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
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
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
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
and yet they do but think so for though they hate sin yet it is unsoundly because they see not how closely their hands are knit to their sin they never did believe because they never felt their unwilling heart to close with Christ they never loved the Saints because they never felt their contempt of Saints never sought Gods glory because they never mourned under that which did stain it they never make work with their own hearts the stony and thorny ground withered because their soil was naught a heart filled with sweet affections which never felt the strength of contrary corruptions lying underneath it is an ill soil and where those affections will never prosper nor prove right and hence 2 Tim. 2. 20 21. he that purgeth himself from these things shall be a vessell of honor ever preserved never broken Do not put it to a venture it may be I may have grace and so put your salvation on the hazard of such hopes but the Lord that hath come to thee knocking open the door that he may come in and feast cry for infinite creating power and mercy to make haste and come and help thee what have you to do else but to get your old lusts purged away what do you labor for else if you have children to bring up if you have any love to them nay if swine or cattel meat you will have to feed them and satisfie them if possible and yet behold thy soul perishing for want of true spiritual refreshings SECT VI. OF Exhortat on to all young beginners and so to all others Take heed you chop not at your comfort too soon take heed you do not perish in the way that whiles seeking after the Lord and rest you fall from the Lord by security and scandal and so you perish but labor for that which will continue and last 1. Mariners when they go a voyage they will trim their vessel and search if there be not something amiss which may sink the ship at last if once out at sea they may dye before they come home and hence at first setting out are careful so do you 2. You will meet with trials enough to exercise all your grace that you will find all little enough in the issue 3. This will be your comfort at death that â—hough it be difficult yet if you have fought a good fight and run a good race there is now a crown this will make you to go out of the world wondering and go up to eternity in your triumphant Chariot of glory when you shall see on the one side here a Demas forsaking there a Iudas betraying here one Chriâ—â—ian withered there another scandalised and offended and yet the Lord hath upheld thee in thy integrity a poor creature that thoughst thou shouâ—dst never have held out at all That you may do thus two things are to be done First Be sure your wound at first for sin be deep enough for all the error in a mans Faith and Sanctification it springs from that first error of his Humiliation if a mans Humiliation be false and weak and little his Faith is light and his Sanctification counterfeit as may be seen in the stony and thorny soil if a mans wound be right and Humiâ—â—ation deep enough that mans Faith is right and his Sanctification is glorious for Christ cannot be exceeding sweet and satisfactory to the soul unless sin be first exceeding bitter and this is the reason why Christ is not sweet nor precious at first nor afterward because sin is not so better to them especially heart sins Christians shall find it the esteem and price of Christ falls whiles sin lies light and is not bitter SECT VII Quest. HOw bitter must it be Answ. So bitter as that nothing contents your heart whiles sin is with you and the Lord is gone from you Lam. 3. 49. Mine eye ceaseth not mourning till the Lord look down from heaven as a man that looks for a Prince to come and live with him he prepares rooms for all his attendants but he reserves the best lodgings for the Prince himself and they are kept empty whiles he comes So the soul entertains Creatures and Ordinances and Saints of God but yet the heart is not content but sits empty desolate whiles the Lord is gone for whiles the heart is delighted with somewhat else beside the Lord that if the Lord comes it is well if not it is merry and jolly see what the Lord there speaks Iam. 4. 8 9 10. Cleanse your hearts and he will draw nigh unto you turn laughter to mourning else you are not humbled Let Gods own people do so it stops up the fountain of Gods love and sweetness of mercy Psal. 30. 7. When carnally confident I was troubled as it is in marriage if a man knows there is familiarity between the woman and another Lover he will have none of her but when sin is thus bitter the Lord hath the garments of joy to give for the spirit of heaviness Isa. 61. 1 2. Oh therefore though it be cross to have limbs cut off and breasts feared bones broken c. yet part with all for life even this life of Christ in you which will give you full content SECT VIII Quest. HOw shall I do thus my heart will be wanton and carnal Answ. 1. Set this down for a conclusion I shall never be comforted by the Lord whiles any thing else comforts my heart i. e. for it self as hath been proved and if this was well thought of this would make a man above all other things detest his carnal content because this indeed keeps the Lord from him 2. Keep the remembrance of the bitterness of your sin and evil in it thus David Plal. 51. 