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
THE PARABLE OF THE Ten Virgins OPENED APPLIED Being the Substance of divers SERMONS on Matth. 25. 1 13. Wherein the Difference between the Sincere Christian and the most Refined Hypocrite the Nature and Characters of Saving and of Common Grace the Dangers and Diseases incident to most flourishing Churches or Christians and other Spiritual TRUTHS of greatest importance are clearly discovered and practically Improved BY THOMAS SHEPARD late Worthy and Faithfull Pastor of the Church of Christ at Cambridge in NEW-ENGLAND Now Published from the Authours own Notes at the desires of many for the common Benefit of the Lords people BY Ionathan Mitchell Minister at Cambridge in NEW ENGLAND The Shepard Son to the Reverend Author now Minister at Charles-Town in NEW ENGLAND LUKE 21. 36. Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of man LONDON Printed by I. Hayes for Iohn Rothwell at the Sign of the Fountain in Gold smiths-Row in Cheap-side 1660. TO THE READER And Especially to the Inhabitants of CAMBRIDGE IN NEW-ENGLAND THat to make sure of Life Eternal is the one necessary Businesse that we Sons of death have to do in this world and without which all our time here is worse than lost every enlightned mind will easily acknowledge This present life being by the Rule of it appointed but to this end to be preparation-time spent in a continual care to make ready that we might have a good meeting with him who shall be seen in this Aire one day And whether we look up to Heaven or down to Hell whether we reflect upon our own immortal souls or turn our eyes toward the Greatnesse and Goodnesse of that God in Christ with whom we have to do whether we pace over the time between this and Judgment-day or send our thoughts to view the Eternity that is to follow after All things put a Necessity a Solemnity a Glory upon this work But Difficilia quae Pulchra It is one of the Oracles uttered by our Lord with his own mouth Strait is the Gate and narrow is the way that leadeth unto life and few there be that find it It is not so easie a thing to get to Heaven nor so broad a way thither as the slight and loose Opinions of some and Practises of more would make it nor as the carnal hearts of all would have it Though thâ—t if it be examined is the common Scope of all Erroneous Conceits and how restlesly have the corrupt minds of men laboured therein in all ages and do in these our daies to widen the way to Life to break down the Boundaries of this narrow Path and make it broader than ever God made it Mans carnal heart finds it self pinioned and straitned in the way the good old way of effectual Faith and obedience that God hath laid out hence it breaks out on this hand and on that and will rather pluck up the ancient Land-marks of Gods Truth than not make it broader The Gospel will not afford men a way broad enough unlesse the Law be quite removed not only as a Covenant but as a commanding Rule of Life too and laid flat like an old Hedge that they may go over it at pleasure and not attend it any further than their spirit listeth Justification by Faith is too narrow a path unlesse they may be justified before and without Faith it is not free enough they complain of it as if it laid them under a Covenant of works Conditional Promises are of too straight a size they must be all absolute and give us peace without any qualification in us or else they are not large enough To be solicitous about Sanctification and inherent Grace is too troublesom to seek God diligently in the use of all means in a daily and hearty performance of holy Duties in a strict Sanctifying of Sabbaths in constant watchfulnesse c. this must be laid by as a Legal Businesse And if the Spirit immediatly will act us and carry us in a Bed of ease to Heaven without troubling us to act and strive well and good otherwise men will shake hands with the power of Godlinesse and run a drift before their own Corruptions But when all Stones are turned the way to Heaven is and will be found to be a straight way Truth hath said it is so God hath laid it out so and it is not all the Notions of men that will make it otherwise And hence those solemn Counsels of the Scripture Work out your salvation with fear and trembling Give all diligence to make all sure Strâ—ve to enter in at the Straight Gate So run that you may obtain c. though they be little attended by the loosenesse of these times yet they are of endlesse Moment and use and had need be awfully regarded by all that love their everlasting peace He therefore that is in earnest about this great businesse will be glad of any good help to guide him in this way this straight way to Life And though there be many choice helps herein already extant in the precious Labours of sundry of the Lords Faithful Servants for which this Age hath cause on bended Knees to blesse the Lord and which will be such a testimony against the wantonnesse thereof as it will never be able to answer Yet of those that do clearly particularly livelily and searchingly discover and mark out this straight way with the several practical turns thereof and shew where they that miss of the end at last do turn out of it although they go far therein of those that Pilot us when we come