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
The Jews before Christs coming had Christs presence then but a greater measure of it is given to the Church since his Resurrection and Glorification for it was reserved to honour Christ in his first coming But how many be there that see not the Lord Jesus so as they did under vails either get more or say Christ is not risen Iohn 14. 16. Christ promiseth to send his Disciples another comforter who was that the spirit of truth whom the world could not receive because it knew him not Why had the Disciples no spirit now yes he was in them but not that full measure with which though they were not as yet sealed yet they knew they had him and that Christ was theirs too So hast thou the Spirit of the Lord Jesus Oh begg for more of it not miraculous gifts for that is in vain but more of the special powerful presence and fulnesse of it for 't is this that the world cannot receive I have oft feared it's the great sin of this last age to comfort and settle christians in their weak beginnings as though there was no more of Gods Spirit to be poured down in times of the Gospel But consider First What came you into this wildernesse to see Reeds shaken with the wind No for more of the Lord Jesus and will you now forget the end for which you come it may be you never found lesse no but God is emptying of you that you might seek for more Herod a long time desired to see Jesus and then despised him Secondly You have here more means to have fellowship with the Lord and will you content your self with what you have had If you do what can you look for but that the Lord should take away Ordinances if they do you no more good and ease you of the burden of the Lord of Hosts or send sad and heâ—vy tryals It 's that I have oft thought of why are the wicked 〈◊〉 and Saints debâ—sed the worst are not bad enough to receive their plagues nor the best good enough to partake of blessings You have had soâ—e meâ—n do you soâ—e good here you have more that you may receive more good more liâ—e more of Christ Jesus if not then look for fire to purge you if you be Gold oâ— flames to devour you if you be but rottennesse and stubble But is this thus the Jews did long â—o Christ and when he caâ—e they cruciâ—ied him they loved the Prophets they 〈◊〉 have Prophets and their bâ—ood too to shy theâ—â— you love the Messengerâ— of Christ and you would have more of Christ c. they have them Lord but despise them they have them but condemn them they have them and though they will not cast them out of their place yet they will so weary theâ—r spirits and grieve thy Spirit in them that they will make theâ— glad to bury themselves and leave their places You shall have Propheâ—s and their Blood too and their tears and sorrows too But why do I coâ—plâ—in Let me perswade oh labour for more of Christ in his Servants in his Ordinances in his Providences in his Saints until at last thy desires break thy vessel and carry thee up to behold the Lord in Heaven If there were never saving work of Grace wrought but thou hast only rested in Duties without Christ now sell thy self out of all for him If there be any that the Lord hath setled there on his proâ—iâ—e which never can be shaken hold your stedfaâ—tness but yet still grow in Grace and in the knowledg of the Lord Jesus SECT VIII OH long to be with the Lord Jesus Before a man hâ—th Christ now his desires should be to have him when he hath Christ now his longings should be to be with him Do thus in this place especially in this Age. I have oft thought one great end of Gods bringing his own people into this place is to 〈◊〉 them to die and be with Christ. Men have heard of Christ and passed thâ—ugh the waves of death and stood many a week within six inches of Deâ—th to see Christ here well when you come here God visits you with troubles temptatâ—ons losses desertions fears for future times here it may be you see as some see an end of all perfection Church-builders Church-ordinances Church-professors c. or if they find the Lord 't is soon gone why all is that you might long to be at home The Lord when he called Abraham out of his own Country to his Friends he followed the Lord he knew not whither You live now out of your Fathers house and from all your Friends that long to see you nay are left among enemies and you know whither you are to go to God the Iudge of all and to an 〈◊〉 able compaâ—y of Angels and to the Spirits of just men made perfect Look but upon the men of this world they long for things here though but teâ—poral though they have no Christ. Oh long for this though thou 〈◊〉 no world When Christ would needs go to Ierusalem Iohn 11. 16. saith Thomas Let us go and die with him and shall not we go to live with him Did Moses forsake Egypts honours treasures and embraced the reproach of Christ as far better Oh if God should seâ— thee up in a Throne Oh depart from it to enjoy the glory of Christ himself in Glory Gâ—ant Death he dreadful yet when Soldiers see their Captain upon the walls among the enemies they will presse hard after to follow though they die in the breaâ—h To part with sin is bitter or to part with Christ but to part with the body for a â—ime and cast off the clothes this will be â—ound to be exceeding sweet Friends that send to us and provide for us in a desart place we 〈◊〉 to see them Now who bath clothed thee comforted pardoned revived found thee kepâ— thee that nothing hath hurt thee nay that thy sins have humbled thee and done thee good Oh ' â—s Christ Wilt not say who and where is he 〈◊〉 doth all this Oh consider how glad the Lord Jesus will be of thoe though the world and thâ—â— art weary of thy self Zeph. 3. 17. Luke 10. 21. I thank thee O 〈◊〉 so will the Lord say then Labour for assurance that Christ is thine else you will fear Death and 〈…〉 follows it and such an assurance as doth not only chase away 〈…〉 but fears at least in the power of them for there is many a 〈…〉 find the Proposition true in the word He that câ—mes to 〈…〉 the Spiâ—it clears Gods work and his own experience and saith 〈…〉 Christ now when he comes to make the conclusion though â—e 〈◊〉 not sin against clear light and evidence of the Spirit and conclude yet I 〈…〉 yet he dares not nor â—annot for a time conclude fully why because of some fears what if I should be mistaken and when I die all prove naughâ— and
indeed desire life but he would use all means wits and friends nay cut off his Limbs to preserve it But however put that name upon it say you do desire and prize the end yet if the Lord leaves you or you forsake the Lord in a neglect of means that lead thereto and that effectually what you may be and what the Lord may do I know not but to this day your estate is no better than a painted salvation and pictured hypocrisie before the Lord. That stone at which the closest hypocrites have stumbled that rock on which the best hypocrite hath been broken thou art fallen upon that enemy of sloath which hath carried Kings men that have worn the Crown of Profession in the world miserable Captives notwithstanding their lamentable cries Lord save us to hell the same enemy hath already bound thee up in Chaines and what will become of thee 't is only known in his Breast that by the voice of his Trump can awaken the dead and break the bonds of sloath and death it self But you will say there are no Virgins among us that neglect to take their oyle that so far forget themselves as to neglect the means that are come so many thousand miles for means there is not a day but some line is drawn not a Sermon Sabbath but some good got or else they think themselves half undone not a prayer but one step nearer to glory The day is not long enough and therefore the nights are spent in wrastlings with the Angel nay in prevailing with God for themselves and Churches and blessing on both Sabbaths are the day breaks of heaven the fellowship of Saints beâ—ter then to stand before Kings the fellowship of Christ in heaven so sweet that in seeking of him men forget themselves nay to eat their bread that if the Lord should have let out the vineyard of Ordinances to any Husbandmen in the world who could or would have taken more pains to dig it to dress it then we doe Beloved those enlargements that are in any after the Lord the Lord cherish and increase them but I fear we may go five times about the tree before we see such loaden boughs I am much mistaken if the best may not be discovered here the fairest flowers in the field must wither they cannot last and the best affections that are but temporary that have acted men mightily for a time in the use of means must perish in the neglect of means at last I shall not therefore meddle with profane or carnal Gospellers so much as with close deceivers of their own souls and look as 't is in all sores you may know where the sore is by the lappings so you may know a sluggard that neglects means by his shifts For if you observe no sin hath so many shifts and colours for it as this Saul when he had not gone through stich with the Lords work in slaying the Amalekites what adoe had Samuel to convince him He tells a lye lays the blame on the people propounds the good end and affection he had So here Thus it is with many as Viz. 1. Those that live in a secret neglect of means and yet hope to come to their end because of their desires we shall finde the Sâ—â—ipture gives us two sorts of desires 1. Of the righteous 2. Of the sluggard 1. The desires of the righteous Prov. 10. 24. shall be granted being breathings of Gods eternal Spirit not a sigh or groan unanswered 2. Of the sluggard Prov. 21. 15. The desire of the slothful kills him for his hands refuse to labour the desires of the righteous are ever spurs to quicken them up in the use of means mightily the desires of the sluggard bridle him up they binde his hands and fetter his feet that he cannot but neglect means Some desires there be that arise from the need of a good and here will not only be desires but all means used as in point of famine some only from want of a good and here a man usually contents himself with bare desires never hath a heart to use the means mightily for that end Many a one is convinced his state is miserable and fears it and Balaam-like sees the blessedness of the people of God and knows he wants pardon and life and peace and promises and Christ and desires it oh that I might die their death oh that I might live and drink that water that I might thirst no more oh that my sins were pardoned oh that my heart was humbled But what if the Lord grant them no peace nor pardon Do they make earnest enquiry after the Lord Christ with restless pursuits and groans because they need it is it worth that Oh no but yet they hope God will be so merciful as to accept their desires and so they rest and live and die in that rest oh poor creatures your desires kill you as a man is undone with slothful servants that cannot earn their own much less get their masters bread And many in Hell say I had thought my desires would have carried me to glory but now I see they have been slothful and here I must perish and famish for ever had I known of this I would rather have wept out my eyes and filled the world with my sorrowful complaints my meditations of the Lord should have been at midnight I would have deceived my eyes of sleep at night and deprived my self of bread at day and lost my limbs had I but known that by contenting my self with these desires I should have lost my life Here many Christians are falsly bottomed they are troubled about their estate come to some or other and professe their desires are after Christ and grace c. And then comforted as in sinking fits a man snatcheth at any Flag or Twig with them desires before they have followed the Lord in the use of all means to get the thing they desire And here is the first beginning of the Lords forsaking of them and theirs of the Lord and he is left alone only with his desires that if any duty be neglected desires comfoâ—t him if grace resisted desire quiet him if sin keeping him captive desires fill him Luke 13. 24. And so like a Bird that lies in the nest but its wings never grow there it perisheth I know Saints may comfort themselves with desires before the things be given because promised but you shall see an endless reach in them in the use of all means Phil. 3. 13. Others think their neglect of means to be but an infirmity that their desires will serve hence abuse that Scripture Rom. 7. 2. They that neglect the means and yet hope to come to their end because of worldly clogs and incumbrances here for this is the very spirit of many a man If God keeps the house from being burnâ— and family from being sick it may be family prayer is neglected if not that yet secret is omitted if not that
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
reprove them for it they sinfully reply What you are like the Pharisees that think to be heard for their long prayers Oh the Lord gives many up to this spirit of slumber their hearts are heavy and can no more lift them up than a stone 2. Some there be who feel their misery and go unto the Lord with many cries and prayers but yet herein behave themselves like Saul when God answered him not then they forsake him and like them Mal. 3. 14. What profits us that we have walked mournfully and thinking they shall not finde they build their Cities as Caine did and ease themselves that way 3. Some there be that do not give over because they think they shall not find but ease themselves by their very prayers pray out their prayers and confess out their confessions and mourn out their sorrows and are compared to the Dog who easeth himself by his vomit they are troubled and then prayer easeth them and when a little ease then prayer is done as Psal. 78. 35 38. 4. Some that have no ease yet have no leisure not time â— as many servants and men greedy of the world rise betimes and work hard sleepy at night that they cannot have leisure and when conscience asks Why do you not take time this is their excuse Oh but cannot you take it out of your sleep and lose your life rather than lose your seasons of prayer they hope hereafter so to do 5. Some that have leisure yet their hearts are dead they can pray and stand convinced of misery but I say their hearts are dead Isa. 64. 7. None stirreth up himself nay sometimes as a man asleep when the fire burns round about him yet he feels it not Isa. 42. ult They can vex and be discontent when crosses and afflictions come but no heart to pray or lay their condition to heart Oh this is sad and fearful 1. Beseech you therefore take your time now you must and shall pray 1. Do you think ever to have mercy without seeking it and praying hard for it No if ever God intend good to thee if an Elect Vessel thou must pray yea and glad you may have such an unvaluable priviledge and that you are alive to do it I know the Lord is found of them that seek him not but he will make you seek that so he may be found seek therefore in time now before it is too late 2. Do not say the Gate is shut no 't is yet open and that by the blood of a Mediatour Heb. 10. 19 20. So that when you object God hears not sinners yet Zach. 13. 