3. set it ever before him for all the sweet of sin comes into the heart by a delusion first begot in the mind of some present good in it which the soul not attending to is drawn away by it â—â—am 1. 14. drawn away and enticed hence fortifie here Three things in sin which if remembred would make it bitter 1. Sentence of condemnation past upon thee by the Law of God for it which may make a soul to mourn Little 〈◊〉 do men take in their Prison-bolts 2. The death and agonies and sorrows of the Lord Jesus to acquit the soul from this condemnation this is that which may work bitterness as for a first born Zach. 12. 10 11. 3. Crossing the will and so grieving the heart of Christ now in glory as when the old world grew sensual it grieved God to the heart keep these in remembrance what pleasure canst thou take in that which makes the Lord sigh 4. The end wâ—ll be bitterness Psal. 73. 17. Secondly Take heed you miss not of that Faith which will bring in supply Heâ— 4. 1 2. Take heed lest a promise being leâ—t any fall short of that rest which comes by the promise by an unbelieving heart for many desire the
suffer the Lord Jesus to bruise or cross its will that so he may prevaile over the resistancy of it A strong arme a strong man when his arme is bruised or broken or wounded takes away the act of resistance as taking away the very life from it takes away the very power of resistance so Christ would unite himself to the soul there can be no constant union where there is constant resistance Christ comes to take away that hence bruises and wounds the soul outwardly sometime in name estate inwardly in conscience in heart Now here is mens folly That they will not be humbled when they heare of their estate in the Word they will not believe 't is so though they stand all the while convinced therein as if they had been named nay they will not think of it if it begins to trouble them or if they do begin they think it is the temptation of the Devil and if their estates or names begin to dye they will not be poor nor despised they had rather dye or live in vexing and fretting rather than yield they will have Gods Will bowed to theirs not theirs to the Lord nor yield themselves Captives to his mercy let him do with them what he will who owes them nothing Thus it was with Ephraim Capernaum heard admired embraced Christ but yet repented not that was to live in the smoke and fire Wo to you saith he for it Ier. 6. 7 8. Be instructed He saith not Instruct thy self but be instructed be convinced be humbled for thy sin lest my soul depart I am with thee yet to pardon it yet to take it away Secondly When they will not be gathered to Christ nor come to him nor receive his love when it comes to them but put it farre from them as much as in them lies The Disciples told Thomas Christ was risen but he would not believe unless he saw him nay unless he felt nay unless he felt his very wounds Christ pities and beares with the weakness of Faith But saith he be no more faithless but faithful and hence saith he Blessed are they which have not seen and yet believed this Christ complaines of in the Jewes He would have gathered them and they would not Now here resistance is made two wayes 1. By the will when the soul sees the offer of love faire and full but will not be drawn to close with it because it knows whether to go and live and be yet well enough without it Iohn 6. 68. Whether shall I go It hath some other Lovers to give it content but loss of Christs love is not for the present as bitter as death to him because having of it is not life to him because something else is his life this is enmity of heart and indeed the root is worse if worse may be you can finde some pillow to ease you when you refuse Christs love to help you 2. By the minde the soul knows not whether to go and yet the minde doth not not will meditate with fixed meditations on the grace of Christ whereby it might be drawn to Christ but pores upon its sinnes and unbelief and feares and objects strongly and continually against the Lord. Isaiah 40. 27 28. Hast not seen c. Beloved 'T is with the minde as it is with burning glasses hold them to the Sun and you gather and unite the beames that they burn So the soule by musing on Christs Love Object Many say I cannot believe though I see a command for it and God will not help me Answer The fault is not here but in this You will not use this means in musing on the gracious freeness riches and need of his love Psal. 6â— 6 7. but on the earth 1. Object You will say I cannot but resist Answer Yet I pray give us leave to exhort you to believe give Peter leave to perswade Acts 3. 19. Repent and be converted the Lord requires that only it may be the Lord may go away from thy soul and take his leave of thee for ever and if you did know you would noâ— crucifie nor resist the Lord of glory if you would consider you would know 2. Object I finde my heart much affected and drawn but then I am afraid of prâ—suming â—ow shall I know when I may close with the Lord Answ. 1. When the Merchant hath sold all let him take the Pearl and enrich himself with it the Devil may grudge thee it but the Lord doth not will not 2. When the Lord comes to draw indeed you cannot but accept your need will be so great the offer so faire love so abundant and like the honey comb dropping into thy heart before thou suckest it and Christ so dear that thou canst not tread upon hâ—m whom God hath smitten for thee Mary Iob. 20. 