Spirit and the graces thereof SECT I. 2. THe Inward Principle wherein lies the second Difference which is plainly expressed We are now to inquire further concerning these Vessels and the Oyl in them Vessels were the place onely of receiving and preserving the oyl for the continual burning and shining of the Lamps So that though in some Scriptures by Lamp is understood both the Vessel and the Lamp by a Figure yet in distinct Phrase of Speech that is properly the Lamp which burns and gives light and that which contains the oyl to nourish this is the Vessel So that the Vessels were not separate things from the Lamp as though the Lamp was in one hand and a Vessel in the other this was neither the custome nor comliness of that age to cumber themselves thus but the Lamp as 't is in ours was that part which was kindled and lighted the Vessel that which kept the oil to serve this end And hence the folly of five of them appeared that they would carry burning Lamps with empty Vessels just as if a man should draw the wiek through the oyl that it may burn for a time and provide no oyle in the Vessel to maintain the Lamp however all comes to one if they be separate in respect of that that I aim at Thus Literally we see what the Lamp Vessel and Oyl is Now what is Spiritually meant thereby 1. For the Oyl What is that I intend not here to shew the fond and various apprehensions of Popish Writers who understand by oyle alms good works a good intention c. But by Oyl is meant the Spirit of Christ and the graces of it peculiar to all the Elect and thus in Scripture phrase 1 Iohn 2. 27. the Spirit is called the anointing and the graces of the Spirit Cant. 1. 3. The smell of Christs ointments Harlots love him for the gifts he sends but Virgins for the grace he hath That oyle which ran first on our Aarons head and runs down to his skirts is here meant Now as Christ himself had not the Spirit without graces nor these without the Spirit but both So both these being in him as in the Fountain they are in us as in the Vessel 2. Christ being the Fountain of all grace and having the Spirit without measure and therefore hath enough to spare he cannot be meant by these Vessels which had but their measure and such a measure as that they had none to spare for the other Therefore by Vessels are meant principally the precious souls of the faithful into which this golden Oyle was put and therefore 2 Cor. 4. 7. We have this treasure in earthen vessels And Rom. 9. 23. They are vessels of glory prepared unto glory and so frequently so that herein the foolish fall short for the foolish boasted of Christ out of them but where was the Spirit and vertue of Christ in them And this is conceived to be the reason why the main difference is not made by the want of the external principle Viz. Christ but by want of the internal principle and work this they had not 1. They had so much oyle i. e. lighter strokes of the Spirit as kindled a profession but they had not enough 2. They had so much oyle and light as continued their profession for a while but it continued not long Here therefore observe these four things That the precious souls of the faithful are Vessels made only or chiefly to receive and preserve the presence of the Spirit and grace of Christ. That within these Vessels there is an inward principle of Grace and Life That there is a certain measure degree plenitude or fulness of the Spirit of Grace in the hearts of the Faithful which the unsound though most glorious Professors of the Gospel fall short of That the graces of the Saints wherewith their hearts by the Spirit are filled are constant and of an everlasting and eternal nature These three last answer three Questions If any ask the difference between the Virgins the foolish want and the wise have an inward principle of the Spirit of life If it be said Hypocrites have an inward work yet this inward Principle is such a fulness of Spirit which they ever fall short of and this will make them known for the present If again it be said That many flourish gloriously for a time yet it s of an everlasting nature And this will manifest them one from another in time to come The First Point therefore I le only touch on now SECT II. THat the precious souls and hearts of all the faithful are vessels made chiefly and onely to receive and preserve the Spirit and Grace of Christ Or the gracious presence of the Spirit of Christ That as it is with the souls of the wicked they are made onely to hold Satan sin and wrath and so fitted for destruction so the souls of the Saints are made and fitted onely to receive and nourish the Spirit grace and love of Christ. That as 't is with Princes the best rooms are reserved onely for them their Attendants may come in and out to serve them but it s their room their lodging So here the hearts of the faithful and the best rooms best affections of it are onely to entertain the Lord and his grace and Spirit yet other things may come in and out as Attendants to him to serve him but the rooms themselves are onely for his proper use 2 Tim. 2. 20 21. The Church is Gods House now there are many Vessels many souls some baser of wood and earth some of honour what are these Answ. If a man purge himself from these for no man is born with a next disposition to receive grace as a Vessel full of puddle water that must first be cast out Now when this is done he is a Vessel meet for his Masters use prepared c. The best Vessels abide in the house not for their own or servants use but for the Masters use onely And though the Spirit may withdraw for some time and they be unable to do any good work yet they are prepared for the Spirit and so for every good work and here is all the use of the vessel of honour Hypocrites are vessels of Pompe and State and Ornament Oh the brave Church of Sardis the profound judgments deep heads eminent Christians but not Vessels of honour because not Vessels of use onely for their Master onely to receive the eternal anointing of the Spirit of the Lord Jesus If you would know the certainty of this more fully 1. Go and ask themselves Is it so or no If they be of age and know themselves they will say I am the Lords onely Isa. 44 4 5. When they spring up as willows by the water-courses One shall say I am the Lords As that eminent Light said when dying Oh Lord I will be thine Ask the world whose they are and to what use and purpose they serve they
stint the Lord Either do more give more or mourn you cannot Oh one life one heart is too little for him It hath put me to sad fears of many mens estates to see this frame a world of sin without measure every day where is the Christian that loves the Lord the more every day how can any then say much is forgiven when they do not love much 7. He loves thee now in Glory there hath prepared a place for thee Iohn 14. 1 2 3. where he longâ— for thee Iohn 17. 24. You know Pharaoh's Butler when exalted to his place forgot poor Ioseph One would think now the Lord Jesus is in Glory and hath God and Angels and his Kingdom to content him he should never look after such a worm such a poor helplesse creature as thee But as the High Priest carried the Names on his breast and precious stones so the Lord Jesus hath thy Name writ upon his very heart Oh now love him when he exalts thee to Glory to give thee the Kingdom of Heaven on earth with peace and quietnesse When Germany lies in blood and Eastern Churches slain by the Dragon devoured by the Turk when Englands lights and lamps are going out no people have such peace such glory in so small a time Beloved now where is love The Churches of Christ never lost their love so much as when they had their peace and have been 1600 years a learning by Aâ—flictions and Persecutions hâ—w to enjoy their peace and to have their love smell as sweet then as when beâ—â—en most and yet have not but like the Globe without the Crosse in the Emblem rolling and running farther and faâ—ther from God In Cruce quies Oh unreasonable to love him least whom he tenders most Doth not Prayer grow cold for the Name of Christ for the Churches of Christ then love grows cold Doth not plenty of means make thy soul sleight means when you went many miles to hear and had scarce bread at home Oh you thought if once you had such liberties but when they are made yours now what fruit Dost not fall in affections to Saints Oh love dies Christ deals not so with thee and who knows but in Rocks and Mountains of the Wildernesse thou maist lament these evils which peace breed now 8. He loves thee so as when any evil toucheth thee he hath a feeling of it and is grieved at it Iud. 10. 16. Isai. 63. 9. nay he then comforts thee most both in them and by them Iohn 14. 27. Not as the world gives peace so give I it to you Oh then grieve thou for those evils that betide him the wrongs that others offer him but especially the unkindnesse thy own Soul shews him Mark 5. 3. He mourned for the hardnesse of their heart Eph. 4. 29 30. Let no corrupt communication proceed out of your mouth and grieve not the Holy Ghost Heb. 3. 10. Forty years long was I grieved because they erred I confesse you will wrong him but will you must you be impenitent too Did his enemies grieve him on earth and shall his Friends grieve him in Heaven and no sorrows no secret tears he hath shed his Blood for thy sin it shall never condemn and wilt not thou shed tears Is there no good Nature But what is there no spirit of mourning It may be many a day and week hast thou grieved him and not a sigh to any purpose to ease thee of thy sin but what hath eased thee in thy sin Oh now comfort his heart again after thou hast most grieved him comfort his Spirit that is dying sighing in thee as he comforts thee by thy troubles comfort him by making a right use of all thy sins to be more humble more vile to love him the more and love thy self the lesse as the Prodigal Son Luke 15. 18 20 24. 9. He loves thee so that though he departs he will not doth not stay long from thee though you may think it long Isai. 54. 7. Hence it 's wonder to see when heart gone love lost life lost yet suddenly thou art brought down on thy knees Oh 't is the Lord that doth it Thou wast in sorrow of heart he did not stay long but came and comforted thee thou wast in thy sins it was not long but he delivered thee thou wast in want of knowledg of him it hath not been long but that he hath revealed the Lord to thee thou hast been in afflictions and troubles it hath not been long but he hath heard thee So give him the like love I know you will fall from him in love in delight in care but do not stay long from him Sometime the baits of the world will draw thee from him when thou hast thy ease and peace Oh think it was better with me once than now when fears drive thee from him yet return 1 Sam. 12. 21 22. Oh here is that which hardens hearts breaks your peace and grieves the Lord so as he is forced to send many sad afflictions because you lie in your falls Oh be not long noâ— far from him He returns to thee when thou art most unkind to him return when he is ever kind He returns to thee though he hath no need of thee thou hast of him He will not leave thee Oh leave not him 10. He hath from before all worlds loved thee when no reason for it Ier. 31. 1 2 3. Thou hast neglected to love him long all thy youth nay it may be all thy life Oh you beloved of the Lord begin to do it now when there is all reason for it when Heaven calls for it Earth calls for it Ordinances plead for it Spirit saith come and calls for it too It may be thy life is not long What not yet But how shall I come to do this thus to love the Lord The Lord only can plant can water this Grace yet because the Lord doth it by meanes I will give you some now 1. Labour to find out the true sweetnesse and to taste the bitternesse of the deceitful sweetnesse of all Creatures for this is a rule in reason a mans affections like streams must run some way and 't is a rule in Theology stop the affections from running to the Creature and in a sincere heart it will run unto Christ Hos. 2. 6 7. if it be from all creatures Now then the affection is turned from the Creature when it finds the bitternesse of the deceiving sweetnesse of it and Secondly finds out the real sweetnesse of it for make it as a rule when a mans heart cannot love Christ unlesse it be when it is benummed 't is because he hath somewhat else to joy his heart now let the Creature yeild you no more joy and Christ hath your love indeed you may and must joy in the real sweetnesse of it and this will encrease and not diminish your love Quest. What is the real sweetnesse of the Creature Answ. Christs love Oh see
for fellowship with that Spouse And when the Soul sees this Love to be a Son and then to be proclaimed Heir Oh this makes them set Christ himself as the pattern to walk by Now therefore 1. When men shall think this way is bad another way of some Saints is good and so take a Copy of his course from them and now is well this only is to be pure as man is pure 2. When a man leaves not till he gets such a measure of Faith and Grace and now when he hath got this contents himself with this as a good sign he shall be saved he looks not for Christ. Or 3. When men are heavily loaden with sin then close with Christ and then are comforted sealed and have joy that fils them and now the work is done and they are past Grace and past Repentance and daily cleansing now they study not what to do for Christ that neither Family noâ— Church where they live are the better for them 4. When men shall not content themselves with any measure but wish they had more if Grace would grow while they tell Clocks and sit idle and so God must do all but do not purge themselves and make work of it Indeed Saints purge not themselves of themselves for dirty hands will never wash a foul face but by a daily dependance on and importunity of Faith sigh after the Lord to do it verily if not thus you look not for Christ 2 Pet. 3. 11 12 14. For if you did you would say and think if to be like him be my Glory Oh then that I might then have it now Sons that are born to their hopes in the Court will go in the Court-fashion Beggars that are born and brought up under hedges content themselves with their rags so here Lord where is this Spirit especially even among us There is scarce any but either would be honest and then hopes God accepts of his will or will be so then 't is only so much as will credit or comfort him Lord where is the man that mourns for this how far short he falls of Christ of Christs thoughts Christs prayers Christs speeches Christs meekness but only patches up his comforts with some ends of Gold and Silver and shreds of Honesty He hath heard others teach and preach and gets some shreds of knowledge thence he sees what others are and do and gets somewhat to be like them Have we not cryed out men are too good to be better in our own Land And unlesse a few under Affliction or Temptation who is I pray God such a race come not over hither where God looks you should get a higher pitch put off your wildernesse-shoes get those sins removed that provoked God there or else besides the misery of a heart-brand upon thee thou dost not look for Christ and therefore art either not espoused or asleep and shalt if not by the Word by the terrour of God be dreadfully awakened Oh New-England New-England that art now making a conquest of the world and seekest for the spoyl of it to enrich thy self to recover thy losses and therefore makest a truce with thy distempers for a time and dost not purge thy self as Christ is pure I dare not yet tell thee what Christ Jesus hath to say unto thee Therefore think of this if not thus you have no hope 't is but talk and notion in thy head And you that do not he shall come in a time when thou lookest not for him And hast not so much Grace as the five foolish Virgins had This is the frame of men and Professors what are they They were troubled humiliation is past they have looked for salvation by Christ that is past they have been comforted that is past What Holinesse They will pray in Families keep company with Saints get into Christ receive Sacraments that is past What lack they yet Many wants but God accepts their desires for what they want and that is their Circle of Honesty now and there rest Is it not thus Is this to purge like Christ If any have more Oh wonder at the Lord for it But if not Oh thy doom SECT VI. OH you espoused and beloved of the Lord look for his coming look for his company the world looks not for him because they care not for him Will you also depart Hath he called thee as a Virgin forsaken and not comforted as a wife of youth and given himself to thee and given thee a heart to give content to him and thy self to him in lieu of his love life and all if it might do him any good Oh are you born to so great hopes and are they not worth the looking afâ—ter God forbid Do this therefore especially in these five Cases 1. In case of strangenesse felt between thy soul and Christ It may be thou thinkest Oh he that hath saved preserved me called me when I never lookt after him redeemed me when a captive every moment pardons me a daily friend unto me that hath given me Ordinances given me the comfort of them But Oh yet to be a stranger to him this cuts Oh look now for this time 1 Th. 4. 17 18. When thou shalt see that bleeding heart that hath loved thee above all Princes and Angels that body in the Glory of the Father and be as familiar with him as thou art with any friend and see his Glory and the Father in him and know as thou art known Oh look for this for it shall be so 2. In case Gods promises are not made good to thee For at that instant a man beleeves he gives Christ and all things all Grace all consolation all Glory but 't is in the promise because he would have them live by Faith a while here as by sence in Heaven and being wrapt up in the promise they feel it not only plead with God Hast not said Lord thou wilt subdue iniquities purge me as Gold is tried Why then do I go childlesse gracelesse No more Grace no more Spirit no better heart for thee Oh now the heart calls in question Gods promise or sinks Oh now remember this day for the perfect restitution of all things perfect accomplishment of all promises is reserved for this time Isa. 25. 9. Thou prayest for many things but they come not Christ reserves the payment till this day What a comfort is this What a sweet speech was it of Ioshua Josh. 23. 14. One thing hath not failed when he had conquered the Land So then when the conquest is made to see all the promises made good to thee 3. In case of Gods absence or withdrawing or when thou feelest but little of his presence here in his Providences or in his Ordinances private publick and that in New-England too Thou hast found one half hours time with the Lord alone sweeter and better than a thousand worlds Oh but this holds not Thou maist it may be wait on the Lord in his Ordinances and
