Conscience for sin past â—ear of death for time to come and now he comes just as far as a Devil then prays Lord save me and now comes as far as nature can carry him and therefore is eaâ—ed and now he hath Satans black seal upon him and self-flattery hath carried him on The fountain of life is not here 2. 'T is not the Law it convinceth one and he complains it condemns another and he cries out it irritates another and he falls to do what he can but the Law cannot give life Gal. 3. 21. 3. 'T is not bare Ordinances which are of themselves but husks and shels and empty pipes witness the cries of many a man Sabbath after Sabbath no life and that for a long time Nay he grows worse 4. 'T is not God simply considered He is indeed the fountain of life but sin hath sealed that fountain hence many a one goes to him and departs from him with frowns 5. Where is life then In Christ I know he is Lord and Prince of Life Yet consider as God-man no life is in him for you as to be communicated to you Where then 'T is in the blood and death of the Lord of life You are ready to undervalue this life Oh consider what it musâ— cost the Son of God and where it must lie Hebr. 9. 14. If Buls and Goats blood washed the flesh much more this blood c. Many a man feels a blind dead heart and all duties dead And hence useth many periwasions to himself yet they continue so still because he never looks to this blood There is this excellency in Christs blood not only to cleanse from guilt and power of sin but from dead works and none else can Now therefore repair hither for it know what your lives will and must cost Now how shall this be done Answ. 1. Prize this blood and satisfie thy Soul with it choose it and rest in it in the Lord himself as sufficient Ioh. 6. 53. Except you eat and drink c. many account it a common thing you receive it not then but trample it under their feet many esteem of it but they feed not themselves with it nor quiet their hearts with life there first and hence it falls out thus 2. Keep this Rule content not thy self with that measure which thou hast from Christ but be thankful for it and falling short call ever for more but satiate thy self with that which is in Christ. If thou canst not do this and it is beyond thy strength then consider Christ hath words of life Iohn 6. Oh beg for that and for those words Hear what the Lord will say Psal. 51. 8. You cannot see nor come to Christ Then hear and your souls shall live Who knows what the Lord may do 'T is not possible for man to do it but the Lord Jesus may and can Oh then you that have this Principle Let all your actions issue and spring from hence As Paul exhorted Timothy Stir up that gift that is in thee Up Deborah up Awake Harp and Lute saith David Do not say I can do nothing and so the Lord must do all Do not say I have a dead heart and can do nothing but stir it up It was the Lords complaint Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end It may be some of you have some strength Oh put it forth I know all strength is from Christ but there is a peâ—manent strength in you You are not dead to act you wrong the Lord and his Grace if you think so As 't is a heavy sin to shut up and imprison natural truth Rom. 1. 18. So much more the power of Grace Others have lost it oh recover it And hence Paul praies for this earnestly Eph. 3. 15. The Lord strengthen you with might in the inner man And therefore put this forth to act and be sure you act only from this Spirit of Grace How shall I do this 1. Set the Lord Jesus in all his Glory before you There is that excellency of the knowledge of Christs Person that it makes us be and live like him and according to the propinquity of our souls and eyes to Christ so we are like him As â—tis with the Sun when it is gone from the earth there are not so much as leaves on the Trees yet when it returns the Trees bring forth fruit Or as 't is in Heaven 1 Iohn 3. 2. so in this life when we see him in a Glasse 1 Cor. 3. 18. That look as 't is with an ambitious man when he is in the presence of men he will manifest all his excellency nothing shall be done to gain discredit So if the Lord and his life be your excellency when you see Christ you will approve your selves to him See him therefore beholding and accepting and that Grace you would put forth see it in him 't is strange to see what a stream of spirit comes somtimes this way 2. Keep the remembrance of the exceeding greatnesse of his love fresh in your minds in that he hath quickned you Eph. 2. 4 5. and that this life was by his death All the Flowers of the field cast their savour but for a time and
Conscience his lust after his Bag was gone he had more mind to an halter And hence fâ—ings away his pieces of silver and innocent blood lies heavy Oh â—he mercy of a Christ that I have sleighted He thought he might have had his money and Christ escaped with his life and his sin pardoned afterward And hence it s said Mat. 27. 3. When he saw he was condemned he repented and as a man not worthy to live in his own thoughts he goes and hangs himself 'T is with the soul as with water all the cold may be gone but the native Principle of cold remains still You may remove the burning of lusts not the blackness of nature from a carnal heart and the ground holds nature is not changed This I say an unregenerate man may have but yet never find this change of nature where the power of sin lies change of Conscience from security to terrour change of life from prophaneness and civility and fashions of the world to escape pollutions thereof change of lusts nay quenching them for a time but the nature is never changed in the best Hypocrite that ever was As 2 Pet. 2. 19 20. Thâ—â— were washed but never from their 〈◊〉 nature And here they ever fail Prov. 30. 12. There is a genâ—ration clean in their own eyes yet not washed from their filthinesse 2 Tim. 2. 18 19 21. Alexander fell and Hymeneus they talked of the glorious estate of Saints and that here was all the resurrection that is to be expected and iâ— seems it was such a fall of such persons that many stumbled and said How shall we know who are the Lords Doubtless we may fall No the foundation remains sure and the Lord knows who are his They were none of his all that time and let all that professe Christ depart from iniquity for he that purgeth himself shall be a Vessel of honour And therefore read through all the Scripture constantly never any Hypocriâ—es but they had this brand Mat. 7. 23. You workers of iniquiâ—y Herod and Iudas had their haunts c. And Rom. 1 2. The Apostle shews that all were under sin He may in eveâ—y thing else be humbled for all the humiliation besides this strengthens sin in its Kingdom and binds a man fasteâ— under the dominion of it And hence such men are more hard to he convinced thâ—n men that were never cast down at all But this he never finds for if he should then 1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God For Rom. 11. 26. This is my Covenant to take away their sâ—n For to subdue sâ—n is greater love than to conquer Devils death and Hell Isa. â—1 6. 'T is turning Lions into Lambs 2. Tâ—en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ which is to save his people from their sin And hence John 1. 29 Bâ—hold the Lamb of God which taketh away the sins of the world 1 John 3. 5 8. Christ came to destroy the works of the Devil This therefore he ever falls short of He â—haâ— hath found this easie and accounts this work common never had it yet Quest. How may a Christian know when the Lord hath changed his nature and taken doâ—â—â—he power of his Sin Answ. It might suffice to evidence this against all gain-sayers that thus 't is and so to know it by the Spirits witness which shews us the things freely given of God who to save the Lord a trying another day tries us now and makes known these hidden works Especially seeing some Divines think that as the first Adam conveyed this sin of Nature I not knowing so the second Adam doth also remove this by an immediate stroâ—k I conceive 't is so also but not only by it And therefore take two Evidences now 1. Where-ever this is done that soul doth not only see this sin for so an unregenerate Paul did Rom. 7. 9. Where sin revived c. And the Word is a divider of joynts and Marrow Nor do they only feel this as an evil and so be much troubled with it but when the Lord makes the dejected soul feel it as its greatest evil so long as it remains in its being as it will worse than death than hell than all afflictions and miseries 'T is not a particular sin but this that he feels thus You will say this is a high pitch I say consider if any man was ever humbled under sin but he that felt sin as it is For if I feel it not as 't is I am deceived Now 't is the greatest evil To depart from a living God is worse than for soul and body and all creatures to depart from me To make God miserable is worse than for all creatures ever to be made so and sin in its tendencie doth so being a cross to his Will Isa. 1. 24. Hence he that feels it indeed feels it so the beginning of which is a sorrow and mourning after God that it might be so Isa. 63. 17. Why hast hardned our hearts from thy fear But thus 't is indeed Rom. 7. 24. And when 't is thus it will hold thus till death while the cause remains nay the more life and love the more tender it grows setting aside some careless fits And hence its greatest joy is to think of the time it shall be for ever holy And hence accounts no such mercy as to be set at liberty to live to God indeed A graceless heart sees and fears it and cries out of himself for it but stay a while and he loseth his tenderness either because he cannot part with it or because of Christ he looks now to him or because he hath now some sprinkling of the Spirit nature is eased thereby and he is quieted and hence never any carnal heart but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not because feeling is lost But the soul thus feeling it beholding the Holiness of God and Love of Christ and its constant withdrawings resistings oh it cuts deep 2. Then the nature is changed when the Conscience being still and quiet and the soul assured of the Lords love yet nothing gives the heart quiet till 't is contiguous to God in Christ to enjoy him in his Holiness and in the love and delight of his whole will For this is a certain Rule If the nature be not changed if Conscience be but once quieâ—ed with the sence of Gods love and affected with it and hath not God indeed nor his work to quiet it it will fall to lusting after Creatures and live upon them and feed the heart there For as 't is impossible for a man to live or to be without provision so the world being provision for the flesh meat drink sleep and these lawful things there iâ— doth and will lie quiet without God But now where the nature is changed and there
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
like to do so I shall sin the more by this means No the command of the Gospel comes oh come notwithstanding all this nay because of this for I will heal you of them Now this call hath two things in it 1. 'T is particular for general invitations to beleeve and come in are made particular to the Elect who else would not come in And hence Iâ—ai 43. 1. I have 〈◊〉 thee by namâ— For we shall finde that the hearts of men when they see a promise cannot think it concerns them all that hunger shall be satisfied but shall I And hence shew them 't is as particular as the Law they cannot think it is to them and hence they say sometime the word All is not put in Now that is the mighty power of unbelief a word spoken to all is regarded by none till the Lord make it particular and hence Isai. 2. Christ is said to judge the Nations now when Judges ride their Circuits they do not make Laws but only apply Laws One man is brought before them to be condemned he hopes 〈◊〉 but he is so now he trembles Another to be acquitted â—e 〈◊〉 being 〈◊〉 accused he is freed and now he rejoyceth 2. 'T is a living call or powerful call Iohn 5. 25. And hence a man may live under the calls of the Minister long and never come because 't is not made living from the Lord of life and â—ence noâ— irresistâ—ble 4. Upon this call the whole soul comes out of it self to Christ for if a man could climbe the clouds and unlock the doors of heaven and come Elias like in his body to Christ he might miss of Christ as well as those that came and followed Christ for a time with their bodies while he lived on the earth a man may come to Christ with half his soul or heart there may be some hope and some dâ—â—â—res some love and some cleaving to him and choice of him really inwardly and yet not savingly because the whole soul is noâ— here come but half of it Iames 1. 7 8. Now the whole soul then comes when all the affections and will take their flight to the Lord and fasten there When all the affections are gathered from all other things and changed and so they come to and embrâ—ce the Lord so that hope waitâ— only here when will the Lord pitty me Desires that were set on a thousand things before all long after him love only tasteâ—h him the Lord letting in some sight of the freeness of mercy hope looks out hither the Lord shewing the want but the way to it desire breaks down stone-walls and all means and the difficulty of them to have him The Lord letting the soul tast the sweetness of Jesus and his grace the soul joys and love imbraceth and the will fosters a carnal heart desires loves joyes in other things and the Lord also and so hath a false heart But the whole heart comes hither and when 't is here thinks one heart too little nay one life one soul and when any part of the affections are leâ—t any where else then the soul mourns hates that bondage is ashamed of it c. So that the stream of the whole soul runs now hither Psal. 119. 2. Ier. 3. 10. Psal. 45. 10. So 't is with the soul as with them when they were to come out of Egypâ— they would not leave childe nor hoof behinde lest there should be any occasion of return it is with the soul departed from the body it only minds the Lord it hath taken leave of all so by Faith the whole soul leaves all and comes to the Lord otherwise the soul is not come to Christ but reacheth after Christ like men that waded after the Ark but perished in the waters Their arms are not long enough their desires and love are not long enough to reach Christ the 〈◊〉 and stream of the soul is set and runs here T is with the soul as 't is with two Rivers both run with all their strength to the Sea but the great River is bigger and runs faster yet the others stream is wholly carried thither So some men may be more full of Faith then others yet both run to the Sea and as Rivers they run in their Circles this way and that way and are sometimes dammed up yeâ— end there So the souls of all Saints run to this and the other creature yet they end in the Lord at last As Peter and Iohn that ran to the Sâ—pulchre though one out-ran the other yet they came both to the Lord at last when both of them had for a time forsook him though all the world draw the soul back it cannot live without the Lord nay though the Lord beat away the soul from him yet it follows after him 5. 'T is to the Lord for himself for Iohn 6. some came to Christ for loaves and could have been glad if Christ had been King for it but did not care for himself And hence vers 27. he points and turns them to himself some came to him for higher ends therefore were his Disciples that is for life from him But when he told them There is no life unless you have the Son And eat and drink his flesh and blood or else you die it was a hard saying they could not understand nor see what that meant and hence forsook him but when they come and receive him himself now life is indeed theirs So that its Christs person that this Faith first pitcheth on as 't is in Marriage and those that come for this were never sent away Now the soul is truly come to him for himself 1. When himself gives rest to the soul in the want of all things 〈◊〉 4. 3. If friends protection strength life glory be wanting yet having him in him I have all these when all is sold away not the treasure only but the Field contents him For it looks on this as better then heaven then glory it comforts the soul that the Lord himself should be mine 2. The soul that taketh him 't is not only to make boast of him as 〈◊〉 had him nor to cover sloth and sin and delusion by him I have Christ and I have no more to care for c. but to live on him Iohn 6. 57. He that eaâ—eth me shall live by me Phil. 3. 9 10. A man takes not Christ as Medicine to ease him nor as stately hangingâ— to adom him but as bread to receive life from him For many receive Christ 〈◊〉 they do upon him and rest they say in him but they do not suck any good from him nay before they had any Christ or assurance of him they were better than now You have nothing to do with the Lord Jesus you are our of your place As in Iâ—â—hams parâ—ble the Olive and Vine would not be pulled out of their places to be set on the topâ— of other trees as Kings lest they lose their farness and sweetness
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
