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
serious in the great business of providing for Eternity 't is very probable thou maist be no stranger to the Name of this Reverend Author now with God whose Name in both the Englands is as an oyntment poured forth and then thou wilt be eagerly desirous to peruse these following Sermons in tendency to the further increasing thy stock of spiritual oyl and when thou hast read them and suckt forth the sweetness and nourishment contained in them and by the assistance of the holy Spirit turned them into good and healthfull nutriment to thy soul we question not but it will inhance the Authors worth in thy thoughts and estimation But perhaps thou hast never lighted on any of those Flowers which this Holy man hath planted in Gods garden and then we are confident thou wilt meet with such savoury sweetness in this Discourse as will make thee wish Christs Church had longer enjoyed so choice and skilfull a Workman If thou beest one who hath hitherto little considered of God and thy soul and the concernments of Eternity or only now and then had some morning dew thoughts of that which deserves and requires the choicest and most vigorous workings of thy soul we wish thou wouldst so far comply with Gods goodness in bringing this Book to thy hand and gratific thy self we mean thy Soul thy better self as to read over this Treatise in which thou wilt meet with those serious and soul-piercing Truths which by Gods blessing may be as poyson to thy lusts and awaken thee to a serious and hearty engaging in that work which none ever yet repented of For the occasion of publishing this Piece we refer thee to the larger Epistle of our Reverend Brother and only adde that though a vein of serious solid and hearty piety run through all this Authors Works yet he hath reserved the best wine till the last The Lord help thee and us so to reade and improve these and such like labours of Gods Harvest men that we way with the Wise Virgins have the Lamps of our souls trimed and furnished with oyl that when the Bridegroom shall come we may be ready to enter with him into his Kingdom Which is and shall be the prayer of us who are hearty well-wishers to thy Soul Decemb. 24. 1659. William Greenhill Edmund Calamy John Jackson Simeon Ash William Taylor THE PARABLE of the TEN VIRGINS UNFOLDED Out of MATTH 25. from the I st Vers. to the 14 th 1. Then shall the Kingdom of heaven be likened unto ten Virgins which took their Lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their Lamps and took no oyl with them 4. But the wise â—ook oyl in their vessels with their Lamps 5. While the Bridegroom tarried they all slumbred and slept 6. And at mid-night there was a cry made Behold the Bridegroom cometh go ye out to meet him 7. Then all those Virgins arose and trimmed their Lamps 8. And the foolish said unto the wise Give us of your oyl for our Lamps are gone out 9. But the wise answered saying not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 10. And while they went to buy the Bridegroom came and they that were ready 〈◊〉 in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh CHAP. I. SECT I. THese words are part of our Saviours Answer unto two solemn questions which his Disciples propounded unto him Chap. 24. v. 3. The first was concerning the destruction of the Temple at Ierusalem The second concerning the sign of his coming and so of the end of the world The first seems to be occasioned by our Saviours speech c. 24. v. 2. The second from his speech c. 23. v. 39. To the first therefore he answers from the 4th v. of the 24th ch. to the 23d v. of it To the second he answereth from the 23 d v. of the same chap. to end of this 25 th chap. Wherein he acquaints them 1. With some things which shall be before his coming viz. subtill and strong delusions mixt with sore tribulations and oppressions especially in the time of Antichrist's raigne as also great confusions in all hearts and Churches if not throughout all the world after the tribulation of those daies And then saith he v. 30. shall appear the sign of the Son of man and he shall be seen coming in power and great Glory but if you desire farther to know the day and hour when this shall be 't is such a secret as my Father revealeth not to any no not to the very Angels in Heaven and therefore you need not know it nor yet should seek to know it 't is sufficient for you to know that before my coming there shall be lamentable and sad times and that when they are at their worst that the Sun and the Moon through the horrours of mens hearts and the universal confusions in the world shall seem to be darkned c. that then it is time for me to come and set all in order again then the time of my coming drawes nigh Now this Christ doth from v. 23. of the 24 th chap. to v. 37. 