into the narrow Channel unto the very point of entrance into life and shew us the Rocks and Shoals on either hand distinctly of these I say there is not too great a number For to speak any good and useful Truths is good and commendable but yet it is another and a further matter to hold the Candle to the poor people of God even to the meanest to light them to Heaven or to take the soul by the hand and lead if from step to step through all the difficulties deceits and turnings at which the closest Hypocrites do misse their way and lose themselves and to do this so convincingly throughly and distinctly as that the secrets of hearts may be made manifest the secure self-deceiver discovered and awakened and yet the humble upright Christian confirmed and encouraged In this Skill and Work as the Author of the following Sermous was known to be among the first Three so these Lectures of his up on the Parable of the Virgins have been esteemed to excel in this kind having left such a relish upon the Hearers as that they have not forgotten the Taâ—t of them to this day It hath therefore been the instant desire of many that heard them and of some that have but heard of them that they might be imparted to the
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
too but a little fills them and quiets them and so damns them And hence men at the first work upon them are very diligent in the use of means but after that they be brought to neglect prayer sleep out Sermons and to be careless sapless liveless who is the better for them Because I say that now they have got something the main work is wrought they call not that into Question and so when God comes to reckon they are found too light Oh therefore keep the Vessel empty never content thy self with any measure Hath the Lord called thee Yes I think so and beleeve sometimes so but I am afraid I may at last be found without oyle in my Vessel be then every day as if thou wert but now to begin And this I say true grace as it comforts so it never fills but puts an edge on the appetiâ—e more of that grace Lord Thus Paul Phil. 3. 13 14. Thus David Out of my poverty I have given c. 1 Chron. 29. 3 17 18. It s a sure way never to be deceived in lighter strokes of the Spirit to be thankful for any but to be content with no measure of it and this cuts the thread of difference between a superficial lighter stroke of the Spirit and that which is sound 3. Look that your vessel be not broken nor crackt that when the Lord pours in it runs not out again Heb. 2. 1 2. Prov. 4. 12 13. Oh here is the wound of many a man he hath many affections in Word in Ordinances and they take hold on him to convince to affect him but he takes not fast hold on them he keeps them not as his life with thankfulness for any little and with watchfulness And hence a man is where he was dry and barren It 's true the Lord will not give that out of an Ordinance which he doth in an Ordinance But it 's one thing to have it lost out of thy hands and the Lords hands too another thing only to lose it out of thy hand It 's one thing for the Lord to withdraw it another thing for thee to spend it away by the prevailing power of a lust viz. either the world without or contempt of Grace within you esteem it not as your life and hence seek not to keep it you will lose the Oyl in your Vessels And I am confident this is one reason why a man lives long under means and never profits the Lord sees if he should poure any thing into the heart it would be lost He takes fast hold of world or self and keeps that and hence all runs out again 4. Look that you be at the cost to get this Oyl in your Vessel These â—irgins when the door was shut and too late would but the time was past For we shall find the reason why mens works are sleight their buildings their garments why they will not be at the cost so mens work of Grace is sleight because they will not be at the cost They find a want of Grace and prize it and would fain have it but it shall cost them little they will not be at the cost of their time Somtime they can seek the Lord in an Ordinance but what if he comes not They depart from him Sometimes in pangs and fits when the Spirit comes they seek but to be ever seeking ever carrying sense of sin 't is too much time and trouble they will not be at the cost Some affections and hearts they spend but not their whole hearts Hence Christ exhorts oh strive because many seek and are never able Look therefore as it was with Ionathan Saul 1 Sam. 14. 45. said he should die No the people said not so for he hath wrought with God this day Not that a man can get Grace by his own strength but Col. 1. 29. I strive according to his mighty working Only let me add this be at cost first to get the Lord Jesus himself As Mat. 13. 33. He sold all and bought the Field and when he had the Field now he had the Treasure Oh think no time too much no lusts too dear no affections too much for him and then you have all things with him and shall receive life from him and not for a dead but for a living risen Christ. Christ bestowed Gifts on Iudas on Saul but whom he bestowed himself upon those never wanted any thing Psal. 23. 