for him long not after him and hence let all leak out again How shall the Lord trust you with wine with full fruition of himself in Heaven 5. Oh Beloved have you ever found him in his Ordinances If not Oh the heavy wrath of the Lord Jesus upon thee If you have if ever he hath comforted thee when sad and sorrowful if ever quickned thee when death and darknesse did lie upon thee if ever he did deliver thee when distressed Oh then take heed of despising him in his Ordinances now but long for him again That I may see thee as I have seen thee Psal. 63 2. Let them that never found him deal so with him Peter when he saw Christs Glory on the Mount Lord saith he ' t is good for us to be here Hath the Lord ever transfigured himself before thee so as he hath appeared in another manner to thee in his Ordinances than ever thou sawest before Then say seeing Lord I cannot come to Heaven to thee 't is good being in the Mount in thy Ordinances with thee its good being here 1 Pet. 2. 2 3 4. I know Brethren you have many employments in the world and are called away to them and cannot ever be with the Lord yet let your longings be there nay though cast out of Gods sight yet look to the Temple this will give you peace 6. This if I may have leave to speak plainly is the great sin one of them of New-England Men come over hither for Ordinances and when they have them neglect them or if it be too horrible to live in a grosse neglect of them yet who maintains his Fellowship with Christ or longing after the Fellowship of Christ in them And therefore I shall stay a while on this point Men that are sick of consumptions have somtimes a mighty stomach after meat and when 't is brought them they are weary of the very smell of it and then say truly I had thought I could have eaten so much so men loath Ordinances nay the Cooks that dresse and the Dish that brings and the Ministry of Christ Jesus that provides the meat because consuming and pining away in their iniquities I know many use Ordinances but are they not indifferent whether they find him therein or no Now 1. When men had enough by them to live comfortably upon then God and his Ordinances were desired by them but here mens removing begetting want want of the creature joyned with fear and distrust of Gods Providence to provide for them and theirs either sink their hearts that Ordinances are not sweet no more than Moses message to a people in anguish or meat to a wounded man or else makes them hungry after the creature and hence lavishing out their desires that they have none after the Lord himself 2. When men are persecuted by enemies driven into corners or to Townes six miles off to find a Sacrament or hear a Sermon then the Gospel of peace and them that brought the glad tidings of peace their feet were beautiful and then men thought if one Sabbath here so sweet where Ordinances are much corrupted if some of them be so comfortable in the midst of enemies Oh how sweet to enjoy them all among Saints among Friends And so I know they be to some and I hope to more than I know but New-Englands peace and plenty of means breeds strange security and hence prayer is neglected here There are no enemies to hunt you to Heaven nor no chains to make you cry hence the Gospel and Christ in it is sleighted Why Here are no soure herbs to make the Lamb sweet And if I get no good this Sabbath this Sermon this Sacrament this Prayer I hope I shall some other time when my heart is better and my businesse is over Not considering that the daies of trouble may be near or Gods final farewel may be quickly taken 3. It was a sad speech of a Brother lately which hath oft affected me that a man may pray out hear out all the Grace of his heart Meaning this when God begins to work upon a mans heart at first then prayer and Word is sweet stay a while they hear out their hearing and pray out their praying so as in praying they pray not and in hearing they hear not Would to God there were noâ— a generation of those men among us that having been so oft Sermon-trod and Prayer-beaten that now their hearts are hardned and being used to Ordinances and being so long ridden under them I wish they were not tired and jaded under them before they come half way home that they had rather lie die in the high way than get up and with mighty groans and invincible wrastlings of heart seek after and so find the Lord in them 4. There is no place in all the world where there is such expectation to find the Lord as here and hence men blesse the Lord for our rising Sun when 't is setting every where else Here therefore they come and find it not hence not considering the great and last temptation of this place whereby God tries his friends before he will trust them with more of himself viz. deep and frequent desertions they give in and therefore care not for nor desire after those plaisters which they feel heal them not nor that food which they find nourisâ—eth them not 'T is strange to see what a Faith some men have that can close with Christ as their end and comfort themselves there 't is not means say they but Christ not duties but Christ and by this Faith can comfort and quiet themselves in the neglect and contempt of Christ in means as infallible a brand of Gods eternal reprobation of such a soul as any I know So that this is New-Englands sin Is not Prayer neglected wanting place and heart if not in family is it not in secret so that you have none nor poor servants have none If any Prayer in secret yet doth it not die Didst ever find thy Spirit so straitned Where are the mighty groans What is become of meditation Dost not let Sabbaths Sermons passe over which shall be preacht over again at the last day and find no Christ no Spirit in them and thus lie famishing and â—et not cry for bread If it be not so I am glad God Angels Saints and al the world shall call you blessed If it be so I dare be bold to prophesie ruine to this place and people and that you or your posâ—erity shall either in woods or in the Land or hands of your enemies in this place lament with tears the contempt of means and you even Disciple of Christ shall desire to see one of the daies of the Son of man and shall not see them Jer. 8. 13 14. Let us go into strong holds c. I know there are many that do meet the Lord but are you not apt to fall asleep again Oh therefore let me entreat you if the Lord hath
in the glasse of the Gospel Rev. 22. 4. 2. The Lord makes many Promises of love unto his people which go to the very heart to chear them Hos. 2. 14. 3. The Lord conâ—ines not his love to looks and words though it 's wonderful to have the least of them but you may read his love in his works of love Now those works peculiar to them are first and chiefly the donation of Christ for a man in redemption to a man in vocation and then the peculiar fruits of this love exprest in peculiar operations upon the Soul and in the Soul which Gods truth in the New Covenant promiseth and Gods faithfulnesse executeth Ier. 31. 33. 32. 40. to take away the stony heart to write Laws in the heart to put fear into the heart these are the peculiar effects of this New Covenant and they are operations in a man which only the Elect feel and wonder at Grace for Ephes. 2. 4 5. According to his great love hath he quickened us together with him there is a kind of Resurrection of a mans soul when 't is brought home to Christ. And look as the bodies of the Saints shall be different at last day so when God raiseth their souls from the Dead here there is a difference now 2. In regard of the Death and Blood of the Lord Jesus which was shed not only that he might be a God unto them but that they might be a peculiar people unto him Tit. 2. 14. He gave himself for his people not only to justifie his people but also to cleanse his Church Ephes. 5. 26 27. for this hath been Gods great plot first to perfect his people in their Head and then lest there should be a golden head and feet and hands of iron and clay and because the Church is not found lovely therefore the Lord makes it lovely by little little here until it appear without spot or wrinkle at the last day Do you think Brethren that Christs Blood was shed to work no more in his people than in Hypocrites was it only shed to take away guilt of sin from Gods sight and then to let a man wallow in the sins of his own heart 'T is true there is a work of Sanctification which Hypocrites have which Christs Blood purchaseth for I beleeve all common mercy and patience comes by Christs Blood and so all common Gifts and Graces but yet Beloved there is a vast difference their wills were never changed though their minds were much enlightened hence they sinn'd wilfully The Lord never was dear to them hence secret despight grew up that at last they committed the impardonable sin Hos. 10. 26 29. 3. Because those Graces or Qualifications together with the Operations of them which are in the faithful are the same with Christs the same in kind and nature Ioh. 1. 16. From his fulnesse we have received Grace for Grace hence we are said to bear his Image and because it 's but little at first hence from Glory to Glory 2 Cor. 3. 18. Now the Lord Jesus had not only the Spirit which he had without measure but also he had many Divine qualities habits or Graces which it is blasphemy to think that they were hypocritical or common which the faithful receive from his fulnesse and wherein they are made in their measure like unto him so the Saints have not only the Spirit but also those peculiar operations of it wrought in them by the Spirit whereby they come to be made like unto the Lord Jesus Hence as there was an infinite distance between the Lord Jesus and the best Hypocrite so the likenesse that they have of the Lord Jesus makes a difference now And look as there is a difference between a Plant and a Beast a Beast and a Man so there is a glorious life which Saints have begun here in this life which none have but themselves 1 Pet. 5. 10. They have the First Fruits c. the which is meat and drink which no man knows of that lies in his hypocrisie and sins 4. If there should be no difference then these evils would follow 1. This laies a foundation of contempt of Grace and of the Beauty of Holinesse in the hearts and lives of Gods people for look as 't is in the work of the Son in Redemption if Christ should have dyed as much for Iudas as for Peter and suspended the act of Faith to apply this on the Free will of either then Iudas had as much cause to thank Christ for his kindnesse as Peter and Peter had no more cause of blessing Christ for his love in redeeming him than Iudas and what cold praises will he then give him So if the Spirit of Christ should sanctifie or call a Saint no more than an Hypocrite then the one hath no more cause to be thankful for the work of the Spirit than the other and when a man comes to look upon the work of the Spirit and the Graces of it there is cold water cast upon those this is no more than what a Hypocrite hath Christ hath not only redeemed by price but also by power from the power of Satan Sin Darknesse Delusion and not to be thankful for this is not to be thankful for the Redemption of Christ Thou shalt never have it then that dost despise the Spirit of Grace whereby thou art but commonly sanctified 2. Because this abolisheth the use of all conditional Promises made in the word for you know they are made to some qualification or work of the Spirit in a man some to Mourning Poverty Faith Hunger Lostnesse c. now if there should be no difference between seeming works in Hypocrites and these then 1. the truth of the Promises is destroyed for the Lord saith They that hunger shall be satisfied I 'le answer Hypocrites may hunger and yet not be satisfied 2. The use of these Promises should be lost for why should a man then cast his Soul upon Gods faithfulnesse in the Promise when 't is but common love to him and Hypocrites If it be replyed the one hath Christ the other nor I answer 't is very true but then I ask Who is he a Christ to it must needs be to a particular People described in the Word by their peculiar qualities flowing from their forms and subjects by which they are known and now consider Rev. 22. 19. Is God a God of the dead and not of the living only 3. Because this makes the most holy men that ever lived deceivers of themselves and others only look upon Iohn Christs beloved Disciple and bosome-companion he had received the anointing to know him that is true and he knew he knew him 1 John 2. 3. But how did he know that he might be deceived as 't is strange to see what a melancholly fancy will do and the effects of it as honest men are reputed to have weak brains and never saw the depths of the secrets of God
2 3. Who is able to bear his coming because he comes to purifie c. Yet still the Spirit barely considered in â—â— self puts no difference unlesse it be in respect of the work it self Oh therefore look to it do not say I have now the Spirit and Christ. But what doth Christ work there Iohn 15. 1 2. There are but two sorts of Branches there fruitless and fruitful the difference is in the very fruits of them c. Oh then terrour to them that content themselves with common works and so think their estates good You have been terrified confessed and repented Iudas did so You have reformed many things and take delight to draw â—igh to God in Ordinances those Hypocrites did so in Isa. 58. You have seen nothing in your selves the Devils do so You have had great ravishments and seen the Glory of Heaven of Saints Balâ—â—â— did so You have beheld and seen the Lord Jesus as if present on earth Many saw him heard him and were lifted up to Heaven by him and shall see him at last in Glory indeed Oh but my desires are good â— Many shall seek and not enter Oh therefore consider of your estate and tremble and set before thee all the mercy the Lord embraceth his people with and say Oh that mercy for me and follow him till he hath done it SECT IV. HEnce it may appear that the trâ—e Believer may know the blessednesse of his estate by the â—eculiarnesse of a work within him For if indeed there should be no difference between those Graces that be in Hypocrites and in Saints if no difference between Love and Faith and desire in one and that which is in another then none could know the blessednesse of their estates by any work but seeing that the Lord hath made a vast and a known difference so that God knows it and themselves know it as hath been proved and all the world might know it but that they want eyes to see mens hearts and they shall know it at the last day to their eternal anguish when the hidden things of darknesse and the secrets of all hearts shall be opened then it must needs follow from the knowledge of such a work a man may conclude his blessed and safe estate By work I mean no Popish good work nor consider a work without a peculiar word of promise made the eunto If we should ask a woman married to another Husband how she knows such a one is her husband she would manifest it by those peculiar acts or works or manifestations of a husband to her She hath known he hath forsaken great offers and come to her Her heart that was most opposite was at last overcome to forsake all then they entred into a peculiar bond of covenant so that they cannot part and though they do depart yet they stay not long So here If you should have asked the Israelites how they did know they should be saved from the destroying Angel Why the Lord hath promised to save us You that do what That sprinkle the door-posts with the Blood So the destroying Angel of Gods presence shall destroy millions of people and that in the night-time when they least suspect it Notwithstanding all deliverances miracles plagues and repentances Shall you be preserved Yes the Lord hath promised it and reveal'd it To whom To them that have their door-posts sprinkled with Christ's Blood apprehended by the work of Faith Rom 3. 