15 16 17. stands weeping at last Christ appeares Woman why weepest thou whom seckest thou she knew him not hence her heart stirres not but at last he calls her by her name and then she knew him and saw him present Rabboni saith she and now had she best apprehend Yea she cannot but embrace him Oh touch me not as yet saith he c. Of Exhortation To labour that the Lord Jesus may apprehend you I know it 's nothing but his mercy can move him to it even to take away that resistance of your hearts but yet heare his voice as well as know his power and harden not your hearts whiles it is called to day in use of means for this end Psal. 61. 7. 1. Consider your need of this Isa. 42. 1. Behold my servant whom I uphold Did Christ need Yes Christ himself must be supported by the power of the Lord Psal. 40. 11 12. Let thy mercy and truth continually â—reserve me and this was not only when sinnes swallowed him up but when he had been preserved Psalme 17. 5 6. Hold up my goings You are gone in a moment if the Lord lets his hold go you are kept in strong holds in Iron bolts in invisible everlasting chaines in the Dungeon where no water is unless the arme of Christ help 2. Consider the benefit of it Acts 2. 24 25. It was impossible Christ should be held under paines of death because of his Princely Spirit exalting him so here Christ is and will be with you and when once he hath apprehended you none can pull you out of his hands no not the Fathers hand that was angry and he will never cast away his Ioh. 10. 29. when they come to him 3. Consider how few finde this Isa. 53. 1. To whom is the arme of the Lord revealed and who hath believed our report both joyned together the arme is Christ and the power of Christ by his Spirit in the hearts of his Elect but for want of this it is that one lives loosely and another falls foulely and never riseth another falls secretly and is never known and dyes in a dreame c. and that there is
such miserable scrambling for promises and that men are so worshipping whom they know not 4. Consider the misery of the want of this But further Be careful to get satisfaction by blood before Application by the Spirit if ever you look for the latter be careful to get the former God is full of Spirit why sends he it not sinne is not satisfied for first get that done therefore Iohn 6. â—3 Except ye eat my flesh and drink my blood c. God could not send the Spirit nor Word but for this to thee a man feeles the strength of sinne and prayes Lord subdue it oh but look to pay thy Ransome If a man be in chaines for debt and gets out without satisfaction for the debt or wrong he will be taken againe but if it be satisfied for though he be taken by the Jaylour and ill-intreated yet he shall be set free againe and therefore do as those Levit. 3. 3 4. You are freely to go to Sacrifice and it 's said it shall be accepted to make Atonement If the Lord with-hold his Spirit mourn for the want of it as Psal. 41. 3. My tears are my meat If the Lord gives any thing be thankful for any little see it and make much of it for it is from Christ the least thought or knowledge of thy misery Iohn 14. 17. The world cannot receive it because it knows him not i. e. so as to prize it love it bless and wonder at the Lord for it Thy Spirit is goâ—d Lord let it lead me saith David Quest. What if I finde not these things in my soul Answ. Mourn then Object What if I cannot Answ. Then muse on thy misery Object But I cannot Answ. Then hear what the Lord will speak Quest. What if he helps not Answ. Thou art unworthy thou art his clay he may and will do what he will Of thankfulness to the Saints who are apprehended of the Lord Iesus you know him and he knows you you come to him and he takes you you give up your selves to him and he gives himself to you you make him your God and Head and he makes you his people and Members c. Oh be thankful for this 't is a choice and peculiar mercy denied to many and given unto you Psalme 73. 23 24 25 26. Thou art continually with me when falling from thee What is the use that David makes Thou wilt guide and hence Whom have I in heaven but thee I might be broken and like water spilt on the ground every moment but thou keepest me Object But I finde the Lord methinks sometime utterly gone from me and I fear he will faile Answ. True and hence Ieremiah asks Ier. 15. 18. Wilt thou be unto me as a lyar and as waters that faile shall thy truth and mercy be spent No once apprehended he will not lose thee Quest. How shall I know that Answer Something I have spoken and three things more I shall add now First You may know it by time present There are two things which seldome fail in deepest disertxsions 1. The soul forsakes not the Lord by unutterable groanes when the Lord seems to forsake it Psal. 22. 2 3. and it presseth hard after the Lord Psalme 63. 8. and doth not as the Philistines 2 Sam. 5. 21. forsake their gods when they forsake them 2. If this failes it grows poor in spirit and vile and loaths it self as worthy the Lord should never regard it Isaiah 57. 