God requires every â—it season for his special Worship not every Particle of time 4. Many think the power of Grace is ceased and taken away when some special enlargements are As a Christian shall find at some times having special work to do special miseries to go through he hath special enlargements of the Spirit of joy courage boldness with God love and zeal These lasting not he thinks all is gone now But look as it was with Ionathan 1 Sam. 14. 8. Then he alone and his Armour-bearer went against an Host yet 1 Sam. 17. 11. Against Goliah not a word Paul to his death was a faithful and able Minister of the Gospel though sometime his mouth stopped and his heart straitned The Ship may be going to the Harbour though somtime greater somtime lesser winds Secondly But yet I confess there is much changeableness in the Saints and unevenness in their course and their Spirits are apt to grow weary and faint otherwise they had not need to be exhorted not to be weary and when they are lifted up they soon sink down Heb. 12. 1. And hence question Was there ever grace in this heart But yet there is much difference between the unconstancy of the one and of the other in three things 1. An Hypocriâ—es affections when they cease they are raised in him again by some external Principles and Motives but the Faithful when they have lost what they had they recover it again by a new nature an inward principle which is an evidence there was the being of Grace all this while Empty a Pond it will never fill again till the Clouds above it poure down rain Empty a Spring though it sees no Clouds in the Heavens yet it runs of it self and will fill it self again So when an Hypocriâ—e is left dry and empty if some clouds of displeasure fears of death and hell come he is filled but a child of God when no fear of death or hell yet many times somthing within begins to work as in David Psal. 39. 3. While musing the fire kindled the sence of sin to lie out from God to quench his Spirit the Beauty of Grace the Command of God the honour of the Lord Jesus recovers him Heb. 8. 10. Deut. 5. 29. They spake as largely as any could desire yeâ— their hearts were naught because this came from no inward principle but only from external fear When the Priests feet touch Iordan the waters stand on heaps but when they are passed through they overflow all the Banks again according to their nature So when the Word is preacht powerfully and the Gospel with authority and the Priests feet touch mens Consciences and they come to make way for the Arke for the Lord men in fits fall down before the Lord against their natures for a Sabbath day men are as full of good purposes and hearts as may be yet peâ—ish at last Iohn 8. 30 31. Many believed when they heard his Word but then are you my Disciples if you continue All Hypocrites pangs come from external principles and hence take them away their affections die Somtime the novelty of a thing affects a man the sight of shore is beautiful at last when Manna proves dayly bread 't is loathed At first Ministers feet are beautiful they would pull out their right eyes for Paul yet afterward cast him off A Pharaoh in Thunder and fear of death cries take away the Plague A man in affliction promiseth much when 't is past his care to find out his sin his seeking to be purged from his sin ceaseth Ioash is good while Iehâ—jada lives A man is good in quickning company but when iniquity abounds his love waxeth cold whereas when these fail a holy heart grows better That which makeâ— the one to fall makes the other to fear and so to stand A Conceit carries a man on but when his Conceit is gone he falls Look as 't is with dead men they may have heat and colour but 't is from the fire a living man may be cold and his beauty gone yet he comes to be hot again not from external heat but internal life within He can get himself heat as we say so 't is here Or as 't is with the Clock and the Sun the one moves by Art the other by nature 2. Suppose there be some inward Spirit to raise their Affections yet these graces arise in them without the destruction of the contrary Corruption And so are like to Moses burning Bush the Bush burning but yet not burnt And thus it was with Balaam suddenly the Spirit of God came upon him and he saw the beauty of Iacobs Tents and blessed them above all people in the world yet his coveâ—ous malicious heart against them was not consumed We never read of Balaams mourning for want of the sight of their glory and of love to their persons and posterity but the graces of the Saints do arise from the dying of the contrary lust or corruption which they see and are sensible of and hence the act of grace ceaseth someâ—imes because 't is opposed by corruption yet the being of it remains in full power though not in the exercise thereof because 't is in such a Subject where corruption is dying not living falling not raigning Christ dies and so lives in his people where Christ is indeed there we are first buried with Christ before we are raised by him Paul could do great things for Christ yet sometime is weak because his strengâ—h arose from the sense of his own insufficiency to think â— good thought The Saints see great things but 't is in such a way as that they that see not might see Joh. 9. 39. Paul is sometime set at liberty from pricking temptations yet he hath them sometimes that he may feel them and so be raised again Hence many people suddenly finde they love the people of God and love the Lord but never felt the contrary sin suspect 't is but a pang as Capernaum was much affected yet repented not 3. The continuance of the risings of a Saint are life to him they are his life his coolings and declinings and decayings death But è contra to an Hypocrite the continuance of his affections in Ordinances are deaths and burdens to him the loss of them his liberty and life wherein he allows himself As for example Take an Hypocrite to prayer he is affected for a time but let him â—e long at it he is like a Fish in a Feaver fit out of the water Mal. 1. 13. So for sanctifying the Sabbath and being very strict but stay long here 't is death 't is burdensome to him and hence we shall see his decays are his life and that which makes him walk loosely is sometime he repents and beleeves and hath his Canonical set hours of prayer and he thinks this is enough and pleaseth himself with this who is constant But now take a childe of God when his heart is â—nlarged for
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
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
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
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.
so conscience is at peace with him sin is alive without the Law 4. Keeping a constant course of private duties he thinks God is at peace also and so his peace gives him rest and sloth makes him make a league because he loves rest and hence we finde a Christian most oppressed in times of trouble many times hath most peace and è contra Because as it was with Gideon he had his peace by trouble they had their peace by rest whose flesh he tore with thorns Iudg. 8. 7. oh therefore fear and tremble at their condition SECT VI. HEnce see the reason why many a Christian after he hath seen and felt the work of Gods grace in his heart and soul and hence hath been filled with peace and joy unspeakable that yet after long profession loseth the sight of it and knows not whether there be any dram of grace in his heart or no and consequently hath no assurance but ask him have you not known it yes but 't is a question whether ever it was immortal seed or no for then it would not dye as I see it hath the reason of this is a man falls to a secure condition fast asleep forgets God and himself and hence though there be grace yet it is not exercised Matth. 25. 26. and hence not seen at all 2 Pet. 1. 8 9. and one grace to another and then an open entrance is made this makes calling sure if this they do not they will not see a fat off why because they forget the Lord which is one part of security Hence we shall find in times of persecution never such assurance as then Zach. 13. vlt. because grace is never so exercised as then and hence men much in prayer abound with much assurance when Christ was in his agony he prays more fervently because then a man is watchful and grace most exercised when a man dyes in prayer and grows secure and hath little exercise of grace now it is a question whether there is grace at all or no and hence when men come to Sacraments how oft are they put to it whether the Lord be theirs or no! and hence when men come to the Word they lose all comfort because they know now whether these promises are theirs or no because they are asleep and not waking with the Lord. Oh therefore lay no blame upon the Lord but thy self I have had grace but I have not exercised it I have lived a life of sloth and security had I lived a life of thankfulness prayer watchfulness and been ever awake I should have seen my own heart and what the Lord hath done for my soul Here here lies the security of a Christian not in losing all grace he had but in losing the exercise of it SECT VII Quest. HOw shall I do this Answ. 1. Look that your eye be single that the Lord be your last end and that with an infinite love you cleave to that and then the whole body will be full of light but if your eye be double c. Matth. 6. 24. A ship that hath but one place to go to will get thitherward in open sea with every wind Who is so great as the Lord who minds thee but the Lord doth he provide protect and pity thee when thou seekest thy self will he not do it much more when thou art set for him 2. Consider the sweetness of this life 1. In this life 1 Cor. 15. ult be ever abounding why oh you know your labor shall not be in vain And what will it be when you come to dye Isa. 38. 1 2 3. Remember I have walked with thee And 2. After death Rev. 14. 13. it may be you account them nothing but they shall follow thee do you not find bitterness in the end of another life you will find your pillow hard enough before you dye oh therefore get something to make it easie 3. Take heed of forgetfulness of the Lord for this is the reason why many a man is not ever up in walking with the Lord because he forgets the Lord It is not because he will not or because he cannot but he remembers not the Lords love the glory of his ways what an evil thing and bitter it is to depart from the Lord Psal. 22. 11. They shall remember and turn Jer. 2. 1 6. The Lord complains of Apostacy they said where is the Lord I remember thee c. So I say to you the Lord of glory remembers you thou art written on the palms of his hand and like shew-bread before the Ark so thou dost ever stand before the Lord hence every moment he is pardoning purging preserving and devising how to do thee good nay he remembers thy love prayers seekings after him nay thy house and walls of it where thou dwellest Oh therefore forget not the Lord that so you may be ever seeking after and cleaving to the Lord. SECT VIII HEnce see the reason why men after long profession fall into many slothful opinions because their hearts are surprised with this enemy of sloth first and it is Gods just judgement upon men that seing they love their sleep and laziness they shall be lazy by rule and so be for ever hardned in it Quest. What are those slothful opinions Answ. First What is this but one to make the Law no rule to a Christians life as though a Christian should be like a man at Sea and carried by the wind but he must have no Compass to sail by also In these last times Christ's Kingly Office is chiefly opposed men are glad of Christs righteousness and death to save them but when he comes to plant his Laws as all Conquerors do amongst men they do then shake them off and under a colour of love to their Prince make his Laws no bonds to binde them so these think this is the liberty of a Christian the liberty of a Prince to be lawless 2 Pet. 2. 19. Secondly That there is no activity of Grace received no power to stir till stirred and therefore leave all upon Christ they can do nothing if he gives nothing they cannot help it if he doth then all is well c. It is true till the Lord doth help what can we do But there is an immutable assistance of Spirit whereby the Lord doth enable his to act more or less like himself when stirred up And if you finde none because you fall short of Christ do not think that the Lord will be a cover to such a cap nor a pillow for a slothful heart there is a sickness in the best and must be followed else we dye Thirdly That Ministers must not exhort Why what can men do If servants cannot abide to be spoken unto when there is need from what can it come but idleness What can words make better yes the Lords words have a power to help or ruine when you shall say oh the exhortations oh the inretaties I have had c. one main means
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
the time when the World shall be judged by the Law so this circumstance is added as Parâ—us and other interpret in regard of the Parable which speaks of Christs coming under the similitude of a Wedding solemnized in the night time according to the custom of those times who when they came forth out of their several houses to meet one another a cry and noise is made the Bridegroom cometh Now Quest. What is meant by the coming of the Lord the Bridegroom Answ. The coming of Christ principally here meâ—nt is that coming of Christ either to general or particular Judgement in the latter ages of the world Then for when 2 Thess. 2. 1 2. they thought the coming of Christ was near no saith he not till Antichrist is revealed and destroyed therefore when Antichrist is discovered and destroyed and Churches upon this refined now there remaining no more to be done in this world but Christs coming all promises being fulfilled except that so that they live in expectation of that Christ slaying and not coming so soon Churches grow secure yet before the Lord comes to either judgement he hath his cry yet here is to be meant the coming of Christ at other times of the Church when they shall be Virgins and hence a command to watch that concerns and bindes all to be ready against the coming of Christ whether to general or particular Judgement at death or any other coming of the Lord in this life either in special mercy to his people or in terror to Hypocrites Luk. 18. Christs coming to hear prayers and to avenge himself of his Churches enemies is a coming When the Jews shall be called and Antichrist destroyed 2 Thess. 2. it is called Christs coming So the sum is this look as before the Bridegroom meets the Bride and cry is made to awaken them to come to meet him so before Christ comes to his secure Churches to take his people to nearer fellowship with himself in this life or at death or at judgement Christ hath his cry to awaken them SECT II. THat before Christs coming to his secure Churches the Lord will send forth his cry to awaken these Churches to give warning of and to make them ready for his coming his coming either at last day or at death or in this life to take them into nearer fellowship with himself It is true Christs coming is at midnight at a time when one would think he would not come but yet at midnight there is this cry which prepares and goes before his coming Quest. What is this cry Answ. It is not a still voyce but a loud cry which hath its effect for which God sends it Now we shall find in Scripture there are two ways by which God doth usually awaken a secure sinner First The cry of the Word Secondly The voyce or cry of the Rod So this Cry of Christ is First Sometimes the cry of the Word for thus Iohn Isa. 40. 3. is called a Crier and Prov. 1. 24. Zach. 7. 7 13. And this is the first course God takes to awaken by giving the first honor to the Word this is his mercy to see if that will do it Now it is not every word that will or can awaken for many times it makes men more secure as some can sleep best by the noise of many waters Isa. 6. 9. When the Lord sent to fat them he sent Isaiah to preach to them however in it self it is a cry of Christ and seldom doth he come but he gives warning by his Servants the Prophets But when it doth awaken there are these particulars in it that it may awaken 1. It is a word of Majesty and glory in respect of those that bring it Iudg. 2. 1. one that preached to them he was no Angel from Heaven for it is not said he came from Heaven but from Gilgal to Bâ—chim why is he called an Angel because of that Majesty wherewith God clothed him when he came to awaken them for they had made a league with the Canaanites and they began to vex them it seems and he comes to tell them they should do so still and God set on this with majesty upon their hearts and hence they fell to weeping And this is usual with the Lord wherein he hath a time when he will awaken men to purpose he puts a spirit of glory and majesty upon his servants more than usually that the most secure shall see more than a man they shall see the spirit of glory sparkling and shining thorow such Lanthorns as when God intends to harden a man in security or leave him for a time then he shall despise the Messengers of God and see no more but man and shall have strange opinions of them and hence Rev. 11. when witnesses are raised up again to confound Antichristian Doctrines the Spirit of life from God entred into them that great fear and aw fell upon all that saw them such light shall shine through these curtains that men shall not sleep Secondly It is a word of discovery and that of some secret hidden vein of sin which men never knew before for when a man is once grown secure it is wonderful to see that torpour that lies upon a mans spirit a most palpable and plain sin which may be smelt and felt yet it is not felt by himself like him that sleeps when the ship is sinking he knows it not now when the Lord doth awaken he doth it by such a discovery and this makes them look about them Hag. 1. 67 8 9 12. because of my house which is waste Thirdly It is a word of terror that burns as well as shines that so they may indeed be awakened for though Stephens face shines like an Angel and he singles them out Oh ye stiff-necked yet the terror of God not falling upon them they are secure still But now when the Lord makes his Word full of terror it awakens them 1 Sam. 12. They would have a King they were told of their sorrows and hence they feared the Lord and Samuel and now were awakened to see that which they never saw God helpt forward the terror of expecting of some outward misery Fourthly A word of power to awaken some or other among the Churches and this makes all the rest to look about them as usually when the Word comes with never such terror and majesty we shall see men fall asleep again without they see the effect of it in some and one or two will awaken all the rest like some that are asleep when they see others up What do I here Isa. 40. The Lord shews how he comforts his people First it is by the cryer and then Verse 9. 10. it is by Ierusalem When Samaria generally received the Word then Simon also believed when the Jew begins to look toward the Lord ten men shall take hold of their skirts and say The Lord is with you Zach. 8. 23. Sometimes this is the cry before