1. But here I might take up a doleful complaint Oh that men content themselves with colours and tinctures of Truth and Spirit c. Some Naturalists observe that Brass would be Gold it tends to it had it but more heat of the Sun to concoct it and to bring it to perfection so 't is with the lighter Stroaks of common Grace CHAP. XXI That true saving Grace in the Hearts of Believers can never fail SECT I. THat those Graces of the Spirit wherewith those Heavenly Vessels or Souls of the Faithful are filled are constant and of an eternal Nature For thus the wiâ—e Virgins their Vessels were not only filled but the Oyl was constantly preserved in them and continued in their Vessels until they met the Bridegroom 'T is true their Lamp went out outward acts of the Spirit of Grace expressed in the Profession of the Saints may be extinct for a time yet the Oyl did remain in the Vessel still which was not so with those which were Foolish not only their Lamps were out but their Oyl was spent so that here is a third Difference between the Foolish and the Wife Virgins That the Spirit of Grace in the one is of a dying withering nature in the other of an eternal and everlasting nature There is an eternal excellency stampt upon them Iohn 4. 14. The water that I shall give him shall be in him no Pools but a perpetual living Spring Heb. 6. 9. Some that were enlightned and tasted fell away but we are perswaded better things of you The Saints have better things which do not cause but accompany Salvation The Lord is so far from suffering it to die as that he will add to it Luke 8. 18. To him that hath shall be given Though it be like Mustard-seed yet it shall grow there is a growing vertue in it But as the Lord speaks of his people Isa. 65. 8. As new wine is in the Cluster and one saith destroy it not for a blessing is in it so it shall be here Nay though it be not so much as seen yet the Lord then can see it and doth then keep it and will preserve it Isa. 40. 29 30 31. Nay though opposed and resisted by temptation yet 1 Pet. 1. 6 7. 'T is not consumed but tried that it may be to Glory another day notwithstanding manifold temptations 'T is one of the greatest Miracles in the world to preserve it as a Spark of fire in a Sea of water Nay though it seems to a mans feeling to be quite quenched and put out that
Lord and the affections once he had but he knows it not God did enlighten him but now he is blinding of him he did affect him but he is now benumming of him he did make him tender but not he is making his heart fat he did make him low in his own eyes as Saul but when a King then puâ—t up so God is swelling of him but this is most grievous he knows it not Isa. 6. If a man did know his lamp were going out he might seek as these for it and possibly find it but now no hope unless the Lord help as we see men wounded and falling they are astonished at the blow that they know it not and may die unless those about them dress them and send to and fro for help for them so it is with many men are so stupifled with some blows of their lusts that unless Christian friends exhort admonish and send their prayers and tears to heaven to the Lord no hope of recovery again and whether the Lord will be entreated is hard to say surely it is rare and yet thus it is 1 Ioh. 5. sometimes if it be not a sin unto death but in a Brother grace will fetch help but if the man never had grace and now fell without feeling there 's little hope if a man can feel no sun rising upon him nor yet how the day goes away whether the Sun be setting or no it argues miserable carelesness or miserable blindness and that the man is in darkness so here Secondly What will become of them that were never cast down so low as these that never came to be so good as Hypocrites For 1. You were born and have lived not only in a sinful estate but in a Christless estate dead without all life every part of thee polluted 2. If the Lord doth draw any out of this estate he will make you know what poor creatures you be that you shall say I thought I had been thus and thus but I see I am wretched I thought I should be saved but now I am condemned so that your mouth shall be stopped Rom. 3. 21. else you would never come to the Lord to your Fathers house and prize the grace of God if any husks to live upon now 3. You never knew this never came to complain to any Christian Oh my oyl is spent my lamp is out Christ and Spirit and all good is gone no you think your selves rich and want nothing you have some knowledge restraint of good affections and full of these The Lord will spue you out his mouth if it is thus with you Nay although you have means and hear of it yet all the world cannot make you know your nakedness misery sin and emptiness Well if the Lord doth not set up a Judgement-Seat now you shall be called before it one day and then your secrets shall be made manifest before all the world and because you say you see therefore your sin remains so say I to you You never did contemn God nor hate God c. therefore your contempt remains if it be there Christ will discover it and so remove it but is it not so â— therefore you sin remains SECT III. HEnce see the deceit of that sinful opinion That true Sanctification is to see I have no Sanctification and cleaness of heart to see nothing but uncleanness and that this is poverty of Spirit to see no grace in a mans self nor