24 25. Heb. 10. 22. If one should have asked the Lord Jesus himself whom he loveth he would Iohn to answer his sheep for for them he layes down his life be they feeble or strong If one should ask further who are his sheep he would describe them by several properties as he hath done Iohn 10. Such as know me as hear me only as follow me So if you ask a believer that question How do you know you are loved Is it good to answer with Christ I am his sleep for whom he hath laid down his life when I was lost an went astray But how do you know that Is he now to answâ—â— like Christ by these properties wrought in me or no If you say No because all these an hypocrite may have then the Lord Jesus hath done very weakly in describing his own sheep by such properties to be his which discover them no more than so It s true an hypocrite hath somthing like all these but not these indeed If you say yes then a man may know his blessed estate by these The promise is Prov. 8. 17. I love them that love me But how do you know you love the Lord There is the question If Satan and blind carnal reason ask this question you will be filled with accusations and never satisfie them for he that accused Iob to Gods face will much more to their own faces accuse Saints of hypocrisie If uncharitable men that never had the love of Christ abiding in their hearts you will never satisfie them but if the Lord ask the question in his Word hold there and the work is so clear that though there hath been much decay yet after recovery the soul dares eye the Sun and say Lord thou knowest all things thou knowest that I love thee Iohn 21. 17. Hence by this work you may come to know your safe estate 1. A man may know his blessed estate in respect of time past by a work i. e. with a word or promise made to it and the Spirit revealing of it viz. the everlasting thoughts and election of God toward him Rom. 8. 28. Them that love God who are called according to his purpose notwithstanding all their miseries and sins yet love him and so called according to his purpose for so the Apostle raiseth up his thoughts I know the world is full of want of love and think it easie so to do and like the Devil are very kind to the Lord as they think while the Lord pleâ—seth them who yet when the time of patience is out shall be eternal blasphemers of him But there is such love whereby Saints may raise up their hearts thus to see Gods love 1 Thes. 1. 4 5. Knowing your Election of God How so Immediatly Some Divines think Angels see it not so and that its peculiar to God so to do But mediatly for our word came in power and in much assurance to make you enlarged for God to turn you from Idols unto God and to wait for Christ in Heaven seeing him here but as in a Glasse And by the same Spirit Paul saw it by the same Spirit they might much more see it and so the Elect may see it And â—f experience may be added to the Truth How many of Gods people dayly knowing their work of vocation and glory ascend from these lower stairs of the Lords Ladder to the highest of Election and there are swallowed up with eternal wonderment filling their hearts with that joy and peace that the weak Tabernacle
that never looking to behold his face that gave it that wrought it The poor blind man Iohn 9. had a mighty cure upon him and some seed of Faith the Lord wrought the work but hid himself He wondred at the great change was affected with his love at last the Lord Jesus comes himself Dost thou believe saith he Lord who is he I am he then he worshipped him v. 36 37 38. So 't is with the Lord in his way of working Grace Oh therefore long to see him here in his glasse and in Glory in his face fully Truly there is no work of Christ that 's right but it carries the soul to long for more of it and to be with him that hath done it Many Christians when they have the work run away with it as a good sign and look to the promise Oh but long not look not to behold the Lord Do ye thus requite the Lord Oh ye foolish people and unwise Were it not enough that your sins make but will you make works promises also a partition wall between the Lord and your souls I professe the Lord will fire such work about your eares and drie up all your pits that you may long for to drink out of the Well of life it self And 't is a black mark of Unbelief that shall keep thee from rest Heb. 4. 3 10 11. Oh but when you long to see him Oh when shall I appear before God! Psal. 63. 2 3 4. Then the Lord will fill thee As Leaden Rings with a Pearle so Promises and Christ put together not divided are exceeding precious 3. Do not look to see the work or promise yours nor receive any consolation from either unlesse the Lord appear in both John 10. 16. They shall hear my voice for so most men bring home Humane not Divine consolation from a work But Oh fetch it you from Heaven as in Peters redemption Acts 12. You reason and others tell you and yet you are full of fears and doubts and thou criest Lord perswade me Lord perswade me yea hold you here now you are where you ought for to be Do you think Christ is filled with Grace and Life for you and not with Consolation for you too Only use means and so look up to him SECT V. OH therefore content not your selves with any hopes your estate is right until you find this difference for the Lord speaks peace only to his people and his people are differenced from all others Hence how can you say peace is yours till this be cleared up unto you I shall speak to two sorts of people 1. Those that content themselves with any thing that may stop and quiet Conscience any slight work any poor desires any hedge-Faith any moral performances any groundlesse conjectures will serve their turn And being full they can hear all Sermons no wind will shake them no searching threatning Truths concern them they are so good that they think the Lord means not them Well I say no more to you but this know it that the time is coming that the Lord Jesus wil try you and examine you to the very Bran and will descry all thy paint and open all thy lusts and thoughts and thy nakednesse and shame and confusion shall be seen of all the world II. Those that content themselves with the revelation of the Lords love without the sight of any work or not looking to it I desire the Lord to reveal himself abundantly more and more to all that have the Lord savingly revealed unto them For this is the misery Christ is a hidden thing and so is his love Yet consider 1. God reveals not his love to any Hypocrite but to his people that have a work far beyond them 2. That the testimony of the Spirit doth not make a man a Christian but only evidenceth it As 't is the nature of a witnesse not to make a thing to be true but to clear and evidence it And therefore whether the Spirit in the first or second place clears Gods love I dispute noâ— because 't is doubtful ye be sure you find out the difference viz. some work in you that no Hypocrite under Heaven hath Else what peace can you have 1. Hereby you come to prevent the strongest delusion that Satan hath to keep men in bondage to himself viz. to give men great peace and somtimes great ravishment while they are in their sins that so he may harden them there still Luke 11. 21. Now by taking this course and going to Christ to untie the knots of Satan you do now undermine the main plot of Satan you break his head having recourse to Christ to do this His policy is Let you heart alone let Christ alone with that But now you may be sure all your consolation is of the right make 2. Otherwise you quench the Spirit and resist the testimony of the Spirit at least one great part of it For the Spirit when it doth come to witnesse Gods love iâ— answers all the doubts and objections of the soul that it had before Now the great doubt of Gods people is not only Am I elected am I justified and accepted But am I called am I sanctified are not my desires my Faith my love counterfeit which I may have and yet go to Hell Now the Spirit when it comes clears up all doubts not fully but gradually for 't is the most clearing witnesse and therefore John 14. 18 19 20. At that day you shall know that I am in you and you in me and I in the Father The Spirit doth not only say Christ is out of you in Heaven preparing and interceding but in you sanctifying preparing thee for Glory that art a vessel of Glory and you in me by Faith by Love desire c. Now when a man shall say I look to no work but only for the Spirit to reveal the Lords Love in seeming to desire the Spirit he doth resist the Spirit of God 3. Otherwise you shall be deprived of all that abundant consolation which the Word holds out before you For suppose you say I look not to the work of God in me to receive any consolation from that or any promise made to that I look only to the revelation of the Spirit Ans. 1. There is never a promise but the Comforter is in it and they are given for that end to give strong consolation now if you look to no work nor no conditional promise nor to find the condition in you which yet Christ must and doth work Lord what abundance of sweet peace do you lose Rev. 7. 17. The Lamb leads them to the living Fountain of waters and God wipes away all tears And for ought I know you shall die for thirst that refuse to do it Oh slow of heart to believe all that the Scriptures have writ all that God hath spoken Ought you not thus to be comforted But 2. If you look to a Spirit without a work whilest you
there Hence try your selves know you not Christ is in you c. And hence I never knew yet a thinking Christian deceived and hence I fear all that make not this their trade will be to seek and so to begin again Oh the Lord teacheth his people hidden mysteries by this 2. By the operation and working of it for Grace may be in the heart and yet lying asleep and raked up under the ashes not seen not felt but in the operation of it it may which is peculiar as the form is For how do we know we love or delight in any creature By the operation of love and delight How did Christ manifest to the Pharisees that they were of their Father the Devil Why his lusts they would do So how can any tell he knows the Lord or loves the Lord or beleeves in the Lord The operation discovers it Iames 2. 22. And hence Gal. 5. 6. Faith which works by Love And though hypocrites act like them yet there is a peculiar vertue in the one that is not in the other 3. By their temptations and trials Deut. 8. 2. The Lord hath led thee forty years to prove thee and shew thee what was in thy heart Rom. 5. 4 5. Tribulation breeds experience and that hope or expectation of that which shall never make us ashamed I le name no more But look as we said to them that cried out against Prayer without a Book we answer Hath a man dwelt in his own heart so many years and not known his wants to make him pray nor the Lords work of mercy to make him blesse so here 2. But if a man looks to his work this will interrupt and break his peace 1. It may and doth break and interrupt a false peace as many say yet they trust in the Lords mercy Oh 't is a presumptuous peace 2. Neglect of this yields most unpeaceablenesse even in them that are sincere You have peace and then break out into pride and passion again then question all The Spirit will sigh not sing in that bosom Psal. 32. 1 2 3. Iudg. 16. 20. Neither can you avoid the condemnation of the Word though you maintain consolation from the Spirit nor suspition of hypocrisie 3. This is the way to peace 2 Pet. 1 7 8 9. Mat. 11. 29 30. Christs yoke is easie and yields peace in life and after life too Rev. 14. 13. Their works follow them So that hereby comes double peace and rest 1. From horrour 2. From sin which is wonderful great 3. But I look to Christ I look to no work If I have him I have all True First look to have him to be comprehended by him that so you may comprehend him But because you look for all in him will you look for nothing from him Will you have Christ fit in Heaven and not look that he subdue your lusts by the work of his Grace and so sway in your hearts You despise his Kingdom then Do you seek for pardon in the Blood of Christ and never look for the vertue and end of that Blood to wash you make you without spot c. You despise his Priesthood and Blood then Do you look for Christ to do work for you and you not to do Christs work and bring forth fruit to him You despise his Honour then Iohn 15. 8. If I were to discover a Hypocrite or a false heart this I would say It is the that shall set up Christ but loath his work To have Christ is sweet as Capernaum to follow Christ is heavy Iohn 14. 21 23. 4. But if I have the witnesse of the Spirit what need I have any other difference 1. The witnesse of the Spirit makes not the first difference For first a man is a Believer and in Christ and justified called sanctified before the Spirit doth witnesse it else the Spirit should witnesse to an untruth and a lie For unbelievers are under wrath 2. If the Spirit doth not witnesse this peculiar work to be in you and clear it to you tell me how you can escape the anguish of Conscience and the terrours of Hell in your hearts unlesse Conscience be seared and blinded When the Lord shall set Conscience to ask and say I chuse none but whom I call I call none but whom I justifie I justifie none but whom I sanctifie and that not with a common but a peculiar work Is it so with you If it be dark or doubtful can you but think all your joyes have been dreams and your witnesse delusions Therefore look unto this 5. But if I should do this I should look to find some cleannesse in my self whereas I am to see nothing but ungodlinesse Goats are clean creatures 1. When you stand before Christs judgment-seat to receive pardon you are here to look upon all as unclean and your selves ungodly 2. When you come to look upon your Sanctification you are to see it as 't is mixt with sin and corruption and so cause of being abased as low as Hell for what is done yet that cleannesse and truth there is you must see too Rom. 7. He felt a Law warring against the Law of his mind yet he felt another Law too which he made an evidence of his being in Christ Rom. 8. 1. Giving all the Glory of it to Christ. Not I but Christ. And yet Paul was no Goat It s one thing to see Grace in my self another thing to look upon it as mine to clear me withall You are to see the Lords work and not appropriate it to your self And this let me say if there be no more than ungodlinesse in thee and thou seest no more thou shalt never see God in Heaven Heb. 12. 14. Nor didst never see him yet 1 Iohn 3. 6 8. Oh therefore look to a work 1. If you do not you have no peace For the Lords sake do it before fire try you or you stand scorching before the Tribunal of God 2. The sweet of it will be great as there is nothing more bitter than Christ departing with his holy presence so nothing so sweet as Christs cleaving to thee in his holy presence And truly sin was never bitter to that soul to which the work of the Lord Jesus was not sweet though it s accounted by some almost Popery to speak so To this all promises are made 1 Tim. 4. 8. Godlinesse hath them 'T is true they are made to Christ i. e. to Christ mystical 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect Eph. 1. 23. 2 Pet. 1. 3 4. If you despise work you despise Promises and so despise Christ and the Lord knowes what use you may have of them before you die SECT VI. TO the people of God in whom the Lord hath made this great change and made a difference between you and all the world Take heed of denying your work and this real apparent