Christs coming and yet men may shake off their fears despise the light Hence the Lord hath a second Cry and that is SECT III. Secondly THE Cry of the Rod for there is a loud voyce in every Rod which many times those that are most secure must and shall hear Psalm 2. 5. He shall speak to them in his wrath Micah 6. 9. Now what are these I speak not to secure persons alone we know how the Lord doth exercise them but how he speaks to secure Churches sometimes he hath lesser blows but he that is not awakened by the Word and the cry of that is seldom awakened by the cry of smaller evils he may be startled but seeing his pillow is still soft he must bear it and cannot amend it he sleeps again Now the things whereby the Lord doth and will awaken are Two First By bringing Churches into great extremities and distress that they know not what to do scattering them one from another in woods where they know not what to do for bread Iudges 6. the Midianites prevailed against them seven years untill they fled to Dens like beasts hunted up and down and at last they have no bread but begged and their cattel destroyed Verse 6. Now they cry unto the Lord because of the Midianites and he sent a Prophet to make them cry for their sin for this is the nature of a secure heart while it hath any thing to ease it it will not be awakened throughly if it be in a sleeping vain and hence the Lord distresseth them hence Mat. 24. 29 30. after Antichristian tribulation shall there be worse yes after that Sun and Moon shall be darkned i. e. there shall be a confusion of all things for it is the language of the Eastern Countries so to express it Dan. 12. 1 2. Secondly By ruinâ—ting of Churches breaking the Candlesticks quenching the lights delivering them to spoylers until the Land be almost left without inhabitant some slain some carried into captivity and now conscience cryes Word cryes and Rod cryes aloud to awaken them Isa. 6. 9. Go and make this peoples heart fat Lord how long until their house be desolate and then you hear of the sparing of a little remnant whom the Lord awakens Amos 6. you see them secure Verse 7 8 9. there 's captivitie and plagues to destroy families will the Lord deal so with Iacob the most excellent people under Heaven yea saith the Lord I abhor them and when you see them on the banks of Babylon then they remember Sion Levit. 26. 39 40. SECT IV. BEcause it is so difficult to awaken one throughly no bonds next to death so strong to keep men under as security and hence Ephes. 5. 14. sleeping and being among the dead are joyned together and hence the Lord will cry and if the Word cannot the cry of the Rod must and shall In regard of the people of God who are secure with them that are vile in secure Churches if the Lord had none among them he would come without crying but because they are there among them the Lord will awaken but if any do it is chiefly for their sakes for though the Lord do pardon and wash away his peoples sins yet they come not to the fâ—â—ition of pardon without faith and this faith is never severed from repentance and hence the Lord will not come upon them unawares before he hath broken their hearts not from infirmities for they will last till death but broken their hearts for and with their iniquity their chief sin In regard of Christ himself that so he may be received with esteem and attended upon with all respect for let the Lord shew never so much kindness to a â—ecure â—inner he is not esteemed he is forgotten buried like a dead carkass a dead Christ out of doors as it is with men that â—â—eep let the King stand by them provide never so much for them they regard it not so Deut 32. 15. Therefore we shall finde the Lord never comes to his people but he comes then when he is esteemed first the Lord works the esteem and then comes Matth. 23. ult Christ departs till men say Blessed be he that 〈◊〉 in the name of the Lord. SECT V. HEnce we may see the dangerous condition of all those that fall into a secure condition and so dye 1. That have been once very forward affectionate strict tender c. but now their lamp is out 2. That have kept themselves and their hearts from soil their lamps bright but now though their hearts contract soil every day they are settled upon the Lees and their scent is in them and their lamp never drest 3. That did once delight in approaching nigh to Christ in his Ordinances in going forth in them to meet the Bridegroom but now they not onely neglect this but take delight therein and rest upon their neglect as a sleepy man takes his delight not in his work but in the neglect of it and though their hearts tell them of this yet they go on their way and dye so what shall we think of them I will not absolutely determine but they give shrewd signs that they are fallen into a dead sleep For the Lord will awaken his Virgins before his coming nay he will awaken very many others for their sakes rather than they shall be secure Look as it was with Christ the nearer he came to his end the more enlarged and heavenly and spiritual so it is with them that have the Spirit of Christ Who are the Servants whom Christ shall bless at his coming Luke 12. 37. Blessed are those that shall be found watching That look as there is no smaller evil but usually before it comes the Lord and gives warning so the greatest and last evil Death that so they may prepare for that as Paul 2 Tim. 4. 5 6 7. The time of my departing is at hand how could Paul tell that the Lord gave him secret hints of it he could smell that state before he saw it or touched it he could observe by the course and câ—ncurrence of providences now my course is finished the corn is gathered all in Asia forsake me so the Lord doth many times unto his people however he doth keep them watchful Oh consider it therefore you that are secure if the Word now doth not awaken yet when thy sick bed comes and death appears remember this truth But remember it now I carry the brand of a Reprobate upon me Hence see what little cause any man hath to take pleasure in his security no pleasure in any sin especially to a holy heart as of the sin of security for if a man takes pleasure in his cups or in his course company or in dancing as Herod or in gaming c. conscience will give him knocks to every bit he snatcheth here there 's honey but then a sting in them also But now when a mans carriage is fair outward duties performed
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
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
qâ—icken you and seal â—ou up to be Sons as it is there expressed Thirdly Hence it doth decay by little and little as a man that dwels not but so journeth for a little time in a house he removes by little and little till at last he is quite gone as ponds filled with rain water which comes upon them not spring water that riseth up within them it dries up by little and little until quite dry as it is with light after the Sun is declining and setting it decreaseth by little and little until it be turned into darkness so it is here and as it was in the Cherubims where the glory of God was and the Lord departed by little and little as in Saul first he neglects the command of the Lord in one thing then in another then the Spirit of God departed and 〈◊〉 vil spirit of sadness came upon him and then he threaâ—ens David then kills the Priests of the Lord then goes to a Witch and at last kills himself and I say this is because the Lord dwels not there and hence Ioh. 15. because the branch is not engraffed into the stock and this is usually at the very heighâ— of affection on and profession as the stony ground sprang up when did it wither when it came to its height as flowers that come to wither when they are come to their height of growth and hence also men when they have most and best means and affect and love them yet then they dye and wither And it decays by Four means SECT II. First THrough want of daily nourishment and supply from the Lord Jesus for look as it is with many bodies suppose they have life yet if there be not daily nourishment for it and wholsom also it will dye ere long and consume so it is here there is a kinde of life which hypocrites have from Christ and it may be fed and so they live for a time but this the Lord ever doth for them they are not always fed and hence die as it is Iohn 6. some were quickened to follow after Christ in the wilderness for loaves some for better ends as his Disciples but the Lord knew their want labor not for them at that perisheth but for that which gives everlasting life which Christ will give you and hence the whole Chapter is spent upon this to feed upon himself whence the best were offended Let a man partake of all Ordinances Priviledges he shall finde nothing else but decay unless the Lord be in them all to give daily nourishment Ephes. 4. 16. daily I mean as there is decrease of that taste they have had of the Lord. Secondly Through the emptiness of a form for when the Spirit of God dwells not but only comes upon a man it is not long but it corrupts into a form ever after a man at first knows many truths and at first is affected with them he doth not presently forget them or shut his eyes against them but after he hath known them a little while at last the sweetness of that knowledge is lost and so he hath a form of knowledge like lessons which a man hath been much affected with but having plaied or heard them oft he hears and knows them but is not affected with them Ezek. 33. ult So at first a man doth many duties with delight stay a while and he keeps the duty but the delight is gone in it and so hath an empty form now where the power of godliness and the eternal life of Christ is not it degenerates firstly usually into this form and this is all that is left and the form being empty hence first A man comes to loath the truth and profession of the ways of God which once he loved and so in time to fall and decay without as well as within as drink or milk at first are sweet but stay a while and the spirits not preserving themselves then it grows dead and sowre and sapless and so it is here Capernaumites at first be affected then they fall to a form then hard to be wrought upon their hearts fat under all means if thy light be darkness how great is that darkness Thirdly Through the power of lust for where the Lord dwells not there sin reigns and it will get head where it hath had any affront and so choak the power of all means and hence a man withers as in the thorny ground it grew up and choaked the word Fourthly Through the fitness of external temptation which must and will prevail when the Lord is not within to keep the Palace it is stronger than all common graces in the world and will draw away the heart and life Rev. 3. 10. there is an hour of temptation which tries men which will discover men indeed now those temptations are ever suitable to places and persons SECT III. First SOmetime the temptation is extream want as it was with the Israelâ—â—es when they were under the oppressions of Pharoah Oh to sacrifice to the Lord in a wilderness and to enjoy the land of Canaan where they should have Ordinances Oh they are much taken with this and many prayers and groans to be delivered out of their oppressions but when they came to the wilderness and there did want bread and then water now they murmur which murmuring God remembers and casts them off for Had they not Moses and the cloud and God's promise and experience why did they complain Oh to bear want they could not extream want is like extream sickness it makes all sweet things bitter some wants men can bear but not extremity this saddle doth pinch so hard so the young man forsake all for me saith Christ but he could not God and Creatures are enough but not God alone so it is with many a man he can be content to lose something but when brought very low cares and fears grow up and choak all Secondly Sometimes the want of spiritual supply a man looked for much from the Ordinances and finds it not not because the Lords heart is streitned but because theirs are not enlarged and hence they have enough of God and all his Ordinances they have had the heart of them and now let them lie fallow Zach. 11. my soul loathed them and theirs me Thirdly sometimes abundance of outward blessings peace liberty plenty here now these things like ground in Summer 't is strange to see what lusty weeds now there be that did appear dead in time of winter Dâ—ut 8. 11. Oh then take heed thou forget not the Lord thy God now proud and secure and forsake all Fourthly Sometimes persecutions from men if hot and total ruine be threatned this scares from God Fifthly Sometimes corrupt Teachers and delusions among them Sixthly Increase of iniquity in good and bad in the place where men live hence love waxeth cold All which are Matth. 24. I will name no more but thus mens common grace comes to wither and dye in them and the