2. Having thus spoken concerning his coming he breaks off his speech in describing his coming and fals to discovering the state of the times toward and about the days of his coming and this he doth from c. 24. v. 37. to c. 25. v. 31. by the consideration of which he perswades to watchfulnesse against his coming 1. Either saith he the times will be very sensuall and degenerate as in the daies of Noah in some places of the world c. 24. v. 38. which he illustrates from two Parables perswading therefore to watchfulnesse to the end of the 24 th chap. 2. Or there will be great security in other places and among other persons not given up to sensuality as in the daies of Noah but who are the chast Virgin pure Churches of the world not defiled with the whoredoms in the world and this our Saviour unfolds in this Parable 3. Or if any be awakened as some shall to look for Christ's coming yet among these some through hard conceits of the Lord Jesus shall be wilfully carelesse and not improve their Talents for the sake and use of the Lord Jesus and this is set down in the next Parable of the ten Talents from v. 14. to v. 31. You see therefore where this Parable stands and to what purpose it is brought in In which are two things SECT II. 1. THe Parable it self concerning the ten Virgins from v. 1. to v. 13. 2. The scope of the Parable v. 13.
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.
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
Lord and rest upon the Lord and they are satisfied with their hunger and with their rest on him without receiving life from him truly you will fall from the Lord then for if the Lord doth not daily drop life into your hearts you will grow weary of him and Ordinances they are empty wells and Promises they are dry 〈◊〉 if you have bread but it feed you not you will not care for it SECT IX Quest. HOw shall I get this Faith Answ. 1. Honor and advance the Lord's rich grace in thy heart before thou goest to him for the Spirit of life thus that poor woman If I can but touch his skirt I shall be whole if I can come to him I shall have help many can think before they go to Christ I shall never speed I shall never over come these evils and hence the Israeliâ—es are excluded Canaan though I know the Lord doth pity his poor people when they believe though not thus far as it is with men if you would get their hearts from them commend them so here and though this doth not move the Lord yet it is an Ordinance 't is a way of God Micah 7. 17 18. 2. Take up a firm resolution never to let thy heart go from seeking the Lord till this is wrought Psal. 27. 4. this I will seek after see that thou must needs have this and hence do not say I have desired and gone to the Lord and no help comes and now sit down no but take advantage hereupon to desire the more and to make the Lord's denials or delays the ground of the 〈…〉 Canaanitish woman crums as Iacob by wrestling against the Angâ—◠〈…〉 blessing at last Say as it hath been long so therefore Lord help 〈…〉 But sins are many and the heart is worse Oh the more need of 〈…〉 Exod. 33. 18. If thou wilt not go with us carry us not up 〈◊〉 3. Wait for the Lord quietly and lock out when will it be better Isa. 64. 4. eye hath not seen and wait for him first and so for other things Isa. 30. 18. Blessed are they that wait for him 4. If the Lord gives not yet seek to give him content though he doth not content thee as Mary Ioh. 2. when they wanted wine 1 Ioh. 3. 22. we do what pleaseth him and hence have our answer this will fetch it CHAP. XIV Shews that the Grace of one person will not advantage another that wants Grace himself and that the best Christians cannot dispense Grace to those that want it VERSE 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves SECT I. HErein is set down the Answer of the wise to the Request of the foolish Virgins This Answer of the wise Virgins contains two things First A denial together with the reason of it which is a check to their folly Secondly Their counsel and advice directing them to the remedy if there be any which might supply them with oyl Go to them that sell and buy for your selves The Spirit of Grace comes not so lightly by You would have it given no you must buy it you would have us help you no there are others appointed for to self it you away to them before the Bridegroom comes 1. Not so They are words inserted in the English Text not so in the original but yet they are safely put in partly because they are intended directly in the strength of their reason and involved