buffet them that there is nothing but clouds of wrath and no Star appearing Now look to the issue and mark the upright man his end is peace and consider this Christs Kingdom is hid and he brings contraries out of contraries he makes darknesse light Hell Heaven guilt pardon weaknesse strength and calls things that are not as though they were Then think within thy self I le conclude nothing against my self but stay and wait what the issue will be which is ever glorious Iames 1. 2 3 4. 1 Pet. 1. 5 6 7. Consider hath not the Lord done thee much good already Oh consider what is then behind 6. Never enter into dispute with Satan or thine own self about thy estate but by taking and making Scripture and Word tobe the Judge of the controversie Fears come in you shall never have mercy never have power Who told you so Doth the Word say that The Lord never gave himself to me I fear it Doth the Word say so Never was any as I Doth the Word say so Or doth not the Word say God delights to pick out the vilest to send the Physitian to them that be sick I cannot see nor conceive any mercy Doth the Word say so Are not the Lords thoughts above thine I have not that peace that others have therefore the Lord intends none toward me Doth the Word say so Oh but others if they knew me would loath me Doth the Word say so When as it saith Doublesse then thou art our Father Isa. 63. 16. And bring before this Judge both sides not only what sin can say or may do against thee but what the Word of the Lord Jesus can say for thee Jer. 31. 18 20. Ephraim cries out of stubbâ—â—nesse Oh but is not Ephraim my only Son Hear Ephraim lamenting too And hearâ— nothing against a Word Look on Paul warring against Christ and yet the Law of Christ in him also Luke 24. 25. 7. In times of greatest and smallest fears remember to be humble and vile in thine own eyes worthy never to be beloved And let the Lord have his Will of thee and this will give you peace God denies mercy to that man that will be Lord of it To be sure evidence mercy then he will not and when he doth manifest it 't is then when poorest and vilest and the heart is meek and humble Isa. 57. 15 16. Mat. 11. 29. Oh the Lord opens his heart and love when once his Will is dear The Lord casts by his rod and frowns now and creates peace Thus you may come to see the work or the Lords Grace in you To Ministers to take heed of making precious things common by giving in false Signs and Evidences of love but look up to the Lord for a special Spirit here To Gods poor people and thankfulnesse Oh that he hath called thee from darknesse into marvellous light into the Kingdom of his dear Son Oh that when so many come near to mercy and fall short of it yet me to be let in Caleb and Ioshua to be let into Canaan when the rest so near and all perished Blesse the Lord for all Afflictions Fears Temptations Enemies Evils Hidings of his Face hereby he hath but tried thee and purged away thy drosse and be comforted against all reproaches of Hypocrisie and Apostacy and a proud world that casts filth in the face of Holinesse Now we are Sons of God it appears not what we shall be but we shall be like him in Glory in Grace in Honour in his Kingdom for we shall see him as he is And as for you that live and lie and bed it with your ease lusts sloath and God sends you means but the Bellows are burnt the Lead is melted and your Drosse not consumed Reprobate Silver shall men call you and God shall destroy all your confidence But you that are the Lords Oh that you could see what the Lord hath done he hath put Heaven into thy soul and his work which is more Glorious than the Creation of Heaven and Earth CHAP. XV. Shewing that the Hypocrisie of the Heart proceeds from a want of a Saving Illumination in the Understanding SECT I. THE Spring or one great cause and original of Evangelical Truth and Hypocrisie is the mind of man For here there was an apparent difference between the Virgins in their practise and in their wills as hath been shewn yet the Lord expresseth it in general thus that some of them were wise which is one part of the perfection of the understanding and some of them were foolish which is the great defect of light in the mind or understanding because the truth of the one and the falshood of the other manifested what their hearts were in their heads and minds and the Truth in the one and Hypocrisie in the other did arise and was maintained by wisdom in some of their minds and by folly in the mind of some others Folly or want of Divine Light made the one unready for Christ wisdom or having of Divine Light made the other prepared for him Not that it doth exclude the evil or change of the will and affections but because they manifest themselves and are maintained in the mind Hence I say one great reason or Original of both lies in the mind Mat. 6. 22 23. If thy eye be single thy whole body is light c. The eye or mind of a man sits like the Coachman and guides the headstrong Affections if now this be blind there will be falls and deviations into crooked waies John 3. 19 20. Light is come Now what is the condemnation Men love darknesse i. e. will be blind and having sore minds and hearts will not look up to the Sun They see not nor receive not the Truth in love and hence condemned and è contra Hence Deut. 29. 1 2 3 4. Moses sets down the causes of all their evils The Lord hath not given you eyes to see to this day They did see and hear by natural and acquired knowledge but not by a Divine created infused knowledge all that God had wrought and done for them Heâ—ce when the Lord intends to seal down the Iews under unbelief Isa. 6. 10. The Lord then said shut their eyes lest they see and so be converted The heart makes the eyes blind and the mind makes the heart fat A man that is at enmity with God the Lord sets him against himself Hence men are left of God to their own lusts Luke 19. 42 44. Oh that thou hadst known and they knew not the day of visitation Hence Deut. 32. 29. Oh that this people had been wise to consider their latter end You know 't is in the Proverbs of Solomon the frequent title of those that are sincere and falshearted the one is called wise and the other foolish Insomuch that some Divines have made a necessity of a change and turning about of the will when there is fulnesse and clearnesse of light in
he quickned who were dead in sins i. e. you were held as fast under the power of your sins as a dead man is under the bonds of death but now in the room of that death there is the Spirit of life and the life of the Spirit Now life is an inward principle of motion of any thing in its own place as the sun and trees and grasse and cattel You may take a stone or milstone or wheel and move it yet they have no life because this is not from an inward Principle so hypocrites may be acted and moved by the great power of the Spirit in an Ordinance yet not living but dead stil. Iohn 4. 14. the water which is the Spirit is a spring of living water in him Cisterns may have water in them but no spring that is running winter and summer 1 Iohn 3. 9. This is called the seed remaining in him which is that new creation new birth which the verse it self expounds so that he cannot sin it is against his nature now he cannot be a sinmaker Balaam could not curse the people of God and many cannot do as others do Why is it because they are born of God No but from some other respects and hence Mat. 13. 21. the stony ground fell away because they had not the root within This is called the inner man the good treasure of the heart opposite to the evil treasure of the heart of a wicked man Now as an evil man acts not only from Satan the evil spirit but the inward power of lust so the Saints Mat. 12. 35. And here I intend not to shew what this inward Principle is particularly for that I reserve to the two last points Yet least any should stumble let me speak to two sorts 1. Know some of you that there is not only external actings of the Spirit from whence we act but a new nature in the Saints 2. Let others know 1. That as before the Lord cals we are dead so after we are alive this inward principle is not perfect here Hence actions sometimes cease and when they do not yet are corrupted as laesa principia act but ever erre in their act hence have need of pardon from and acceptance in the Lord Jesus 2. That this is not in us as in Adam who did not need to borrow life of another but it stands in daily need of the Lord Jesus and hence this inward principle acts but 't is by faith the operations of which are the wagons to victual the camp continually especially in time of need and which is part of this inward principle and hence 1 Pet. 1. 5. You are kept by power and faith i. your souls graces lives are kept by the Spirit but through faith in us to salvation Let me therefore prove these three things to you for opening of this point 1. That the Spirit of the Lord Jesus is in the souls of the faithfull 2. That there is a principle of created graces or the life of the Spirit in them 3. That from this principle of the Spirit dispensing himself by his graces our lamp burns our acts of profession spring and shine forth First That the Spirit of Jesus is in the soules of the faithfull 1 Iohn 2. 27. The anointing teacheth you all things Rom. 8. 11. The Spirit that raised up Iesus from the dead dwels in us The manner of his being in us I intend not to meddle with unlesse I saw more cause I do beleeve the manner of his abiding in us and his nearnesse to all the Saints when seen of us may astonish our own spirits and shall one day confound all the world Only know as the Martyr said He is come he is come The spirit of the world and Satan is cast out 1 Cor. 2. 12. and in room of them enters the Spirit of God Secondly That the Spirit so is in the faithfull as that there is a principle of created graces in them or an inward principle of life and grace Not that these alone make this inward principle but the Spirit in us working of them working by them And truly 't is a sad thing if the proving of such a principle shall be an attributing too much to grace in us 1. Therefore to deny this is to deny Christ to be our sanctification For beside the passive obedience of Christ we are justified by his active obedience also i. e. his inward conformity to the Law and his external obedience to the Law So that graces as they are in Christ become our justification and hence he is said to be our righteousnesse No man can stand before God but by perfect holinesse but by doing whatever the Law requires and continuing so to do this is not in us this is in Christ This as 't is in Christ is properly our righteousnesse or justification Now what is our sanctification if not graces in Christ then graces received from Christ Jesus which is this inward principle now I speak of and therefore to deny this is no lesse than to say Christ is not our sanctification But saith Paul The Lord sanctifie you in soul and body and spirit 1 Thess. 5. 23. And if it were so a man may have a heart unsanctified and Christ too 2. If there should not be those graces then a Christian was not bound to adde one grace to another but then the Apostles precept should be broken 2 Pet. 1. 7 8. and so a Christian could not grow in grace for graces are perfect in Christ and the Spirit doth not grow in grace and the immediate operations of the Spirit increasing in us are not properly graces no more than the act of seeing is the eye no more then giving goods to be burned is love 3. Then we are not to pray for graces if there be no such things to be found in the hearts of Saints but Psal. 51. 10. David praies Create in me a clean heart now if it be a thing created in me 't is not the Spirit only in me for that cannot be created I doubt not but David had a clean heart but he fell in part and therefore look as there needs a creating power to make so there is a creating power to restore us again to what is lost 4. Then the Saints have none of their sins mortâ—fied for 't is as with the eye being made to see if sight goes out darkness comes in and if that be subdued sight is renewed So the Soul being made only for God and to bear his image blot out that darkness and sin comes in cast out sin the Lord and his Image and Graces come in If therefore there be no Graces in the Saints then no sin mortified truly if so then the end of Christs coming and dying is quite abolished 1 Iohn 3. 8. Rom. 6. 2 3. 5. Then the Lord should be false in his Covenant and break Oath and be forsworn for Ier. 31. 32. I 'le write my Law in their hearts Luke 1.
〈…〉 and take the 〈◊〉 That it shall lie upon you one day oh if Christ had had that 〈◊〉 which lust and world hath had I had had him nowâ— Examine if it be thus if you thus see and prize the Lord Jesus Oh be thankful that ever the Loâ—â— sent 〈◊〉 Messenger to 〈◊〉 Christ If not oh go and mourn Paul did sâ— three 〈◊〉 〈◊〉 9. when â—e saw nothing Oh Christ hath been long â—id from thee Oh 〈…〉 this but 〈◊〉 about for it for else that in Mat. 23. 39. shall be 〈◊〉 portion SECT III. III. Fulness of Faith in the room of Unbellef FOR 't is not unknown how strongly this sin keeps every mans Palace and that not Moses but the Lord Jesus is the stumbling stone even of the Iews the peculiar people of God When men are at their last cast that the Lord intends to wait to pity no more at last the Son comes and an unbelieving heart casts the Ballance and refuseth him After that the Lord hath tried men by miraculous preservations deliverances from Pharaohs provision at Massah then Canaan comes to be entred and men cannot enter because of unbelief This 〈◊〉 stands in open view and keeps the breach when all other sins in appearance are beaten out of the field Now there is a Spirit of Faith which comes in the room of this unbelief dispossesseth 〈◊〉 soul of the power of it for there may be some lighter stroaks of the Spirit 〈◊〉 are lighter Skirmishes with it but yet it wins the field again as in the stony ground that believed but unbelief got head again in time of persecution and temptation and then they fell away What is this Faith or that fulnesse or full measure of it I shall not speak here of Historical or Miraculous Faith The first of which is in the Devils the second in some men only that may perish afterward Nor yet of that Faith which we call of Assurance we shall not come yet to that But of that which we call justifying Faith and that which doth first unâ—te to Christ and justifie Now this Faith is the coming of the soul to Christ. This is the general For Adam had his life in himself but now 't is loâ—t in us but laid up in Christ Col. 3. 3. Now hence they that would have this life must go out of themselves to the Lord for it Now the motion of the soul between these two extreams of empâ—iness and death here to life and fulness there what is it but Faith Which Adam had not nor could have in that estate and therefore none of the Sons of Adam naturally can share in it And that this is Faith it appears 1. From Ioâ—â— 6. 35. Lam the Bread of life he that comes to me shall never hunger and he that believes in me shall never thirst 2. Because unbelief is the departing of the soul from the God of life Heb. 3. 1â— Not from a holy Lâ—w but from a living God 3. Faith is the proper effect of Vocationi or rather the chief part thereof Now look as ineffeâ—â—ual vocation is when the Lord calls but the soul never comes so effectual vocation is whereby the Lord calls and the soul answers and so comes So that to â—it still and see noâ—hing and do nothing is not Faith but sloath No Christ cannot be in thâ—t soul that is yet in himself Therefore Faith is not a passive possiâ—ility of the soul to receive Christ though that may prepare for him but the going out of a mans self unto Christ. But may not a man come to Christ that never shall have mercy from Christ Yes there mâ—â— be many lighter stroaks as in temporary Believers The world is at this day full of Faith Every man thinks and saith he believes though his Faith be weak 'T is mens Buckler against all means they know these â—ins but as long as they believe all is well And 't is their comfort in all their troubles though the Lord kills yet they will believe And I say some men have departed indeed froâ— the Lord The Gospel hath been preached and they have made out of theâ—selves to Christ but missed of him There is a Bramble-Faith that catcheth and 〈◊〉 Christ kisseth and betraies him That coming to Christ therefore whâ—ch none else have the full measure of it appears in these particulars 'T is that work of the Spirit whereby a sinner sensible of his extream nakedness emptiness and wants being called of God his whole soul comes out of himself to Christ for himself I speak not of assurance for if that were Faith all â—â—probates then weâ—e bound to believe an unâ—ruth Viz. That God the Father 〈◊〉 and Christ hath died for them 1. 'T is a work of Gods Spirit and hence 't is called the Spirit of Faith noâ— only because wrought by it but because the Spirit is in an admirable maner fastned to it and clasped to the soul and the soul to Christ by it 2. The Subject in which 't is wrought A sâ—nner sensible of his extream wants for Faith springs out of the destruction of our own excellency and ruines of it like Christ that did arise a root out of a dry ground for the Lords greâ—t plot is to advance Christ and his rich grace Now look as 't is obscured by bringing any thing of our own to it so 't is advanced by feâ—ching all from it this can never be till the soul is sensible of his nakedness emptiness and wants let Christ be never so sweet a full soul will loâ—th him and I 〈◊〉 extream want The Prodigal never comes home till he dies for hunger 〈◊〉 is the fencelessness of men and dislike of Christ thaâ— extremities only drive them hither as Iudges 5. 6. When the Midianiâ—â—s came â—hey ran â—ike beasts to their den and untill bread was taken from them they cry not unto the Lord but then they do So men have neither hearts or if so no heads to come to Christ till now and usually the Lord makes this the ground of the souls first motion towards Christ. I die here and because of my wants I therefore come Pardon â—in because great Psal. 25. 11. Be marciful becâ—â—se 't is a 〈◊〉 â—â—ople Exod. 34. 9. That so when the Lord pardons the soul may have nothing to boast off but misery and now 't is hard to beleeve But this is not all 3. It must be called of God for else the soul though never so sensible of misery could not would not duâ—st not come but it would either sink under its burden or plead against all means It shall presume as Iudas that had no look of Christ as Peter had hâ—ngs himself And hence Iâ—r 3. 23. Come unto me Their heart answered We come For this is usually the Objection of the soul when it sees the riches of mercy What have I to do with it that am so vile and have fallen so oft and rejected the Lord and am