no Christ there and this not only hathâ—been but it seems is scattered still which as it is pleasing to many a graceless heart and suitable to his lust so it carries a fair cloak of Humility and Self-denial in it and makes way for such an Evidence which the Scripture did never yet declare Poverty of Spirit is a Grace peculiar to them that shall have the Kingdom of Heaven But to see no Grace is common to those that shall be shut out of the Kingdom of heaven none but those that are justified can be savingly sanctified many that shall be condemned may see do see that they have no Sanctification And therefore this is no Sanctification 1. If this be Poverty of Spirit to see no Grace then Common-grace is Special-grace peculiar to the Elect as true Poverty is 2. Then it is a grace of the Spirit of God to maintain an untruth and to give the holy Ghost the lye for where there is Poverty there is Grace and Christ. 3. Then the Grace of Poverty of Spirit should be quite contrary to the Spirit of Grace which makes us know the things given us of God but this poverty of Spirit makes us not to know them at all Yet many will profess this true Poverty of spirit and this is true Sanctification indeed First It is true where there was never any of the Grace of Christ but men have run upon Reformation without Christ and affection c. there men are bound to see their black feet and happy is the heart that can pull off every feather from such crests but where it is and the Lord hath given evidence thereby according to his Word now to deny it is devilish for it was he that said Iob did not serve God for nought and is a lye of which he was the Father and is great unthankfulness to the Spirit for what he hath done Secondly If there be no Grace in a Christian nor Spirit but all in Christ then say it upon the house tops and be not ashamed of it men must see nothing because they have nothing otherwise let this delusion rot and never find acceptance in holy hearts and yet how many still describe an Hypocrite by all the Graces of the Spirit Faith receiving Christ as King Priest and Prophet c. and so are clean creatures and upright men by seeing nothing in themselves contrary to Christ Ioâ— 13. You are clean but not all Thirdly It is true a gracious heart is apt to deny all the Lord hath done for him yet the Lord likes not this as Calvin thinks Peter did Lord hands and feet and all no saith the Lord thou art clean in head and all but thy feet and hence needs no washing but in that And what more frequent than this sin but to make what is sinful a duty this is to turn day into night and night into day to call evil good and bitter sweet SECT IV. Quest. 1. BVâ— doth not the Lord bring every man to see nothing in himself Answ. Yes that the Lord doth in preparing him for Christ or in drawing him toward Christ but it is where there is nothing neither poverty or any other grace Quest. 2. But is not this poverty of spirit or do not those that are poor in spirit see nothing Answ. 1. In regard of their unregenerate part which the longer they live the more they feel of the evil of it and so the more poor they grow they see no good there and so account themselves the most miserable
will answer they are none of ours and therefore Iohn 15. 19. The World hates them Ask the Lord himself he will profess though many wants and weaknesses in them nay though sometimes they are weary and neglect him fall and soil themselves yet Isai. 43. 21. This people have I formed for my self Vessels formed and fitted of God onely for his glory 1. Because all the creatures in the world are theirs and servants to them and therefore they are for the Lord onely 1 Cor. 3. 21 22 23. If the more we took care for and set our hearts upon the creature if the more we were conversant with it the more we should have and the better we should live Or if they should not serve us unless we did first bow down our knees to worship them and our backs to bear them Then seeing the world lives by catching we might then dis-robe and dis-throne our souls and care more for these things and less for the Lord love these things more and the Lord lesse but the Lord Jesus having taken all care for his people and bearing more love to them and having more care of them than themselves and therefore having given all creatures in the heavens sea and dry land to serve them they ought to be and are onely for him Hos. 2. 21 23. When a man is the seed of God and born for him Now all creatures serve him hence 1 Tim. 6. 17 18. T is a prevailing Motive with all the Saints we have a living God that gives us all things all creatures being dead and not able of themselves to help us therefore trust not on these things but him onely be not high minded in these things but magnifie him onely We know how angry God was with Belshazzar for profaning the Vessels of the Lords House in making them quaffing bowls and turning them to common use When a man is brought to that misery that he hath none nor knows of none to be a friend to take care or thought for him none that loves him then he shifts for himself and becomes a servant But those that know as women that they have rich husbands to live on they take care 1 Cor. 7. 