17. She thought she was rich c. The Spirit of Grace which is but common that heals a vile proud heart it easeth him it quiets him in healing some sin which lies sore on the conscience it heals and quiets the man so he is well needs no repentance but the Spirit of life indeed destroyeth the man and â—â—ays corruption and hence he resists and now saith the soul I never felt my heart so vile as now and hence saith Paul Sin revived and led me captive Oh wrâ—tched man as it is with a Prince if any great ones come and serve him he likes them this gives him rest settles him in his Throne but if any one come to reign over him now he gathers all his strength to oppose So Common grace it ever comes as a servant to corrupt and hence take a man of best wit and parts he turns them against the Lord and makes them serve himself Thirdly From an apprehension of this difficulty and an unwillingness in the heart to break thorow the difficulty of seeking after the Lord many a man sees as Dives in hell Abraham afar off Grace and God and Christ afar off but there is a great gulf between them and Grace now to be watching fasting seeking the Lord diligently to follow the Lord hard Psal. 63. to keep the heart lamenting till the Lord comes this is hard as Heb. â— 't is said They could not enter in because of unbellef 1. They thought they could never overcome 2. They thought the Lord did therefore hate them Deut. 1. 27. They did not regard the strength of God they shall be but bread for us saith Caleb they could not believe that to be bread that is so hazzardful So 't is with many a man and hence he sits down with desires and hopes and so perisheth the sluggards desires slay him hence many complain of difficulty but never break difficulties and so perish and so not like to the Merchant that goes far for pearl It is his business and no storms noâ— ill weather drive him to desire the smoak of his chimney till he hath got them he hath now resolved to venture all for Prov. 2. 5. if thou dig for silver c. many prize Christ and Grace Oh that I had it but are â—oth to dig for it they love their ease so well and hence rest in their desire after it but indeed miss it and hence many can come to and follow God in outward Ordinances but never find fruit and comfort in any of them because of difficulty yet sit down content because they seek for Ordinances as Prov. 12. 27. The sluggard roasts not what he had â—ook in hunting there is a very great delight in coming to Ordinances as travellers under the shadow but then to climb the tree that is hard and hence lose the fruit and hence God seeing a man love his sloth and hath that base esteem of his Grace as that he will not follow so hard after it as he hath done after his lusts let 's loose Satan and he comes and stakes down a sinner in this God must do all and there he rests and so he falls short like one that comes to Husbandmen and tells them they have taken much pains and care to get their ground good to bring forth much but for time to come their ground shall bring forth fruit without planting or sowing only reap you the fruit it would be good news to them and they beleive it and then when the year comes about they are to seek for corn so this affects and here they rest and by this means want Fourthly From feeling the unprofitableness of seeking the Lord through difficulties and hence they give over but a little before they finde that that will continue 1. Some follow the Lord for carnal ends as Iudas did but he finding the purse grow lank and the bag empty he forsakes the Lord. 2. Some for comfort and hence pray and mourn and hence Mal. 3. 14. what profit is there that we have walked so as it was with Naomi when she returned home both her daughters accompany her some part of her way Return again saith she to your friends here is no Husband for you where I go the one would not be beaten off it is not a Husband I came for but a God thy God shall be my God the other hearing her speeches and loving her Fathers house and Country goes back not without some affection so it is here whereas Faith will cry the more Fifthly From the offences which usually Satan casts in when they are in the heat of their first endeavours as the stony ground being offended fell away As 1. Persecution and hence they fall a childe begins to look towards God the Father Mother Friends scoff and reproach 2. Corrupt Teachers Matth. 24. that like false Christs deceive and put a world of scruples into mens heads and then lead them away as the Galatiaâ—s that would pull out their eyes for Paul yet by love and smooth carriage of false Teachers so plausible they fell off strangely 3. Corrupt company women or men many strong men have fallen by the one and men also who having a form of godliness yet denying the power of it their hearts be taken in these snares 4. Some hard point of doctrine Ioh. 6. 60 66. something is preacht that is cross to our apprehensions I le never believe it say they and away they fall Sixthly Because of false comforts which usually men meet with before they get that which will abide in them in their worst hours and this quiets all 1. From themselves A man sees Christ only can redeem him by price but he feels no need of Christ to redeem him by power and now seeing what a miserable creature he is stays himself upon the Lord and that it may be by some word which he hears Iohn 8. 30 31. when they heard that they believed yet the Lord tells them they are not free but were yet captive to their sin which they need the Son himself to dye to save them from and so manyâ—a one comforts himself and stayes here though he have no other assurance 2. The approbation and comfort of others Ezek 13. 3 4. â— Strange extasies of joy which many a man meets with suddenly they have 〈◊〉 and drunk in Christs presence and have been comforted at such and such a time in such a manner this we shall finde it perswades men that God is theirs without revealing the subject viz. we be his people and that change which God hath made SECT II. Quest. VVHat is that measure which will last and throughout continue Answ. I have spoken of this at large but he that loves the truth as his daily bread will feed upon it when ever it is set before him Now there is one thing this is different and I shall express my self in one thing only viz. They give over before they have tasted and drunk the satisfing
can also make thee holy which none of the Saints can who not only is good and holy but doth good and makes holy Thou lookest sometimes upon Saints and seest their grace and life and mournest for want of it keepest company with them and wishest thou hadst their oyl but they cannot help thee to it Oh look up to the Lord If thou lovest and prizest them oh prize and love the Lord much more who hath it in his hands to give it unto thee who like a Spring sends not forth its streams to refresh it self but the weary but the faint Isa. 50. 4. who like 〈…〉 sends not his beams out to enlighten it self but 〈…〉 which sit in dâ—â—â—ness might see and blind might know Ioâ— 9. 49. Ioh. 17. for their sakes I sanctifie my self he hath an humble meek spirit to give to thâ—e that art proud and sturdy he can make a Lion a Lamb who hath a wise and heavenly Spirit to teach thee that art simple and thee that art earthly if his good pleasure will SECT VII DO not say I have found good from them as well as seen Grace in them 〈◊〉 I blessed God that ever I saw or spake with them or ever saw 〈…〉 c. I answer Know it that they were but powerless instruments 〈…〉 of a merciful yet powerful Christ otherwise thou hadst never 〈…〉 from any Christian any Minister any Sermon the Lord Jesus 〈…〉 have used them as means to have condemned thee as he did 〈…〉 and Noahs example by which he condemned the world as well as to have called thee or done the least good to thee therefore this still 〈…〉 upon Christ above all others in the world all the Saints and Ministers in the world could not have changed one hair from being black to white noâ—â—â— all their cares for thee added one cubit to thy stature Oh it was the Lord 〈◊〉 if they have any pity the Lord put in them if they ever spake one word or made one prayer the Lord put it in them if blessed it is by him Now dost thou honor and love them because they have done thy soul good else thou hadst been in hell Oh admire the Lord much more for they were but set on work by him and now they have done thee good there is a stop they can go no further you think I did receive good by a little while being with such Christians but now when thou comest hither again thou thinkest it may be thou shalt receive much more no their hands and feet may be bound those Conduit-cocks cannot turn themselves Oâ— but Jesus Christ he can go on nay he will go until he hath made thee like unto his own self and hence 1 Ioh. 3. 2. then we shall be like him now we be sons children though born of poor men yet love their poor father that begat them Who gave you your being who begat you to God and so made you sons of God Oh methinks the Lord that did this should be precious and lovely that you should call the world to wonder at it that the Lord hath made an incarnate Devil a blessed Angel But thou hast a vile heart still Oh but you shall be like him he will make you like himself at the last day who is brighter than Angels and whose face is fairer than the children of men only he will do it by little and little here rather by causing thee to feel thy vileness than removing it wholly Therefore as the Apostle Gal. 4 9. when they were turned from the Gospel to Mosaical observances he calls them weak and beggarly rudiments which had no power of themselves to convey Grace not at best in that abundance which the Gospel did so say I do you now know the Lord who did not once know him and do you now admire and love Chirstians and others if they do good especially to you and do you refuse to honor the Lord but look only upon beggarly weak means and Christians God forbid it is the Lord only that can enrich you c. 2 Cor. 3. If the ministration of condemnation was glorious oh what is the ministration of the Spirit if those which have the Spirit be glorious what is the Lord that not only hath it but can also give it and make you like unto him in glory and that by the very beholding of him vers ult If a man had such a glass which not only gave him the sight of some dear friend always but as oft as he looked in it makes him like unto him how would he prize this glass but especially the image of his friend in it so Christ is not only glorious but he thereby makes himself glorious SECT VIII Object DO not say the Lord can do this but he will not Saints would if they could Answ. 1. You do not know but that he will do it when Christ was here on earth and men were sick though their friends willed their good yet I doubt not but Christ was most glorious because though they knew not that he would yet they knew that he might heal and pity and if it were for his honor he would 2. Pray to him for it and do it he will pour water on the thirsty and give the Spirit and water of life to them that ask Do not think you seek in vain especially if your cryes arise from a sick heart that sin is thy disease not torment onely it is not thy delight you need a Physitian he will not heal you if it is not your temper your food c. If a man hath a mind to a thing and another denies him he will not see less beauty then than he did before if you have a mind Christ hath a mind also Obj. But I do not feel the Lord giving me the Spirit Answ. Yet if you prize it and reach after it the Lord hath done this for you SECT IX TO all the Servants of the Lord if ever you did any good to any Oh boast not of your selves but carry the glory of it to the Lord Jesus as he said the Lord doth good by me but I know no reason why So add also but I wonder at the manner how a poor weak dead nothing whose unclean heart and lips might have made others worse not better as infection sticking to the best garments Act. 3. 12 13. Why stand ye looking on us be it known to you by the name of Iesus it is that which is done when Christ was known to heal all diseases all the Country round about by this fame of him came to him and so he healed them this will bring in customers to Christ Some Christians are very forward to speak to others to let in some new notion or to convert that they may make an Absoloms pillar afterward and that they might report I did this some take content in speaking of conversion of others that I did this Let your works praise you but let your tongue praise Christ
the custom of the Saints to send them there where they got theirs SECT II. THat the Spirit of Grace is principally and most abundantly dispensed in the ministry of the Gospel by the Ministers thereof That is they are those that sell this is their business and trade and work like the Olive-tree to the Candlestick Zach. 4. 5 6. which take rooting in the Courts of God to this end to drop in their golden oyl but still observe it is as servants under the Lord Jesus who gives what and when he will by them You know the famous expressions of the Apostle How can they hear unless they have a preacher Rom. 10. 14. 2 Cor. 3. 7. The Gospel is called The ministration of the Spirit in the mouthes of the Apostles and their Successors by which it is made more glorious than the Law delivered in tables of stone though less outwrd glory for we have it but in earthen vessels Gal. 3. 2. By whom received you the Spirit by hearing of the Law no but by the hearing of Faith thereby is the Spirit revealed and dispensed SECT III. BEcause they are set apart principally by the Lord for this end for Gods separation of any thing for an end though the thing be unlike to bring that end about yet by this it hath a strange power accompanying it as the Brazen serpent how comes it to heal It was set a part for that end and sanctified of God and hence God setting apart an Ordinance is present with his Ordinance as Aaron and his Sons were sanctified for the service of the Tabernacle and this is done two ways First By the Church according to the will of God they are set apart from all other employments unless those which other relations bind them too that so they may dedicate their time their strength their private studies their selves their prayers and tears and all for them and this ought so to be unless necessity compels Act. 6. 4. The Disciples would give themselves to the word and prayer and would not be cumbred about the Deacons office and so their studies Paul exhorts Timothy to give himself to reading to think on these things 1 Tim. 4. 13 15. Secondly By the Lord himself Gal. 2. 15 16. What is true of Gods separating Paul to an extraordinary is true in a measure of all his servants set apart for ordinary work Mal. 2. 7. For the Church sometimes may not set a man apart yet the Lord may and doth and hence by these sometimes he sends to call a Church before there is a Church to call and how is such a one set apart not as an ordinary Christian but as an extraordinary Ambassador as it were in the room of the Lord Jesus himself For Christ being Mediator of his Church two things are required to make peace 1. To speak to God for us 2. To speak from God to us The first he doth by his intercession But we hear not from him Yes for he sets these in his room and by them he speaks as Mediator to our ears and hearts 2 Cor. 5. 20. so that if Christ was here present to speak we would look for the Spirit by him and his Ministry Now all Messengers of the Lord Jesus are in the room of the Lord Jesus c. Nay if Christ was here the Spirit would not come but by this means and hence Christ converts not so many as the Apostles by their Ministry within Iudea Because the Lord hath furnished them with special abilities to dispense the Grace of Christ for the Churches sake 2 Cor. 3. 6. Christ ascended on high to give gifts for edifying the body if a man should have an Apprentice set apart to sell but his shop is not furnished how could he then sell and how should men in wisdom expect to buy I will not speak of what is required to make men able Christ not only as a free agent sets them apart but as a wise agent furnisheth them with abilities for that end There must be that knowledge which may make the man of God wise to salvation from the Scriptures which cannot be without knowledge of Tongues and Arts in some competency and study about both 1. They cannot think a thought Christ furnisheth them with thoughts the Minister knows not what to say yet his thoughts are from him 2. They cannot speak hence Ephes. 6. 19. the Lord opens their mouth Ezekiel must be dumb for a time 3. Have they therefore any knowledge of the mysteries of Christ it is to teach the Church 2 Cor. 4. 5 6. all their gifts and spiritual abilities though never so great and peculiarly sanctified but it is for them 2 Cor. 2. ult have they any temptations tribulations and gain by them viz. spiritual consolations it is for them that are sad that want it 2 Cor. 1. 4 5. and though it is true there is in other Christians Christian abilities to help and comfort others yet not ministerial in every Christian the whole body is not an eye nor which hath a special presence of the Spirit of God in it and with it which they should never have received but for the necessities of some in the Church there is good to be had by watering-pots when grass and herbs are dying but yet sometimes the rain falls and that hath a peculiar vertue in it as being fitted for that end and hence Ministers are compared to clouds and hence men will pray especially when many clouds are the Lord grant these bottles may drop so hither you are to look dish-milk and flit-milk may convey some nourishment but brest-milk hath spirit going with it good books may be blest but there is not that spirit in them as in lively dispensations of the Gospel by Ministers themselves Because the Lord hath given them hearts enlarged to dispense the Gospel that so the Spirit may be conveyed we preach not our selves but the Lord Iesus and our selves your servants c. 2 Cor. 4. 5. 1 Thess. 2. 8. If one be appointed and furnished but hath no mind to sell they have other trades to follow little help is to be expected there take a Minister of large abilities if once he comes to have some other penny in his eye besides the souls of people seldom shall it be seen that the Lord is present there Satan doth not cast out Satan neither is his Kingdom divided when Peter fisheth for himself all night he catcheth nothing but when the Lord comes and for his sake he casts out the net then the net is full and for to be a means to convey the spirit to any it is their life as in others when gain comes in they could not live without it Now we live saith Paul if you stand 1 Thess. 3. 8. This is their glory You are our joy and glory 1 Thess. â— 20. this is their gain though it be by loss of all life is not dear to finish their Ministry I suffer all things