of the Spirit of God as that they should never have fallen nor have been able to fall in respect of the assistance of the Spirit He should have been green all the year long his Blossom should not have been blasted his fruit should never have withered And the ground is the Rule of Justice for if he falling all his posterity are forsaken of God and under the reign of sin and death and Satan Rom. 5. 18 21. Then he standing all his posterity should have had the everlasting presence of God and should have bin under the reign of the Spirit of Grace life Thus also the Covenant ran do and live 2. That the Lord Jesus the second Adam standing and rising in the room of all his people hence he doth convey and propâ—gate to all his posterity the immutable and constant assistance and presence of his Spirit whereby being once begotten of him called to him they never afterward depart from him And though weak in themselves yet assisted by this Spirit do not cannot depart wickedly again The Lord Jesus having stood they cannot fall because by vertue of his standing they have this presence of the Holy Ghost Iohn 14. 19. Because I live you shall live also John 6. 57. As the living Father sent me and I live by him c. Christ standing next to the Father lives by him we standing next to Christ live as infallibly by him And I say the ground is Christs standing For though there be many reasons why the Saints can never fall from Christ as the Spirit of Grace Covenant of Grace Intercession of Christ yet the main ground is Christs standing without the least fall from the fulfilling of the first Covenant which we having the first moment of believing kept in Christ hence the Spirit is given and the Covenant of Grace of strength And hence Rom. 5. 21. v. 17 18. And hence the Spirit is said to dwell in Believers Rom. 8. 11. And we are the Temples of the Spirit whether he dwell in them in his person personally the well is here deep but he dwells in theâ— so as he never ceaseth assisting of them so that they cannot depart from the Lord again hence Isa. 59. 21. My Spirit shall not depart from thy Seed Iohn 14. 'T is called the Spirit that abides for ever It knits the soul to the Lord and keeps it so for ever Never suffers that love-knot to be untied again When the soul is weak the Spirit helps him when careless of it self the Spirit keeps him though the soul offers to run from the Lord yet this Spirit follows him though he grieves the Spirit yet this Spirit still keeps his own house will not depart from him and so not suffer the soul to depart from the Lord. And this is the reason why the Saints never fall from the Lord though they have weak Grace poor beginnings many sins and Adam stood noâ— though with the perfect Image of God upon him because he had not this Spirit yet given though he had the Spirit of God yet not this Spirit which some call the Spirit of Adoption given to him because he had not fulfilled the first Covenant which we in Christ have which is not only the ground of our never falling but of assurance we shall never fall For what breaks a mans peace after Faith Apparition of sin in the Conscience What makes that terrible The Law Now when I see in Christ I have kept all things in the Law not only the cry and accusations of the Law and â—in are stilled but also there ariseth a holy boldness and confidence and joy even before the face of an angry God Eph. 3. 12. And as soul and body are ever knit so here c. 3. This Spirit thus assisting no unregenerate man ever hath I speak not now of keeping the soul from falling from Grace but from Christ. 1. Because the Spirit of Satan fills them he is the strong man that keeps the Palace under whose Kingdom and power they are and therefore this Spirit which destroyes the Kingdom of Satan is not in them 2. Because this was a Preâ—ogative that Adam had not though he had great Gifts and Glory otherwise So this is not the Gift which is given unto them 3. Because this ariseth and therefore is given because Christ stood and therefore those he never stood for rose for suffered for never have it 4. Therefore we shall see in experience take the best Professors living though they may come as they and others judged to the Lord and follow the Lord yet they will in time depart somtime outwardly Iohn 6. 64. There be some of you that believe not See them v. 66. And why did thâ—y depart It was not given them of the Faâ—her The Spirit never was given effectually to draw them nor yet to keep them Iâ— not outwardly at leâ—â—t inwardly and hence Hypocrites though they have marvellous affections unto Christ and so have spoke of him and commended him and seemed to be carried above all creatures and duties toward him yet himself and his mercy and his blood becomes a common thing to them and his knowledge and promise common and hence they slight and loath him and mourn not for it and so are so far from being kept close unto Christ as that they are nearer the unpardonable 〈◊〉 then him But all they have is like Ioâ—ahs gourd which suddenly riseth but there is a Worm at the root that pulls it down again And so their love dies to Ministers that Christ sent and to his Truth and Ordinances But if the Spirit doth thus Who then shall be saved for who is there that departs not When I say the Spirit doth so assist the faithful as that they never depart The meaning is not as though the soul should now never fall into any more sin or unbelief for what do the Saints more complain of then their backslidings Isa. 63. 17. Heb. 12. 1. Saints hearts are no sooner raised up but their weights grow heavy and press them down no sooner do they walk in the way but they begin to fall off But when I say so I say three things 1. Their whole heart never departs 2. They do not depart for ever 3. Though they do depart from the Lord yet the Spirit doth not depart from them as it is in common reason the same thing may go either in a straight or crooked line to the same point As a River may run in a straight or crooked line to the Sea So the Saints their springs their hearts being set a running after the Lord though they do not follow him in a straight line so as never to depart to the right hand or left yet they are so kept by the Spirit that they are continually making after him cleaving to him though with many crooked windings of their hearts this way and that way from the Lord. And therefore as it is in a wheel it
stands bent for such an end yet â—uns at one side but is turned by the skill of him that guides it into the way again and so let it run the mâ—n is with it So 't is here And because somthing is like this in Hypocâ—ites I shall endeavour to cut the thread I. Their whole hearts never do nor can depart from the Lord all thâ—ir sins and departings are against their new nature which the Lord hath given them It s against the grain which as it agravates their sin so it shews the difference between their sins and the sins of other men they may be drawn aside but it s against their wills or if so yet against the bent of their hearts which is set toward the Lord and Sion-ward they may be carried captive against their wills as Paul complained he was and made his moan to heaven of it or if with their wills yet it is against the active bent of their wills which inclines them another way 1 Iohn 3. 9. They cannot sin because the seed remains in them so that they cannot sin with their whole hearts nor depart from Christ with their whole hearts As it is with a Woman though her Husband hath her whole heart yet there is much weâ—kness and sin mixt with this love So that whatever unkindness she shewâ— it is not with her whole heart but against it and hence she is noâ— cast off So much more here Or as it is with the unregenerate man possessed by Satan though he may forsake many sinful courses take up many duties despise the World yet it is not with his whole heart And hence he is pulled back like a Bird by the leg Satan having an end of his heart and he that is unholy and unâ—leâ— will be so still So â— contra As 't is with a stone cast it up its against the 〈◊〉 of it because the nature of it is to rest in the Center and hence it comes down again It is not by internal bent but by external vis or force So sin and Saâ—â—n being cast out though they work in the soul yet they are external Agents it is not I but sin and hence it is against the bent The whole soul therefore never departs from the Lord Jesus but the Spirit keeps it there As 't is in the body of a 〈◊〉 he grows sick and inclines toward a dissolution or consumption and operations are hindred and little delight in any thing yet the soul and body are not yet parted wholly hereupon for even then they are kept close So though the heart may depart and incline towards consumption and death and little can the soul do but lie still and grieve yet the union between the Spirit and the â—oul once made is never broken For as the whole soul departed and made dis-union so the whole soul returning makes the union And hence if ever after the whole soul should depart the union should be broken and hence look on a Christian when he is himself he cannot stir nor depart partly by a spirit of fear Ier. 32. 40. Like a man in a Ship he cannot cast himself into Sea it makes him tremble to think what if I should fall in and hence keeps close in the Ship what-ever â—â—orms come what-ever calms come for he sees death before him Oh the loss of Christ and his fellowship hereafter nay here is dreadful to him Partly by a Spirit of love it constrains us that when the heart sometime caâ—es not for Christ yet the Spirit of love springs up Shall I now leave him that pitied me That brought me a Pardon when my neck was on the block c. II. When he doth depart by reason of some evil in his heart yet 't is not ever but he must return â—ooner or later to him again it was best with him then For look as 't is with Satan How doth he carry the heart from God You shall see it in Iudas John 13. He stands at the door and knocks by a sinful thought liked of vers 2. Then he enters the house by causing the will to resolve of it He doth not carry men like those Herds of â—wine against their wills but prevails with the Will to resolve thus vers 27. Hereupon Satan having a Commission carries him out and he must needs go whom the Devil drives so 't is here the Spirit in recalling the soul will have him come back 1. Pâ—â—s in secret sweet living thoughts again and makes the soul consider and remember from whom 't is fallen or who the Lord is 2. Then causeth the will to resolve of a return and then he must go whom the Spirit draws Psal. 63. 6. David remembers the Lord on his bed though now driven from all Ordinances Hence vers 7. Under thy shadow I will rejoyce Hence vers 8. My soul followeth hard after thee or cleaves to thee But David was weak and feeble how came he to do this Thy hand vers 8. upholdeth me Look as it was with Sampson when his locks were cut he was like other men and was made to grinde but they grew again and then he was like himself again So when the affections and hearts to Christ are cut they are like other men for a time but they are continually coming and growing again and then they are like themselves again And I say they must return for when the Spirit carries a man indeed there is a necessity put upon him Acts 4. 20. We cannot but speâ—k the things we have heard and 2 Cor. 13. 8. We can do nothing against but for the truth For here we shall see the broad difference between a convicted Hypocrite that knows all is amiss with him and the Saints He â—ees his falls from the Lord and is afraid in his Conscience of Misery if he doth not return and desires and endeavours for to do it but what if it be hard and it seem impossible to be better Now he falls down and thinks this is an infirmity which God will pardon and so Satan conquers him I say again not temptation but Satan conquers him For then a man is conquered when faith is conquered 1 Iohn 5. 4. then Faith is conquered when returning to Christ with the whole heart is conquered the whole heart returns not until a mans will resolves by being 〈◊〉 with a necessity of a return and staying there Now therefore the Spirit of God puts the soul upon a necessity of returning to the Lord that when the heart â—aith It cannot be that ever your heart should be better or the Lord help it must be saith the soul again and it is so I am not able to bear this evil for mercy must help and Spirit must draw and hence the soul must come Psal. 42. 7 8. The soul thinks mercy can and is willing but will it Why the Lord commands it when one waye calls in for another mercy must step in and hence my prayer is to thee Now this necessity of
yet good and bad wise and foolish fell into this senceless and stupid dull and dead sluggish and sleepy condition Observ. I. That in the last days Carnal Security either is or will be the universâ—l sin of Virgin Churches Observ. II. That Carnal Security falls by degrees upon the hearts of men Observ. III. That the spirit of sloath and security is the last sin that befals the people of God Observ. IV. That Christs tarrying from the Churches is the general occasion of all security in the Churches or the not coming of the Bridegroom when the Saints expect him is the general cause of that security which doth befall them SECT II. Observ. I. THat in the last days Carnal Secutrity either is or will be the universal â—in of Virgin Churches When the Churches are purged from the gross pollutions of the world and Antichristian fornications and bondage then either there is or will be general Security For these Virgins when they first made profession of their Virginity by their burning lamps were for a time all awakened but at last they all slumbered and slept This is the temper of the body of the Churches Matth. 24. 38. As it was in the days of Noah so shall it be in the days of the coming of the Son of man Luk. 18. 8. When the Son of man cometh shall he find faith in the earth i. e. an awakening faith Hence the Lord forewarns his people of this Deut. 6. 12. When thou comest to such a land beware lest thou forget the Lord thy God Quest. But what is this their general Security Answ. Look as it is in our ordinary sleep so it is in this general Security There are these six things in it 1. A man forgets his business his work he was about or is to be exercised about so in a carnal security men forget the Lord his works and his will that which we most think of while we be awake we least think of indeed when we be asleep Take a man awakened indeed O then the worst remember the Lord and his Covenant Psal. 78. 47. But when asleep the Lord and his errand is least thought of and hence security is exprest by forgetting God Psal. 50. 21. And hence Ierusalems security was in this they remembred not their latter end 2. A man in sleep fears no evill until it be upon him awakening of him so this is another ingredient into carnal security though sin lies upon them they feaâ— not till evil comes as Ioseph â—brethren though warning is given them they fear not Like them in the days of Noah and Lot And hence Iob 21. 9. their houses are free from fear the misery for the same sin is lighted upon another yet the secure soul fears not as in Belshazar Dan. 5. 22. 3. In sleep all the sences are bound up the outward sences especially the eye watcheth not the ear hears not the tongue tastes not the body feels not to this is an ingredient of carnal security it binds up all the sences as it did the Prophet Ionah his in the storm when misery was upon him he heard not he saw not he felt not so when misery outward or spiritual is upon a man he that had quick sences before his eye sees not watcheth not Christians neglect their watchfulness for their friends the Lord and his Spirit and coming noâ— watch against their enemies that daily besiege them the ear hears not the voice of the Ministry the voyce of Providences the voyce of the spirit within the soul smels not tastes not the sweet of any promise any Ordinance no nor of the grace of the Lord himself hence it commends them nor nay the soul feels nothing no evil no good the Lord doth him that look as the Lord there said Isa. 29. 