15. and so 〈◊〉 grace most when the Lord makes it least and when the Lord makes it nothing it makes God all things to it Secondly If neither of these will serve yet you may remember dayes of old as David Psal. 77. 10. Psal. 71. 6 9 11. Some said God had forsaken him but yet now he remembers Ancient mercies Thirdly Then stay awhile longer in waiting for the Lord what the Lord doth now you know not but you shall know afterward Isa. 64. 4. that which eye haâ—h not seen hath God prepared 1. You that are young men hath the Lord pluck't you out of your Sâ—dâ—nâ— sin when you lingred in it when you resisted the Lord in the heat of your youth c. 2. You old men how many temptations corruptions back-slidings pollutions beating out as it were the breath of the Spirit yet from the belly to gray haires the Lord hath carried thee kept thee Oh thy foot had faln if the Lord had not kept 3. You that have been once sinful vile creatures yet hath the Lord loved you for all this what if the Lord take away comforts from you and afflict yet hath he not taken living-kindness not mercy from you but done good to you by your sorrows when others go by Droves before his Door and takes none c. O what cause have you to magnifie mercy That the Lord Iesus at his coming to death or judgement will make a perfect separation between the wise and foolish Virgins For the Virgins were all one together till Christ comes and now the one sort is received to Christ the other separated from Christ nay not so much as known of Christ. There are not have not been any Churches in this life but there will be wise and foolish Tares and Wheat grow up together not Virgins and Harlots not openly prophane it may be or wicked and godly No but when all are Virgins in outward Profession and Conversation yet then some will be wise and some foolish in the sight of Christ though not in the sight of man and between these the Lord Jesus will make a separation at his coming Matth. 25. 31. He shall set Sheep and Goats at his right and left hand Mat. 3. 12. He shall thorowly purge his floore and separate chaffe and wheat 2. Thes 1. 9. punished with eternal destruction from the presence of the Lord. The Son of the bond-woman must not be Heir together with the Son of the free-woman and therefore cast him out they must part companies Quest. 1. Whether shall they be separated Answ. 1. At particular judgement what became of the soul of Lazarus It was carried by the Angels to Abrahams bosome i. e. to the Third Heavens where Abraham was and to fellowship with him dearly loved of him What then becomes of the souls of others they being sentenced by God are dragg'd down to hell by evil Angels and are reserved Where they are reserved in the Elements 2. At general judgement the Elect shall be called to come and inherit their Kingdome and hence others shall be cast with the Devil and his Angels to eternal fire which is there where the Third Heaven is not and here shall they be parted and never joyned together more which is fearful Quest. 2. Why will there be such a separation Answ. 1. Reason Because at Christs coming they shall be immediately judged and examined by Christ he shall then make strict and immediate 〈◊〉 of them Why do these foolish Virgins creep in
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
in the glasse of the Gospel Rev. 22. 4. 2. The Lord makes many Promises of love unto his people which go to the very heart to chear them Hos. 2. 14. 3. The Lord conâ—ines not his love to looks and words though it 's wonderful to have the least of them but you may read his love in his works of love Now those works peculiar to them are first and chiefly the donation of Christ for a man in redemption to a man in vocation and then the peculiar fruits of this love exprest in peculiar operations upon the Soul and in the Soul which Gods truth in the New Covenant promiseth and Gods faithfulnesse executeth Ier. 31. 33. 32. 40. to take away the stony heart to write Laws in the heart to put fear into the heart these are the peculiar effects of this New Covenant and they are operations in a man which only the Elect feel and wonder at Grace for Ephes. 2. 4 5. According to his great love hath he quickened us together with him there is a kind of Resurrection of a mans soul when 't is brought home to Christ. And look as the bodies of the Saints shall be different at last day so when God raiseth their souls from the Dead here there is a difference now 2. In regard of the Death and Blood of the Lord Jesus which was shed not only that he might be a God unto them but that they might be a peculiar people unto him Tit. 2. 14. He gave himself for his people not only to justifie his people but also to cleanse his Church Ephes. 5. 26 27. for this hath been Gods great plot first to perfect his people in their Head and then lest there should be a golden head and feet and hands of iron and clay and because the Church is not found lovely therefore the Lord makes it lovely by little little here until it appear without spot or wrinkle at the last day Do you think Brethren that Christs Blood was shed to work no more in his people than in Hypocrites was it only shed to take away guilt of sin from Gods sight and then to let a man wallow in the sins of his own heart 'T is true there is a work of Sanctification which Hypocrites have which Christs Blood purchaseth for I beleeve all common mercy and patience comes by Christs Blood and so all common Gifts and Graces but yet Beloved there is a vast difference their wills were never changed though their minds were much enlightened hence they sinn'd wilfully The Lord never was dear to them hence secret despight grew up that at last they committed the impardonable sin Hos. 10. 