SECT VI. OF Confutation of those that think there is not that necessity of the Ministry to convey the Spirit But First think good Books may do the deed and hence can profit as much at home as thereby but these Virgins are not directed to books but persons though there is a good use of Books also Books are but a carkass of the living Word Secondly They that would have it by immediate revelation by elevations of the Soul to God a Familistical principle collected from the Apocrypha speculations of devout Monks received in Gâ—â—many when the Gospel was preached to overthrow it and entertained by the deceitful experiences of some as in London c. she that was conâ—erted by dreams c. indeed we are to look for the Spirit but to look for it without the Word is vile if the Apostles were living these would overthrow their doctrine Object What can man do say many you must look for the living voice of Christ the Word is but a dead letter and will only make you a Iew in letter Answ. If indeed we had only souls and no bodies then we might lay aside our Bibles but seeing it is not so look to the Word thus dispensed hence the Lord saith Hear and your souls shall live these say Hear not c. SECT VII OF Terror to all them that oppose the Ministry of the Lord Jesus and resist it the Holy Ghost being in it you resist the Holy Ghost himself and that not only where he is dropt but most abundantly poured out Acts 7 51 52. How did they resist the Holy Ghost they did but resist men No it was the Holy Ghost there for so he spake those words and the Spirit had some operation upon their hearts by those words Zach. 7. 12. Neh. 9. 30. Sometimes the Spirit puts forth its prerogative power then it is not overcome sometimes words without power and then men resist and overcome it for that is the meaning because all men resist more on less and this is enmity against the Spirit Act. 5. 39. Fighters against God which is a most sad and heavy evil for to be left to that evil to overcome the Comforter himself as he said Is it not enough to grieve man but you must grieve my God also Isa. 7. 13. SECT VIII Quest. BVt who doth resist thus Answ. 1. Some do it by filencing and persecuting of the Ministry of the Spirit which is most grievous When Amos preached against Bethel up steps Amaziah the Priest of Bethel Amos 7. 10. and first makes complaint of him to the King First that he was factious and conspired against the King And secondly That the Land was not able to beaâ— his words that he troubled the Country and Kingdom with his Doctrine viz. That we shall all dye if we receive not his Doctrine and hence he commands him to depart and flee from thence and prophesie no more there but you see what he answers I was a Herdsmaâ— and the Lord called me think not that you oppose a private spirit but the Lord 's that called me And hence see because he did but say so what his sentence is upon his Wife Children himself and upon all Israel Are there not many Amaziah's in these days do they not take the same course is not the same spirit working against the Spirit of God now what will their end be Let a man be never so peaceable in his place blessed in his work if he doth but reach Bethel nay if only the judgements of them the Altars there and Idols there Amos may prophesie in another Land but no more there but what will be the end of this see vers 17. it is a sad speech 1 Thess. 2. 16. Forbiding â—s to preach to the Gentiles that they may be saved for the wrath of God is come upon them to the utmost You know the Jews raised up persecution against them where ever they came but wrath is upon them for it evâ—n to the utmost why look as it is in hell to resist the Gospel ones self is heavy but when in hell there they wish that no others might receive it or that it might not be preached to any other that none might ever know the Lord So it is here it is greater wrath to oppose God in hell than to be opposed of God and the first they are come to Oh but they garnish the Sepulchres of the Prophets and beautifie their Temples and if they had lived in the days of the Prophets they would never oppose them Object But these are other kind of Hot-â—purs and Novices Answ. Matth. 23. 30 35. You shall have Scribes and Wise men and you shall kill them that upon you may come all the blood that ever was spilt and blood they must have who are the open persecutors of the Prophets and Saints of God first or last certainly God is remembring the tears and troubles of his banished distressed Seers 2. Some others by reviling and reproaching of the Ministry for Satan in the hearts of the wicked if he cannot hurt it with his teeth he will seek to destroy it by his tongue how was Paul censured by a company of proud Corinthians that when they had nothing against him almost yet they censure him for his manner of speaking and carriage 2 Cor. 10. 10. His lâ—tters are mighty but his presence base how was Iohn though for a time flock'd after and Christ Jesus himself was thus evilly reputed this was that which brought the total ruine of the Jews viz. mocking at the messengers of God 2 Chron. ult 16. When Paul had perswaded Sergius Paulus and Elymas gainsaid saith Paul Acts 13. 10. Oh full of subâ—ilty and child of the devil enemy to all righteousness why to all because all Grace comes to be wrought here by the Word thou shall be blind How have the Messengers and Ministers in this Country been trampled upon by some who though they have not yet been able to reach them by their power yet by vile reproaches so pursuing most of them that one would stand and wonder at the blindness and boldness not of moral men but Church-members and Professors and at the wrath of God upon them that ever they should be left to be scorners of them of whom the consciences of the vilest cannot but sometime say verily God is with you Yea Grace it sâ—lf hath been pretended to be the weapon by which the Ministers of the Gospel of Christ have been fought against and indeed the vilest opinions usually have been sheltered under Grace that hath been the Kings colours which the enemies of the Kingdom of Christ have lifted up to deceive for in places of profession not merit and works old shooes c. but Grace and Christ Matth. 24. 24. are most fit to deceive And hence if Ministers have perswaded men to believe and receive the Gospel what can we do say many God must do all if evidences and signs of a good estate
be called for out of the Word it is a way of works almost flat Popery in their books If Ministers have had the Spirit burning within them seeing people led from the truth and so speak against them that deceive them 't is passion and bitterness if they have sought to keep the hearts of Gods people close one to another the strong man then keeps the palace What should I name all Quest. But for what is it that they are thus sâ—andalized Ans. 1. For preaching that we are justified by Faith and that Faith is required to the entertainment of Christ as a condition of the Gospel here is not bread say men 2. For preaching that Sanctification is an evidence of Justification and though it be granted the Lord never justified any without a work of vocation at least and this is not against Gods Grace to justifie by Faith yet it is against Grace and 't is a way of works say some to see my self justified by Faith If the Word did reveal a second Justification by Faith and a first Justification without Faith then our first evidence might be without sight of Faith because there is some word which reveals our being Justified without it But the Word reveals all our Justification to be by Faith and thus for preaching the Gospel of Christ have the Servants of the Lord been reproached And though they keep it in yet how many are there whose hearts go after these detestable things 3. Some resist the Spirit by despising inwardly and so casting off the Word of the Lord Heb. 2. 2 3. if we neglect or slight so great salvation and when was the Gospel more slighted by many every thing we say is dear but Gospel which should make us mourn that ever it should be said so in this Country you despise the Spirit of God a man of greatness suffers by nothing so much as by contempt so it is with the Spirit of Grace And it is a thousand to one but that there will be something to make them despise at last the Lord himself But the Word comes thus to be despised and cast off SECT IX First PArtly by the false reports of others as if they were factious disturbers of peace men under a Covenant of Works c. It is the Jesuites policy to raise up lyes and though all will not beleive them yet some will stick Secondly Partly by covetousness the glory of the things of this world is greater than the glory of the Gospel tell them of living by Faith and Promises they deride you in their hearts tell them of a Kingdom and the excellency of holiness they slight them to be so rich and honored it is glorious indeed Luke 16. 14. The Pharisees scorned him because they were covetous Thirdly Sometime because Ministers and Ministry are Bills of charges to a congregation and are too costly inhabitants among them Fourthly Partly because of ignorance of the truth why was Paul's Ministry foolishness it was a mystery so many come and understand not the truths preached they be too high points for them to conceive of let truth be never so precious they esteem it not because they know it not Fifthly Partly because they have known all that our Ministers do preach before which is now like flowers and roses withering which were flourishing heretofore Capernaum despiseth that which Sodom would not and Tyreâ— and Sidon would have repented at and say They can do as well themselves as this and better Sixthly Partly because Ministers are so long at it and that may be delivered in one hour which is stood upon an hour and half and they wonder men preach so little and yet so long which argues contempt and that every truth is not precious Men cry not out of men when they are telling money to them many hours and yet this is more precious Eutychus grows sleepy thank Paul for preaching so long and falls down thank long Sermons for that This is the sinful language of some Seventhly Because they cannot profit by them hence when they should mourn for themselves they despise the truth of the Lord Mic. 2. 7. are not my words good to him that walks uprightly Eighthly Because some have weaker gifts than others And thus I say the Ministry of the Lord and his Spirit is despised Mat. 18. 8. Take heed you despise not little ones for Angels behold them Oh what is it then to despise the Spirit himself And thus I say the Spirit of God is resâ—sted go home therefore and mourn and consider 1. The time is already set the Spirit will not alway strive and time may come that it will go from you and never return to you more 2. Fire will come out of their mouthes Rev. 11. 5. 3. The Ministry shall be taken from you and your children Act. 13. 46. 4. The Spirit it self shall torment you Isa. 63. 10. SECT X. OF Exhortation Oh therefore if ever you would have the Spirit dispensed to you wait here upon the Ministry of the Gospel for it neglect not private helps books and meditations c. but know if ever you have it dispensed here it is chiefly to be had buy at this shop Do you not find parched dryed up hearts the Spirit of God is gone from men and this verily is the cause of it what consolations what peace what glory from the Spirit of all comfort of peace and glory might men have but for this Obj. But I may never get this Spirit Ans. Yes Heaâ— and your souls shall live Isa. 55. 3. for to reprobates the Lord never gives an ear what a comfort is this you cannot help your selves to look to Christ to come to Christ hear him then when he is come to thee Rom. 11. 7 8. he hath given them ears not to hear and usually the first work of the Spirit in the soul is to give an ear the Lord awakens that to 〈◊〉 that never regarded any thing before and then something enters first or â—ast SECT XI Quest. HOw shall I so hear as to receive the Spirit Answ. 1. Get a deep sence of your wants particularly and distinctly before you come if a man comes to the Market and 〈…〉 his Family wants he will never come and buy of them that sell a poor man if he comes into a rich shop hath a mind to buy all the commodities he sees if he had money but if it may be had without money he will take them gladly Matth. 11. The poor receive the Gospel I am perswaded that this is the great cause why scarce any buy here they know not their need of every truth hence Isa. 50. 4. He hath given me the tongue of the learned to preach a Word in season to the weary the Lord will do it in season when the heart is weary of its own deceit and ignorance and all carnal contents and blessings and sins now the Lord Jesus must speak at last let a people be more weary of outward
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
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
not speak to me there by name particularly he speaks to others not to me Answ. 1. The Lord when he calls any to himself he doth not in his ordinary Call speak to them by name and yet they have so received the Lord in the Word as if he had called them by name for look as when the Law saith All that sin shall dye the Lord speaks to all by name and if conscience be awake it will apply it This sentence is against me so when the Lord saith All that will receive the Lord shall live before the Lord and therefore receive him if conscience be awake it will apply As in the three thousand that were converted What shall we do they were not called by name but when they heard that they that repented should live because the promise was to all they gladly received the Word so here it should be so and therefore we see when the Spirit makes particular application to a man he so sets on a truth as if the Lord spake to the soul particularly and therefore if you do not it is because you are left of the Spirit of God and the power of the Word for it is your duty so to do 2. Though your names are not set down in the words of the promise yet your names are wrapt up in the meaning and sense of the promise and this is as good as that for though the Lord doth not desire every man to keep the Sabbath by name yet he means every man and there your names are so when the Lord Jesus makes suit to a wretched heart to receive him he meaneth every man as if he had named them that which is set down in Scripture and written to others God means not them alone but all others in like case as Iâ—r 3. 12. What the Lord spake to Israel to return he meant especially Iudah so Esay 2. ver 1. to 5. There is a Prophesie of the Gentiles to flow to the Mount of the Lord what means the Lord by that the Lord meant hereby to stir up the Jews and therefore he saith Oh come house of Israeâ— c. And hence Rom. 15. 4. What is written it is for our learning that we might have hope i. e. God meaneth us therein also so that when you see the Lord calling the wretched Jews in his Word the Lord calls thee and when the Lord in his Ministery comes to them he comes to you and to have thy name in the sense of the Scripture is most for the glory of the Spirit and sâ—iting best with the work of faith and most sure and most sweet to you but especially I say when the Messengers of God come to you they make things particularly clear which were but generally set down O consider therefore the Lord is earnest in his suit to have thee receive him SECT VI. 1. IT breaks the heart of the Lord Jesus to see thee depart away and go a whoring from him when a man is so set in his desires that when he is crossed of his hopes in marriage it makes him sick and pine away with grief because he is very earnest for the match so it is here Ezek. 6. 9. And therefore we shall see Mark 8 12. the Pharisees who had seen all his works yet an adulterous generation sought after a sign it is said Christ sighed deeply in spâ—rit for this nothing grieves the Lord so much as this to despise any part of his will or poorest member of his grieves him but to dispise himself this much more as we shall not find any joy in Scripture â—ike this when the Lord hath overcome the unkinde heart of a rebellious sinner and hence heaven and earth and deserts are commanded to rejoyce at this devise to grieve him and you cannot do it so much as by refusing him 2. The Lord is so desirous of it that he will pass by all thy former lewdness if now thou wilt receive him Ier. 3. 1. with 4. men will not do so yet the Lord will what when so many vanities are loved more than the Lord can the jealousâ—e of Christ receive me Yes that he can 3. When the Lord hath cast off a poor creature for refusing him yet then his heart yearns and his soul longs for it many times again I a. 54. 5 6. the Lord hath called thee as a wife of youth when refused i. â— when God did appear to them to refuse them Oh wonderful that when the soul hath refused the Lord and the Lord it and all creatures refuse to love it yet these the Lord calls agan and hence the Lord comes upon his people Isa. 50. that complained God had utterly re ected them and all the fault is â—n him no their sins had done it but then he blames them that when he came no man answered c. 4. All the anger of Christ especially his greatest anger is expressed against a soul for want of this being willing to receive him when you say How doth the Lord regard or desire me when he fights against me First Is there an evil not inflicted but devised against thee as many a one fears what is not yet made known this is to make you râ—turne Jer. 18. 11. Secondly Are there any sorrows upon thy conscience upon thy outward man that God takes all comfort from thee Hos. 2. 9. 14. 16. Thirdly Are there any evils inflicted upon others in this life especially whole Churches their Ordinances broken Temples consumed and laid into dung-heaps it is to get thy good will Jer. 3. 8. Fourthly Are there any gone down to Hell who did once flourish here that you have even seen the flames and tears before you of crying Ghosts if so then know it it is that thou mightest draw near the Lord Psalme 73. 26 27. 5. The Lord professeth that he will give the choicest of all blessings to them that receive him and this argues strong desire Psal. â—1 11 12 13. Honey out of the rock 1. Thou shalt have himself taking infinite delight in thee because he will make thee beautiful with his own beauty and cloath thee with it Psa. 45. 12. 2. All creatures shall be servants to thee throughout the world Hos. â—â—lt As when one is married all the servants in the Family are to serve her or him so here it is in regard of the faithful Oh that you could hear the voyce of the Lord Jesus and his earnest suir to you herein This you see is clear There now wants nothing but for you to give your consent unto him and therefore this is that which the Lord lays to the charge of men viz. â—heir breaking off the match and so Rev. 2â— 17. Whoever will let him come and take Prov. 1. 29 30. they did not chuse the Lord nor would none of the Lords counsel and this made the Lord cast them off so that now there is nothing but thy wll Shall the Lord desire it and wilt not â—â—ou be glad