9 10. The Lord hath poured upon you a spirit of sleep and hath closed your eyes so the Lord closeth up all the sences that a man is now stupid when he is fallen asleep in security 4. In sleep there is a cessation from speaking and motion there a man keeps silence and lies still so in carnal security the spirit of prayer is silent Isa. 64. 7. Psal. 32. 1 2 3. David calls it a keeping of silence up why sleepest thou seek to thy God say the Mariners indeed men may talk in their sleep so men may pray in their deep security yet not throughly awakened And there is a lying still no progress so in carnal security the soul stands at a stay goes not backward grows not worse but goes not forward such a one is compared to the door on the hinge 5. In sleep the sences being stupified and motion ceased a man falls a dreaming some dreams he forgets some he remembers and in his sleep fully and firmly believes them so in carnal security now a mansâ— mind dreams of that which is not and of that which never shall be a mans mind is grown vain and full of fancies and dreams those things which never entered into Gods thoughts something a man dreams of the Lord that this is his will and mind which is not of the world that it is a goodly thing of things to come which shall never be 6. In deep sleep though a man be awakened yet he presently is overcome by his sleep again so that is another ingredient into spiritual slumber sleepiness is predominant over his watchfulness and thus it was with the Disciples in the garden they slept the Lord came once and twice and awakens them yet they slept till temptation surprized them scarce any Christian so secure in the chambers of Christ but he hath some knocks of conscience some cries of the Ministry some woundings from the Lord and they do awake him but yet he falls to sleep again SECT III. WE shall now shew the Reasons why Virgin Churches in the last days are or will be overcome by security First Because that in Virgin Churches there are the strongest provocations to this sin Which are chiefly three 1. Rest and places of peace and freedom from hard bondage Iacob may sleep with his stone under his head but much more easily under his own Vine and Figtrees A man may be secure in the times of trouble but much more in times of peace when we have our beds made soft for us and easie pillows Friends can boldly desire us to rest where there is lodgings for us The world thrusts us out of lodging While the prick is at the brest the Nightingale awakes and sings but when that is taken away it sleeps in the day In times of persecution Paul is preaching till midnight and the Lord is remembred in the songs and sighs and prayers of the night-season but in times of peace peace like Iaels milk and butter stupifies all the sences though destruction be near Hence Deut. 6. 12. Then forget not the Lord. Do you think that Noah in the Ark when the waters swelled above the mountains was secure no but when the
wonder if the City be taken though never so strong if it grow once secure no wonder if the world be entred and men are grown more worldly and if Satan be entred and men grow more passionate than ever before no wonder a mans work be neglected if he be asleep Ordinances more slighted than ever before Never shall you see Security fall upon a man alone but it brings its train with it when the Husbandmen sleep tares will be sown and when the Disciples sleep temptations will enter This is that which the Lord testifies of his people Ier. 2. 2 3 4. I remember what thou didst in times of streights in a land not sown every one that touched you did offend but in the seventh and eighth verses when brought to a plentiful Country they did not so much as say Where is the Lord that hath done this for us But yet the Lord questions his people for this What iniquity have you found in me which question you cannot answer without grief here or confusion another day You that are the Lords often have heard this complaint for this may be your condition as well as Noah's and Lot's but now see the cause of it how hard to awake on hour how hard to walk with God one day short awakenings you have but long sleeps this may be your condition for a time but you cannot continue so for ever if you are the Lords But if you do continue so especially without bemoaning this unto the Lord 't is a question whether ever there was that oyl in your vessel which others have when not only a mans acts grow worse but the very spirit of a man degenerates when not only the leaves of the Vine fall but the Vine it self groweth degenerate and hence continueth so this is a sore evidence of a woful state Ier. 2. 20 21. When the yoke was upon thy nick thou saidst Thou woâ—lâ—st not transgress but the Lord hath broken thy â—ands and now thou art becom a strange Vine Remember it will be an heavy indictment against thee to be good in Mesheck but base in Sion to be then worst when the Lord is best Use 3. Hence see one reason why the Lord pursueth many a Soul with inward terrors and outward sorrows Those that are fast asleep because soft speechs cannot awaken them hence we lay our hands upon them and sometimes knock them because this is the way to awaken them and then they hear so the Word and Spirit speak to a man but such soft still winds rock them asleep rather than awaken them hence the Lord layeth his iron hands upon a man and knocks by blows and now when affliction is upon you now you can hear When as the winds and water were ready to tear the ship in pieces now they enquire Why were they sent And the lot fell upon Ionah who was then sleeping it is easie to awaken out of natural sleep but very hard out of spiritual security All the terrors of God on Ionah within and without are little enough but at last he could hear and run on his errand Psal. 30. 6 7. Why did God hide his face from David he said in prosperity he should not be moved this was the reason of it the Lord sees you have need of it seldom shall one see an awakening Christian without inward temptations and terrors or outward sorrows Oh consider then if the Lord do meet with thee consider thy own security thou hast been in or art apt to fall into This is the sin you must enquire after and finde out and do not account it hard though long though bitter for never greater misery than for the Lord to say Sleep on it is one of the heaviest Judgements for the Lord to let a man go on in a secure condition without blows mark therefore unto the end of those blows to be throughly awakend by them For sometimes when the Lord sends them a man if they be not very bitter if he hath any rest lays them not to heart Isa. 42. 25. Fire burnt about him and in this Country I know not what curse befalls men peace makes men secure and sorow makes men discontented and sunk and discouraged which may be for a fit in a Saint but to continue so this is that Ahab Oh when as thou feelest the blow look now that thou dost awaken and be thankfull for it that you met with that you did never reckon upon viz. to be frighted out of security thereby SECT VI. Of Exhortation TO watch over one another by exhorting one another while it is called to day Heb. 3. 13. Let both the Watchmen and Members of Churches do this for this is one means appointed by the Lord to preserve the soul from sleeping 1 Thes. 5. 1 5 6. Exhorting one another as it is in Cities when the Watch is apt to sleep they have their companies that are passing up and down the walls the greatest part of the night and so they are kept waking and we shall finde that as it is in a Town where men are all asleep one Bell-man one waking Christian will keep life and spirit and the power of godliness in many and when he sleeps all are fast Nothing in the world brings security sooner upon men than sleepy company Officers of Churches watch not over members nor they one over another exhorting and crying one unto another to their work while it is called to day Oh then let every man get up and fall to this work of mutual exhorting go and visit one another go and speak oft to one another and if thou be a childe of the light see that thou endure not thy fellow servants to sleep in the open day in one duty or another Know if God stirs thee thou wilt awaken others 2 Cor. 5. 10. We knowing the terrors of the Lord perswade men 2. Consider thy labor cannot be in vain here the best mettalled horse needs spurs others are asleep You will say if I knew such a sin I would speak but I dare not Answ. It is the case of all the Virgins they have need of it Iude 23. Some save with fear pulling them out of the fire Matth. 3. 3. Consider this is one part of your Warfare to keep your watch whereby you may be made conquerors You complain you have many sins and temptations arising and prevailing never do they usually prevail but when you are secure first the Watch is taken and then the City is suddenly taken now look as Paul 2 Tim. 4. 6 7. he hath finished his course and fought his fight and now expects the crown how can you end your days in peace that cannot in some measure finde and feel this The Church is the City of the living God this is taken and every man in it unless you be watchful and exhort one another daily while it is called to day And that I may not speak in the clouds 4. Their sin will be yours First Labor to
eternity this shall be their glory even an everlasting name unto them better than the name of Sons and Daughters when the wicked shall see them all at the right hand of God and gnash their teeth that themselves are shut out when the Lord and his Saints shall take infinite delight one in another Luk. 12. 37. SECT III. Quest. 4. WHy is this a Christians glory excellency and honor Answ. 1. In regard of the baseness of other things wherein men do use to glory the wise man in his wisdom the strong man in his strength the rich man in his wealth There are Three things which make these base First These things make a man not the more to be accepted of God the Lord respects not values not the worth of any man by these things and to make all the world know this he staineth the pride of all glory and chuseth the poor and foolish things of the world to confound the wise a wise man will never respect the horse the more because it carries store of rich treasures he will not fall down and reverence it for this hang Swine about with pearls who honors them the more and will a wise God respect a man the more for these things 1 Pet. 3. 5. What is that that is of great price with God Holiness is of great price with God And what though all the world honor a man and a man honoreth himself while this is wanting Secondly All these things leave a man dead under the reign of Satan power of his sin and dominion of death and hence Ier. 9. 24. Let no man glory in his wisdom c. Death is entred into your windows take any bondman bound with fetters though golden doth any man account him the more glorious a Prince that is made a vassal and slave to every base fellow is he the more glorious no So whiles men lye under the reign of death stick a man that is dead with flowers what is he the more glorious alas no! his life is gone now the Spirit of holiness is called the Spirit of life even of the life that never shall dye Rom. 8. And therefore as it is said of a Flye there is more excellency in a Gnat than in a Cedar than in the glorious heaven because it hath life which the other hath not so though men wonder at the goodly trappings of wicked men yet the poorest and most despised Christian that hath the Spirit of life is more glorious Thirdly Because these things only purchase the more credit and honor in the eyes of men and that of wicked men for 1 Cor. 5. 10. We know no man after the flesh if they do it is that which they account themselves beasts and fools for as David did Psal. 73. And what is the honor of man it is the bâ—sest thing that is for it is that which is without a man it is no excellency within the man it is but the thoughts of a mans head and heart than which what more vain what more mutable nay 't is but the dreams of a mans head for they are mistakes If all the town should dream another was a King who yet were indeed a Beggar which when they awake they see what were he the better for this Paul 2 Cor. 11. 23. how he doth glory in priviledges which were better and more goodly hangings than theseâ— this saith he I speak as a fool and what be these a Christians glory no surely Answ. 2. Because that is a Christians glory which is Christs glory First It is that glory wherein the glory of Christ consists Psal. 45. 2. Thou art fairer than the children of meâ— full of grace is thy lips and 2 Cor. 3. ult into the same image from glory to glory Indeed Christ's greatness in governing the world is his glory but it is because it is mixt with such holiness Isa. 6. 1 2 3. Phil. 2. 8 9. he humbled himself and this hath given him a name and shall be his name for ever this is that which makes the Lord Jesus lovely and amiable in the eyes of all his people Revâ— 15. 4. Who would not fear thee or thou onely art holy and so he is for all the stars receive their light and shine with it by this Sun only and so the more a Christian excels in this the more like he is to Jesus Christ and so more glorious and lovely Secondly This is that which gives him glory â— e. so far as creatures can which is to manifest it and hence 2 Cor. 8. 23. which is the glory of Christ and hence Isa. 46 13. Israel is called the glory of the Lord Isa. 62. 2 3. the righteous is called the glory and crown and diadâ—m in the hand of the Lord and as God is better than the Soul so this viz. to glorifie the Lord is better than to be glorified by the Lord. SECT IV. HEnce see one reason why men lose their honor their love and respect in the eyes of God and men their judgements are not revereâ—â—ed their persons not accepted their names and practises despised this is one reason among the rest a decay in holiness the lamp is defiled the light and lustre of it going out and who will reverence it then 't is admirable to see the complaints abroad First Look but into Families what is the reason there is so much discontent there that Servants are weary of their Masters Masters of their Servants and there is such complaints one of another little respect one of another it is for want of holiness power and life of godliness the Master saith the Servant is unruly froward surly flothful unfaithful untrusty and must not be spoken to the Servant saith his Master is passionate unkinde wants pity to his body and sometimes strikes him without cause and much more careless of his soul never instructs him but is eaten up with the world c. truly this is the cause It seems the Lord wrought upon divers in Primitive times and the Apostle gives Servants an item that they may glorifie God and adorn the Gospel of the Lord Iesus how came Ioseph into â—oâ—iphar's books oh he was very holy and very prudent and I le warrant did his Masters work better when his Master was absent than before and prayed for success in his business as Abraham's Servant Look but upon Husband and Wife it is strange to see what divisions and jars there and what 's the cause of it Wife doth not honor Husband nor Husband honor Wife how comes this oh there is little holiness seen in their private walking one with another the woman thought the man godly had I known this I would have seen you a hundred miles off c. the man also he complains of his wife I see now I am like to be troubled with a continual dropping a very fury of hell so impatient and the next neighbor hears of it nothing can please her what 's the reason of