34. how to please them So here What 's the reason that men are mad for this world Because they poor creatures have no friend know no friend but Saints have him and know him Iohn 17. 2. The Saints are given to Christ Christ to them and all the world put into Christs hands for us for the creatures are not given to us immediatly to our own dispose and hence we have not much of this world to what end That so he might give eternal life begun here This is the only gift and last and best and worthy of himself and this only we receive 2. In regard of that blessed Liberty all the faithful are brought into for what is a Christians Liberty Is it to serve men No 1 Cor. 7. 23. Therefore serve not your selves Is it then to serve your own lusts No Rom. 6. 22. You are made free from sin and servants unto God Is it then to serve any Creature out of your selves No Gal. 1. 4. The world is yours already 1 Cor. 3. 21 22. given to you bought for you spend not therefore one groat more to purchase it but keep those affections and hearts for the Lord much less imprison not and imbondage not your selves for it A Christians liberty which God crowns him with above all the Princes of the world is to be onely for the Lord which liberty all creatures groan to be in Rom. 8. 21 22. To be for God and a lust for Christ and this world it s a shameful bondage and most lamentable and you are not at liberty yet if not onely for the Lord. When the children of Kings and Peers of Princes shall be made to come at the call of their Grooms and Kitchin-boys if ever they stood before the face of Princes they will count this a heavy thraldome and bondage So if ever you stood before the God of the whole earth you will account it an heavy bondage to have an heart sometime for and sometime not for the Lord. Is not this liberty No but to have a heart only determined to the Lord as 't is in Angels and in the man Christ Jesus Verily look as the Lord leaves his people for a time to their liberty in sin so that their hearts are determined onely to sin that they are fit onely to receive the suggestions and pleasures of it but fit to quench the Lords Spirit So the Lord Jesus making himself and grace more sweet than their lusts their hearts are determined onely for him their Vessels are onely for his Oyle Rom. 6. 19. The liberty of will that Arminians plead for is nothing but the hypocrisie of a false heart whose heart being toucht partly with God and partly with the creature hence is alway falling from one to the other Iam. 1. Double minded men but the Saints are determined unto one and hence made perfect in one 3. In regard of the fulness and all-sufficiency of the Spirit of Grace which their hearts are made fit vessels to receive and do receive they finding enough there God reserves them and they reserve themselves onely for the receiving of this Ioh. 6. 68. Will you depart Lord to whom should we go Thou hast the words of life and so the Spirit of life that have quickned our hearts when dead that do put fresh life to us when dying that comfort our hearts when sorrowing Here is the life glory the life of Christ the life of God other things do but dead our hearts thou hast words of life Iohn 4. 14. The Water that I give shall 1. Be that which shall quench all his thirst to other things so that though a man wants them yet his stomack is gone which the damned shall find otherwise 2. A Well of Water in him ever near him men have their accomodations far off but this is i◠him Your hearts within are troubled perplexed and behold this is in you 3. Springing up continually increasing for to have a good thing and not to be satisfied in our desires with it what is it but a misery Hence it springs up unto everlasting life which is the Fourth Viz. The Continuance of 〈◊〉 this will be here till my mortality is swallowed up of life Like a leaking ship that takes in water by little and little till at last it is swallowed up in the se◠SECT III. HEnce we may see the reason why the Lord doth not abundantly reveal and communicate himself to the souls of many men What is the matter Is it because they find no want of his spirit and life and grace and peace and glory Yes they doe and hence expresse their wants to men and complain of their wants to God Is it for this that Christ hath not wherewithal Yes he hath received the Spirit without
measure Iohn 3. 34. and fountaines alway run though men seldom drink What then Is it because they bring not their hearts hold not their vessels under the Lords horn of oyl Yes that they do but their vessels are naught they are not only for him they feel their want of grace and Christ but not only or chiefly of this Special Grace shall never be poured into a common vessel a common heart that lies in common for God and lust and world too The honour peace life gain of a God are sweet and precious Lord ever give me that water to drink But you have five husbands and seek not this only Hence if the Lord deâ—ies you you can be content because you have something else to fill your vessels if the Lord gives you undervalue it and grow worse and the very rising of that common grace you have is the beginning of your apostacy and setting off from God And hence no wonder why you pray but never have Iam. 1. 