1. there is yet a fâ—untain opened for to wash in for sin and uncleannesse all thy sins cannot shut it because 't is opened wash away sin 3. Do not say If I had a part in Christ I could then be encouraged to ask I pray what think you of that Woman of Samaria when Christ spake If thou didst know and ask he would give thee living waters What did the poor Woman of Canaan do when Christ himself told her She was a Dog and had nothing to do with Childrens bread when you have no Promise to assure you the Lord will give yet the glorious bounty and riches of grace may encourage you sufficiently to seek 4. Do not say But it may be I shall be denied let me pray never so long I know you are worthy to be deâ—ied and as you have cried the Lord should not heare and as you have abused grace it should cry against you why should you Quarrel the Lord owes thee not strawes but yet Remember the Parable of the unjust Judge who heard a woman a stranger when importunate and this is found a sure truth 't is with all men praying as 't is with women in travailing either their pangs will deliver them of their burden and so they live or else they will be their death if they cease and give over then they die Prayer will deliver you of your sinnes unbelief or whatever stands between Christ and you or if not they shall die and perish Sow your seed of Prayer it will multiply if it be the right seed until your Harvest bé great and your gain unknown security will fall on a Hypocrite before he gets the blessing and the cares of the world will choak his prayers 5. Oâ— therefore follow the Lord Hosea 6. 3 4. You shall know him if you follow on â—o know him especially if you be truly wounded though he hath been as a Lion to you Is Christ so glorious his presence so sweet his Kingdome so great his mercy so rich his Inheritance so full and wilt not thou pray awake one houre hath Christ bought mercy with his blood and wilt not thou spill thy blood nay not spare and spend thy poor prayers to beg it it may be praying time is declining apace and so get it and by that meanes hear Christ Jesus say Come oh come thou blest that hast been praying weeping following me and take thy Crown and sit down on my Throne oh it will be a cut to think Had I sought it I had had it Psal. 24. Of Thankfulness to the Saints that the Lord hath given them hearts to seek the Lord in a finding time Psal. 32. 5 6. Time was thou couldst not pray but the Lord hath found thee out and stirred up unutterable groanes here and all thy groanings have not been bid from the Lord. Object But many pray and finde not how shall I know I have found Answ. When the spirit of prayer not the gift of prayer hath carried thee Râ—m 8. 27. Quest. How shall I know that Answer 1. It is not fervency 2. Nor looking to Christ and his Mercy 3. Nor Arguments that are evidences of this Spirit for these the foolish Virgins had But I shall shew it in three Degrees First Observe what is the utâ—ostend in prayer and so hath been in all thy prayers it is certain all the prayers of unregenerate men though enlivened with some common gift of the Spirit are ever for themselves if any outward calamity befalls them they then pray Psal. 78. But it is as Pharaoh for themselves because the plague is upon them if the Word meets with them and troubles them their prayers if fervent are only for ease when their bones are broke 't is for peace and comfort and if they desire grace ' tâ—s for peace-sake if they have peace for the present and feel blindness hardness of heart they think these will damn them and hence salvation and deliverance from misery is the utmost end they aim at and so in all their prayers let men study their hearts and they shall see themselves the mark they shoot at and the God they serve and Idol they worship in all their prayers and do you think these shall be heard No no but Saints they look not at these things chiefly but their utmost end is another thing at first conversion it is
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
people prepared for the Lord to meet with Christ on earth now he is gone our work is to prepare a people to meet the Lord in Heaven Hence this is put in as the difference between Vessels of wrath and Vessels of Glory the one are fitted for destruction the others are fitted prepared or made ready for Glory and the glory of a christian is chiefly to enjoy fellowship immediatly with Jesus Christ. There is many a soul dear unto Christ and espoused to him and hath his heart affected to think of the good time that is coming when we shall ever be with the Lord but ask are you ready â—yet for to go to him though it be through fires waters thorns sorrows death it self who can say yes but say mens hearts shut the Lord out a little longer let not the door stand open yet yet this must be And therefore for explications sake let me 1. shew you when the Soul is in a readinesse for the Lord Jesus 2. The reasons why there must be a continual readinesse SECT III. VVHen is the Soul in a readinesse to enjoy Christ As there are four things which make a christian unready so this readinesse consists in Four things contrary 1. That which makes a christian unready for him are those strong fears and jealousies and damping doubts of the love of Christ to him The soul happly hath made choice of him is content with him melts into wonderment and love to think that he should love him what me and Christ hath writ him on his heart and on the palms of his hands but Israel saith my God hath forsaken me my God hath forgotten me Isai. 49. 14. Is it possible is it credible one that hath been so ville one that still hath such a heart for him to set his heart on me surely no hence the Soul is afraid to dye and desires too much to live still and the more he thinks of that time and blessednesse of following the Lamb where-ever he goes the more he sees and fears this may possibly never be my portion there may be some falseness in my heart towards him that I never yet saw some secret knot that was never yet unlosed and hence not yet ready Hence many a christian saith if I had a little more assurance let him come when he will Thus some think it was with Hezekiah who though he had walked before God with a perfect heart yet bitterly complained that he was cut off Isai. 38. per totum So therefore then the soul is prepared ready for him when he hath some comfortable assurance of the love of Christ towards him that it can say if I live he loves me though he kils me by Death yet I know that he loves me nay then he loves me moâ—t when he puts an end to my sins and to my sorrows too And therefore now saith as one ready to ceive a Prince now let him come to me or send for me when he will why so Who can separate me from the love of Christ Rom. 8. 35. That look as 't is with a Souldier that is to go to war where many bullets and arrows are like to fall about him and hit him while he hath no armour on call him to the Captain and he will say he is not ready yet but when he hath his armour on of proof and such armour that he knows let him receive never so many wounds yet he shall escape with his life and triumph with his Captain afterward Now give him but his watch-word he is ready though never so weak yet I am sure I shall escape with my life nay not so much as hurt So a christian wanting his assurance wants his armour he is weak and powers of darknesse will assault him and he is slain by them now he is unready but if assured though weak and feeble he is now at Christs watch-word I know I shall live I may fall but I shall rise again this puts courage and spirit into a christian Dan. 3. 17 18. Heb. 11. 35. Others were tormented and so ready not accepting deliverance why so to obtain a better Resurrection which they are sâ—id to see by the eye of Faith and this was by poor weak Women therefore labour for this else not prepared The Lord would have his people look death and dangers in the face and triumph in sorrows and not faint-hearted which cannot be done without this that the world may see that there is more than men in them 2 Cor. 4. 16 17 18. and 5. 1. who would be without this yet may we not complain as Christ of his Disciples Oh foolish and slow of heart to believe all that is written so many promises yet not assured so many experiences yet not established and therefore not yet prepared and ready for the coming of the Lord. A man that hath a fair estate and house befallen him so long as he is in Suit for it dares not dwell in it but makes a shift where he is but then he is ready when quiet possession is given him So get the Lord to passe sentence for assurance of your everlasting habitation then are you reâ—dy to dwell therein 2. Then a man is unprepared for the Lord Jesus his coming while he wants affeâ—tions suitable to the Majesty and according to the worth and love of the Lord Jesus Suppose a Woman knows her Husbands love yet if she have lost her love to him or if she love him 't is only as she loves another man not according to the woâ—th of her Husbands person or the greatnesse of his love Is she fit now to apâ—ear before him when no heart to receive him so although you question not Christs love to you thank God you doubt little of it yet where is your heart your love to him have you not lost your love your first love or second love if you have love is it not divided to other things as Wife Child Friends hopes of provision for them and too much care hereupon for that or if you do love him 't is with a carnal love he hath no more than a lust hath had and it may be not so much 't is with a cold love now you are unfit for him hence the Lord Luke 21. 34. Take heed your hearts be not overcharged 1 Pet. 4. 7. Now therefore then the soul is prepared to meet Christ when if the soul hath lost its affections it recovers them out of the hands of all creatures that stole them away from Christ and hence David prayes Oh spare that I may recover my strength and when it breaks out with such love unto Christ as is fitting for him 2 Tim. 4. 8. There is the righteoâ—s Judge ready to give the Crown when Christs appeâ—ring is loved i. e. they are so taken with him as that they love the looks of him it would rejoyce my heart to see which shall make others tremble to behold him Oh it must be a dear
foolish and weak in the world sometimes hence not for any service they can do but for his own sake he will give them an Inheritance and love them as sons because he will these abide ever in the Lords love Hagar and Isâ—mael cast out Sarah and Isaac stay in the Family How shall I know that 1. If the Lord loves thee for his Name-sake it will draw thee to that fellowship with it self that what-ever thou wantest thou wilt seek for it hence by presenting that Name of God that for his own sake he would supply I know the Lord loves for Christs sake but why should Christ help for his Name-sake For thus many hypocrites think when they see Gods anger against them for their sin they seek to remove that 〈◊〉 and when that is done think God is at peace and now all is well They see the Lord is delighted with the obedience of his people hence fall to that work and now thinâ— the Lord is pleased with them But if ever the Lord loves any man he will first stop his mouth whether Jew or Gentile Rom. 3. 19. and make him on his Knees know there is no reason for it nay all reason against it Now hath noâ— the Lord brought thee to this and hence having nothing to quench Gods anger but Christ hast held up him before God and having nothing to move Christ hast held up his Name before him and here hast rested thy wearied heart looking to him if any Grace be begun in thee that he would perfect it iâ— none that he would begin it if unfit and unworthy to prepare thee for it only for his own good pleasure this is one evidence of it As 't is in some Seals you can hardly perceive in the Seal what is engraven there but set it on Wâ—x you may see it evidently so here hardly can you see the Lords love look on thy heart if it loves him his choice see if thou chusest him his love for his own sake if thou cleavest with dearest affection to this love for its own sake there thou art safe Prov. 18. 10. The name of the Lord is a strong Tower c. and this not only at first conversion but ever after all duties all enlargements Ezak 16. ult And this doth evidence love 1. Because if thou had'st the righteousnesse of Angels thou would'st think it a good evidence but this of Christ is a thousand times dearer 2. This is a setting of God against himself i. e. to answer himself and hence Saints in all their straights and sorrows hither had recourse I speak not now of Temporal Blessings but of Everlasting love and all the Fruits of it that here it hangs Now I say you are built in a Rock higher than all powers of Darkness now a Key is put into thy hand to unlock all Gods Treasure now thou art in the very lap of love wrapt uâ— in it when here thy heart rests and if not Beloved the Lord would never let thee lean thus in his bosom and therefore if this be thus see it and wonder his Name hath moved him to love me 2. You shall find this if the Lord for his Name-sake loves thee there is noâ— any carriage or passage of Providence of him to thee but he gets himself a Name first or lasâ— by it for if this be Gods end every passage of Providence is but a means to this end hence he will attain this end by every act of his Providence towards thee hence you shall find that those very sins that dishonour his Name he will even by them and if by them by all things else get himself a Name he will be so far from casâ—ing thee out of his love that he will do thee good by them Those very sins that God damns others for he will make to humble thee empty thee Pharisees persecuted Christ and lost all for it Paul was so and it humbled him all his life Not worthy to be called an Apostle because I persecuted the Church of God and it made him lay up all his wealth in mercy I was received to mercy 1 Tim. 1. Mary sins much and God forgives much and she loves much others sinned much and God hardened much Iudas betraies Christ and repents and hangs himself and flies from him Peter denies him and weeps and hence he is the first that Preâ—cheth him And this is certain in the best Hypocrite sins left in him either never make him better but blind and harden him and he hath his distinctions of infirmity c. that he sleights them day by day till all his dayes are run out or if any good 't is no more than Iudas or Cain some legal terrors or other light flashes of comfort but to be more humble indeed c. this he findeth not Now is it not so with thee Doth not thy weaknesse strengthen thee with Paul Doth not thy blindnesse make thee cry for light and those cries have been heâ—rd out of darknesse God hath brought light Thou hast felt venome and risings of heart against Christ and do they not make thee loath thy self more that thou thinkest never any so beholding to Grace do not thy falls into sin make thee more weary of it watchful against it long to be rid of it and so sin abounds but Grace abounds Why should this be so for his Names-sake because he will love thee hence 't is so great and unmatchable that he will make thy poyson thy Food thy Death thy Life thy Damnation Salvation thy very greatest Enemies thy greater Friends And hence Mr. Fox said he thanked God for his sins more than for his good works I have marvailed at Gods dealings with his people they depart and stay long and care not for returning again in that time a mighty power teacheth humbleth brings back when they never thought of it Oh the reason is God will have his Name now if thus your assurance will be strong and constant but if you build thus I have done this c. I have that your assurance will not stand therefore look and see if it be not thus with you Take heed you do not build your assurance from a mingled Covenant of Works and Grace for this is the frame of divers when they lye under the first Covenant only of doing they will not take this as any evidence as they have no reason so to do Rom. 9. 31. Nor when a man lies under the Second Covenant of Believing barely and if it be a dead Faith they have no evidence or reason so to do Hence they mingle the Covenants and think thus If I can believe in Christ and perform universal obedience to all the commands of God I shall be safe hence set upon the observance of both and finding they can never do them especially the latter hence are ever troubled and never have any setled peace Hence those Galatians Paul writes to perverting and mingling the Covenants were troubled Gal.