men mourning more under it than ever yet to see no good at all in themselves this if their eyes be open they are not to say I delight in the Law in the inner man and hence a regenerate Christian is vile in his own eyes after all duties and enlargements he sees how all is defiled with a filthy heart and hence Prov. 30. 4. I am brutish and he speaks of his natural estate and in that part for else it is cross to 1 Cor. 2. 10. 2. They see nothing in themselves to commend them to God in point of Justification here all Paul's past and present righteousness is accounted dung Quest. 3. If an Hypocrite sees and feels nothing and those that are poor in spirit do so what is the difference Ans. The differences are many 1. He that is truly poor sees so much vileness as that he loaths himself Ezek. 6. But the Hypocrite if he hath any excellency remains full of it proud with it if it be gone he seeks himself again and loaths not himself 2. True poverty of spirit drives a man out of himself and all carnal contents tents as well as graces to mercy to live there and cleave there as in the Prodigal he did not only see a want but feel a need of bread I die without it Psa. 40. 9 10. But another that sees no good either is not driven out of his contents but when he sees nothing as Câ—in builds Cities or if he see 's some good in himself then he is not driven out of himself SECT V. HEnce see which is the surest and safest way of evidencing our good estate for here men now are perplexed either 't is by seeing no grace and so expecting the witness of the Spirit or by seeing some saving work of grace and so looking to the witness of the Word and waiting for the confirmation of the Spirit for seals do but confirm the Promise and Covenant if it be by seeing no grace then either by seeing no grace without having the being of it and now wait for a revelation and then 't is a delusion for he is under the condemnation of the Word and therefore far from consolation of the Spirit or by seeing no grace without seeing the being of it If so then a man must seek for a witness of the Spirit without understanding the meaning of the Spirit or of the witness of it and so a man must shut his eyes against part of the truth that he may see another part a man must see that he is beloved but not thou believer or thou called art loved or justified Oh then take heed of this way of evidence or else by now seeing grace and waiting for a witness now this is safest for when ever the witness comes it is certainly right now not a delusion Hereby we shall see the full meaning of the witness and compass of the Lords love And therefore take heed of denying all grace and seeing nothing and then wait for a Revelation and if it comes now 'tis right no such matter you may see nothing and to hell and no consolation to them that see nothing think not that this is poverty it may be a seal to a blank to such a one as the Lord never intended mercy unto that which God promiseth pray for Zach. 13. ult first to say It is my people and then the Lord is my God find that the Lord makes you his people and then say so Let all know this is never questioned whether the Spirit be the cause of witness and clearing our estate but whether by seeing nothing or shewing something here 's the mystery of it Oh that God would make you hear that are called away from the simplicity of the Gospel of Christ These foolish Virgins were wiser than many now a days in this particular they cried for oyl in their lamps or they knew they could not be accepted of the Bridegroom Oh search and try your selves throughly for you may come in time to see all your paint fall off all your guilt discovered c. CHAP. XII Of the desire of Grace that may be in Hypocrites SECT I. Give us of your Oyl c. THat foolish Virgins may and seriously do desire not only Salvation but Grace it self For these Virgins did not only desire the Lord to open to them but give us of your oyl and this they do not desire in shew but seriously for they felt a want of it our lamps are out out oyl is spent our misery is great Oh now help us with your grace This may appear in these particulars First They may feel a loss and a want of it and having some hope in this life to gain it hence may seek it thus not only the Virgins but Simon Magus Acts 8. 24. when he was convinced he was in the gall of bitterness he doth not only content himself with his own but doth commend himself to the desires of the Church and Apostles Oh pray for me that none of these things may come upon me but that I may be brought into another estate whereby I may escape all this Amos 8. 11 12. I will bring a famine not of bread but of hearing the Word i. e. you shall feel a woful want of that and of the consolation life and spirit of that and you shall go from sea to sea to find it and shall not Oh that I had taken my time will the careless ones say Secondly They may have a high opinion of it and see a marvellous excellency in it and hence may be drawn to desire it Ioh. 6. 33 34. My father gives you bread from heaven which Moses gave not and such bread as gives life unto the world then said they Lord ever give us of this bread and yet they were carnal and desires carnal arising from the sight of the excellency of it that Scribe Matth. 12. 33 34. To love the Lord thy God with all thy heart is better than all burnt offerings and sacrifices Oh that 's admiâ—able the Ordinances are good and Creatures are good but this is better As a man when he admires the world he ever desires the world though he never hath it so here as in Balaam Not only Word and Spirit may commend it and so they may desire it but the excellency of it in the lives of the Saints will commend it so as carnal hearts may desire the company and love of such men above all in the world Rev. 3. 8. Gen. 26. 28. We saw God was with thâ—e â—nd that thou wâ—rt blessed of the Lord and hence there are some desires after it 2 Pet. 2. 19. Men escape pollutions by Christ. Thirdly They have a taste of the sweetness of it and hence may desire it Heb 6. Iohn was a burning light and they rejoyced in him and all Iudea and Ierusalem flocked to hâ—s Ministery and came into the wilderness after him the savor of the grace of Christ may wonderfully
it was the Lord that did this If bread could speak it would say it is not I that feed and fire not I that warm You can speak tell others so you would fain be accounted some body and therefore will devise new Gospels and mint new notions that not only Christ may be pleased but men may say this I received of such a one that their names might be spoken of The Theif takes the sheep for himself a good Shepheard carries it home to his owner SECT X. OH then do not rest in this that you have now got to partake of the fellowship of Gods people I confess next to fellowship with God their fellowship is best and most sweet 1 Ioh. 1. 3 4. and nothing more powerful to preserve and keep Gods people from Apostacy than this Col. 2. 5. order and stedfastness in faith are coupled they that be planted in the Courts of the Lord shall flourish here nothing encreasing Grace more Col. 2. 19. when many eyes to see by many hands to help work by When a man sinned if one or two men only took up stones to stone the sinner it may be they might miss or the man live but when there be many it is strange if it doth not kill so out of fellowship of the people of God one may admonish then another and it may be he can shift but here there be many c. 2 Cor. 2. 7. When a mans life is going away in a swoon if one or two be there present only he may never recover but when one rubs another chafes another holds him another runs and fetches hot water for him it is a hundred to one but he escapes But yet as the best means if neglected or trusted to will make men worse as Capernaâ—m was worse for Christ's preaching which they boasted of so the best means if not trusted to will make men better as it is with some Extracts and Spirits they will make quick work one way or other 1. If ever you see or receive any good look to the Lord in them 1 Sam. 10. 11 12. who is their father 2. If ever you look to receive any look to the Lord that by them he may convey help and succor in his time SECT XI Quest. HOw shall I get that good Ans. 1. Feel your need of their fellowship and their help you will then be getting good by every example every prayer 1 Cor. 12. the eye cannot say to the hand I have no need of thee Oh be not full for God hath not made you so full but if you be an eye you need the foot c. David knew more than the Levites did yet how did he long to see God and the goings of God in the Sanctury Paul did need the mutual comfort of Christians it was a strange thing in Paul when he was to carry money to others yet he beseecheth them Oh pray for me Rom. 15. 30 31. Do not say only I feel a need of Sacraments or Ministry but I need the prayers the counsel the examples the exhortation of the meanest Christian. Secondly Be sure you joyn your selves to living Christians that is not only such as have Grace but such as are lively in the use and exercise of it for those God sanctifies especially to communicate Grace to you if a living hand be knit to a dead arm sure little good will it receive from it Rom. 1. 12. a lively believing Christian will comfort Paul and an humble Christian will humble This is the very reason why Christians do not get good because their hearts are dead and their fellowship with God little and hence others despise them and withdraw from them Thirdly Love them dearly a man will never get good from any Christian that he despiseth or slighteth as it is with a man if his hand would have life from the head set it in his place and let not it be tied outwardly but united as a member and then it receives it and hence it edifies it self in love so by love are men edified CHAP. XV. Of the plentiful dispensing of Grace in the Gospel Ministry SECT I. Now follows secondly their Counsel and Advice Go to them that sell and buy c. THem that sell Some there be that make this an Irony or a plain mock of the foolish Virgins for their folly as if they should say You have lived like Hypocrites hitherto before the Lord among us and deceived us and your own souls now you would have out Grace to help you no get you gone to Mass-Priests and Pardon-sellers and Merit-mongers and buy for your selves they have merit enough c. But this meaning as it cannot be evinced necessarily from the words so such an answer cannot stand with that sad and gracious compassionate spirit which is in every holy Virgin for suppose God should break open the conscience of any in these days and they opening their hearts to others they should receive this answer Nay seeing you have neglected your season so long get you gone to Mass-Priests let them help you would any of common honesty in like manner mock much less a gracious heart no but if any have a true sence of their misery for sleeping out their season of Grace their bowels will melt over them Those that sell These are the Ministers of the Lord Jesus For 1. 'T is manifest it is not a mock And 2. Those that sell are not ordinary Christians though they may and do convey the Spirit yet not in this case so powerfully and hence they do send them from themselves 3. They do send them to those means which do most abundantly convey the Spirit now the Word and the Spirit are united as shall be proved the cheif dispensers of which word are the Ministers of the Gospel 4. Because Ministers are called such as sell Prov. 23. 23. Buy the truth and sell it not now where is the truth cheifly sold but by the prime publishers of it Mal. 2. 6 7. Not that the Holy Ghost is to be sold for money but to buy it there as it is to be sold without money Is. 55. 1 2 3. Come and buy wine and milk that is in the ministry of the Gospel which calls all that thirst to come Rev. 3. 18. not that they should fix their eyes upon them as upon the cheif means to convey it for the Lord Jesus fells and we are to buy of him only these are servants under him and appointed as an Ordinance of his for this end the Apostle conveys his ministry 2 Cor. 2. ult sincerely and gloriously Buy for your selves that is seek for it there though you lay out never so much of your money your time and thoughts and affections for it and receive it there when it is offered upon any terms though you part with all you have that so you may make it your own and so have of your own and so may with comfort meet the Lord and this suits with
for the elects sake they are willing to spend and to be spent 2 Cor. 1â— 15. Paul wisheth himself anathâ—â—â— amor divinâ—s est exstâ—â—cus â— carries out of self Rom. â— 1 2 3. though it is true the Ministry was not blest to all yet the election obtained it Rom. 11. 7. hence the ministry is from men not Angels that there might be the more pity and so the more help Heb. 4. 2. SECT IV. 2. BUt why by the Ministry of the Gospel Because the Law cannot give life Gal. 3. 21. Now the Lord cannot make him that hath sinned not to have sinned that would be a contradiction and he that hath sinned must dye and hence there is no possibility for the Spirit to give life here hence the Spirit takes another instrument the Gospel can perswade to believe and bring to Christ where life is feared Because there is more of Christs blood here and hence more Spirit for they are all one to be cleansed with Blood and Spirit for the Lord Jesus did not by his blood purchase the unsealing of the Law but the Gospel is a secret and not known but by this means it is the New Testament which ariseth from the death of the Testator to have the neâ—â— of the Gospel printed it is by means of Christ blood but to have men sent to open it there is more of his blood therein and hence more Spirit Because there is more of Christ's love in the Gospel and where most of his love goes there his Spirit goes most it is love to make us know the Law though it be a hand-wrâ—ing against us but now when we see death to bring the Gospel and therein to entreat and wait there is great love and hence it is called the Ministry of Râ—conciliation Oh it is infinite pity to offer to take a dead â—artion up under his wings here he loâ—gs for the salvation of a siâ—ner most if we were fallen Angels he would never send the Ministry of the Gospel to us but so it is now that he hath taken the seed of Abraham SECT V. OF Instruction 1. Hence we may see the glory of the Gospel in that it is the Ministry of the Spirit of God this the Apostle professeth it exceeds in glory glorious light it scatters that which hath been hid from the wise nay from Prophets and Abraham who desired to see this day and saw it but â—â— far off hence it is called marvellous light which brings the foul to the light of that blessed face of Jesus and his glorious love which never shal be sounded to the bottom of it which damps the glory of all other things and although many great and wise despise it yet if they did know they would not despise the Lord of glory nor crucifie him but their eyes shall never see those glorious consolations and comforts promised to the people of God I will send the 〈◊〉 saith Christ which 〈◊〉 can be taken 〈◊〉 from Beleivers which in midst of all miserie comforts it is a great mercy when a man sees his sin else he would never seek for remedy but the Law canot do any thing but arrest and imprison it cannot get sin removed yet the Gospel can set at liberty which 〈…〉 prisoners Ioh 8. 32. You shall know the truth and that shall make you free I can through Christ c. Phil. 4. 13. It is a marvellous mercy to tremble before God and see and know and be affected with Gods wrath but yet if this be all the heart will sink and flye from God now the Gospel reveals Christ and so Ioh. 10. 16. his sheep he ar and follow him and the Gospel comes to hell with the Spirit to a poor sinner when he is blind captive broken mourning never so miserable now the Gospel penetrates thus low and brings the Spirit with it it makes the soul not only to see Christ but gives it him and now it is safe Oh beloved if the Spirit be glorious then is the Gospel glorious if the Ministry of men could bring in and draw with them the Princes of this world and all their wealth to serve you Angels and their Ministry nay bring Christ himself bodily to you how glorious were this but what is this to bring the Spirit into a Sty into thy Soul Oh therefore take heed of a light esteem of the Gospel as those Matth. 22. 3. which were shut out Men must speak something take heed you that have once esteemed it of accounting it a common thing it is next to the unpardonable sin of accounting the Gospel Ministers Truths Justification by Faith c. common things but see them glorious the greatest glory that ever was in the world did once lye hid under the meanest outside viz. Jesus Christ and yet the Apostles beheld his glory so the Gospel is most glorious now as being his glass and this notwithstanding is most mean in the account of many Paul is in the eyes of the Corinthian Doctors a mean man his presence was contemptible his words mean also men despised them Secondly hence see what cause they have to sit and go home to their houses lamenting that never found the Spirit conveyed by the ministry of the Gospel in life and power Lam. 1. 16. Oh the comforter that should refresh my soul is far from me if there be any hope of help it is by the Spirit and if the Spirit it is by the Ministry where the Gospel is published and the Spirit conveyed Oh thinks many a one in himself I find no such good thus long have I heard and thus oft do I hear but I come and go away as I came my heart never shaken my soul never broken my spirit never humbled nor comforted c. and therefore what care I for Ministers or Gospel it is true it is hid 2 Cor. 4. 3. but then it is from them that be lost only whom Satan hath blinded it may be the last medicine is now using as it is with many that have the last remedy applied when they be sick to death truly so it is here Heb. 6. 8. The tree or ground that brings forth bryars is nigh to cursing the condition is sad as it is there exprest it shall never see good when good comes Ier. 17. 6. Oh it was a sad complaint of Saul Oh the Lord answers me not and of the people of God Wee see no vision but you have none and lament it not if men in the old Law did not meet with the Lord in their Tent doors it was no wonder it was not usual so to do but when at the Tabernacle if they met not there with him it was sad then so here if you meet not the Lord there where he dwells it is strange not but that Saints may find the Lord absent but I speak to them that find it not and mourn not for it others shall rejoyce when they mourn for the absence of the Lord.