26 29. 3. Because those Graces or Qualifications together with the Operations of them which are in the faithful are the same with Christs the same in kind and nature Ioh. 1. 16. From his fulnesse we have received Grace for Grace hence we are said to bear his Image and because it 's but little at first hence from Glory to Glory 2 Cor. 3. 18. Now the Lord Jesus had not only the Spirit which he had without measure but also he had many Divine qualities habits or Graces which it is blasphemy to think that they were hypocritical or common which the faithful receive from his fulnesse and wherein they are made in their measure like unto him so the Saints have not only the Spirit but also those peculiar operations of it wrought in them by the Spirit whereby they come to be made like unto the Lord Jesus Hence as there was an infinite distance between the Lord Jesus and the best Hypocrite so the likenesse that they have of the Lord Jesus makes a difference now And look as there is a difference between a Plant and a Beast a Beast and a Man so there is a glorious life which Saints have begun here in this life which none have but themselves 1 Pet. 5. 10. They have the First Fruits c. the which is meat and drink which no man knows of that lies in his hypocrisie and sins 4. If there should be no difference then these evils would follow 1. This laies a foundation of contempt of Grace and of the Beauty of Holinesse in the hearts and lives of Gods people for look as 't is in the work of the Son in Redemption if Christ should have dyed as much for Iudas as for Peter and suspended the act of Faith to apply this on the Free will of either then Iudas had as much cause to thank Christ for his kindnesse as Peter and Peter had no more cause of blessing Christ for his love in redeeming him than Iudas and what cold praises will he then give him So if the Spirit of Christ should sanctifie or call a Saint no more than an Hypocrite then the one hath no more cause to be thankful for the work of the Spirit than the other and when a man comes to look upon the work of the Spirit and the Graces of it there is cold water cast upon those this is no more than what a Hypocrite hath Christ hath not only redeemed by price but also by power from the power of Satan Sin Darknesse Delusion and not to be thankful for this is not to be thankful for the Redemption of Christ Thou shalt never have it then that dost despise the Spirit of Grace whereby thou art but commonly sanctified 2. Because this abolisheth the use of all conditional Promises made in the word for you know they are made to some qualification or work of the Spirit in a man some to Mourning Poverty Faith Hunger Lostnesse c. now if there should be no difference between seeming works in Hypocrites and these then 1. the truth of the Promises is destroyed for the Lord saith They that hunger shall be satisfied I 'le answer Hypocrites may hunger and yet not be satisfied 2. The use of these Promises should be lost for why should a man then cast his Soul upon Gods faithfulnesse in the Promise when 't is but common love to him and Hypocrites If it be replyed the one hath Christ the other nor I answer 't is very true but then I ask Who is he a Christ to it must needs be to a particular People described in the Word by their peculiar qualities flowing from their forms and subjects by which they are known and now consider Rev. 22. 19. Is God a God of the dead and not of the living only 3. Because this makes the most holy men that ever lived deceivers of themselves and others only look upon Iohn Christs beloved Disciple and bosome-companion he had received the anointing to know him that is true and he knew he knew him 1 John 2. 3. But how did he know that he might be deceived as 't is strange to see what a melancholly fancy will do and the effects of it as honest men are reputed to have weak brains and never saw the depths of the secrets of God
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
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
still but you care not to have your viperous nature changed you will bring forth the old bitter fruits c. when Mony-changers came into the Temple you have made it a Den of Thieves Thieves when hunted fly to their Den or Cave and there they are secure against all searchers and hue-and-cryes so here but Christ whipped them out so when men are pursued with cryes and feares of conscience away to Christ they go as to their Den not as Saints to pray and lament out the life of their sin there but to preserve their sin this is vile will the Lord receive such I am perswaded many a mans heart is kept from breaking and mourning because of this he saith it may be that he is a vile sinner but I trust in Christ c. If they do go to Christ to destroy their sin this makes them more secure in their sin for say they I cannot help it and the thing I would not do that do I and Christ must do all whereas faith makes the soul mourn after the Lord the more as Paul did yet do you think they that believed said Let us sixnâ— that Grace may abound No No. 3. By seeing some glory and tasting some sweet in the Gospel and Christ manifested and arising therein hence some men may apprehend Christ neither out of feare of misery nor only to preserve some sin but God lets in light and heat of the blessed beames of the glorious Gospel of the Son of God and therefore there is mercy Rich Free Sweet for damned great vile sinners Good Lord saith the soul what a sweet Ministry Word God and Gospel is this and there rests this was the frame of the stony ground which heard the Word and received it with joy and for a time believed Luke 8. 