seeking by mourning They have the Lord himself not Kingdoms nor Heaven not guard of Angels noâ— pardon nor comfort or Grace only but which is greater and than which there can be no greater the Lord of Glory himself Is there any thing that is good there 't is theirs I doubt not but Angels stand amazed at this What hast thou Thou hast peace and ease and duties and friends but no Christ then poor and cursed thou art SECT VII HEnce leâ—rn to judge of your Faith whether it be of the right make or no whether it be such a Faith as will never fail you but shall in deepest miseries in soreâ—t agonies and most furious temptations nay in greatest sins and desertions be indeed a friend unto you Is it such a Faith as pitcheth on and closeth with the person of Christ himself and him alone So that all the delights in creatures quiet thee not unlesse thou canst find him through them Nay no Ordinances cheer thee unlesse thou canst see him in them Nay Heaven it self will not content thee but him in Heaven Psal. 73. 25. And hence 't is him thou seekest 't is him thou feet 't is him thou approvest thy self unto and servest So that 't is this Rock of ages thou trustest to Isa. 26. 3 4. 'T is his strength thou art strong by 't is his life thou livest by 't is the Lord himself that thy Faith fadoms This is right 1 Pet. 2. 7. For now what good can the Father deny thee when he hath given a Son to thee What hurt can Satan do thee by all his shakings when thou hast the Son himself this corner-stone this horn of salvation to support thee What hurt can the Law do thee when thou hast righteousnesse in a Son What hurt can delusion do thee when thou hast wisdom ever plotting for thy good in such a glorious Head as the Son What hurt can death do thee or sin do thee when thy life is in the Son Oh lead me to the Rock saith David that is higher than I. Oh here is a rock higher than death than grave than sin than Satan Who can hurt thee now But oh Beloved how many fall short of entring into this rest and closing with this person And there are four sorts of them that spin the finest thread of deceit to themselves that think they believe when yet they have not the Son 1. Those that do not close with himself but only come to him for some righteousness out of himself for I shall not speak of them that forsake all and follow Christ for the bagg and for the loaves for 't is with all men living naturally as 't is with men that have been rich shop-keepers but now they are broke and cast into great want steal they will not digg they cannot begg they know not how turn Prentice to another they must not they have not been used to that life hence they resolve to set up their Trade again though they sell but Pins and Points and small Wares and because they cannot set up for themselves they go unto Merchants to help them and run into their Books on trust and desire day and patience and they will pay them all again now 't is not the man that they respect but to make up their markets out of him but alass they cannot pay their Debts and hence to Prison they go so 't is here God set up Adam with a stock in his own hand now he is broken and cast into great want and fears the arrest of Gods displeasure now sin men dare not digg and help themselves they cannot and to begg and live upon the Lord and his Alms they know not how indeed they will not they are not used to this life hence seek to set up their Trade again though in never so small duties and because they cannot help themselves hence they go to Christ not as to an Husband for himself but as to a Merchant to set them up again and truly Christ for many ends and to shew his freenesse to his own gives many Talents to such which they receiving hope to please the Lord by when I can get the Lord to give me some more knowledg brokennesse affections enlargements abilities to do then I hope I shall please him but either they spend all and fall away to nothing before they dye or else Death come and carries them captive to the judgement-seat of God and there they see they are run but the deeper in Debt and not able to pay Thus it is with Papists who profess that none of their own Works save but his works in us and his Blood meriting that thesâ— shall save Hence they trust not to what they do but to what the Lord does against which very Faith the Apostle disputes Rom. 4. 5. Thus it was with the Jews divers despised Christ and sought a righteousness of their own others cryed Lord Lord Lord there be these sins that wring my Conscience ease me of them here be these duties I must do else never saved and my heart is dead Oh affect me and help me to do them there be such works I am to perform and have no strength to Pray to Prophesie Lord assist me Mat. 7. 21 22. Depart I know you not never accepted of you you thought these things would please me you closed not with me Oh now depart from me from my fellowship my bosom my presence for this is ever their frame they think to pacifie God by what they do and though they think his justice cannot yet they hope there is such indulgence in his mercy that he will accept Thus it was Isai. 58. 2. for this is their temper they are not wounded with the want of Christ himself but with some jarrings against the Law for which they fear they must dye Hence not seeing into the spiritual nature of the Law they are wounded not slain by the Law they hope they shall live if they can leave such sins perform such duties feel such abilities Now having made tryal at home they go to Christ and seek him with delight for to work this or that and then they are well now if they do not receive at present then they hope by seeking to find in time if he doth not help them then they shall be well Hence they ever live in some sin and know it not as these did and as the young man Mat. 19. And thus 't is as 't is with two Princes one is in trouble by inroders he sends for aid to another but doth not cast down his Crown and put himself in subjection to the other So men will be Kings and hence send for aid against the inrodes of some sin that stings Conscience but put not themselves under the Lord Jesus Bring those mine enemies hither Luke 19. 27. In one word as the Wound is so is my closing with Christ if one be in outward trouble now to Christ he goes to deliver if pressed with
the truth is when we make it our last end we cannot but desire it SECT III. BUT ought not a man to desire to live here in this world as David and Hezekiah did May not one sin in this desire 1. 'T is true precious in the sight of the Lord is the death of his Saints not only in regard that they are as precious to him when they come to die as while they live as Gold when 't is melting is as precious to the Goldsmith as when whole and it may be more too because 't is then made better but also because he will not lightly cast away their lives He that bottles their tears and will not let them be lost will not easily let go their lives and if God will not they ought not upon every slight occasion to desire their death and losse of their lives to be with the Lord. Now there are two cases Gods own people may not desire to remove hence where though there be some fire I confesse yet there is more smoak than fire more sin than Grace 1. In case they meet with much unkindnesse from and many sorrows in the world and behold the sins of it Thus it was with Elias 1 Kings 19. 4. Who when Iezabel threatned his life fled and would needs set sail presently and be gone so 't is with Gods people when they see enemies without the universal rot of Profession that they think they are almost left alone when God hath begun to do good by them as by Elijah but they think their best daies are past there is all they shall do and God himself it may be meeting them with some crosses in this world now presently they grow weary of their lives and desire to die which is nothing else but a pang of discontent truly God will not suffer it nor you ought not to desire it to die away in such a snuffe No the Lord hath work for them to do and a journey to go This desire is naught and 't is but a weed and to be pulled up that growes out of such a root as a discontented heart for crosses I confesse God useth sorrows as means to smoak us out of our Hive and we may use them for that end but not only or chiefly them nor from a pang or moody fit of discontent 2. In case they desire death and not life before they be ripe for death Husbandmen desire their Corn in but 't is folly to desire it before it be ripe and then they may I confesse 't is the commendation of some trees if not only good but if ripe betimes and 't is the honour of a Christian to be ripe for death betimes yet still before he is ripe he is not to desire it Now when is this 1. While the Lord hides his face and denies full assurance of his love in this case as a Christian cannot so he ought not if it were the Lords will desire to be gone as yet and this is one reason why David and Hezekiah desired life not death as yet God had broken their bones and his arrowes were yet in their hearts now a man is to desire he may stay a little while longer that he may sing the Song of the Lamb and tell the world what the Lord hath done for him and that he may not set in a cloud and die in horrour Mariners long to be on shore but before they come there they would not venture in a mist but see Land first so should we desire to see the Lord in the Land of the living Nay though the Lord gives his people a promise which staies their hearts and is a twig to keep them from sinking nay when he gives them some joy yet still God hath promised to reveal more of himself and his Christ in the promise seeing him but darkly now Now they ought not to desire but wait as in Simeons case now let thy Servant depart in peace having long waited for the consolation of Israel Children that will be up before 't is day must be whipt a rod is most fit for them stay till 't is day 2. While their work remains unfinished and the Lord hath got little or no Glory from them though they may have clear evidence of the Lords love Christ himself desired it not till now Iohn 17. 5. If thou couldest scale Heaven before thy work was done the Lord would send thee down from thence again as he did the soul of Lâ—zarus and truly to do the work of Christ one moment here is better than to have a thousand years felicity in Heaven nakedly considered in it self in as much as the Honour of Christ is a thousand times better than our own good It may be there is much work within doors many odd distempers to be cashierd spirituall decaies c. It may be there is work without Christ hath many enemies in the world many prayers are yet to be spent against them much good to do for his Church many tears to be shed for them for praying trade is past in Heaven It may be some friends yet to be converted thou hast been a scandal to them it may be as yet few have been or can say they be the warmer or better for thee that work is yet to be done It may be God hath some secrets to reveal by thee before thou diest stay therefore a while while your work is done 'T is true thou hast but one Talent but little thou hast or canst do yet God looks you should improve it whilst he is gone A man that will needs to bed at noon-day before night comes what deserves he but a cudgel So he that will die before his night comes and while 't is light to see and work by When therefore you apprehend your work even done then as not only Christ but Paâ—l not only Paul but Gods watchful servants have secret warnings of death And as Mariners when they can see no Land yet by their soundings can tell they are near Land or Sands then you may desire it for then you are ripe but its sin to do it otherwise And verily happy is that man that accounts not his life dear but only the finishing of his course with joy To conclude all we are to desire our fellowship with Christ as a man desires his last end which desire doth not exclude but include desire after all the means and the means first before the end Now many things are to be done by God upon us and by us for the Lord again before we appear before Christ which we may desire firstly for this our last end SECT IV. HEnce we see the vilenesse of the great yet hidden secret sin of the whole world which may be in part also in Gods dearest Saints viz. in their hungry lustings and dropsie desires after the sweet of the things of this world You shall have many a man that amends his life reformes his course forsakes his own
Evangelical hypocrite in denying his own righteousnesse to establish his sin 't is advancing Christ to advance his Lust. The Epistles of Iames and Iohn are antidotes against this kind of poyson and I look on them as lamps hung up to discover these men not but that these men are indeed under a covenant of Works for there be but two sorts of men and two ends of all men hence but Two Covenants hence those that are not indeed under Grace are under the Law and under the Curse but because the most subtil hypocrites apâ—ear or seem to be under Grace and their external operations are chiefly Evangelical hence I call them Evangelical Hypocrites SECT II. IN regard of the power of the Word and Gospel of life and spirit in such Churches For the Gospel where it comes as it advanceth the glorious and everlasting righteousnesse of Christ so it knocks under-foot all mans as a means subservâ—ent to that end and it coming with power and light it would be too grosse for Hypocrites to maintain life by Works hence Christs is that which they look unto for Christ when he preached not only many believed because of his Miracles but when they heard his Word Iohn 8. 30. Mat. 13. In the Parable of the Sower the Word came with much power that they received it with joy and did believe but fell by their Lusts. And look as 't is with the Sun there comes light and heat with it so there comes 1. Truth to the mind and conquers the judgements of Hypocrites that there is no life good righteousnesse but in Christ nor salvation but by Christ. 2. There comes some gooâ—nesse of the Gospel to the heart that men hearing and seeing Salvation wrapt up there Oh that is sweet and good and hence their affections and hearts are in some measure conquered by the power of the overdazeling truth and hence Hypocrites being thus conquered partly being of this opinion partly tasting some good of it desire it out of self-love expect it out of self-delusion and professe themselves Virgins out of these Principles In regard of power of Evangelical examples in the five wise Virgins for look as 't is with living men when the Sun shines upon their heads they cast their shadows that follow them so when the Lord Jesus shines upon the souls of his own people almost every honest sincere-hearted man will cast his shadow that will be like him hence Hypocrites in those Churches which are commonly rather led by example than by rule will be very like them and imitate them if they should not what communion could they have with them or what love could they receive from them for there is a mighty power in eminent examples to overbear Hypocrites that if they will turn themselves into any form they must into theirs as in Ioash for there are two things in the carriage of the Saints 1. There is a condemning power in it hence men fear to live unlike them 2. There is a winning vertue in it an attractive vertue hence men endeavour to be and live like them to be of the same mind the same heart with them and hence others take them and they take themselves to be sincere and hence they are Evangelical Gospel Hypocrites that lye hid in these Churches Hence Zach. 8. 23. Many shall take hold of a Iews skirt I doubt not but some false ones we have heard God is with you And as Christ when lifted up and risen so Saints draw Hypocrites to them Because the Gospel brings the greatest and sweetest consolations with it Hence a man under the terrour of the Law and sence of curse for his sin will make his last refuge hither and hide himself under the wing of the Gospel not so much out of love to Christ or Gospel but because they serve his turn and give him ease Like men scorched with heaâ— and almost ready to die the shadow of a Tree is now very comfortable and therefore there they sit so these Or as men with scalded arms they put them into wateâ— which gives them ease no cure but because it gives them ease there they keep them so here Men have been scalded with wrath Oh now Gospel is very sweet and so are eâ—sed 〈◊〉 it never cured by it Therefore here you shall find them disclaim all Works and cry up Grace only where the purest Churches are there are usually great awakenings there God is very near men and made most manifest to mens consciences and there are most soul-plagues contempt of the Spirit of Grace and hence most dreadful torments of conscience and fearful lookings for of Judgement Now hence it comes to passe when Christ is offered and general notice given to mens minds that yet there is hope and mercy for great sinners this fills them with joy and peace as Iohns hearers Iohn 5. 35. and hence they beleeve as the stony ground that had some plowing and hence received the Word with joy and believed Psalm 66. 3. It 's a Prophecy of the Kingdom of Christ Antichrist he tormented the consciences of men Rev. 9. Men have no peace within or without Luther is raised up and preacheâ—h the Doctrine of Free Grace which a world of men looking to their ease others in truth receive it for some time before his death he cries to God that he may not live to see the ruines that were coming on Germany for their contempt The Law is the Ministry of Death the Gospel propounds great priviledges with much more sweetnesse to sinners and hence hither men fly 4. Because the Gospel yields the fairest Colours for a mans sloath and strongest props for that Hence you shall see them wâ—lking in this garden For the last sin God conquers in a man is his sloath When the swine have no sâ—ill to eat yet you shall find them in the mire of sloath this slaies the foolish Hence the best Hypocrite will plead the Gospel its troublesom to the flesh to bear a daily sense of the sins and wants of the soul. Hence you shall have Capernaum receive Christ and wonder at his Doctrine and yet Christ upbraids them they repented not Mat. 11. 20. It s troublesom nay impossible for a man to break his chaines and get his soul loosed from his lusts and free for the Lord. The Gospel shews all fulness in Christ that he must do all a sloathful false heart thereâ—â—â—e closeth with Christ as the end but neglects him in the means Why Christ must do all say they and hence if Christ do drop upon their hearts well and good if not 't is Christs fault he is a hard Master that gathers where he did not sow and hence wrap it up A mans false heart is weary of the yoke of Christ and hence would fain be eased of it Now the Gospel promiseth libeâ—ty from the bondage and curse of the Law and a sloathful heart can find out reasons to free himself from the Rule of