therein implied thereby partly because they do more clearly express the meaning of the words and give their sense more distinctly 2. Lest there be not enough for us and for you What did the foolish now look to works of supererogation and prayers of Saints and the treasury of the Churches holiness and Indulgencies surely no for these were Virgins had escaped the pollution of Antichrist and they go for this not to Popish Treasurers but unto them that are wise neither is it likely that Christ's coming could awaken them out of their security to fall to gross Popery so suddenly whiles they were the Companions and Imitators of the wise and therefore this is not the meaning as some have wrested the words and so make the Answer of the wise to be a Protestant Answer to a Popish Petition and therefore bid them go to Shavelings that will for money sell Pardons and Indulgencies and Prayers and Merits SECT II. Quest. WHat then are the wise unwilling to communicate of the Graces they have what Christian but is willing Answ. First We are not to adhere to words in opening Parables but the scope now their scope was hereby First to sink and humble the hearts of the foolish and to let them know that all that which they had in time of extremity was little enough for themselves at this season Secondly This answer is made answerable to the ground of their request you know how Hypocrites in Churches rest in outward priviledges and how they are carried unto Ordinances but not above Ordinances indeed to Christ and though they have some knowledge of and lookings above them unto Christ yet missing him like men sinking catch hold upon that which is next and so look for help thence so these being in the fellowship of the wise and admirers of them and having got good by them and imitated them hence they relye too much upon them for it and hence they answer We have but our measure and therefore it is not in our hands to dispense grace in times of extremity that must come from him that hath received the Spirit without measure so that this answer doth not imply unwillingness to communicate but to let the others see that they were not the first that could communitate Thirdly You are to consider that God had now broken open the consciences of the foolish that they professed they had no oyl hereupon the wise Virgins are not unwilling to communicate altogether but considering other means are sanctified to beger Grace where it never was or rather of greater efficacy and power hence they send them to other means to them that sell professing this for their ground that they had little enough for themselves and it was not in their power now to convey any This I conceive is the direct scope of the Parable in this Verse Hence three Notes SECT III. THat the Grace of Gods Spirit in other wise-hearted Christians will do no good to foolish Virgins and slothful Christians in the days of their extremity Ezek. 14. 20. Though Iob and Daniel stood before me they shall but deliver their own souls gracious holy men if not only in misery but sin 1 Ioh. 5. 16. they shall recover not others Iâ—r 4. 4. lest my wrath break out like fire Oh therefore dally not under Ordinances to have them but no gain of them to have Vines planted but not to eat fruit of them and all
tarries for you and unto Christ that waits upon you as Felix to Paul when his heart trembled to hear of judgement to come I will speak with you at a more convâ—â—â—ent season The Lord hath not left Churches without examples of the terrour of Christs patience in this kind who upon their beds of distresse have lamented before men Oh my time is out Call time again call timâ—again and who have besought it of God with tears as he did the blessing and cryed out What Lord wilt not give me one houre one day more and so like men sinking have caâ—ch'd hold on any thing to save them whiles others have stood upon the shoar lamenting of them the Lord be merciful to them this may be your case that neither your tears nor blood can purchase a moments time Look to it that your vessel be not found empty at the coming of the Lord it is a dying time in this Countrey and the Lord hath taken away some and those that were ready are gone into the Marriage Consider of it that faith that grace which you think you have now may prove but chaffe and stubble when it comes to be tryed in the fire of the Lords coming the best man will fiâ—de all lâ—ttle enough then be sure you misse not of it now Do not think I will pray and seek then and I hope to finde though thou art secure now think of this point When did Christ come and shut the door but when the Virgins went out to buy but woe woe to thy dead heart some here present shall