SECT VI. OF Confutation of those that think there is not that necessity of the Ministry to convey the Spirit But First think good Books may do the deed and hence can profit as much at home as thereby but these Virgins are not directed to books but persons though there is a good use of Books also Books are but a carkass of the living Word Secondly They that would have it by immediate revelation by elevations of the Soul to God a Familistical principle collected from the Apocrypha speculations of devout Monks received in Gâ—â—many when the Gospel was preached to overthrow it and entertained by the deceitful experiences of some as in London c. she that was conâ—erted by dreams c. indeed we are to look for the Spirit but to look for it without the Word is vile if the Apostles were living these would overthrow their doctrine Object What can man do say many you must look for the living voice of Christ the Word is but a dead letter and will only make you a Iew in letter Answ. If indeed we had only souls and no bodies then we might lay aside our Bibles but seeing it is not so look to the Word thus dispensed hence the Lord saith Hear and your souls shall live these say Hear not c. SECT VII OF Terror to all them that oppose the Ministry of the Lord Jesus and resist it the Holy Ghost being in it you resist the Holy Ghost himself and that not only where he is dropt but most abundantly poured out Acts 7 51 52. How did they resist the Holy Ghost they did but resist men No it was the Holy Ghost there for so he spake those words and the Spirit had some operation upon their hearts by those words Zach. 7. 12. Neh. 9. 30. Sometimes the Spirit puts forth its prerogative power then it is not overcome sometimes words without power and then men resist and overcome it for that is the meaning because all men resist more on less and this is enmity against the Spirit Act. 5. 39. Fighters against God which is a most sad and heavy evil for to be left to that evil to overcome the Comforter himself as he said Is it not enough to grieve man but you must grieve my God also Isa. 7. 13. SECT VIII Quest. BVt who doth resist thus Answ. 1. Some do it by filencing and persecuting of the Ministry of the Spirit which is most grievous When Amos preached against Bethel up steps Amaziah the Priest of Bethel Amos 7. 10. and first makes complaint of him to the King First that he was factious and conspired against the King And secondly That the Land was not able to beaâ— his words that he troubled the Country and Kingdom with his Doctrine viz. That we shall all dye if we receive not his Doctrine and hence he commands him to depart and flee from thence and prophesie no more there but you see what he answers I was a Herdsmaâ— and the Lord called me think not that you oppose a private spirit but the Lord 's that called me And hence see because he did but say so what his sentence is upon his Wife Children himself and upon all Israel Are there not many Amaziah's in these days do they not take the same course is not the same spirit working against the Spirit of God now what will their end be Let a man be never so peaceable in his place blessed in his work if he doth but reach Bethel nay if only the judgements of them the Altars there and Idols there Amos may prophesie in another Land but no more there but what will be the end of this see vers 17. it is a sad speech 1 Thess. 2. 16. Forbiding â—s to preach to the Gentiles that they may be saved for the wrath of God is come upon them to the utmost You know the Jews raised up persecution against them where ever they came but wrath is upon them for it evâ—n to the utmost why look as it is in hell to resist the Gospel ones self is heavy but when in hell there they wish that no others might receive it or that it might not be preached to any other that none might ever know the Lord So it is here it is greater wrath to oppose God in hell than to be opposed of God and the first they are come to Oh but they garnish the Sepulchres of the Prophets and beautifie their Temples and if they had lived in the days of the Prophets they would never oppose them Object But these are other kind of Hot-â—purs and Novices Answ. Matth. 23. 30 35. You shall have Scribes and Wise men and you shall kill them that upon you may come all the blood that ever was spilt and blood they must have who are the open persecutors of the Prophets and Saints of God first or last certainly God is remembring the tears and troubles of his banished distressed Seers 2. Some others by reviling and reproaching of the Ministry for Satan in the hearts of the wicked if he cannot hurt it with his teeth he will seek to destroy it by his tongue how was Paul censured by a company of proud Corinthians that when they had nothing against him almost yet they censure him for his manner of speaking and carriage 2 Cor. 10. 10. His lâ—tters are mighty but his presence base how was Iohn though for a time flock'd after and Christ Jesus himself was thus evilly reputed this was that which brought the total ruine of the Jews viz. mocking at the messengers of God 2 Chron. ult 16. When Paul had perswaded Sergius Paulus and Elymas gainsaid saith Paul Acts 13. 10. Oh full of subâ—ilty and child of the devil enemy to all righteousness why to all because all Grace comes to be wrought here by the Word thou shall be blind How have the Messengers and Ministers in this Country been trampled upon by some who though they have not yet been able to reach them by their power yet by vile reproaches so pursuing most of them that one would stand and wonder at the blindness and boldness not of moral men but Church-members and Professors and at the wrath of God upon them that ever they should be left to be scorners of them of whom the consciences of the vilest cannot but sometime say verily God is with you Yea Grace it sâ—lf hath been pretended to be the weapon by which the Ministers of the Gospel of Christ have been fought against and indeed the vilest opinions usually have been sheltered under Grace that hath been the Kings colours which the enemies of the Kingdom of Christ have lifted up to deceive for in places of profession not merit and works old shooes c. but Grace and Christ Matth. 24. 24. are most fit to deceive And hence if Ministers have perswaded men to believe and receive the Gospel what can we do say many God must do all if evidences and signs of a good estate
much self but it turnes in time to higher ends c. and that is what though I have peace salvation these loaâ—es but yet miss of Christ himself and the life of Christ to live by him and live to him which is our last end 2 Cor. 5. 15. And here all his prayers end though crooked many wayes else these are the prayers of that Spirit of life which is ever heard and hence Iames 5. 3. Ye ask and have not because ye ask to spend it on your lusts Isa. 58. 5. though they fasted and prayed yet it was for sâ—rife and debate the Saints do it to destroy their lusts and hence though all fervent prayers are not of the Spirit yet all prayers of the Spirit are ever fervent though exprest with chatterings mournings as Doves because the last end hath a mighty force with it and hence waiting on God in all meanes for Answers follows and hence prayers of the Saints are endless Appetitus finis est infinitus hence Rom. 8. 23. life in heaven is his Scope and he is longing for it glad of that time for all prayers of Hypocrites are but issues of self-Iove 〈◊〉 all occasions do but quicken up that principle so all the prayers of the Saints rise from the spirit of love to God and faith in him Rom. 8. 27 28. The Sonlike Spirit or Spirit of Adoption not servile is in them Secondly If the soul receive any thing from the Lord thus praying 't is exceedâ—ng thankful the Spirit of Christ wherever it is glorifies Christ Iohn 16. and Psal. 116. 1. and that in time of peace hence Psalme 50. 14 15. Offer to God thanks giving and par thy vowes and then call though in time of trouble and I will heâ—re For the Lord to begin to do the soul any good and shew it its misery the worth of the Lord Jesus to give him any heart to seek to give him any hope to give him the least hint by any word of mercy oh its heart melts it should be thus and wonders but to think nay to see the Lord hath answered him oh this swallows him up makes him give all to the Lord as Hannah did when she had her Childe 1 Sam. 2. 1 2. Esau lost the blessing though he begged it with tears he had a prophane heart that did not esteem it indeed and so would â—ever have been thankful for it poor Iacob gets it though he had but a staâ—f to hold him up Thirdly If it receive not answer it mournes and loaths it self justifies God gives all to him prayers from self-loathing are not prayers which come from self-love Psal. 22. 2 3 â—4 Zach. 12. 10 Psal. 72. 12. There the Spirit dwells in the poor and contrite and their cries are heard when men pray and want and are quiet without wishing they could lament 't is not from the Spirit oh therefore try here if 't is thus as he said to Hâ—zekiah The Lord hath heard thy cries and seen thy teares and oh wonder at the Lord that he should give thee a heart to cry now Reproof to Saints Who though received and heard yet think the Lord regards them not and as David think his mercy is shut up 1. Remember former times Psal. 77. 7. Your experiences of the Lords pitying thee in thy blood and he will not cast thee off now 2. Consider the Riches of grace when you cannot find any thing past but what might cause him to loath thee yet the Lord may then love when thou art lamenting thy vileness Isa. 63. 15 16. 3. Consider the Lord doth purposely seem to dis-regard thee sometimes not to shut out prayers but to make you pray better not that you should not pray at all Iudg. 16. 10. but to make you seek and follow him though in the dark Lam. 3. 45. with 55. in a land of pits eye hath not seen what God hath laid up for you 4. Consider there is as much in the Lord to move him in thy worst estate to help thee as in the best viz. his mercy Psal. 6. 4. You say If my heart was not so vile if I had not committed such sins the Lord might this is as if you said The Lord shews not pity only for his mercy c. VERSE 12. I know you not WOrds of fence in Hebrew beare and signifie affection also The principal affections are Love and Hatred 1. Love Psal. 1. ulâ— Iohn 10. 14. 2. Hatred Hosea 7. 2. Revel 8. 12. In this place such knowledge is meant which hath the affection of love joyned with it so that 't is as if Christ should say I love you not I delight not in you my heart is not toward you whatever good words you give me and how ever your heart is toward me or you have thoughts of me And this is the great misery of foolish Virgins That it is a most heavy and dreadful misery not to be beloved not to be known of Iesus Christ for now when the Tables are turned and the Stage is pull'd down and the Foolish shut out and when Christ himself would give them a doleful Answer express in words their woe he coucheth it under these I know you not I do not say that men do feel it so but it is so and at last it will be found so This may appear if we consider these particulars If you consider the exceeding greatness and glory of his place and person He is exalted and set at the right hand of God upon the Throne of his Father and his Dominions reach from sea to sea he is King of Kings and Lord of Hoasts of Angels c. Phil. 2. 9. A Name aboâ—e every Name he hath and God hath sworne To him shall every one bow Now being thus great and not to be beloved of such a one is heavy if we want the love of poor men and base ignoble spirits it is no such matter but to lose great ones favour especially if we depend upon them in life and goods peace and honour this is bitter hence 2 Thes. 1. 9. from the glory of his power If you consider the terrour of the wrath of God for time to come If a man be abroad in the Fields from home and no stormes not colds nor heats arise to hurt him a shelter would not be so much prized nor the loss of it great but if there be such and then to want it and to lie open to the injury of all Weathers now it is a woe to want it So I say to you men that are abroad in the wide Fields of this world and gone from home if there should never be misery but you might eat your bread and drink your Wine with a merry heart and rejoyce in your Wives and there then should be no knowledge of any thing after death as those Epicutes spake Eccles. 9. the Love of Christ would not be so sweet but there will be stormes scorching heats that
When all in Ierusalem are holy there shall be a Cloud and Pillar of smoak on all their Habitations And therefore not only the Churches should do thus but a godly holy heart will desire it it 's the end of his coming that he may be searched better had men be tried and examined now than by Christ another day Objection 1. But we must look not to what may be d ne bâ—t to what must be done Churches have power to cast out them that be bad but what power to keep out them that be Baptized and have a name to be good Answer 1. Christ doth not only shut out Harlots but professing Virgins which example is to be imitated now so farre as we can for on the same ground Christ excludes we have the same if we know them 2. The Apostle is punctual for it 2 Tim. 3. 5. speaking of the last dayes Having a forme of godliness turn away from such He saith not Let them in and turn to them and if they prove evil members cut them off and turn them from you but turn away from them He saith not If they be prophane or not baptized and cannot say I was humbled and now I believe but which is more if they have a forme under whose garments of profession you will ever see some of those sores Psal. 2. 3. 3. Rev. 2. 2. It was accounted part of the wisdome and power of grace of the Ephesine Church which tried them which said They were Apostles and had found them lyars they could not creep in there but they were found out 4. In the Ierusalem come down from Heaven it 's part of the glory of it to cast out the unclean but Rev. 21. 27. nothing enters therein which is unclean and are not they to be imitated now in their glory who are set out for that end 5. To omit all other proofs see Ezekiel 44. 8 9. The Apostle gives a sad charge Hebr. 12. 15. Look diligently lest a root of biâ—terness gâ—ow up the Apostle doth not say 'T is no matter what roots you set in Christs Garden only when they spring up and begin to seed and infect others then have a care of them but look there be not a root there truly so we do for they tell us they believe and repent and we believe them other strict inquiry we make not Oh but saith he Look diligently to it it 's ill counsel to the Gardner to say have a care to weed your Garden but 't is no matter God looks not that you should be careful of your seed so long as it be seed nay the Lord that forbids me to suffer weeds to grow forbids my carelesseness in sowing what seeds I please It is the judgement of some Divines That the first sin of Adam and his Wife was in suffering the Serpent to enter into the Garden 〈◊〉 for the â—uine of a Church may be the let ting in of some one â—ll member Objection 2. But they that are innocent and say thâ—â— believe are in the least degree of probability converted and the best we are but certain of their conversion in the highest degree of probability and therefore may both orts be admitted Answer No Paul may feare with a godly jealousie some of the Corâ—â—hian Church 2 Cor. 12. 20 21. and may know some to he childish and carnal and weak yet children yet he calls them all Saints and dates not mince his speeches with such notions of probability and Heb. 6. 9. We are perswaded better things of you A moral certainty aâ— man may have and should have of all Church-members a certainty of faith conditional though not absolute as if it be thus as they say and I cannot ought not to say otherwise of them 't is well with them Objection 3. But the Primitive Church never received in any with such strict confessions and large examinations three thousand in a day were admitted Answer I remember a godly Divine in answering an Objection of late repentance from the example of the Thief having whipt it with many other Rods at last lasheth it with this it 's an extraordinary case and hence not to be brought in for an ordinary example hence he speaks thus When therefore the time comes that Christ shall come and be crucifâ—ed again and thou one of the Thieves to be crucified with him and it fall out that thou be the best of the two then shalt thou be saved by Christ that despiâ—â—ng Christ now puts off thy repentance till then So I say here there is somewhat imitable and ordinary in the Apostles example in admiâ—ting three thousand in a day but something unusual and farre different from our condition now and therefore this I would say when the time comes that the Spirit is poured out on all flesh and that time is known to be the Spring-tide and large measure of the Spirit when Ministers are so honoured as to convert many thousands at a Sermon and so God and reason call for quickness when Elders of Churches are as sharp-sigted as the Apostles when the conversion of men also shall be most eminent and that in such places where 't is death or half hanging to profess the Lord Jesus as that they shall be prickt at their hearts gladly receive the Word lay down their necks on the block cast down all their estates at the Churches feet out of love to Gods Ordinances when men shall not have Christian education the example and crowd of Christians from the teeth outwardly to press them to the door of the Church as those times had not then for my part if three hundred thousand were converted I should receive them as gladly and as manifestly as they receive Christ but truly there is such little takings now that we have 〈◊〉 enough to look upon our money and the Hypocrisie of the world gives us good reason to stay and see yet we grant Simon believes also and if he doth deceive the Apostles eyes for a time let him come in and tell him of his gall of bitterness afterward and if he be not oâ—stinate but intreats Prayers Charity hopes the best and lets him stay in Matthew 3. 7. Obj. 4. But you may in weeding out the Tares pull up the Wheat and keep out the godly in such strict searchings Answ. 1. 'T is true and the want of tenderness and love to them that be Christs Lambs and Babes having much ignorance and carnalness out of zeal in some not guided aright and pride in others despising those that are of meaher gifts than themselves or because of some weaknesse which if they were convinced of would soon lament and amend and to be so rigorous toward them will not be suffered by Jesus Christ if continued in by Churches Hence Churches must be Watchful against this And then 2. If they follow the light are weak with them that are weak and strong with them that be strong and are all things to all men and gain all to