from particular conditional Promises under colour of receiving all from Christ and Grace True them that have nothing to do with them ought not but for those that have to do with them as their Inheritance not to apply and make use of them for their comfort 't is to trample under-foot Christs blood that purchased them for that end and 't is to rase out in our practise the greatest part almost of the Covenant of Grace Sixthly That the Law ought not to be our rule of life under a shew of being freed from it by Christ as though Christ came to set Hell-gates open for men to do what they please Shall I say any more I am weary with speaking I desire rather to go aside and mourn and to think there is somewhat amisse why the Lord lets these out You that are sincere search and keep close with Christ and fetch more life from him and though accounted under a covenant of Works with men yet rejoyce you know it is better with you in his sight And you that are weak beware and take heed and do not consider what I but the Holy Ghost hath cleared this day and as for all them that do turn Grace into Lasciviousnesse not intentionally but practically not in all things but some things consider this Scripture Iudâ— 4. Men ordained to this condemnation they thrive and have no hurt and they joy Oh but they have condemnation enough upon them Do but consider ver 12 13. Twice dead dead in Adam then quickened by Christ with common Gifts and Graces then dye and turn Grace into wantonnesse for whom is reserved the very blacknesse of darknesse for ever They bring in painted prophanenesse Oh take heed then lest you fall short of Christ by unbelief Heb. 4. 1. Christ must do all Oh but take heed use meanes and then put the work into his hands to make Faith right Heb. 12. 1 2. Looking to Iesus the Author and finisher Suppose Christ was here on earth and thou should beg it would he deny thee Oh no begg hard therefore now CHAP. XIV Shewing that there is a vast difference betwixt a sincere Christian and the closest Hypocrite SECT I. THat there is a vast and great internal difference between those that are sincere indeed and the closest Hypocrites Or There are certain qualifications within and operations of God upon the Souls of the faithful which make a very great difference between them and the closest Hypocrites For the Lord Jesus here sees the difference and shews the difference though but generally I confesse in this Verse some were wise others were foolish wisdom and folly are different qualities and though these keep their residence chiefly in the mind yet the Lord never did infuse any true wisdom into the mind but there was a great change of the heart nor never was any man left unto his own folly but it did not only argue an evil heart but did ever arise from thence Ephes. 4. 18. so that Christ nor only sees but discovers to the Churches a vast difference for them to take notice of I confesse the difference was only in regard of open prophanenesse or common conversation in living like men of the world yet a difference here there is For the opening of this Point I shall open these Particulars 1. That the Lord doth make this inward difference 2. That 't is so great that the faithful do see it 3. That 't is so great that others cannot receive it when 't is offered 4. That 't is so great that they cannot understand it 5. The reasons why the Lord makes this internal difference 1. That the Lord doth make it only some Scriptures now Eph. 5. 8. You were darknesse now are light Ephes. 2. 1. You were dead now are alive It 's true there is a life Hypocrites have which puts much difference between them and others but if that doth what doth the life of Christ in a man arising from the death of every sin Acts 26. 18. The Lord turns not only from darknesse to light but from the power of Satan to God together with which ariseth remission of sins What is this then but a greater change than from Hell to Heaven Is it not worse than Hell to be under his not only Temptations but power and is it not better to be with God than be in Heaven II. 'T is so great that the faithful do see it I confesse at first work it's like a confused Chaos they know not what to make of it but afterwards they can and do 1 Iohn 5. 18 19. We know we are born of God free from the dominion of sin of which he speaks and that the whole world lies in wickednesse Before a man is born again he sees no difference between him and other men but now he doth and hence 't is frequent in Scripture for Saints to expresse their experience of their double estate Tit. 3. 2 3. and they are commanded to try themselves and may not only see Christ out of them but Christ in them except they be Reprobates 2 Cor. 13. 5. and hence commanded to give thanks for this Col. 1. 12 13. which commands being Evangelical have a power to all the Elect. III. 'T is so great that others cannot receive it when 't is offered they are so far from having it in them or counterfeiting or making this inward work that they cannot receive it no not when the Spirit it self comes to work it Iohn 14. 17. The Spirit of truth which the world cannot receive it doth receive Propherical Gifts and common Graces but there is a higher and more Divine work which they cannot receive Rom. 8. 7. 'T is not subject nor can be subject to the Law of God where the holinesse of God appears IV. 'T is so great that they cannot understand it what it is spiritually only in fancy 1 Cor. 2. 14. neither can he know them and hence men lie groping all their life for Grace and ask and have not because they know not the thing they would have Iohn 4. 10. If thou knewest thou wouldst ask and he would give A Beast cannot conceive what a life a man leads V. Now follow the Reasons why the Lord doth make this internal difference or shewing that there is this difference SECT II. IN regard of the infinite love of the Father which he bears to the meanest Beleever above the most glorious Hypocrite that ever lived It 's an everlasting love and it 's like that love he bears towards his own Son Iohn 17. 26. Now if the Lords love be not common to both neither is the work or fruits of his love common in both but a great difference there must be for as 't is with men so 't is with the Lord. There are three expressions of love 1. Their looks 2. Their Promises of Love 3. Their works of love so the Lord doth 1. Create in his people glorious apprehensions of his blessed face appearing
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
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
God not to sojourn but dwell there and though abused vexed yet it will not depart SECT V. V. Sanctification in the room of self-seeking THis work of the Spirit hath had many scratches and passed under divers censures that if that question should be asked of it which once Christ made concerning himself Whom say men that I am We shall five several apprehensions of it 1. Some have made it common and that this treasure may be digged out of dung-hils that the Lord casts these Pearls to Swine that a carnal heart may have all these gifts and graces which the righteous have and Adam had and perish at last And hence no evidence from it at all 2. Some have not made it thus common but proper to the Elect and that none are justified but they are sanctified and è contra But it hath been and they think 't is so disguised with the mixture of sin and temptation and cannot be known or very hardly If so that though the Lord Jesus come unto his own and dwell not only in their Houses but in their hearts yet they know him not 3. Some say it may be known but not as dwelling in our hearts but as inherent in Christ making the inherent Grace of Christ in Christ himself to be our Sanctification which the Apostle makes to be our righteousness And so as the Papists abolish Christs righteousness for justification by making it to consist only in infusion of Grace in us these abolish Christ to be our Sanctification by making all our sanctification to consist in inhaesion in Christ out of us 4. Some say there is a sanctification in us But wherein doth it consist Not in any habitual Holiness or Graces in us but in the immediate actings of Christ in us and so the Lord makes his Musick without any strings and reveals things to us without eyes and makes us live without any power of life And so after justification they put a Christian in such an estate of Sanctification as that he is a mee◠Patient in next disposition to move if he be moved Like a weather-Cock which hath no power at all to move but as the wind blows it good or bad 5. Some grant that there is a sanctification proper to the Faithful and in the Faithful an habitual Holiness and consisting in a most blessed inward total change But when they come to the application of this to themselves they think that if they have some reformation with some inward affection they think every overly change is presently sanctification and this must be a good evidence to them And so like some Herbalists that treat of the Soveraign excellencies of several herbs but when they come to gather them in the garden they take their counterfeits in the room of them The causes of which variety of apprehensions is the rareness of it and therefore 't is unknown and the corrupt experience of men I shall therefore lay level these things by shewing you what that measure of sanctification is which is in us and which is peculiar to the Elect and which also may be known by them which have it And therefore shall not speak of sanctification at large which is the change of the whole man by the death of Christ whereby he is separated from sin and sin mortified in him and by the life of Christ whereby he is dedicated unto Christ and lives his life But I shall treat of it now so far forth especially as this change may be known by it and therefore I oppose it to self-seeking But why do you oppose Sanctification to Self-seeking 1. Because this Sanctification I now speak of it so far forth as it may be seen now it is seen here chiefly because it may be said here it is But Hypocrites have a change Wherein may it be known to be different from theirs Why the change of the heart chiefly appears in the change of the utmost end 2. Because as the pollution of the whole man and all his actions civil moral and religious consists chiefly and appears in this self-seeking or making our selves our utmost end This makes the most glotious actions vile and stains them all So the sanctification of a man consists chiefly and appears in making the Lord our utmost end of all we do So that though the actions be never so mean and poor yet this puts a Glory and lustre on them and is the Crown of them even of the giving of a cup of cold water Mat. 6. 22. If thy eye be single Look therefore as before the Lord justifies the soul every man living seeks himself as his last end and good and out of this captivity no power can redeem them Dan. 4. 30. Gen. 11. 4. So after it the Lord sanctifies the soul with such a measure of his Grace as makes the Lord his utmost end And this no other have Let me therefore shew you what this Sanctification is more fully and with all the cheif ingredients in it that so it may be the better known It 's the renovation of the whole man appearing in the change of a mans utmost end But more particularly 'T is that work of the Spirit in the soul whereby the soul beholding the Glory of Christ and feeling his love hereupon closeth with the whole will of Christ and seeketh to please him as his happiness and utmost end For look as in self-seeking there are four things 1. A man beholds himself and some good in himself 2. Loves himself abundantly 3. Pleaseth his own will 4. Doth this as his utmost and last end So here in this description of Sanctification which I oppose chiefly to self-corruption are four things 1. The soul beholds the Lord in all his Glory seeing of him present with him in all his Glory and set before him Psal. 16. 8. For this is one necessary ingredient to his sanctification and seeking the Lord as his utmost end For why doth a man seek himself He sees some glory and good in himself none in the Lord. And hence we say of some men whose pride spoyls their parts they know themselves too well and hence Saints when they see their own vileness and see the Lord they are so far from seeking as that they loath themselves Therefore when the Lord reveals himself to the soul in his Glory this makes them seek him and not themselves 1 Cor. 1. 30. Christ is made wisdom righteousnesse c. that all might glory in him For this is the Glory of Christ and the first Principle of seeking the Lord the soul sees his good laid up in the Lord more than in himself nay wholly in the Lord not at all in himself His wisdom is in him he cannot but wilder till utterly lost without him His righteousness is in him he could never have one sin pardoned by Angels holiness without him His sanctification is in him he could not have the least thought nor desire but the Lord must work it in him