seek Christ and not finde him but shall dye in their sins till arrows are in your hearts you will not cry SECT III. THat after long profession of godlinesse it is a piece of foolishnesse to have any thing then to do but to dye and so to give welcome to the Lord Jesus These Virgins when they were to dye were then to buy when they were to receive Christ were then to seek for oyle in their Vessels that so they might be ready to receive Christ but of this hereafter Oh their sad condition that have all to seek yet Be not ever seeking never findâ—ng but so seeking as that when you dye you may say Comâ— Lord I am ready SECT IV. ly THis Coming of Christ is set foâ—th from the different entertainment of the Virgins and Christs different carriage toward them 1. For his entertainment to the wise Virgins that is set down to be an entring or admittance into marriage fellowship communion and joy with the Lord Jesus which â—s amplified First From the Antecedent not cause of it and that is their readinesse Secondly The Consequent of this their Communion the Dooâ— was shut That the last end and full blessednesse of all the Elect espoused here to Christ it consists in immediate communion with Jesus Christ alone What becomes of these Wise Virgins they enter into near commâ—â—â—ion and fellowship with the Bridegroom Jesus Christ. What becomes of the souls of all the Elect when they are separated from the body and from this World the spirit returns to God that gave it so the soul returns to Chrisâ— that bought it When this World shall be burnt up what will become of the souls and bodies of the Elect when there shall be no more Sun to shine nor Kingdom to rule nor Creatures to comfort they shall ascend from the clouds up into the marriage-chamber of the Son of God and be for ever with the Lord and the Lord alone and this is their blessednesse c. Blessednesse yea the last and only blessednesse even of heaven it self Iohn 17. 23. There are variety of creatures here and in every one there is drop't some sweet but the Lords end is to make his people perfect in one how is that God in Christ communicating all his goodnesse to his Son and so living in him then Christ communicates all his own and Fathers love and goodnesse unto them and so lives in them and now they are in him and so made perfect in one as those that are thirsty for a time are refreshed with some drops or waters running in their Channels at last they come to the well-head where they partake of all together 1 Thes. 5. 10. This is the end of Christs death that we might live together with him not live only from him but live with him and together with him in beginnings here hereafter fully SECT V. BEcause God the Father hath laid up all his glory most abundantly in Christ. Col. 2. 3. Treasures of wisdome it shines in the face of Christ. 2 Cor. 4. 5 6. and all our glory also Luk. 2. 32. Glory of his people Israel Psal. 29. 19. In his Temple he uttereth all his glory in the world there it sparkles in every creature and the heavens declare it but there is but some and that common to all tongues and languages but in this Temple the Lord Jesus especially there all the Fathers glory is uttered and himself doth utter it Treasures are such things where there are 1. Precious things 2. Abundance of them 3. Hidden not open to all 4. They are sure and safe there for their owners to take and enrich themselves withall so it is in Christ there is first precious things all Gods preciousnesse and all our precious things our life our peace our joy our strength c. and secondly abundance of them thirdly hid from the world and unknown in part to the Saints fourthly but sure there for their owners and Christ is the treasure of all these treasures which are infinite as God himself is now if all our glory and the glory of God be in Christ then as privation of and separation from this glory is the last and only misery so conjunction to and communion with and fruition of this glory must be the last and great happinesse of the Elect. I would convince any carnal heart by this Argument Didst ever finde any comfort from any creature that comfort is not from it but from the Lord by it for creatures are but as cold water all their warmth is from the fire now there is but a little of the sweetnesse of God because creatures can hold but little it is so narrow a vessel but in the Lord Jesus all the goodnesse of God is gathered together there which is scattered in several creatures here nay not finâ—te but infinite goodnesse and glory therefore this is our blessednesse In regard of God the Fathers exceâ—ding great love and the purpose of God to manifest it to the sons of men this is the nature of love when one is in a blessed condition himself he will labour to bring those it loves to that condition now the blessednesse of God lies in fellowship with his son Prov. 8. 30. Now God the Father loves them dearly and would have all the world to know that he doth so and hence brings them at last into the same fellowship with