13. And this is the case of thousands that are much affected with the promise and mercy of Christ and hang upon free-grace for a time but as 't is with sweet smells in a Room they continue not long or as flowers they grow old and withered and then fall in time of temptation lust and world and sloth is more sweet than Christ and all his Gospel is 't is in this case with the soule as it was with Mary who applyed the Spikenard only to the feet of Christ but all the Room was filled with the sweetness of it so in the Gospel the sweet odour of it is scattered to all and the Apostle Paul saith We are a sweet savour of God to them that perish but Christ only applyes it unto the heart of a wounded poor humbled sinner and though smells and odours refresh yet men cannot live by the smell so 't is here such is the rich grace of Christ that the worst shall know and say He is good As the King passeth by many come to see him but doth he take all up to the Chariot with him No but they go home to their several houses againe and then they commune and speak of what they saw so Christ accepts only of and apprehends none but those that have forsaken all at his call and so live upon his favour so here as Psal. 45. all his Garments smell of myrth yet only the Queen which heares considers and forgets her Fathers house stands at his right hand 4. When the soul is perswaded to close with the Lord Jesus Christ by the power of immediate Revelation without the medium of the Word the Word they grant hath its use and 't is good to attend to it as to a light in a dark place but stay till the day-starre arise the Word is obscure and may deceive but this cannot aâ—d they think Christ never apprehends them till this doth and this some feel and rest upon as upon a light and comfort in sickness and leave others to the Word some feel and hold no other evidence but this â—â—me hâ—â—d it but never felt it but live in admiring of it and 't is a prety new thing c. I confess the Spirit must reveale the meaning of the Word before ever it can draw any to believe and it must mightily immediately apply the Word but for Christ to reveale himseâ—f without a Word and a Word of promise in the Gospel truly understood is a delusion especially if the evidence of the Word be herein despised Rom. 15. 4. Paul had Revelations so may a godly man have more than common manifestations of favour at some times but Paul speaks not of these Hâ—b 6. 17. that we might have stroâ—g consolation c. All the Heires of the promises as Heires that have Legasies left them they go to the Will of the deceased Father and that comforts that they hold to that is sure such a one shall have it if his name be there but if one shall say Such a one hath promised me such lands is it in the Will No but since he dyed as I was taking a Pipe he came to me oh be not deceived but say some I hold to the Will let us see where is it I love such and such saith the Lord true but whom 't is Children believing broken poor humbled Now if you say No I regard no such Will then you regard not the Lord so 't is here Ephes. 2. 20. Built upon the foundation of thâ— Aâ—ostles i. e. upon the Word and Christ in it c. Hence if you build without the Word you build without a Foundation and you will fall and do you hold to that comfort that the Word never gave you Christ is not the obâ—ect of Faith but as revealed Iohn 6. 45. He that hath seen c. Christ is not revealed but in his Word of the Gospel preached a I your conceptions without it are idolatrous and monstrous you neither see nor apprehend Christ nor Christ you 5. By closing with Christ upon false signes of grace there is a company of people if they have but some pangs and some Reformations now and then they are presently Christs they hope and if they be like unto all other good people and do as they do now all is well Thus these foolish Virgins did deceive and delude themselves they were Virgins they were like others and they thoughâ— well of them and hence they fell to have hopes out of some sleighty work of the Spirit of the Lord Jesus but they are in the interim strangers to the life of God and Christ and Grace these should have looked to have oyle in their Vessels before now Secondly What is it for Christ not to apprehend such and to withdraw from such Answ. You may know this by the Affirmative What is it for Christ Jesus to apprehend Consider a soul drawn home to the Lord Christ to believe there are two things he doth apprehend his people by As First By an eternal Covenant of grace which the Lord makes and enters into with a poor sinner whereby he bindes himself for ever to be his a God unto him we cannot make the