hath much affection and grace but when he hath it what is it but leave to adorn and beautifie himself But he lives not to the Lord another man will live to the Lord in what he does the Lord is so dear and himself so vile as that he doth thus 4. If you pray for it in Christs Name Objectâ— Many pray Answ. But when Christ and you pray together you will speed and then Christ praies when his Spirit cries at the Throne of Mercy then himself is at the Throne of Justice And his Spirit cries 1. Not for an unfit person that hath some slight change but 〈◊〉 his Saints whose hearts are endeared to him and his whole will 2. Noâ— foâ—â—â— evil or private end but the Lords 3. Not coldly but with groâ—â—s unutterable Is it thus with thâ—e Oh then how canst thou fall I Dost fear 〈◊〉 Mat. 16. 18. he shall not prevail against thee but thou shalt give the last blow and wouâ—d Dost fear the world the deceits of it Mat. 24 24. if possible the elect Dost fear the evil or good things of it Iohn 17. 13 though in the world yet Christ prays you may be delivered from the evil of it Dost fear thy sin that will separate Answ. Rom. 6. 2. How can we that are dead live any longeâ— therein 'T is a strong but a wounded but a dying enemy Dost fear the Lord thou hast walked so unworthy of him He will not break the bruised reed till judgment come to victory though little though weak Oh therefore be comforted against this in these times which are apostaâ—ical declining evil daies and bless the Lord SECT V. HEnce we learn what verdict to pass and give in concerning those men that decay and fall off from the Lord. They never had Oyl in their Vessel never had dram of Grace in their heart Thus 1 Iohn2 19. If they had been â—f us they would doubtlesse have continued with us It seems they were such men which were so eminent and excellent as that there were no brands nor marks upon them to give notice to the Churches that they were markt out for apostacy but were only discovered to be unsound by their apostacy and this was argument good enough Hence Christ when some of the Iews began to believe in him with a temporary Faith Iohn 8. 31. If my Word continue in you ye are my Disciples as if he should say your Faith is a Fancy if it continue not Look therefore as the Prophet said Zach. 1. 5. Your Prophets where are they Your Fathers where are they So say I to you Your Tears your Tenderness your Groanings your Heart-breaking Prayers c. Where are they Is it with them as with ships that are sunk and wrackt some of the ribs remain which gives you to see and say there was a fair ship but itâ—s sunk 1 Tim. 1. 19. Make shipwrack of Conscience and so lose their Faith also Some men for a time seem to keep a whole Conscience wind and water-tite they can pass through many storms yet at last it breaks and when that is lost their Faith is lost also Their Faith before God and Conscience before men both of them break Now there are two sorts of Apostates 1. Open in mens life whose falls are like the falls of a mighty tree it falls with noise and breaks down all the under-wood So their falls make a noise in all the Country where they lived and by their falls some are sadded others offended and damned 2. Secret when men are Apostates in heart Prov. 14. 14. which have chosen some sinful ways Ier. 3. When 't is with men as it was with Saul there is no commendation of him but this that he was higher by the head and shoulders then any of Israel So 't is with these in outward profession higher than others but their oyle is spent But do not many of the Saints fall openly and secretly True they may and do fall exceeding greatly But as Moses prophecying of the apostacy of Israel after his death Deut. 32. 29. yet 't is said 't is not the corruption nor spot of his children Deut. 32. 5. There is a great difference between an Hypocrites Apostacie from his grace and Saints from theirs It s one thing to fall from branch and root too another thing only for the branches to be broken off and the root not pulled up Iude 12. There are some apostacies that argue there was never a dram of grace in that soul. Saints fall down but do not fall away And of such Apostacies as argue want of grace take the following Discoveries 1. When a mans rising is the cause of his fall or seals a man up in his fall or at least the cause through his corruption Ex. gr Time was a man lived a loose careless carnal life by the Minstry of some Word or reading of some Book or speaking with some Friend he comes to be convinced of his misery and woful condition and sees no good nor grace in himself he hath been even hitherto deceived at last he comes to get some light some taste some sorrows some heart to use the means some comfort and mercy and hope of life And when 't is thus with him now he falls he grows full and falls and this rising is the cause of his fall his light is darkness and death to him and grows to a form of knowledge His rising makes him fall to formality and then to prophaneness and so his tasting satisfies him his sorrows empty his heart of sorrow for sin and his sorrows for his falls harden his heart in his falls and all the means of recovering him harden him that now if men never had had means even Sodom they would have relented before now This is a sad token of falling away and having had only lighter work it being a plain evidence that at their best they were filled with their lusts because a little light and affection satisfied them which is now turned by the power of their lust to harden them Isai. 6. 9. This is given as one sure sign of a people forsaken of God when in seeing they see not and hearing they hear not Look as it is in diseases if the Physick and meâ—t turns to be Poyson then there is no hope of recovery a man is sick to death now The Saints little measure makes them forget what is behinde Prov. 4. 18. He shines brighter and brighter till the perfect day So that let him fall he cannot be quiet there but when he remembers from whom he is fallen if once he tasted the Lord this will fetch him again and make him restless till he return But if it be so as now it is with these then the case is woful when there is such a plague on men and they know it not When a man saith to himself as the Glutton said to his soul Take thy rest for thou hast goods laid up for many years so thou hast
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
with 11. 2 Pet. 3. 11. 12. Some securelings thought all things were past No saith he there is a time a coming when all things shall be dissolved what manner of persons then should we be Hence this being lost men fear not sin men prize not mercy men wonder not if ever they escape hence men live and hang between doubt and fear never make sure because they know not what Gods wrath is Nay lastly hence nothing awakens them that though they know their misery yet they will go on the highest degree of spiritual security Oh then keep these thoughts awake what it is to be forsaken of God! what it is to grapple with him 3. When men have lost their foresight and hence provide not against an evil day when Christians keep their profession and go on sweetly in their course but to lay up for after-claps that they do not when Christians like Grashoppers sing all the summer but what have they to live upon in the winter time the An t can learn them that Prov. 6. 6. Go to the Ant thou sluggard that provideth her meat in the summer the Ant by a secret instinct though simple and little considereth there will be a winter and that summer is her gathering time so a Christian if awakened though simple will be taught to do something which may serve him not only now but hereafter also when men in times of peace and enjoyment of Ordinances never fear muchless provide for that time that all these treasures shall be taken away and carried to the King of Babel Isa. 39. when men in their life time think not of setting the house and heart in order before the evil day when men are not that now which they would wish themselves to be another day when men lay not up treasures of tears and prayers in heaven nor are provident for eternity noâ— think this will be my peace nay my glory another day though I lose now men will lay up treasures on earth and provide for themselves and theirs hence their hearts are lost here and lay in nothing spiritual for the future Prov. 10. 5. he that gathereth in harvest doth right but a sluggard will not his heart and mind is taken up to provide this and that for future and hence 't is that the Christian is full of sorrow and tears in times of peace but when the day of trouble comes he can lift up his head now redemption draws nigh when another in times of trouble hath most terrors because the one was not laying up against another day as the other did 4. When men go to prayer without receiving any answer now a man begins to slumber Prov. 13 4. men that are fast asleep speak not all but when awake a little they speak a little and then sleep and then awake and sleep again so men pray and sleep again it is a deep slumber also when men shall beg for bread and money and then fall a sleep constantly and so lie down satisfied Oh take heed of this Hence comes First Snarling at God Secondly Heartlesness to the duty Thirdly Formality in it Fourthly Prophaness of course at last 5. When men do gain something from the Lord in the use of means but now stand still they go no further they lose not what they had but they gain no more they grow not Matth. 25. 26. Thou evil and slothful servant that hid his talent and did not imploy it and here is usually the beginning of a mans fall when like one in a journey he goes not forward or backward but stands still and so falls Prov. 18. 9. 6. When men do duties that are easie but when any difficulty is in them now they fall down asleep Prov. 20. 4. and 12. 27. and hence beg the sweet and gain of Christianity it 's sown in difficult duties when the Soul denies it self most But when men not breaking through the difficulty finde not the sweet of it Lord what a tattered profession is there that men come to be the shame of Christ not his glory It 's easie to pray and outwardly to fast but yet to have a whole heart in the work is hard it is easie to cleave to the Lord when quickened but when God forsakes you now more than ever to cleave to him is difficult 7. When men fear not the danger of little sins they are not asleep yet so as not to fear great sins but in a slumber and hence however they fear not lesser sins hence come to commit them hence also to be hardned under them Many complain of hard hearts but consider is not this the reason of it you fear not sinful thoughts nor carelesness in your Christian course your slumber is now upon you thy Conscience startles at Whoredom but not at a wanton word or playing upon the Sabbath but unprepatedness for it that 's nothing sin in a manner with thee the reason is because spiritual slumber is upon thee 8. When men are deceived and deluded by appearances or colours as the Israelites when the Gibeonites came to them confident of themselves but deceived as the men of Ai by stratagems if ever your Souls be hurt it will be by appearances if ever this Country receive a blow it will be by appearances error will creep in by appearances the most vile wickedness hath been found to be hatcht under fairest colours If ever any shall come under an appearance of piety and promise of protection safety liberty onely your Government must be a little altered slumber here and you shall sleep in your enemies arms Grace and the love of Christ and the Spirit the fairest colours under the sun may be pretended but if you shall receive under this appearance that God witnesseth his love first by an absolute promise where neither grace nor life is seen take heed there for under this appearance you may as well bring in immediate Revelations and from thence come to forsake the Scriptures and then no wonder if men fall to deny all foundations in Christianity and Scripture also take heed of meer appearances of repentance in evil members be not deceived there Never was the world more full of craft be not laid asleep with appearances of truth Thus you see the point opened Stop security when it is risen to your anckles lest you be drowned in it and perish in it afterward CHAP. III. Security the last Sin of good and bad SECT I. THat carnal security is sometimes the last sin which doth surprise and overcome the hearts of good and bad wise and foolish in Virgin-Churches That as it is said That the last enemy that shall be destroyed is death so this death like sleeping is one of the last enemies that surpriseth the souls of the wise but Christ doth destroy it and of the foolish but it destroyeth them Thus it was here with the Virgins what was their sin that were ready with their Lamps burning waiting for the Bridegroom you see the wise
to come out of this sluggish estate when the hand of God is upon men and the spurs be at their side and in their heart it may be it will be otherwise but else not they will not awaken sloth is so sweet to them though sins yet be to be subdued time is short Gods wrath is great yet that as it is said He that escapes the sword of Iehu shall Elisha stay so it is here he that escapes one sin another shall slay him but at last sloth shall slay Hence let a man look what joyeth my heart God doth not wealth doth not sloth doth SECT III. BEcause it is the best and most fit season for this sin to arise when all the rest are fallen indeed in Saints and seem to be fallen in Hypocrites as the temptation is so mens sin is when there is the fittest temptation without it broaches corruption within and it runs not out before for it is here as in War when the enemy never seen before is seen in the field very dangerous and very strong is it now a season to sleep no Arm arm now but when he hath driven and routed an enemy and is enriched with spoils and laden with prey now it 's a season to rest Hence the Poet notes When all the World could not conquer them their peace after conquest hath now they have themselves an enemy within to conquer So here Hence if they should have desired the Israelites to be at peace with the Canaanites when they first came in and had the land No they will cut out throats in time but when they had conquered them now Iosh. 15. 63. it is said they could not do it had they not had Gods promise for it yes and he could make it good but they could not because now they had no list to do it they were slothful Exod. 23. 29. Secondly Because it is the strongest sin No bonds so strong as the bonds of death it is a kinde of spiritual death Ephes. 5. 14. though in the Saints it is not death eternal Now as it is with the Lord he reserves the best mercy till the last so Satan reserves the strongest temptation till the last and in many men it is sloth Now it receives a double strength 1. From the strength of natural corruption which will remain when other sins dye and in a great measure in the Saints when the power of sin is taken from the Saints for take the best man and this remains it is the sickness of the Soul which will cleave to it Hence as 't is with sick men when no mind to meat yet oh a little rest it is greatest pain to walk and hence the greatest pleasure to lie still sickness binds a man to rest makes him love his rest so carnal corruption to carnal rest 2. The strength of pleasure in some lawful thing for sloth and sleep's best pillow is ever some delight in lawful things that 's the shadow hence when a man delights not in gross evils yet in health and peace and freedom from dangers and here he wallows as Issachar Thirdly Because not onely so but it is the least suspected sin I have known them that have been gracious and long it hath been before the Lord hath made them know that they have had this much less loved this sin For 1. It is but a neglect or cessation from act it is no sin that doth openly war against the soul but lives within like a friend 2. 'T is a neglect which the best have an infirmity All slumbered and slept Thirdly The main work is wrought it is not therefore any dangerous infirmity men think and hence the Apostle Rom. 13. 11. would have them awake why we shall be saved might they say and had peace long ago but saith he because your salvation is nearer 4. Because he sees many difficulties before him to break thorow which unless God gave him more strength he doth not see that God calls him unto and hence saith that there are Lions in the way after a long time of profession then God presents greatest difficulties and hence now sloth reigns in a special manner SECT IV. HEnce see the reason why many Christians at their first beginnings grow and thrive and abound in the fruits of Righteousness but afterward so poor and ragged Oh the two or three first years how frequently in prayer meditation Oh what sorrow and peace but after this now they can find little good they can get little growth they make unless it be downward little life they have and what ado to keep it or to get a good spiritual meals meat this is the reason of it when they first began then the enemy was out and they were up and now they conquered and had the spoils but since they have grown secure and loved to sleep I say love to sleep and hence little to be seen about them but rags hence Prov. 6. 11. lest thy poverty come as an armed man Prov. 20. 13. 11. truly this is it and hence no wonder you are ever so full of complaints in midst of means where God gives you matter of fulness joy peace everlasting glory yet you find nothing so that sometimes you think there is no grace or are almost of the mind that there is no grace to be looked for in us if not yet finding so little there 's no evidence for it Oh your sloth it is the cause hence 't is you marvel at the Lord he helps not Oh you do not awake to awaken the arm of the Lord you shall know if you follow on to know the Lord but that you do not and hence the pricks and 〈◊〉 you made your peace with and ate again vexed by them this is the reason of it Oh therefore go in secret and say I complain of my sins the Ordinances and God that I seek and have not when my heart should be otherwise but oh it is not because I cannot but because I care not it is not because of the strength of my enemy without but because of my neglect of watch and diligence within I know it was a sin for Pharaoh to charge Israel with idleness because he commanded work without means But is the Lords work so look up to him for strength he gives it them that have none put forth that strength thou hast he will accept thy will but will never allow thee in thy sloth but you shall to beggery at the last Hence men roast not what they take in hunting Prov. 12. 27. after Ordinances Oh there 's world there never shall you see a Soul careful but he finds every Sabbath something Hence we may learn the reason why many Christians when the Lord begins to work upon them have many combats and sore conflicts with various temptations and one corruption after another and searce any breathing time wherein they are freed from such and then many strong crys c. but afterward they are freed