the Spouse of Christ is made lovely by its Wedding Garment the Royal Robe of his own righteousness in the eyes of Christ for this Bridegroom though he findes his Spouse 〈◊〉 yet he being glorious and lovely himself makes it lovely and glorious Eâ—h 5. 25 26. A Queen fit for the fellowship of this King of Kings and thorow this righteousness though otherwise weak and vile yet the object of his and the Fathers infinite and endless delight in heavenly Glory now it is fit Zach. 3. 1 2 3 4 5. 2 Cor. 5. 2 3. Without this righteousness there is nothing but shameful nakedness in the best so as the soul 〈◊〉 Adam will rather seek bottomes of Mountaines to hide it from Christ 〈◊〉 to appeare before him Now examine you Saints time was that 〈◊〉 was no shame to thee though thou didst wallow in that Vomit and livedst in it and livedst by it as by thy Trade or if the Lord did keep and deanse you from foule sins and that you could pray and sorrow and kâ—ow and remember what you heard and had some good affections now you were some body in your own eyes and it may be you thought if you died then you should to heaven and Christ must needs save you who should he save else but now the Lord hath made thee poor in spirit and ashamed nay the Lord hath made thee lie down confounded because of all thy shame before him and the Lord hath made thee see a glory a riâ—ing Sun in Christs righteousness which the Gospel hath brought to light though thou wert a poor naked condemned vile creature yet the Lord hath made thee seek for it so as to esteem all things loss to be found there and now here is all thou hast to glory in as that which may make thee lovely in the Fathers sight and here the Lord hath quieted thy conscience and heart also be not discouraged nor afraid to stand before the Lord if he should send for thee this night for though thou art vile in thine own eyes yet the Lord looks upon thee as lovely The Apostle makes a question why the Gentiles are justified and not the Jewes Rom. 9. 30 31. he answers it verse 32. viz. they sought it by the works of the Law but if it be otherwise with thee that in Christ thy righteousness and strength is then thou mayst glory so that now thou shalt have peace againe against all the condemning of conscience Satan and God himself But have you seen your nakedness known and stood convinced of your viâ—eness and have heard the voyce of God condemning thee for thy sinful though civil life and been afraid and hereupon you have reformed your life lamented your course set upon some duties gone to Christ for strength against some corruptions and you have had it and you have looked about you and have been ready to say If the Lord saves not me who should he and so have sowen these leaves and skinnes together to cover your shame and now you are well being strangers to this true righteousness you shall never see the Lord in peace if you die thus Or if thus you see not Christ to be all sin is not your shame but you lie in it and holiness is not your glory and hence you esteem it not but it 's a common thing to you if that was then it would be your glory to be like Christ and to live to him Know it thou art not yet ready for thou only seest the Garment and you catch at it but the Lord helps you not by faith to put it on SECT VII 2. VVHen the soul is filled with the Spirit of Christ when there is not only some of the workings of the Spirit in the soul but the soul is filled with the Spirit for this was the wound of the foolish Virgins they had Lamps outward Profession and glorious which was a work of the Spirit and some dipping of their week in the oyle some lighter superficial changes and works of grace in their hearts but they had not oyle in their Vessel they had not plenty and fulness of the Spirit some unripe eares there were but not full and hence they were to buy when the Lord Jesus came but the wise had The blood and righteousness of Christ ever brings the plenty of the Spirit of Christ hence 2 Cor. 5. 5. earnest of the Spirit I speak not now of extraordinary fulness which Prophets and Apostles had nor of that fulness which is in glory as if we must have that here but of that which the Saints attaine to in this life every one according to his need and measure of capableness of the same the Spirit of love is not dropt but shed into the heart the Spirit of God in them is not a Spirit of some light affection dying affection but of eternal life Rom. 8. 