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
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
or that it would be a shame for you to begin now who have propt up your hearts with base comforts you that have been stirred but are now faln asleep beware of dying in your ditches and pits wherein you are faln you must stand before God shortly Though you never repented yet c. never was in bitterness never had any great mourning c. never knew the life of Christ peace of conscience never felt the Kingdome and mighty power of Christ yet despaire not for yet there is hope but if once death comes then thou art gone it is day yet and Christ holds open his wings yet but if death comes his time is out Object But I have a faire time yet before me Answ. 1. It may be not for thou art condemned already 2. If you have yet wilt abuse patience and forbearance of God wilt despise what leads thee to repentance as a man â—inking spits in the face of him that holds up his Head wilt thou be worse than a devil Objection But a little repentance will â—erve the turne 't is quickly lonâ— Answer Oh no! as Paul said I have fought a good fight thou hast â—ins as dear as thy life to forsake thou hast Devils World to wrestle with nâ—y God himself to wrestle with you cannot runne your Race in a day Object What if I be shut out Answ. I say no more but only what Solomon said Prov. 5. 11 12 13. O how have I hated reproof that shall be thy woful dirge another day when shut out oh never to have one look one word from Christ but to see him afar off this shall be thy fearful portion hereafter Truly we may take up that complaint of Christ You can discerne the times of the Weather not Christs coming VERSE 11 12. Afterward came also the oâ—her Virgins saying Lord Lord open unto us But he answered and said Vâ—rily I say unto you I know you not IN these two Verses is set down the entertainment Christ gives unto the foolish Virgins and his behaviour toward them and that is he did not own them as his but saith I know you not Their miserable rejection is aggravated from these particulars shewing their misery 1. The note of certainty of this Verily c. 2. Though they came afterward to the Lord it is not said with their Oyle in their Vessels c. 3. Though they prayed to the Lord to open when they came 4. Though they prayed earnestly Lord Lord 5. Though they sought thus with Arguments Lord Lord as if they should say Thou art our Lord and Saviour we look for life from none but thee That after the coming of Christ to death or judgement then shall those who are most secretly wicked know certainly that the gate is shut and their exclusâ—on and final separation from the face of Christ. These foolish Virgins had some hopes and assurances of mercy whiles the Bridegroom was absent in their life so men have in this world such hopes but when Christ came and shut the door upon them then they knew their miserable condition This life is compared unto a sleep and dreame Psalme 90. 5. wherein men understand and conceive of things with false shapes so here but when they awaken then they appeare otherwise after death men are awakened and then they see things as they are the Parable of the rich man Luke 16. proves this Because then God lets in a new light most full and cleare to see and know things as they are and so to know themselves and their estates it is an Atheists speech Ecclâ—s 9. 5 7 10. That the dead know not any thing and hence be as merry as you can eat thy bread with joy c. No now they do know c. as the Saints know their eternal acceptation by a most glorious light God walks darkly here but then this full light shall come in As it is with a man that is to be condemned before he be cast the Judge brings in full evidence so Heb. 9. ult After death cometh judgement there is full evidence when Aâ—am stood before God the Lord fuâ—ly convinced him when death comes then there is an end of mens Stewardships Luke 16. 2. and when an end comes to that what comes then Come give up thy account now those whose reckonings are naught must either deceive and blinde the all-searching eyes of God and so not be found out or they shall see wherein they have been faithless and false What is spoken of the general Judgement is true also of this particular it is the day of Revelation God himself will now cleare up matters as Christ here doth Verily I know you not Because then the soul will desire to know and have leisure to see and know it self as these foolish Virgins their souls were looking in a sort in their life-time for Christ but now they look and see indeed some know not themselves though having light nor their present misery because they desire not to know and hence reflect not upon themselves according to light now or if they desire so to-do yet they have not leisure the noise and multitude of cares keeps them from a cleare knowing of their estates but now men shall be brought to the Land of solitariness and shall have leisure to see having Gods light let in to see by there shall then be no business but only to consider Who am I and what have I done men shall have no Cities to build nor business to do as Faelix then and hence put out the light Because then conscience is throughly awakened because it is a time of judgement now and if so then the witnesses must appeare though they have been silent long before they shall be forced to speak Now it is wonderful to see what conscience will speak when God awakens it men many times will not see the evil which they have done but conscience will make them see it nay confess it when 't is awakened Three things conscience will do when it is awakened 1. It will shew a man his chief sins which he defended which he extenuated which he never suspected These things hast thou done 2. It can bring fresh to memory sins forgotten sleighted dead and buried a great number all of them as if new done Iohn 4. 29. all things that ever I did 3. It can and will aggravate all these things and sins and present them in the greatness of them that mens mouths shall pass their own Sentence upon them as Cain did that let all the world perswade them their case is good they cannot believe it now this we see in this life in some but when life is ended then these things shall be acted much more lively Psal. 50. 21. I will reprove thee even of what they thought God did approve and I will set them in order in their number and greatness before thy eyes i. e. of conscience all falshoods deceits loathsome tricks c. I did
this and that but I had these ends in them and I harboured these sins by them will conscience make men say Because now Satan to whose custody the soul is committed appears to the soul and it sees it self in his hands The best Hypocrite is never delivered out of the hands of Satan and his power he will eitheâ—r keep constant possession or if not yet he will returne againe now he will not appear in this time of peace to the soul because there is yet hope but after death then hope is past and therefore then he appeares for as the souls of the Elect are carryed to Heaven by Angels and blessed among them so è â—ontrà the souls of the wicked are in the hands of Devils 1 Pet. 3. 19. He preacht to the spirits now in Prison Theeves so long as they are not known or if known not apprehended they fear not death but when taken and laid up in prison there they know their death and there they see their Jaylour so here and as Satan did condemne and sad the heart of the humbled out-cast 2 Cor. 2. 11. so much more these when cast out from the presence of God A Caâ—tive when taken by him that hath overcome him the Conquerour appeares and sets his foot upon him especially if one eminent whom Satan hath conquered Because of the intolerable and heavy wrath of God which then doth seize upon the soul. Luke 16. I am tâ—rmentâ—d In this life though God be lost yet mens hearts are comforted with creatures and patience and common bounty as it is with skall'd legs eased in the water but now when men are dead then there is no creature to enjoy to ease the heart the body is dead and what are these things to the soul now hence the soule feels God is gone and for ever gone and now when he hath most need in great torment gone the soul feels this I say and feeling this woe it knows it indeed the beasts know their misery when they feel the Knife in their hearts Let men deceive themselves never so deeply with false imaginations yet when they feel it otherwise it shall confute them as the Generations of men in the dayes of Noah men will have some hope while patience lasts but when that 's gone then their hopes and hearts sink also whiles men be in the Vessel they hope to live but if that sink and they can see no plank nor shore but see waves and men crying c. now their hearts must needs fail them Of terrour to them who upon cleare conviction from the Word will not believe their doom their misery now Sometime the Word comes so near men and the very sin they live and lie in is pointed at found out and words and thoughts opened as if some body had told the Minister of the man and they think He speaks against me but they will not believe that sin is so black or God so angry but hope well but if they do sleight and regard not these convictions yet oh remember the time is drawing on and it is not farre of but therein you shall know the word of the Lord is more precious to him than to you you let it fall but the Lord will not 1 Sam. 3. 19. The Old World would not believe Noah the Lord therefore made their experience convince them of it I know men may be deceived but as he said in another case The word is not bound so the word which like God searcheth the secrets of thy heart and thy Hypocrisie that is not deceitful thy Scepter O Lord is a right Scepter and it cannot be crook't and bent And if man doth condemn thee know it God is greater then man and it is his glory to confirm the words of his Servants that are not Diviners South-sayers and uncertaine Prognosticators of mens desâ—inies Isa. 44. 26. but having their warrant from the Word it shall be confirmed by God himself nay that very Word shall arise though it sleeps now the Word is only left as a Witnesse Matth. 24. 14. and do you think it shall not be so if Christ lives he will confirm it Is it not better to know your condition now and be humbled for it seeing else you must know it when it is too late to know it If two have a Quarrel against each other and the one who hath the better side entreats to agree with him to acknowledge his fault be humbled he will forgive him before he comes to higher Courts where it will be tried and himself cast and such a Fine and damages be set upon his head as will utterly undo him is it not a misery for such an one so brought under to feed himself with hopes and not to listen till he hath spent all and is utterly undone and beggar'd truly thus 't is here And so I end with reminding you of the speech of God to Elies Sons 1 Sam. 2. 25. They heard not their father because God would slay them so here you will not hear Ministers condemne you because God will do it See the great folly of thoâ—e who having got some false comforts and are loâ—h to know the worst of their â—states now Isa. 30. 10. that say to the Prophets Prophesie deceits or if not they will not come to the light Iohn 3. 20. or if light come to them they hate it and put it out choak it if they do not also hate the man Shall you know your estates hereafter and will you not see them now what comfort will this be to you There is a Beast when it is hunted and weary runnes its head into the ground or bushes and thinks it self then safe though its body be all seen and that the Hunter doth not see it nor the Hounds because it sees not them So it is here What wiâ—l it profit you to hide your eyes from the Almighties search who cannot hide your selves It 's true if there was no hope nâ—w then men might comfort themselves and not dye with thoughts and fears of it till they come to dye but there is hope Oh folly not to see it now and truly this is mens frame 1. Because some think it a shame to begin now after they have been so well thought of now to strip themselves 2. Because of trouble men naturally will avoid it and hence skin their â—ores over superficially 3. Because they think it impossible or very difficult to be saved now if all should be naught that they have done already and hence rather hazard all and put it to the venture 4. Because they must maintaine their innocency and confidence What must I not believe noâ— hope well 5. Because when they have done their best they can do no more than what they do now viz. trust to Gods mercy But more particularly this appeares First When men will not see nor desire the Lord to reveal their sinne and deceits Psalme 36. 3. That 's one part of
â—eart-flattery not to see to do good a gracious heart is broken off from flattery he knows it and hence will to the Lord when he knowâ— not himself and his estate Lord teach me the damning sin is some dear sin a sin which the soul allowes habitation and house-roome and heart-roome unto and hence it will not see it because it would not part with it and hence it faith It cannot see it because it will not it 's in love with the flattery of it and hence 't is it because it will not it 's in love with the flattery of it and hence 't is strange to see some that live in oppression by unlawful prizes and exacting immoderate wages cannot see their sin though privately and publickly spoken of because they will not cannot see it because they will not 't is strange to see how time-servers will defend their Fashions and they cannot see it because the heart is secretly in love with such vanities and 't is just seeing they love not the truth they should be deceived by errors Two wayes men have to hide their sins from God himself 1. By covering them with reason A man that is ashamed of his nakedness or sore he will get a covering for it hereby one may know what a mans chief sin is viz. by his reasonâ—ngs for it as one may know where the eggs be by the Hens sitting upon them and truly a little reason will blinde the eyes many times nay though God and Scripture be brought in Balaam would â—ain finde out some light from God to curse and from Altar to Altar he went c. but found nothing Thus here c. 2. By covering them with duties and sorrows and yet keeping them for when men do see their sin and 't is great what do they therefore they wash it with teares they confess it as those Isa. 58. 5 6. they fast for strife or debate they would be vexed with enraged consciences but for these duties and this makes them hope well and here come in those distinctions I have sins as others but I mourn under them oh but Remember those sorrows destroy sin by little and little and do not feed sin but these ease thee in thy sin Hosea 10. 4. Hemlock growes up in the Fâ—rrowâ—s you speak words saith the Lord c. So here c. Secondly When men are willing the Lord should let them see their sin but unwilling to attend him in the use of all meanes for that end especially these two 1. Diligent watch over the heart daily by frequent reflecting upon its own acts it 's strange to see what discoveries might be made by observing ends aimes motives of workings Hence Christ beats much upon this 2. Daily Meditation in some solemn manner 2 Tim. 2. 7. Consider what I say and â—he Lord shall give thee understanding 'T is a thousand to one if men do not lose themselves and souls in neglect of this Hag. 1. 5 7. David said I considered my wayes and turned Now to say Let the Lord search me but not to use means is to shut your eyes against the book and say Now Lord teach me Of Exhortation Oh therefore know the worst of your own hearts nâ—w Phil. 2. 12. Work out your salvation with feare Saints with a feare of careful search but you much more Gen. 27. 