6 7. you want and crave but never find your vessel is naught though the Lord is good 'T is a black mark that thou art in bondage to the creature and didst never know what the liberty even the glorious liberty of a son means And 't is a most grievous bondage to be half unloosed and yet to be in bonds And I assure you if you knew the gift of God if ever you tasted how sweet the Lord is this is the only thing your souls will cry for That when you come to ask and the Lord saith what would you have Oh the spirit of life Oh the anointing of my blessed head And what else It only this is it only my vessel is made to hold I am not made for my lust nor sins nor world I would I had a bigger vessel a larger heart to receive thy Grace only I confess a gracious heâ—rt may for a time be carried too violently after other things and yet seek the Lord too as Solomon Eccl. 2. But after it knows Christ better it 's more reserved now for him as Gen. 39. 3 4 5 6. Iosephs master for a time kept things in his own hand but when he saw the Lord was with Ioseph and that he was prosperous and blessed then he made him overseer and he knew not 't is said what he had save only the bread that he did eat So it is in our Ioseph As the poor woman that knew the Messiah she leaves her vessel her water-pot with him and now would have all the City to come and see and believe in him and depend on him only trust to him only c. Dost therefore seek and find not Hast bin long waiting and feelest not And thou wondrest at it Others comforted and I not Search if this be not the cause it may be thy heart is not set only for this but on thy back belly lots ease what shall I eat drink c. As some women because God doth not feed so liberally their sweet tooth their licorish longings build them seiled houses measure their present condition according to their sinful humour nothing can please them neither husband servants Ministers nor Gods Ordinances Is this a vessel for the Lord and his Grace only You must you will have a longer coat than you can well wear Hold here Never think to have one prayer answered If this night thy day of misery should come cry thou mayst but no God to hear thee or help thee Oh a little oyl now a little grace now a little mercy Lord now Oh no you have no vessel to hold it But oh bless the Lord you know it Others it may be are noâ— so full of these sores of impatiency but you pray for God and Grace and have it not Why so These are not the things that you are only set for Why Because you are content without them I am not you will say But you are for you doe not lament daily after the Lord for these things only that which only satisfies that thy heart is not at rest till it find I hope I may have help for all this No saith Iames think not so Oh therefore bless the Lord. You know what hurts you Saints have hurts thus but they purge themselves and hence are blessed vessels still When Moses was begging for Israel mine Angel saith God shall goe with you I will not No thou only else let us die here Exod. 33. This prayer wins the field wears the garland The evils of the Churches are many an hour of temptation is coming on scandals are like to be great the subtilties of enemies many Now we pray and yet these have come and we fear they will come Oh beloved go to the Lord and plead with him only for this and when thou canst procure nothing for thy self yet let it fare well with Sion and this only I must have Psal. 27. 4. One thing have I desired You shall have it then else not See the great sin of those that lose their life preserve not the Spirit when he comes to them in Ordinances you are vessels onely made for the Lord and will you lose that which He drops in There is no others can receive him Iohn 14. 17. and when He comes to you do you thus requite Him c. CHAP. XVIII That the Holy Spirit is in beleivers as the Principle of their Spiritual Life and Holinesse SECT I. THat within these Vessels is an inward Principle of Life and Grace Or The burning shining profession of all the faithful it proceedeth from an inward Principle of the Spirit of Grace by the means of which their Lamp burns and their Profession shines For this I understand by oyl in the vessel the Spirit of Jesus not out of us but received in us not coming only upon us for so he may on foolish virgins by Balaamitish ravishments and hypocritical pangs and land-flood affections but abiding in us and that not as it doth in hypocrites but as it is in Christ Jesus without measure both Spirit and Graces so it abides in us in measure in Him as the fountain in us as the vessels from whose fulness we receive the same So that by oyl is not meant the external Principle of all Life the Lord Jesus having Spirit and Grace enough but keeping our hearts empty of it but the Lord Jesus in us who is not in us but by his Spirit even the Spirit of Life from whence all our actions spring and from which oyl our lamp burns This therefore I say the Profession of the faithful springs not from outward motives or principles of motion as the actions of hypocrites sometimes sudden praise sometimes gain sometimes feâ—rs sometimes fleshly hopes sometimes sudden conceipt and fancy some times irruption and rushings of the Spirit upon them but there is a spring within there is a life within there is oyle in the Vessel to fill the lamp and so hence it burns Eph. 2. 1. You hath