2 3. The spirit of mourning doth not only drip upon them but it 's poured down upon them Zach. 12. 10. the spirit of wisdome doth not only give them light and knowledge but Marvellous Light 1 Pet. 2. 9. I have opened this at large only three signes now I shall give you to discerne this Spirit by SECT VIII 1. THis Spirit and fulnesse of it the Saints not only pray for but they follow their â—rayâ—rs to Christ untill thâ—ir souâ—s are sweetly satisfied with it and so it abides daily satisfying their hearts John 4. 14. The water I shall give shall be a spring so as the soul shall not thirst after more graâ—e i. e. with a tormenting thirst nor after the world the grace of God and the Spirit of God in the heart is so sweet that the soule saith Oh it is enough oh if my soul might ever be thus near the Lord indeared to him walking thus humbly thankfully cheerfully with him this should be all my desire and hence Iohn 14. 16. it is called the Com orter which dwells in them and is known by them the world knows it not Now here is the wound of others they have the Spirit convincing them of emptiness misery nakedness and they lie so and they desire but as Solomon saith Prov. 13. 4. They are forsaken of the Spirit before they finde him to be a Comforter quenching their thirsty desires making them to feele the sweetness of his Presence of his Grace Isa. 58. 11. There were divers that did pray fast draw near to God and did delight in it but they felt not what they desired at all there were some lusts their souls were leane and like parched desarts but when the heart is indeed humbled the spirit comes in and makes the bones fat and like a watered garden Oh therefore take heed you give not over till the Lord pour out in thy empty heart of the fulness of his grace 2. This Spirit ever keeps a man poor and vile in his own eyes and empty Take a man that hath no knowledge nor taste of Gods grace whiles he findes
glory out of thy ruine he was blessed before all worlds and by all thy sins thou dost but throw stones against the wind or snow-balls against the Sun why doth he do it O 't is thy good he pitties thee as once Ierusalem to look upon thy destruction and desolation as 't is with the Elect they have wrath before their eyes and hence perswade others so the Lord Jesus SECT III. 3. COnsider 't is nothing else but love the Lord looks for or cares for Love looks for nothing but love Prov. 8. 17. and this is the end of all Election to be holy before him in love and mark it if it be a stayed love that constrainâ— thee to him you cannot wrong him As if thou come and perswade one to murder his Child he cannot so if perswaded to despise oh bowels of heart-breaking love 2 Cor. 5. And surely 't is admirable love What if it were thy Goods thy Isaâ—â— to be sacrificed thy body to be burned it was nothing but he desires only love only thy heart which hath forged so much villany against him let him never be called upon or professed if not worthy of this After all is this all yes no Portion he cares for and when he hath this he hath all Wonder at this O Angels SECT IV. 4. COnsider what he will do for thee how he will love thee if thou wilt thus love him 1. He will set thee next himself in honour Psalm 45. 9. that as the Lord Jesus is next to God sits at his right hand so here which is an honour that the Angels have not who are no where called Christs Spouse hence never had such an union hence never shall partake of that honour of Saints 2. He will enrich thee as 't is with Man and Wife all that he hath is hers so himself and all his glory his God his Father his Kingdom is thine Prov. 8. 21. they that love me inherit something others nothing no nothing indeed only shews of good and they find it so when they awake nothing their own nothing long that let thy outward man yea thy inward be never so poor thou shalt by him be heir of all 3. He will cousel thee hence David Psal. 73. made choice of God Thou wilt guìde me by thy counsel no greater curse than to be left to the guidance of a mans own counsel but here there shall not be any strait but the Lord will shew thee a way out of it either by his prudence or providence there shall not be any secret of Christ that thou desirest to know but as Christ told them You are my Friends so you are my Spouse hence all his secrets shall be opened to thee there shall not be one act of thy life but ordered by infinite prudence and wisdom and love sometimes we are befooled in our own counsels and left to them to teach us to depend on the Lord the more yet thereby shall come out such good that it shall be among us as with Iosephs Brethren 4. He will dwell with thee as a man must dwell with his Wife Iohn 14. 