11 12. When Rebâ—ccah would have Iacob go to Isaac saith Iacob What if my Father fâ—el me I may get a curse then So the Lord Jesus believe it will feel thee he will see who thou art before he let thee into Heaven if thou art a stranger to thy sin and Christ and his grace thou shalt see the gate shut upon thee hereafter therefore know it now how 't is with thee nothing will be such a cut to thy heart as this viz. when 't is too late to see the sin which ruined oh this will torment as it doth Politicians when they see There I forsook a Rule of Policy there I was mistaken if I had carried the business otherwise there then I had got this oh it troubles them so it will do you when you shall see your Projects and Hopes dasht Quest. How shall I know this Answ. 1. Mark what others godly and discerning speak or fear concerning thee for though God reveals not a Hypocrite to all yet 't is seldom but it is to some or other 1 Tim. 5. 25. not speak against yet not give a full Testimony 2. Mark what conscience speaks or feares thee with in cool blood without getting those feares quencht by fresh Application of Christs blood it 's said The feares of the wicked shall come upon him there are some hot pangs which men have and then think well of themselves but geneâ—ally live out from God and Christ. Mark which way the scale turâ—es when you are still the worme that is not killed will gnaw for ever if it bites now 3. Mark what troubled thee when afflictions were upon thee then God many times convinceth men of folly when Benjamins sack had the Cup The Lord hath found out our iniquity said they Gen. 44. 16. So some evils may be falsely imputed but then you shall see some other sin it may be for which the Lord may have had long a Controversie with you 4. Mark what thou art when crossed many a one is good while men and God please him but when reproof comes or he is crost then he is mad hair-brain'd hateful scorneful wilful Eccles. 10. 11. for men may be crost of their will but their own ends they will not be crost in Mark how you deny your own ends in what you do then you may appeale to God indeed 5. Mark your temptations and corruptions with opposition if all be quiet either there is a truce for a time or else there is peace between you and sinne and Satan and so Warre between God and you 6. Mark thy Opinions Sometimes saith Solomon a fool is not known till then Prov. 17. 28. for they arise unless some in simplicity from some corruption Question 2. How may the Saints come to be setled that they may know this Answer 1. Beware of contenting your self with any measure but with Paul reach after things before c. for hence the foolish Virgins were deceived but after all fillings be ever empty hungry and feeling need and praying for more setting thy self against all sin say with David Cleanse me from secret sins 2. Strike at the root of all sin viz. your evil natures mourn daily under it and the activity of it and though some sins be unknown yet when the root dyes they shall dye Isa. 57. 18. When you mourn for this God will speak peace 3. Be sure your end be right that having received Christ and doing duties you do them before him and for his sake for here Hypocrites 〈◊〉 and this makes Paul to appeale to Christ 2 Cor. 5. Depart you â—â—rkers of iniquity will Christ say hereafter You have
much self but it turnes in time to higher ends c. and that is what though I have peace salvation these loaâ—es but yet miss of Christ himself and the life of Christ to live by him and live to him which is our last end 2 Cor. 5. 15. And here all his prayers end though crooked many wayes else these are the prayers of that Spirit of life which is ever heard and hence Iames 5. 3. Ye ask and have not because ye ask to spend it on your lusts Isa. 58. 5. though they fasted and prayed yet it was for sâ—rife and debate the Saints do it to destroy their lusts and hence though all fervent prayers are not of the Spirit yet all prayers of the Spirit are ever fervent though exprest with chatterings mournings as Doves because the last end hath a mighty force with it and hence waiting on God in all meanes for Answers follows and hence prayers of the Saints are endless Appetitus finis est infinitus hence Rom. 8. 23. life in heaven is his Scope and he is longing for it glad of that time for all prayers of Hypocrites are but issues of self-Iove 〈◊〉 all occasions do but quicken up that principle so all the prayers of the Saints rise from the spirit of love to God and faith in him Rom. 8. 27 28. The Sonlike Spirit or Spirit of Adoption not servile is in them Secondly If the soul receive any thing from the Lord thus praying 't is exceedâ—ng thankful the Spirit of Christ wherever it is glorifies Christ Iohn 16. and Psal. 116. 1. and that in time of peace hence Psalme 50. 14 15. Offer to God thanks giving and par thy vowes and then call though in time of trouble and I will heâ—re For the Lord to begin to do the soul any good and shew it its misery the worth of the Lord Jesus to give him any heart to seek to give him any hope to give him the least hint by any word of mercy oh its heart melts it should be thus and wonders but to think nay to see the Lord hath answered him oh this swallows him up makes him give all to the Lord as Hannah did when she had her Childe 1 Sam. 2. 1 2. Esau lost the blessing though he begged it with tears he had a prophane heart that did not esteem it indeed and so would â—ever have been thankful for it poor Iacob gets it though he had but a staâ—f to hold him up Thirdly If it receive not answer it mournes and loaths it self justifies God gives all to him prayers from self-loathing are not prayers which come from self-love Psal. 22. 2 3 â—4 Zach. 12. 10 Psal. 72. 12. There the Spirit dwells in the poor and contrite and their cries are heard when men pray and want and are quiet without wishing they could lament 't is not from the Spirit oh therefore try here if 't is thus as he said to Hâ—zekiah The Lord hath heard thy cries and seen thy teares and oh wonder at the Lord that he should give thee a heart to cry now Reproof to Saints Who though received and heard yet think the Lord regards them not and as David think his mercy is shut up 1. Remember former times Psal. 77. 7. Your experiences of the Lords pitying thee in thy blood and he will not cast thee off now 2. Consider the Riches of grace when you cannot find any thing past but what might cause him to loath thee yet the Lord may then love when thou art lamenting thy vileness Isa. 63. 15 16. 3. Consider the Lord doth purposely seem to dis-regard thee sometimes not to shut out prayers but to make you pray better not that you should not pray at all Iudg. 16. 10. but to make you seek and follow him though in the dark Lam. 3. 45. with 55. in a land of pits eye hath not seen what God hath laid up for you 4. Consider there is as much in the Lord to move him in thy worst estate to help thee as in the best viz. his mercy Psal. 6. 4. You say If my heart was not so vile if I had not committed such sins the Lord might this is as if you said The Lord shews not pity only for his mercy c. VERSE 12. I know you not WOrds of fence in Hebrew beare and signifie affection also The principal affections are Love and Hatred 1. Love Psal. 1. ulâ— Iohn 10. 14. 2. Hatred Hosea 7. 2. Revel 8. 12. In this place such knowledge is meant which hath the affection of love joyned with it so that 't is as if Christ should say I love you not I delight not in you my heart is not toward you whatever good words you give me and how ever your heart is toward me or you have thoughts of me And this is the great misery of foolish Virgins That it is a most heavy and dreadful misery not to be beloved not to be known of Iesus Christ for now when the Tables are turned and the Stage is pull'd down and the Foolish shut out and when Christ himself would give them a doleful Answer express in words their woe he coucheth it under these I know you not I do not say that men do feel it so but it is so and at last it will be found so This may appear if we consider these particulars If you consider the exceeding greatness and glory of his place and person He is exalted and set at the right hand of God upon the Throne of his Father and his Dominions reach from sea to sea he is King of Kings and Lord of Hoasts of Angels c. Phil. 2. 9. A Name aboâ—e every Name he hath and God hath sworne To him shall every one bow Now being thus great and not to be beloved of such a one is heavy if we want the love of poor men and base ignoble spirits it is no such matter but to lose great ones favour especially if we depend upon them in life and goods peace and honour this is bitter hence 2 Thes. 1. 9. from the glory of his power If you consider the terrour of the wrath of God for time to come If a man be abroad in the Fields from home and no stormes not colds nor heats arise to hurt him a shelter would not be so much prized nor the loss of it great but if there be such and then to want it and to lie open to the injury of all Weathers now it is a woe to want it So I say to you men that are abroad in the wide Fields of this world and gone from home if there should never be misery but you might eat your bread and drink your Wine with a merry heart and rejoyce in your Wives and there then should be no knowledge of any thing after death as those Epicutes spake Eccles. 9. the Love of Christ would not be so sweet but there will be stormes scorching heats that
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
thou canst for ought I know there was never drop of blood shed for thee never thought of peace in Christs Breasts to thee a vile wretch that never lamented the loss of his love nor contempt of it to this day Obj. But I care not so long as I have been well without it so I hope I shall do still I will not believe I am out of his love Answ. Yea this is the misery of men as it was of these Virgins but time shall come when you shall see him sit upon his Throne brighter than a Thousand Suns in the glory of his Father a fire burning round about him and the Kings of the earth trembling at his presence and his Saints in his bosome like unto him then you shall wish you had his love and lament Rev. 1. and waile because of him Oh secure world will you sit still in your sinnes and lie in your unbelief till the fire burnes about you and there be no escape Oh that the Lord would pity you many of you that have yet lived with dry eyes and merry hearts and yet have no love from Jesus Christ. Learn hence not to despise or refuse the love of Christ when it is offered to you and propounded to you in the Gospel we can be content to want the love of some men because we can live well enough without them and their love their love lost hurts not us but if the loss of their love may be the loss of our goods and lives then if it may be had men will seek for and long for it thoght it should not be offered but if offered it is gladly accepted So if you could live without the love of Christ you might content your selves but the loss of it is more bitter than ten thousand deaths and therefore refuse it not when it is offered but as they Acts 2. 39 41. when they saw how they had imbrued their hands in the blood of Christ and yet saw grace offered it is said They gladly received the Word of the Lord. The Law is a word of condemnation but that is not the last word the Lord hath spoken then I should spend time in vaine now the Gospel even the whole Gospel is a word of love and Reconciliation 2 Cor. 5. 19 20. wherein the Lord doth beseech men to be reconciled i. e. to accept of Gods love offered therein The Lord knows full well that mens hearts are so full of enmity that they will never seek for Reconciliation first though they have good cause because they have offered the wrong and therefore he stands not upon termes but offers love first without which he knows they are for ever undone Oh therefore receive it accept of it when it is offered to you and lose thy life rather than lose his love For the further opening of this Point I shall shew three things 1. That Christ doth offer his love in the Gospel and how 2. Upon what termes 3. Motives to accept it and answer Objections against accepting of it First That the Lord doth offer and how he doth offer his love in the Gospel and this I shall cleare because nothing can draw the soul to accept of love but this For the better understanding of which you must conceive that the love of Christ in the Gospel is diversly manifested unto men either to men after they be in Christ and are brought home by it and this is a love of delight in them Psalm 45. 10 11. Or it is a love of good will to men not brought home as it is in Husbands before their affections be set upon any they make love as it is 2 Thess. 2. 10. They received not the love of the truth because the truth made love to them Luke 2. 14. Good will towards men and this love I say is offered this love the Lord makes unto you stand amazed at it that after all your sinnes wrongs done him nothing but love is offered even his dearest love for though there is patience power to help wisdome to guide though there is terrour in him yet Take my love saith he Iohn 3. 17. And hence Heb. 2. 3. it is called Great salvation or love 't is offered else how could men be said to reject it or neglect it which he warnes them of A man may as well question whether there be a Gospel as whether love be offered there for as the Law is nothing but the manifestation of sin the hand-writing of death and wrath against all men writ with the Finger of God the Gospel is the manifestation of grace the hand-writing of grace and peace to all men written with the blood of God and hence the Gospel is that which brings life and immortality to light 2 Tim. 1. 10. Not that there is life absolutely for all but there 't is for all that shall by faith accept of it More particularly First It is offered Universally to all wherever it comes and therefore personally to every man the words are plaine Mark 16. 15. Preach the Gospel to every creature and not only to them that do belong to Christ and shall believe for though it be offered with the power of it effectually to these yet offered it is also unto those that never shall have God nor portion in the Son of God and hence Luke 14. The Lord of the Feast invited those that never came in and Christ himself 1 Iohn 11. He came to his own and they received him not he would have gathered them under his wings and they would not not only to them that be humbled though none will care for Gospel but such but to them that be unhumbled Revel 3. 18 20. doth this Gospel come There be many object Yes the Lord offers love to them that are his but not to me yes to thee there is not a man here that can exempt himself And I would make no doubt to go to every man particularly and say The Lord intreats thee to be Reconciled nay if there be one man worse than another though his hands have been imbrued in the blood of the Prophets and his soul stained with the crying guilt of the most hydeous sinnes that ever the earth bore or Sun saw yet the Lord makes love to him the price is paid for him if he will accept of it and that the Lord would have him so to do neither doth this Universal offer inferre an Universal Redemption for the Gospel in the offer of it doth not speak absolutely that Christ hath dyed for all and therefore for thee as the Arminians maintain but it speaks conditionally 'T is for thee if ever the Lord gives thee a heart to receive that grace there therefore consider of it there is not one here present but the Lord would have you receive his love and consider this one reason Thou shalt be condemned for refusing it Hence 't is Gods command and Christs desire you should receive it Ioâ—n 3. 19. If not thy duty to