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
pray for the inheritance or a part of it of the portion of the Son shall he have it no he shall have what is fit for a Servant so it is here the Lord hath some Sons in his Churches these praying and desiring from a son-like spirit all that God hath being theirs they shall have it and hence Psal. 145. 18 19 20. He will fulfil the desires of them that fear him and love him and delight themselves in him for that is the son-like disposition when he is cut short of all comfort in the world nay when he may have his fill of them yet he delights in his Fathers face love and grace and fellowship and house Psal. 27. 4. For they are heirs and coheirs with Christ being Sons but now there are Servants in the house of God shall they have their wills and lusts no thus it was with these foolish Virgins they were only Servants in the house no true Spouse or Sons and were foolish at best and had not the spirits of Sons but had their lusts never were espoused savingly to the Lord Jesus himself nor laid up all their hope in him but were foolish and that is the ground why others desires are heard not theirs Thirdly Unsound desires make after a certain measure only whereas the desires of Saints seek after this Grace without measure and thus the foolish Virgins fell short of the wise all that they could get was little enough for themselves but the foolish look after some of their oyl as many a man looks upon the gifts and parts of another Oh saith he if I was as honest as humble a man as such a one and many a man sets up such a measure and if he hath that is well while he wants that miserably Look wistly upon the foolish Virgins they did content themselves with a measure and now they are in want of it seek for it at first a little did content them and now when it is spent a little will serve them again And what is their measure 1. So much as will beautifie and adorn them before men our Lamp is out 2. So much as will comfort them against the coming of Christ for now they were troubled that their oyl was spent whereby they might meet the Bridegroom he that desires it for a little measure of it his desires are certainly unsound so much as will serve his turn he cuts his coat according to his cloth but he that desires it without measure è contra as Paul Phil. 3. 12. That I may apprehend by any means that for which I am apprehended As Chrysostom calls Paul that insatiabilis Dei cultor for he makes it his last end as he that desires wealth without measure though he gets not all the wealth of the world yet the more he hath the more he craves this his fleshly lust is his last end Obj. But he may desire it without measure for his own ends Ans. I confess 't is true for men may desire honor and no honor but by gifts and no gifts but by grace and hence may desire infinitely but yet it is but a measure viz. to serve his own ends but not the Lords ends to set up himself true desire of grace is for that which may pull down self and make God all Psal. 119. 4 5. Fourthly It is not their only desire or the only thing they desire viz. the good Spirit of the Lord and that they might not live or any thing else in them but that the Lord may live and his Grace and Kingdom may prevail in their hearts the desires of Saints are only after this or if their desires are after other things the Spirit lusts against them 2 Sam. 23. 5. As carnal desires are after life and the comforts of it so spiritual desires are after the life of Christ in them and the comforts of the Lord thereby Psal. 27. 3 4. One thing I have desired and that I will seek for what was it a Crown a Kingdom no but that I may dwell in the Lords house for ever and visit his Temple Notable is that example of Abraham Heb. 11. Two things he met with that might draw down his desires 1. He came to a land which God promised to give him where he lives among enemies and in fears 2. He might have returned to another Country and now have been better 3. God blessed him c. but it was nothing he desired only another above hence God is not ashamed to be called his God but the foolish Virgins fell short of this and hence they now seek only in times of extremity And this is the frame of many graceless hearts in time of extremity 1. When all grace is gone 2. When death is come then they seek earnestly after the Lord and Grace Oh their sin lies heavy Oh then an humble heart is sweet but before their hearts were overcome with lusts after other things and this double heart every carnal heart hath Ephes. 2. 3 fulfilling the lusts of the mind i. e. Diabolical lusts and lusts of the flâ—sh i. e. sensual and beastly lusts it 's the state of all men and hence promises are not made simply to mens seeking the Lord for they may miss but to them that do it with their whole heart Psal. 119. â—2 Ier. 29. 13. this they never do and hence men pray daily and live in their lusting all the day after men long in misery but are cool in peace SECT IV. Quest. BUt seeing there is in Saints two Natures flesh lusting against the spirit and spirit against flesh and a double heart in a Reprobate whereby he desires grace and other things how shall we distinguish them Answ. 1. The lusts after grace and worldly things in an Hypocrite agree together in the same heart but those lusts which are after the flesh and spirit in a regenerate heart are contrary one to another and like fire and water one seeking to destroy the whole being of the other Exem gr A man wants the things of this world he seeks and desires after them riches honor rest and peace but thinks he if I have no more but this I may to hell if no Grace hence he desires that and so doing now he hath peace and all is quiet with him and goes on sweetly in a way of profession aâ—d prayer and a gracious heart is ready thus to do and to make his head lye soft with two pillows but yet the Spirit riseth up against this that the soul thinks I shall fall by this heart Lord how apt to rest in these lees lusts in Hypocrites are like brethren that help one another to this end to get peace but here as enemies to destroy such a cursed peace as that is in the Godly 2. In a false heart lusts and desires after these things are dear to them like their limbs and best members they cannot be nor cannot do without them but in Saints they are sores and blains and so hated
Prov. 5. 11 12 13. you mourn when you not your flesh but soul is consumed Oh how have I despised instruction lest wrath break out which cannot be quenched for dealing slightly with God and your own souls how many Christians take that for grace which when it comes to tryal will be found too light and know it not and regard it not till the hand-witing of God is upon their consciences If therefore you have not found the satisfying sweetness of the Spirit of Gods grace that water which quencheth all your inordinate thirst that bread which feeds you to life be sure your oyl will be spent and your light will go out before you dye SECT V. Quest. HOw shoâ—ld I know that satisfying sweetness Answ. Ah methinks you should say Oh that I did know it yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought yet you may know something of it by this 1. When the Spirit of Gods grace dispensed in his Ordinances doth glut you and slay you and make you worse here is not the grace of Christ which doth satisfie you if the more knowledge you have of the truth the less glory you see in the truth and the less you love the truth if the more comfort you have sound by it the less you now desire after it if the more abilities you have received by it the more proud you grow and high-minded if having come for to seek the Ordinances of God the less good you find by them the more weary you grow of them and the more you despise them it is certain the satisfying grace of Christ is not here when the bread to feed is poison to slay is not this the condition of many what is the cause they are growing worse that they are worse in their latter end and middle of their Christian profession than the begining because they are grown full by Gods Ordinances and so worse what is the cause in places of persecution the Lords Ordinances were precious not when they come to them Gods Ordinances plenty makes them to undervalue them through their sin that look as it is with men in consumptions whose life is going out they think they can eat yet when it is before them loath the smell of it or a little serves them whereas another finds it otherwise not but that Saints may think thus but they with Hezekiah mourn under it 2 Chron. 32. Hos. 6. 5. I have hewen and slain what is the cause because your goodness is like a morning dew which soon vanisheth therefore have I slain them Oh God loves us and we are the best people in the world because we have Ordinances no but because you be shallow hence you shall have Prophets to slay you Secondly If any man maintains any living lust in himself in the midst of his profession and hungers after it and the life of it for when a man hath better food to feed upon he will neglect his own at home as Christ said to them when they asked him why he did not eat how many be there which have strange gifts and have had marvellous ebbings and flowings of the Spirit of Life and Peace and yet one sin have they lived in and would not could not live without it Look as it was in the wilderness they were for a time pretty well content with their allowance and wildernessâ—walks and provisions but they could not stay long They asked meat for their lusts but he sent leanness into their souls Psal. 106. 14 15. So that there it is if lust be stirring the Lord either denies it his own people because he will starve the lust that the soul may grow or if he gives it slays the lust by it gluts it makes the soul grow weary of it and prize his first Husband more as Solomon by his experimental discovery of the creature Many men confess and pray aginst their sins but by their sorrows and desires they do maintain the life of their sin fall to it as the dog to the vomit you will be cast away at last 1 Cor. 9. ult I beat not the air lest I become a cast-away whereas a gracious heart doth not maintain but waste and consume his lust His life is to live to God Thirdly If a mans heart and affections reach not the people of God with the dearest embracings noâ— yet mourn for the want of such a heart for sometimes there are some drops of the Lords goodness falling into the heart whereby the soul cleaves unto the Lord and is moved and ravished and bears much 〈◊〉 as it thinks towards him but look to their love to the people of God tâ—â—re they fall short because the love of Christ is not shed abroad abundantly into their hearts filling and satisfying of them and hence have none to poure out upon the souls of their neighbors 1 Iohn 4. 20 21. In our own Country what was the accusation of Saints viz. They are Hypocrites before God What did you think of those men that said so Answ. Surely they were enemies to the Lord and that never loved him for then they would love his people But what is the occasion here Now they say they come far for Ordinances but they are unjust oppressors cruel poor men may starve before regarded by them and so they cast reproach not only upon some few but all the people of God and Church of God If that it be so their accusation is Gods accusation if not as generally it is for many though unable to do much yet if called to it would lay down their estates and lives for others then know thou never hadst Christ's love shed in thy heart which will continue but drops of it only because thy love cannot reach to these Beloved what is the end of your coming over hither is it not to enjoy first Christ and nextly his People so his Ordinances because next to fellowship of Christ the Saints company is most precious and do you here bite and censure and devouâ—e and neglect and reproach one another and upon any conceived injury stumble are poor men neglected It is a sad sign the love of Christ in not in power Heb. 6. 9 10. Fourthly If there have been abundance of sweet affections and sweet refreshings thereby rising up within the soul without the death and killing and removal of the contrary lusts and sins it is certain this soul was never truly filled nor satisfied with the Spirit of Gods grace for as it is with vessels while they be filled with lime or chaff they cannot be filled with wheat or with water so while the heart is filled with some noisom distempers it cannot be filled or satisfied with the Lord look but abroad in the Churches how many be there that say and think they â—ate their sin as the only evil they close with the Lord Jesus they love the people of God all of them they seek the glory of God
and yet are excluded Mat. 8. 11 12. Children of the Kingdome cast out there shall be weeping the higher a man is risen the greater is his fall and his bruises at the bottome so when one hath been raised up to great hopes profession affection yet now to fall to lose all to see he hath been spinning Cobwebs all his life when Israel were near to Canaan now to be shut out Now they wept Vse 1. We may see hence what little cause any have to boast only in outward priviledges or common gifts graces excellencies I confess it is great mercy for the Lord to call a man out of his prophaneness and separate him from the world bringing him to the fellowship of Saints and give him that which makes hâ—m reputed well of by others but boast not only of this as if the Lord did therefore highly favour you for the Lord Jesus may shew for all this his love to his own and his terrour to thee and may shut the door of glory at last upon thee 1 Cor. 1. 27 28 29. The Lord chooses things that are not to bring to nought and to staine other glory Rom. 11. 17. The Gentiles boasted themselves that they were graffed in oh saith the Apostle seeing this spirit apt to rise boast not be not high-minded do not grow secure but feare common graces ever make men proud as others make men humble they despise not others they magnifie God if the Lord hath made a difference see the goodness of God verse 22. but boast not therein therefore do not content thy self with a name to live and having some cankered hopes some shining excellencies for the Lord may do this to shew others his love and yet staine thy glory as one that hath great hopes of preferment many Friends to commend and speak for him if one tells him You shall certainly lose all your labour he will mourn more than another that had no hopes nor helps at all of rising he will not glory in any thing he hath but will take some sure and safer way So I say to you If there be the least Grace and Favour blesse God for that but do not boast of any thing else Vse 2. Hence the Saints may learne how to affect their heaâ—ts with the Lords love to theâ— for there is such a poysonful disposition in them that though they have it yet they cannot be affected sometimes with it Vp Deborah Awâ—ke Lâ—te and Harpe and 't is this Do not only Remember and think on the Lords love saving thee calling humbling c. but so as to call thee and leave others to quicken thee and leave others dead to open the door of glory to thee and exclude others to call thee out of the Kingdome of the world to look upon thee in a sinful Town to awaken thee and leave others so many secure to call thee out of thy sinful company some of which like brands are now smoaking in this world others burning in another to call thee out of a sinful ignorant family thou the least the worst of them and to leave the rest this is much But when thou art brought into the Kingdome of Heaven Fellowship of Saints for the Lord to love thee set his heart upon thee when he forsakes others of thy own company of great parts and abilities whom thou thinkest better of than thy self at least as well to pull down these Princes to the dunghill and to exalt thy horn to cut down these Cedars and to preserve a Shrub to tread upon the greatest glory of man and to pity a worm for so thou art in thine own eyes Oh let this fire warme thy heart though thou hast been affected with it before especially considering no reason for it but only the good pleasure of God this affected Christ himself Mat. 11 25. 'T is true you do not see this done but you shall one day behold it with your eyes only let this love kindle love thankfulness humility in thine heart againe And hence if the Lord hath put a difference between thee and others do not deny do not doubt of do not despise his grace that if thou hast lost thy first love this may recover it if all his love makes thee more humble and thankful you stand Rom. 11. 20. Isa. 65. 16. Do not feare thy estate because the Lord cuts off the natural branches that therefore thou mayst be one but be featful of the least sin and wrong to Christ that hath loved thee especially of pride and unthankfulness the root of that and Remember that the poor things are chosen to confound the Mighty That the door of grace and glory shall be shut against all wicked men living at the coming of the Lord to death or judgement there is a time that the door is open unto men in regard of Ministerial dispensations for secrets of election we are not to minde Isa. 55. 6 7. This time is in this life but when death comes then it is shut when Angels sinned the Lord immediately shut the door against them but through Christ the door is open for term of life to men Because after death there is no meanes of grace or glory left which is the Ministry of the Word and Prayer for that is the chief key of opening the door even when the doores of heart and heaven are shut Mat. 16. 19. and hence 2 Cor. 6. 2. Now is the time of prayers and preaching and so to be helped but after death there are no Ministers they are at rest from their labours and the Ministry of men is for men not for naked soules Lazarus must not give a drop of cold water then to cool the tongue much less Ministers to comfort or convert their hearts 't is true the Lord can work extraordinarily but do you think he will do it for one that hath despised grace all his life Because it 's impossible they should repent after death by any other means if meanes were afforded as by seeing their sinne and feeling their punishment Iohn 9. 4. The night cometh wherein no man can work because after death comes judgment of wrath to the wicked Heb. 9. ult all patience and pity have forsaken them and so wrath lies upon them that they can do nothing but bear it as one under a great load or burning in the fire all his thoughts and affections and spirits are taken up with that and that is all he can do Heb. 10. 27. So here Vse 1. Of Confutation of a viperous satanical secret opinion which like a ghost 〈◊〉 the mindes of some people viz. that think and conclude even in time of health in midst of saving healing meanes that their time of grace is past and door is shut to them before Christ comes against them at death or judgement which though God many times turnes for good to humble a bold heart which will burne Gods day-light out and linger in its sinnes yet it doth