23. that the great Mediator that passeth by Kings and Princes and will not look on them should come and dwell with thee this is better than to have the presence of Kings the guard of Angels better than Heaven it self that he should dwel where is nothing worthy to entertain him only something to grieve him Now this is 1. A constant assistance of the Spirit that let the Soul go where he will be brought to never so low an ebb yet Christ will not out but some stirrings sighings lookings pantings after Christ when heart and strength fail yet God c. when ready to give all for lost then consider as Psal. 73. 2. If he doth depart he will not be loug but return again and those that know his affection know it so to be Isai. 54. for a little moment c. so the Lord may depart and when his presence is a little more esteemed come again with everlasting mercies as a man may know many weaknesses by his Wife yet she having not bestowed her heart on any other he will return so if thou canst say yet I am the Lords he will return 5. He will rejoyce in thee and over thee Zeph. 3. 17. as a Bridegroom doth over the Bride Not because of any beauty in thee for there is none but because given in marriage of the Father and for his own sake This day thou shalt no sooner set thy heart on Christ but he falls in love with thee and will take thee with joy thou thinkest he will be angry if thou closest with him and love him no it will be the joy of Heaven of Jesus Christ himself 6. He will exceedingly comfort thee and look as 't is with tender husbands then they comfort most when most sorrowes beâ—ide them for who could endure his wife should be alway drooping So even then when nothing doth or can comfort thee the Lord will Isa. 54. 6. For the Lord doth not alway comfort but when in need as it was with the Patriarchs Then God appeared when they were at worst and these are abundant comforts 2 Cor. 1. 3 4 5. You shall not need to scramble for it as many do whose hearts do not love Christ in truth as yet 7. He will put up all Wrongs and bear exceedingly with thee Many think even when God hath sealed love to them if any little sin be committed then they are cast off no if under the Law so indeed but when espoused to him 't is not weaknesses nor wilfulnesse can make the Lord cast thee away but he will heal the one and afflict thee for yet not cast thee off for the other Psal. 89. 33. My loving kindnesse will I never take away Yea he will forgive both Luke 7. 47. Much forgiven because she loved much Nay thy wrongs shall be an occasion to make him love thee more Rom. 5. Where sin abounds Grace abounds 8. He will never part with thee Hos. 2. 19. Once love him and he will never lose thee 1. No sin shall part thee and him for Christ when he enters into marriage covenant doth not suspend his love on our Grace or Holinesse then he might leave quickly but on his own Grace to wash away out filthinesse Eph. 5. 25 26. If a husband marries a woman only for so long as she is in health then when sicknesse comes he may depart But è contra if to take away her sicknesses then they cannot hinder Nothing but Adultery can part Now that they cannot do for nothing breaks till covenant is broken And the covenant here is everlasting and so undertaken for by the Lord that it can never be broken 2. No miseries can Rom. 8. 35 36 37. Can tribulation It makes man leave us but this is peculiar to Christ he will not leave 3. Death cannot it must part man and wife though loved never so dearly before
now away to the Lord if ever help now 't is when most helplesse 2. If you can do any thing savingly good the soul is bound now by the power of Faith to stir up it self to act though not to trust to it alone for somtimes the soul hath the regenerate part uppermost and the prevailing Spirit of God Psal. 21. 3. which comes to him and gives it power to act before the soul come to it Now a man is bound to act because 't is from Christ now Hence Timothy was to stir up the gift 2 Tim. 1. 6. Hence complained of them Isa. 64. 8. None stir up himself to take hold on the Lord. A man must stir up himself to believe as well as other Graces hence the Kingdom of Heaven is taken with violence and though corruption is stronger than Grace yet Grace assisted with the Spirit is stronger than it which is never quite out of the soul but 't is in the soul 1 Iohn 4. 4. Stronger is he that is in you And 't is said professedly He purgeth himself and keepeth himself the evil one toucheth him not 1 John 5. 