receive it 't is not thy sin to refuse it but 't is such a sin that all men that perish under the sound of the Gospel are principally condemned for Secondly 'T is offered really I put in this because men cannot see the reality of this because not Christ but Ministers they think only make it and so the offer is only external and Ministerial the Lord himself they think is not of that mind Answ. 1. What any Minister according to the Gospel doth that Christ would do if he was here present hence 2 Cor. 5. 20. We beseech you in his sâ—ead as Embassadours speak what the King himself would do and no more and himself would speak what they do if he was present and hence Christ did not only preach the Gospel to his Elect that should receive him but to them who did reject him also which made his blessed heart and eyes also break forth into teares Oh that thou hadst known c. 2. 'T is Christ in them which doth speak Heb. 12. 25. Him that speaks from heaven and hence Ephes. 2. 17. He came and preached peace when he was gone up to Heaven and hence receiving of these Ministers and Embassadours of Christ is receiving of Christ despising of them is despising of Christ and look as the bowels of God the â—athers love are opened iâ— Christ so the bowels of Christs love are opened in those whom he sends Never didst thou see any Minister pity thy condition and offer peace to thee but because Christ put it in his heart and as in rejecting the Gospel you shall not sad their spirits so much as Christs Spirit in them so in accepting è contrà 3. Your life and salvation and certainty of mercy from Christ hangs upon your receiving their Word for men wi I say If Christ were here I durst believe his Word I tell you the Lord hangs thy life upon believing their Word spoken according to him Iohn 17. 20. I pray for them that shall believe in me through their word Why not through my word Answ. These may stand well together my word as the foundation their word as building upon it their word in the external administration and view of man but my word indeed my word in their mouths and so their word as instruments under that principal agent so that if an Angel or one should rise from the dead I should not look for more certainty of life by believing these than them Christ will speak no more till he shakes down heaven and earth with his voice but their word he honours and saith Believe it their word is not Christ hath loved thee but Believe that thou mayst be beloved of Christ. 4. The Lord is so real here that he punisheth men more for this than if he was present Christ lived among the Jeweâ— and preached they crucified him and rejected him in his person yet this cast them not off till Luke 13. 46. they put away the offers of grace by the Servants of Christ from them and now the Apostles are to shake off the dust of their feet against such as those Thirdly It is offered with vehement desires to accept of it 2 Cor. 6. 1. Psal. 81. 11. We beseech you receive not Gods grace in vaine for you may say There is some offer but the Lord desires it not in good earnest never did man desire to get the affection of another most beautiful as the Lord doth thee that hast none we use to judge of the affection of another to a thing by what he is willing to part with for it As he that sold all for the pearle and bought it So the Lord is content to part with all he hath to thee the dearest thing he hath is his precious blood and all fruits and benefits of it his Spirit to comfort himself to dwell with thee his Father to love thee his Kingdome to receive thee his sweetest promises to assure and stablish thee all things except his glory it is â—ot fit that you should receive that but for him to receive it from thee and giving it to him is better than having of it to thy self To thee I say that art like an incarnate Devil Dead and Damned and undone for ever unless thou accept of this Grace is all this Mercy of the Gospel tendered Fourthly It is offered freely Isa. 55. 1 2. For this makes many stand and wonder Why should the Lord make love to me so vile so unworthy good for nothing but to sin dry bones or what need hath the Lord of me what can I do for him what can I add to him why goeth he not into the Palaces of Princes to call in them but that he should deale thus with me that have sinned worse than Paul â—efore conversion not ignorantly I have known the grace of Christ yet rejected it and have gone on desperately have been mad in following my lovers forsaking the Lord True I know no cause but only his free love because he hath compassion on thee and because 't is for his grace sake hence he desires it vehemently for that is worthy to be honoured received embraced of thee Methinks it is in this case as 't is with poor Marines whose ship is wrackt many drowned and they cast upon the shore one comes to them and offers them house and meat and home they tell him We are poor men havenothing to pay true I know that but I have compassion upon you because I see you are distressed men so 't is here with the Lord Jesus I know thou hast nothing to require me but I have compassion upon thee accept my grace take it live upon it because thou art a distressed soul God hath shewn wondrous mercy in giving life now I offer more one would thâ—nk now surely men should be glad to accept of this grace Quest. Vpon what tâ—rmes is this offer of love made Answ. There is nothing required but only and meerly receiving of it Iohn 1. 12. Under the Law it was Do all this but the Gospel saith not so but Reâ—eive me who have done all and suffered also with thy whole heart as it was in the Land of promise nothing required but going up and possess it here it 's no more Prov. 4. 8. She shall bring thee to hâ—nour when thou dost embrace her The offer of love is like the offer of a rich portion nothing required but receiving it thankfully and so living upon it so Psal. 16. 5 6 7. I thank the Lord that gave me counsel c. Or as it is in the offer of a Prince to a Traitour he offers life to him Upon what termes I could crush thee as a fly between my fingers but I desire nothing only accept my favour come and embrace me and then live under my Government in my Kingdome because that I love thy company and because here is my honour and thy safety so doth the Lord in the Gospel the Lord professeth he had rather a soul
apprehends not by his dearest love For here were Virgins many of them who cryed Lord Lord only looking for salvation from him hanging upon grace clasping about his feet as it were and who in their life-time went out to meet the Bridegrom expecting love from him and yet Christ here professeth I know not you I love you not I say this is by a seeming â—aith for no man apprehends Christ by a lively Faith but iâ— appreheâ—ded of Christ Iâ—hn 1. 12. But if it be by a seeming Faith i. e which seemes to be Faith in the judgement and opinion of others and also which seemes only to be so to their own apprehension as it did unto these Virgins the Lord doth not apprehend such by his 〈◊〉 love and that is I say with his dearest love with common love he may but with deare and eternal love never The Faith of some men is like the casting of some Anchor at Sea it sometimes falls upon a Rock or light sand it toucheth the ground but the Rock holds not it and hence the Ship is ever driven before the winde or carried away with the ebbings and flowings of the water So it is here and hence men are tossed to and fro with lusts and temptations and driven before strong windes Or as it was of Saul to Samuel he apprehended Samuel but Samuel departed from him saw him no more untill the day of his death So here the Kingdome and Love of Christ is rent from you Iohn 2. 24. â—lt But he committed not himself to them Luke 13. 26 27. Hâ—ve â—ot we eat and drunk in thy presence and yet Christ will say I knâ—w you not and this is the â—ase of many Iob 8. 13 14. When an Hâ—pocrite dyes his hope perisâ—â—â— if the Lord had apprehended him with his dearest love it could not be so For Explication of this Point three things are to be opened 1. How one may be said to apprehend Christ Jesus by a seeming Faith 2. How Christ is sâ—id not to apprehend such 3. Why he dotâ— not Quâ—st First How may one be said to apprehend Christ by a seeming faith Answ. Five wayes usually 1. When men are forced â—o fly to Christ meerly out of extremity and pressures of misery the stroâ—ks and dry â—lowes of Divine Vengeance light upon them and now they cry Lord pity us It may be in time of peace while conscience and Divine Vengeance were asleep they regarded not Faith nor Prayer nor Christ nor any thing else notwithstanding aâ—l the heart-breaking cryes and loud calls of God but were merry and light and licentious c. but in extremity then they will cry and prize mercy above a thousand worlds Prov. 1. 28. One would think their mouths should be stopped then some think those words are an allusion to the Aâ—k in Noâ—hs time Hosea 8. 1 2 3. When the Eagle shall câ—me against Gods pâ—opâ—e Psal. 78. 35. they shâ—ll cry My God we know thâ—e No saâ—th the Lord The enemy shall apprehend them I will not this is not faith but only self-love when as men are naught before and their hearts sitting loose fâ—om God continualâ—y having no daily embracements of him and would be worse after Gods afflicting hand if he should help them but so it is that they cry out to God for help meerly because of torment c. This is like that cry of our Indians to the Devil who worship and cleave to him because he pâ—agues them True in times of extremity the faith of the Saints may be awakened which was asleep before and when God hedgeth their way with Thornes they may then returne to their first Husbaâ—d because iâ— was better but when exâ—remity begets it it begins and ends with it lives aâ—d dyes with it here such may feare that then Christ apprehends them not Psalme 66. 3. Because of thy power thy enemies shall staâ—er and submit A proud Rebelâ—ious Wretch in times of peace swells bigger than God and is above God the Lord Jesus hath his times wherein â—he grapples with them when no Ministers can and flings them down with his Sword at their heart and his hand at their Throat and terrours in their consciences and now they yield Christ may hence take these as common Subjects but never as special favourites to stand before him and this is the case of thousands who fly to Christ meerly for extremities Thus the case stood with old Ioab he should have dyed before 1 Kings 2. 30. but at last he neglects his harge he runâ—es to the Aâ—tar only out of selfâ—ove and there he will dye one would think a man that had been so useful flying to the Altar in his old age might be pitied No the Altar which secures others secures not him justice may be shewn to him that will abuse favour long so 't is here 2. When men fly to Christ in times of peace that so they may preserve their sins with greater peace of conscience so that sin makes them flie to Christ as well as misery not that they may destroy and abolish sin but that they may be preserved in their sins with peace For this is the frame of all men living sin before it is commited not all sin but what is 〈◊〉 able â—o mens constitutions corruptions place temptations is very sweet and if conscience be awake it 's after the commission bitter sweet in the mouth bitter in the belly or else they know it will be bitter another day Prov. 23. 32 sâ—ings like a Cockatriâ—e and what profit in inheriting lyes Now because men have not other good to live upon or delight in for God they have not hence many an heart secretly saith this If I can have my sin and peace and conscience quiet for the present and God merciful to pardon it afterward then all is well hereupon hearing those that put their trust in Christ shall be pardoned for present and saved afterward hence he doâ—h reâ—ie as he saith only on the mery of God in Christ and now this hardens and blindes him and makes him secure and his Faith is Sermon-proof nothing stirres him c. and were it not for their faith they should despaire but this keeps them up and now they think if they have any troâ—ble of minde the Devil troubles them and so make Christ and Faith protectors of sin not purifiers from sin which is most dreadful turning grace to wantonness as they â—id sacrifice so these would sin under the shadow of Christ because the shadow is good and sweet Miâ—ah 3. 11. they had subtle slye ends in good duties for therein may lie a mans sin yet they lean upon the Lord c. Matthew 3. 7 8. The Scribes came in peace to Iohâ—s Ministry which was to awaken men to believe in the Messiah Oh generation of Vipers who hath forâ—warned you to flee from wrath to come hence saith he Bring forth fruits as if he should say You would have the blessing of the warme Sun
Lord apprehend us as in 2 Sâ—m 5. 1 2 3. But by his Covenant he bindes himself unto the souls of hâ—s people Isa. 55. 2 3. which is a mighty strong Covenant as strong as Gods purpose is for 't is nothing but Gods purpose revealed Now this the Lord reveals usually two wayes 1. In the Word without the conscience knowing it so as that a man hath not assurance of Gods Good-will to him And 2. To Conscience and this two wayes 1. By prayer the soul being instant with God to reveale his good-will the Lord doth it Ezâ—kiel 36. â—7 I will yet be enquired of for this c. Zach. 13. 9. Hence the Lord asks the poor heart Will nothing content thee but the Lord I wiâ—l fulfill thy desires then the Lord hath heard thy cryes all thy sinnes shall be pardoned all those corruptions subdued c. 2. By the Ministry of the Word when the soul hath been froward in seeking the Lord but now mournes under it that it cannot finde the Lord the Lord professeth I 'le create the fruit of the lips peace Psal. 25. 14. He will shew them his Covenant c. So that the soul is for a time stablished and supported by these and the like blessed words of Grace from the Lord. Secondly By an eternal Spirit of life which as from Christ the Head comes into every member and is in them and shall be in them never forsaking them though it be grieved a thousand times in a day by them this Spirit sets on the Covenant and gives the first fruits of glory c. Isaiah 59. ult This is my Covenant my Spirit shall never depart c. Thus Christ apprehends his herein differing from Adam he was next to God and was apprehended by God But 1. It was by a Covenant of works 2. As a first cause upholding and preserving and governing the second but this Spirit which should never forsake this he had not now when by Faith we are turned unto Christ Christ apprehends us with both these armes Now è contrà you may see what is it not to be apprehended by Christ. Because they were never given unto Christ in Vocation by the Fathers drâ—wing Iohn 6. 65. And Christ takes hold on none but them they are apprehended for the Givers sake though they be worthless in themselves All lawful Marriage is by the Parents consent so here Because he knows the vileness of such mens hearts lying in their sin the falseness deceits of them Ioh. 2. ult As we use to say Such a one No I know him well enough Of sad Reproof to those who never trouble themselves with any thoughts whether Christ hath apprehended them if they have once apprehended Jesus Christ they never question whether their Faith so apprehend Christ as that Christ apprehends it Oh consider these Virgins they did thus after a sort apprehend Christ all their liâ—e but now they know Christ never loved them because they never savingly apprehended him I remember Isa. 4. 1. Seven women shall take hold of one man â—nd shall say We will be called by thy Name to take away our reproach but we will eat our own bread Soâ— many take hold upon Christ Lord let us be call'd by thy Name to take away our reproach when as they care for no part nor portion in Christ but they will eat their own bread live upon their own lusts It was Christs speech unto divers that saw him and followed him Iohn 6. as to hâ—s Disciples also Except you eat my flesh you have no life in you What doth a man aim at in eating not only that he may have Bread in his hand but he examines What vertue hath it His end is that it may grow one with him and be turned into the â—ame flesh with him and so that there may be a most rear union that can be so should all Christians study that and aim at that that the Lord may be nearly united to them and grow one with them a gracious heart prayers and mournes for want of this Oh there be many that profess What should I trouble my self with this and that grace when I have done all I can but look up to Christ True but will you not yet try whether you so look to Christ as that he looks towards you Iohn 10. 10. I kâ—â—w mine and am known of mine there is a world of false faith in the world Ier. 7. 8. When they cryed the Temple of the Lord saith he Do you sweare lye c So I may say Are you slothful in carriage discontent in families live in secret adultery and your eyes and thoughts are full of it do you break your promises and Covenant with God and men and forget the Lord in a Land of Peace care for little but that your Plough may speed and your names may rise and do you cry Christ Christ go to Sâ—iâ—h go to the Palatinate Bohemia and see what God hath done Oh but I am better oh but go to these foolish Virgins let their dead ghosts affright thee if the Lords Word cannot make thee search here A man drowning all his care will be for a hand to take him so would you if all were right but you will not so Of Examination Whether ever the Lord Jesus hath apprehended you with his dearest love as well as you have apprehended him 2 Cor. 13. 5. In all Covenants among men whereby they are to binde themselves one to another men will make it sure on both sides Christ will make you sure to him do you see that he be also made sure and fast bound and united unto you Methinks the consideration of the example of the Virgins might awaken every one unto it for if this was the frame only of some rude prophane Rout of â—arnal Protestants professing Christ with their lips but denying him in their lives it might be excusable for us but when Virgins and so many and that in these times of Christs coming to faile here this may strike a holy â—awfulness even in the best and with much feare and trembling to search themselves as it did the Disciples of Christ when they heard not many but one only should beâ—ray him for there is this union on both parts Iohn 10. 14. 2. But though there is cause to search I confess 't is very hard to finde out this blessed Love-knot the union between Christ and the soul being so mystical and secret and spiritual a work especially in this life wherein the Lord Jesus ariseth in the souls of his people not in his perfect fulness but only as the day-starre at which time there is much darkness before the rising Sun and hence the Apostle Gal. 4. 9. You have known God or rather are known of him c. 3. But yet it may be known the many examples I might alledge might prove it and the promise of Christ to his Disciples doth evince it Iohn 14. 20. They were weak for a
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