sometimes dead the heart from all effectual endeavours and discourage the heart from all duties makes all the Gospel the Ministry of blood and death and a hand-writing against it and when it concludes God hath shut the door against it it shuts God and Christ and all his Promises out of its heart 1. Some think they having sinned against light have had some blasphemous thoughts that they have committed the unpardonable sin c. 2. Some others think not so but yet they heare that some mens time is out before death they think theirs is also having sought so long they are even sealed up by God to hardness of heart and thus some seemingly coming to Christ are indeed kept off from him 3. Others of the Saints meeting with many sore troubles and tryals and that for some sins and one deep calling to another they think with David God hath forgot hath shut up his mercies will remember no more to be gracious and though he hath been so yet because he hath been so abused by them that therefore now he will not be merciful again and thus their hearts sink Oh Remember the Gate of Gods Grace is not shut up before death then is the time for it to be shut I confess indeed there is a time in this life the Lord doth cease to strive and doth forsake the soul and we may say of them as Christ Oh that thou hadst known but now they are hid from thine eyes But yet this is a secret which as a secure despiser of grace should tremble at so those that are awakened and set in their way to Christ should not trouble themselves about it Object But oh that I did know whether it be past or no! Answ. I shall rather give to these people some good counsel for 't is not for you to know these times and seasons though this I would say if the impardonable sin be not committed 1. This time of the doores being shut is not in time of health and peace but in time of extream trouble wherein trouble doth affect them more than the sin as Prov. 1. and as many when a sick bed is come and in Noahs Flood 1 Pet. 3 20. 2. Or if it be in time of health this is ever the companion of it viz. hatred and opposing Saints secretly or opening because Christ having quite forsaken him his heart swells against the Saints hence Saul envied David Esau hated Iacob Murmurers against God were in the Wilderness and against Moses But I come to counsel for God lets loose Satan full of malice upon a poor creature sometimes to vex and trouble First Consider the root of this distemper viz. either great pride or despising of the riches of Gods grace 1. Pride for this we shall finde such spirits because they have not peace sealed strength against sin granted unto them and that which they would have if discouraged and not quickened by this they regard not life meanes offers of grace What is all this if God hath forsaken me What is it Yes that 't is as might at large be shewed 2. Despising of grace if I had not committed such sins I could then think for mercy but such evils such miseries cannot be remedied Truly as it is a despising of a Physician to think If I was not so sick he would be tender and helpful but not now being so exceedingly diseased So it is here c. Secondly Consider Suppose the time be past yet remember thou art worthy to be forsaken of God even from thy birth not worthy of thy daily bread much less to taste of Gods Supper the Lord was loth to shut the door Hence he weâ—t on Ierusalem and Psalme 81. 12. cryed out Oh that my people had walked in my wayes â— thy sinnes provoked the Lord unto it if he hath in justice cast thee off therefore though it be past be not discouraged but lie down humbled as Iudges 10. 14 15. and as David Psal. 42. 3. My teares are my meat whiles they say so Where is youâ— God So tell the Lord Satan saith and feeling saith and feares say Where is my God Lord pity And if thy heart be sick tell the Lord of it Verse 6. I am perswaded many should quickly feele an Answer to this Question by taking this course but they miss at least of the comfort of Grace and Mercy because they will be Disposers of the Lords Grace and Time Thirdly Consider it may be that time is not past it is a secret only known to God the door of grace may only seem to be shut why doth Christ bid knock else When the Ninevites heard that they should dye within fourty dayes Ionah 3. 9. say they Who can tell but the Lord may repent you say the Decree is past and spoken and as Spira said I have that Witnessed I say againe Who can tell but if God had said so but that â—he may repent therefore be not discouraged or faint because of this Nay 't is most probable time is not past 1. Because the things of thy peace the discovery of the vileness of thine own heart the glory of Christ is not hid from thine eyes 2. God calls thee now to returne When Iudah had banisht David and they might think He will not receive us yet when David sent by his Messengers Why do you not bring the King back I am flesh of your flesh then they all were encouraged to hope for favour 2 Sam. 19. 12 14. So 4. Consider if thou dost return the time of love is so farre from being past as that it is then come indeed unto thy soul. Object But my sin is great Answ. Suppose it be â—lasphemy of Christ nay murder of the Sonne of God yet Acts 2. 38. when Peter preached Repentance to life they thâ—t gladly received that word who might be instrumental to crucifie Christ were received Oh but my heart is hard Hosea 10. 12. break up your fallow ground c. 'T is time saith he c. Object But I have refused to returne and have not been ashamed Answ. Yet Ier. 3. 3 4 5. Wilt thou not from this time cry to me c. Object But I may returne to the Lord and he refuse to returne to me Answ. No Ier. 8. 7. Shall he fall and not arise shall the Lord turn away and not return why then is he fallen perpetually the reason is given No man said What have I done how have I despised Gods grace the Stork knows her season but c. the Lord keep you from dashing your selves in pieces here and make this a Word of Christs Encouragement to thee Vse 2. Of Exhortation unto all men not to delay your making peace with God for when you are dead the gate is shut and if Angels should cry to have it opened they shall not be heard You that are young take warning this day do not think there is time enough hereafter You that are old do not think it too late
time and Christ forsook them and left them very sorrowful for a time but saith he I will come to you again yea and they might be never awhit the wiser for that Nay saith he At that day you shall know I am in you and you in me As a childe cannot tell how his soul comes into it noâ— it may be when but afterwards it sees and feels that life So that he were as bad as a Beast that should deny an immortal soul and 't is an Article of our Faith so here c. 4. And truly when it is known 't is exceeding useful if a man was never apprehended by Christ that now before he be cast out of sight and reach of Christ he may if possible get the Lord to apprehend him and if he hath been apprehended he may be supported in sad combates and comforted against all feares of Apostacy from the Lord but may know he stands as fast as Mount Sion that never can be removed for times of spiritual assaults are to destroy faith Psal. 22. 8. He trusted in God let him deliver him and therefore you had need make sure of this time may come that to sence and feeling hope and heart may faile What supports now yet Christ doth not Christ will not Christ cannot Quest. How may this apprehending love on Christs part be known 〈◊〉 Answ. In these five Degrees of it it manifests it self for it is unknown in it self but in the manifestation of it there ' is seen of us 1. Degree When the love of Christ apprehends the soul effectually it overcomes the soul by sence of love and thereby draws the soul from the strong holds and bondage of sinne to Christ wherever there is exceeding deare love of the one unto the other it is winning it 's of an overcoming nature and though Christ doth threaten or terrifie his people sometimes yet the end is love the love of Christ is of a winning overcoming vertue and he overcomes by love and where he sets his heart on any he will sooner or later overcome by love if he can the hearts of his to forsake all other Lovers and cleave unto him Ier. 31. 3. I have loved thee with an everlasting lovâ— What follows hence I have drawn thee How by loving-kindness Cant. 1. 4. Draw me and I will follow thee this is the prayer of all those whom the Lord espouseth to himself and 't is as if they should say I have neither strength nor heart to come nor follow my iniquities clog me and my feares discourage me c. but yet Lord draw me Let a man believe in Christ and accept the offer of Christ when he can but he can never do it untill his heart a verse to Christ and unbelieving be drawn to the Lord Jesus and that not violently only by terrour but by stronger cords even the cords of Love which perswades mightily the soul of unwilling to become willing the Lord revealing the glorious grace and righteousness of Jesus Christ and all the benefits of him and therefore he offers this to it and requires nothing but faith to receive it this which stirs not the heart of another overcomes the hearts of the Lords own even with an holy admiration at this grace What Lord am I so vile I am and filthy and hellish after so long abusing God and Grace now to reveale offer on such termes Christ and Grace to me Oh Lord I am swallowed up with this kindness how canst thou think such thoughts of love yet I see it Rom. 1. 17. The Gospel is the power of God to salvation for therein is righteousness revealed from faith to faith And mark 't is such a drawing of love as pulls the soul from all the strong holds of sinne to Christ for that which the Prophet complaines of people in his time is true of ours Ier. 8. 5. They took fast hold of deceit and refused to return they hold it as their life and it holds them as fast as spiritual bonds of death either the pleasure of sinne holds them or the power of unbelief in refusing grace attended with sinkings and sadness of heart or objecting against grace through pride of heart when the Lord comes to apprehend it hereupon the Lord Jesus Christ uno eodem actu ictu in drawing the soul to himself draws it from the captivity of sinne thus Acts 26. 18. from darkness to light 1 Thes. 1. 9. and the soul saith as they Ier. 3. 23 24 c. The Lord Jesus doth not so draw it to himself as that at the same time it abides in sinne noâ— so from sinne as that it abides without Christ but uno c. For I observe a double errour in mens drawing to Christ. First Either they come only from misery I say Only and so are rather driven than drawn to Christ they rather come themselves on the legs of their self-love than on the feet of Faith Now when Christ doth effectually draw he doth it by love Oh this meâ—ts this draws this breaks this overcomes and now as we say in Warre It is better to Reconciâ—e an Enemy than to Conquer him by force because thâ— one overcomes his power only but the other overcomes his will so Christ could crush and he doth bruise his peoples souls with miseries they would never else be suitably affected with the bruises of his soul but this makes way for love he overcomes the will by love Secondly Or else if love doth meet affect and draw them yet it doth not overcome them oâ— draw them from the hold of sinne but as Ivy clasps about the Tree with a root of its own I have known some that have been melted affected with the patience and goodness of God towards them that have been almost perswaded and yet have turned almost Devils afterward the Reason hath been because they were never quite taken off their own bottoâ—es Now a soul whom Christ draws the Lord in drawing him to himself pulls him from his sinne so that he is weary of it the sight of Christs grace oh this draws indeed that now not only it dare not will not but cannot live in sinne Rom. 6. 2. Titus 2. 11 12. Grace appeares to all but it teacheth us saith the Apostle to deny ungodlinesse ungodliness will be suing and seeking for love but they deny it the soul thus comes not unto Christ without feeling of sâ—nne in it but that the Lord would take away all iniquity from it Ier. 3. 22. And because it feares there may be some secret evil its care therefore is that the Lord would strike the root of all and make it more bitter than death to its grave The greatest evil of all is sinne 't is greater than Death Grave Hell hence Christs greatest love is in Redeeming first from sinne And as if there had never been sinne grave nor death should never hold so when he breaks the power of sinne no power of Satan World Death shall hold
will receive that Because there is no satisfying of the Father without him bring Benjamin with you or never look to see my face The conscience of a man can never be pacified until God is satisfied for all wrongs Now the Lord Jesus hath satisfied nay perfected for ever them that are sanctified by once offering up of himself to God Heb. 10. 14. Now the soul never comes to have setled peace in his own conscience though peace was purchased before but by offering up of the Lord Jesus by Faith even Christ himself the Soul wants him the Father shews a Ram in the bush gives Christ and that the Soul gives him for satisfaction and offers him to God again As the Priests in the Old law when the Sacrifice was slain then it was offered God offers the Soul a crucified Son Faith takes him and offers him Lord behold thy Son Rom. 3. 25. And hence comes Propitiation and peace peace to see that God is satisfied Now if by Faith we come to have the peace of the Fathers satisfaction with us then it must needs pitch upon the person of the Son first Hence many never have peace because 't is not a Son himself they look for but somewhat from him they are blind and dead and hard and these things they would have helped but close not with Christ himself Because the Soul can neither actually receive nor expect to receive any thing from Christ unless it hath first pitcht upon the person of Christ. A man may hope he shall and presume and think he shall and it may be receive somewhat out of the common courtesie Christ shews to them that look towards him but never shall receive any saving-good thing till now Iohn 6. 53. Unlesse ye eat the flesh of the Son of God and drink his Blood ye have no life Look as 't is in our eating as if a man should seek to get nourishment out of meat or drink not by feeding on it it self so 't is here Some said this was a hard saying and so 't is to a carnal heart Rom. 8. 32. And hence observe when the Lord promiseth any great thing to his people Isai. 7. 14. he ever brings in the Lord Jesus that if he shall be given then all things also Because true Faith ever closeth with Christ by love to Christ as false Faith closeth with him out of self-love Cant. 1. 2 3. The Virgins love thee that 's love indeed which is set upon the person The Lord never puts his Pearl nor sets it in a swinish faith that contemns the Son no 't is a precious Faith that loves the Lord. Hence it carries the soul to the Beloved SECT IV. HEnce see the reason why the Lord keeps his people hungry and empty and cuts them short of many spiritual Blessings 't is that they might â—lose with and be contented with the Person of the Son There are three things some of Gods people seek for and find not if the Lord intends good to them 1. They desire the comforts and conveniencies and peace of this World Oh rest is sweet and the Lord will give them none of these or keep them at short commons with these and why that they might lay up their peace and find all in himself Gen. 15. 1 2. Abraham after the slaughter of the Kings was in fear that he might make the Lord his shield Hos. 2. 6 7. She shall seek her Lovers but shall not overtake them 2. They seek for some good to themselves in themselves from themselves I would fain believe and cannot I would fain do sayes a man but alass he grows worse and worse the commandment comes you will do there is your task do it yet they languish and dye and why so Ier. 3. 23. that they might look for help and righteousness in another In the Lord our God is the salvation of Israel not from the Mountains the strongest helps and means in the Lord 't is alone 3. They seek for Grace and strength and peace from the Lord Jesus very importunately and many times very impatiently and so sinfully too and the Lord denies them it hath been better with them than now therefore they wonder the Lord should be so full and they so empty and think sometimes to seek no more and the Lord denies a dole at this door to that they might content themselves and lay up their joyes in the Lord Jesus Christ 2 Cor. 12. 9. My Grace is sufficient It 's strange that Christ so able so ready to help yet denies I confess 't is sometimes some lust and stumbling-block the Lord Jesus sees Oh but against that they seek and truly here is the cause that having no good from him they might place all their happiness and felicity in him Look as it was with Iacob a great Famine coâ—es and all the sacks are sâ—ent and they are used roughly though not hardly nor wrongfully and all was to bring them to the sight and embraceings of Ioseph all the time of Famine was for this So the famine of Spirit is to last long and the Lord denies supply to bring the Soul to see embrace and rejoyce in the Lord Jesus the most flourishing Trees in Gods House shall have their winter season and cast their coat that they might preserve themselves in their root This is the great wound of many a believing soul for a time to rest more contented with what he receives from the Lord than to quiet himseâ—f and his heart with what is in the Lord Man would have his lost happiness in his own hand and this the Lord will not suffer his people to lye in long Gen. 26. 4. and the best and surest course that can be taken is to cut them short of all for Faith is an unconquerable Grace that whatever it loseth out of its own hand it will find it and enjoy it in another And therefore see Gods end and meet the Lord in this end of his See all in the Lord and seeing your blessedness there in all your wants lay it up there that if you will boast here you may do it all the day long for this is Gods greatest plot to pull all men down that his Son may be set up to wither all the grass and beâ—uty of all the flowers of the field that the glory of the Lord might be revealed I must here give you a taste for it doth me good to think and it will do you more good to enjoy the sweetnesse of this Truth There are four Things you desire all which are chiefly laid up in Christ to that end that you might in all wants quiet your hearts with unspeakable peace there 1. The free Grace and love of the Father this is that I hope which you prize most pray for most fear the loss of most would rejoyce in the having of most without which thy life is death and blessings curses and death the beginning of Hell Would you see this love
polluted with no sin till they fell down by Security the foolish were wanting to get oyl in their vessels before but this they fell last into What into open prophaness or othe foul corruptions No but they all slumbered and slept and we read of no sin after till the Bridegroom came many sins indeed there be which like branches bud from the root but this is the main And therefore look upon the next Parable you shall see this again confirmed to shew the certainty of this point the servant that hid his talent vers 26. is called an evil servant why what evil did he he did not lavish it as the Prodigal upon others not lose it but he did not use it sluggishness was his sin hence saith Christ thou evill and slothful servant And hence the thorny ground flourished and grew and suffered all persecutions could not consume them what was their sin Mark 4. 12. compared with Luk. 21. 34. it was the cares of the world they began to dream strange fancies came before sleeping and the pillow of their security was some worldly content And this is the reason why Christ and the Apostles are also exceeding pressing to watchfulness because this is the sin that Saints are ready to fall into after they have seen Christs love and care and because this is the sin the wicked will fall into and their last sin it will be just preceding their last plague and hence the Apostle exhorts Oh sleep not you c. 1 Thess. 5. 1 2 5 6. Let me open this thus SECT II. VVE must know that the Lord in subduing a sinner to the obedience of himself it is with him as with an enemy in a City there are many strong holds of sin to which he retires and resists 2 Cor. 10. 4 5. and when one is down he flieth for shelter into another and maintains that as long as he can so it is with men Or as it is with divers fruits they have their several seasons of growing and then of withering so it is here according to the several seasons of a mans life so are his lusts growing and decaying there are the first and the last ripe fruits First Take a man that is born and bred up to some years man is a sociable creature and it is a misery to live and be alone hence the first evil he usually chuseth is evil and loose company his lusts are grown up to some years and now he desireth a match for them and first he chuseth a companion and Satan hath a mighty hand in this because as the Lord when he first sends to do his work he sends two by two to animate and strengthen one another in the work so Satan doth first joyn hand in hand together that men might corrupt one another and harden one another in wickedness this I say is the first usually hence Ephes. 2. 2. and Prov. 2. 12. Wisdom first keeps from the evil man and this sin is for a time the dearest sin for here he meets with some pastimes mirth and so much love from them that he loves this last more than all the friends he hath though they disswade him more than all the Sabbaths of God and hence he prophanes them more than Christ himself and hence when he hath many times purposes of turning to God his company with-holds him Secondly Continuing long in this sin at last he comes to fall into the sin of lust and from men he looks to women and this is as deat to him as his right eye it may be God keeps him from the act of Whoredom but wanton looks lascivious thoughts speculative uncleanness self-pollution which he commits when the candles are out and none but God sees and yet God spares him and this follows him to the Church to the streets whiles he is awake nay when asleep and thinks it is no sin for a time or if he doth Oh the horror that he hath sometimes for it Scholars of Westminster have been derected from twelve or fourteen years of age to live in this sin This is the second Hence Prov. 2. 16. first wisdom keepes from the evill man next from evil women Thirdly It may be a man marrieth and then this sin is out of season now therefore another comes in its place and that is immoderate love of and dropsie desires after the world and the wealth of it for now charge is like to encrease and it is a shame to walk in rags and hence now a man begins to look upon the estates of others and to admire at them and then he looks upon what he hath and what labor care and providence in a saving way may bring him unto and hence burieth himself alive in the earth and feeds upon clods of earth and uncertain hopes And this is the next sin which grows up though I know some men will not come to this but I speak of them that go on in the fairest way hence Heb. 13. 4 5. Whoremongers God will judge then let your conversation be without covetousness that follows Fourthly It may be at last God terrifies this mans Conscience and he begins to see What profiteth it me to win the whole world and to lose my own soul hence falls now to take up another profession to hang out another flag and to lead a new life and now pride in spiritual excellencies is his sin when glory in worldly wealth dyes pride in spiritual glory lives There were divers of the Heathen contemned the world yet pust up with pride in their morality hence Chuse no novice Bishop lest he be puffed up and fall into the condemnation of the Devil Now Le ts of mind come in when he performs duties publickly openly and now he hungers after the honor of men and sets himself to sale for it Oh saith Saul honor me When he had confessed his coveting of the cattel but pride stuck in him still And when he doth duties privately he rests in them and accounts highly of himself for them though they neither bring him to Christ but estrange him from Christ. Hence Christ chargeth when you do alms do not onely do it not to be seen of men but let not thy left hand know what thy right hand doth take no delight in this This was Simons sin Act. 8. he seeing the gifts of the Apostles would give any money for them these gifts are sweeter now than money hence such fall to some soul opinions and crotchets they can interpret Revelations and ascend to the Ministry and be the forwardest in a Town but when to do publick service respect is gone their love is gone Fifthly When this is dying in the Saints and fallen down in Hypocrites now sloth is the last thing that takes hold upon them and this is sweet What is the honor of men what is this base world now sloth and sleep is sweet Now a man first ceaseth acting and this gives rest and now being here Secondly it 's death
thee from Christ and 't is never overcome by love till now Let a man be â—n never such feares and troubles of minde and sinkings of heart and soon after he pretends to great joyes and assurance but sin is not overcome though it be sâ—ibbed and hid yet it will overcome you at last and would pull thee down from heaven if ever thou wert there As if one that makes suit to another and she is forced to give consent but she hath her heart still to another Lover he will never have her Not that the Saints are really free from all sins and weaknesses but they are free from peace with sin though not free from War with sin till death as when two Lovers are faln out it 's enough if the League be broken 2. Degree The apprehending love of Christ it saâ—iates fills and feeds the soul with the sweetness of its self now the soul being come to Christ and seeing the heighth and depth of the love and pity of Christ. Psal. 65. 2 3 4. Blessed is the man whom thou choosest he shall be satisfied the stony ground received the Word with joy was affected with the grace of Christ as one that stands by where smells are but smells do not feed or they may taste but tastes do not feed nor satisfie So 't is here You know we feed on our meat that we may be strengthened thereby and it may be turned to nourishment and good blood and flesh and be made one with us so Christ gives himself to be spiritually eaten by Faith out of an earnest desire that he may have a neare a very near union to him and he to us Now the maine end of eating is satisfying and if a man be satiated with it though â—e think it will never prove nourishment yet it doth So where life is c. Ioh. 6. 56. He dwells in me and I in him If a man tastes not a greater good in Christ than in his lusts he will fall to them againe from Christ but if he feeds on Christ and is satiate with him never can he hunger againe otherwise the soul will say It was better with me once than now it is Solomon though he tasted all good of the creatures after he knew God and God had appeared twice to him yet he felt them fall short of what he once found and at last he remembred his rest When Abram gave his children giâ—ts he did not lay hold on them with special love but to him to whom he gave his Inheritance So the Lord may take hold on a man and give him many abilities but when he gives himself as an Inheritance and portion this is special love and whâ—â— is that known viz. when the soul is fully satiated with it Psalme 16. 2 3 4. And hence the Prodigal he did not know he should be received but when he came Make me a servant if not a Son saith he and his Father hung about his neck c. So here Exâ—dus 6. 3. God hath two wayes to satisfie his people 〈…〉 1. By fulfilling his promises 2. By manifesting himself and that to their satisfying as sufficient to do all what he hath promised Oh Consider of this you that have seen mercy but it hath not satiated you nor doth yet but you have other bread to feed on the Lord never took hold on you 3. Degree This apprehending love of Christ having thus satiated the soule it constâ—aines the soule to live and act for Christ. Now what shall I do for the Lord and the poor soule begins to lament dayes past of folly and secretly desires of the Lord it might rather not live than not live to him and though happily it often serves sin and self yet the soul accounts that life death and so laments â—t before the Lord 2 Cor. 5. 15 16. That they that live might live to him John 6. 57. He that believeth in me shall live by me i. e. both by me and for me and Christ apprehends the soul fast now for Christ must rather lose his life than lose this soul. Look as 't is with a Graft put the science close by the stock tye it fast if there it withers and rather loseth life than gets it we say Surely it 's not put in right for if it were the living Stock would convey sap and nourishment to it So 't is here some herbs are very precious but for ornament rather thaâ— use so Christ is deare but what use do you make of Christ what life do you fetch from Christ the least joynt in a mans finger united to the soul hath life of it but Signets though near to the finger yet they have no life and hence no union and hence no members so the Saints have life though weak but unregenerate men as Signets may be near life and near the true Members of Christ that be quickened but receive no Life Gluttons will feed that they may go to sleeping others that they may fall a working So many take Christ and get some peace and then turn Grace into wantonness and so sleep in their sloth but a gracious heart all his prayers and feeding is that he might have strength and heart to live and work for Christ Hath the Lord pitied pardoned how Lord shall I now live in my Calling now his friends are by him pityed now he is fruitful and mourns when others be not so 4. Degree This apprehending love of Christ having thus constrained the soul it ever follows it and dwells in it Ioh. 14. 17. For after Christ hath apprehended the soul so as that the soul thinks it shall never be as it hath been before yet oh the lamentable decayes and losses that it feels it loseth favour and life too afterward and lives against Christ sometimes a thing never to be lamented enough but mark if Christ hath apprehended he will not forsake the soul though it hath forsaken him and hence the Lord by his constant assistance of the Spirit recovers it again brings it back again and that after questionings sometimes if ever there was grace indeed in it yea â—f not yet oh that it should thus forsake the Lord nay the Lord sometime preventing before it was seeking Iudas fails the Lord never looks after him Peter falls Christ looks after him and recovers him all the Disciples denied Christ and fled after promise never to do so yet saith he Mark 14. 28 16 7. I 'le go beâ—ore you to Galilee my Spâ—rit is in you and shall be in you though you grâ—eve it and sad â— Adam falls and one sin cut him from Gods hold of him hence he dasheâ—h quite to pieces but now Christ upholding on other termes hence though his people forsake him yet he holds them still fast and sure and keeps â—hem from breaking utterly to pieces nay if they be as water spilt on the ground he will gather them up againe he deals not so wiâ—h others Iohn 6. 66. Many forsake him being never