18. But mark trust not barely t◠this but when you do this withall remember Lord I cannot hold out in this unlesse thou dost help me But know Isa. 26. The Lord is the rock of my strength And if you by the Spirit mortifie c. Rom. 8. 13. Therefore ever hold up sailes but look for a wind And if a man be not to do this then when any sinful temptation comes if a man do not find the Spirit and strength ready at hand to help if he be not to stir up himself against it he is to suffer himself to be carried down by it Hence a man may neglect all duties a long time if he do not find the Spirit assisting if so be a man must not stir himself up and so will some say a man may May What shall I say to such sluggish soul but sleep on But know it the Lord will awaken thee when you shall say Oh that I had improved the Talent I had And if you do find Christ in such a condition know it they be but the last visits of Christ before he departs You can do more than you do and the Lord will have you do it But I cannot do it for good ends without Christ. Yet do the thing as far as you can else if you owe another a debt and will not pay because not for a good end that excuse will not serve So you owe the Lord your lives your spirits your abilities lay them out for the Lord though evil be in them be humbled for that Is this good requital to say you find your hearts dead in prayer and God must do all and there leave it 3. You are to expect and look for power from the Lord Jesus in the use of means all known means For Faith fetcheth all from Christ hence we must go thither where Christ is to be found and he dwells in his House in his Ordinances Therefore there you must depend upon him As 't is with a Merchant he wades not over the Sea for Pearls but gets into his ship and there he sits still so here Mat. 13. The Kingdom of Heaven is like a Merchant man Hence you that know you can do nothing being under a spirit of conviction and hence do nothing under a spirit of sloth and neglect of means by vertue of a spirit of presumption and say Christ must do all I say you take not the right course for the Lord to help you in The Lord will never be a slave to thy sloth but thou shalt be like a shrub never to see good when it comes and shalt die in horrour with this Oh I might have done more Hence you are worse than the other that think if a man fasts prayes watches against his distempers mourns for want of Christ and Grace and followes God hard here he is a Legal Christian Why these are but his own works and this is not living on Christ. I confesse bare using them or trusting to them is not but he that lives not on Christ in use of means these and all other means to find Christ or enjoy more of Christ shall never have him Neither do I know what turning Gods Grace into wantonnesse is if this be not and under a conceit of liberty to be a servant of corruption I know not whether it be thus with any but if I did I would pity them 4. If the soul cannot every moment live on Christ i. e. for every particular act have a distinct act of Faith for this cannot be yet every fit season that it can it ought to look up to the Lord for life and fresh strength Pray as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every fit season And as he brings forth fruit so he goes for fruit in season Psal. 1. 3. And when the soul doth this the Spirit of the Lord helps when the act is ceased Now the fit seasons are 1. At beginning of any action as prayer hearing reading All the time a man is in his journey or in his work he is carried on by the act of Faith at first setting out The reach of Faith is long and continues all prayers all the duty throughout the act of faith is short Now the Lord looks to his people according to the first 2. When our act beigns to die as Moses lifted up his hands and when they were heavy Aaron and Hur supported them again 3. When a man feels himself strong now apt to be self-confident now Lord for an humble heart And thus you are to live on Christ which if done would make a Christians life glorious and give infinite content to the heart of Christ. But here is the misery either hearts are full and need not or slothful and care not for living so That truly I do not wonder to hear and see so many withering trees as though blasted by wrath because you fetch not all out of this stock and Christ is such a stranger because you are so seldom with him to act and bring forth fruit to him SECT VI. 2 COnsider of the means to act from Christ Jesus and indeed herein lies the skill and life of a Christian and this is the complaint of many a Soul Christ is full and he is not for himself but for those that want and I come to him when I want it and yet I find no help and hence many are brought to think either it 's in vain to come to Christ or else I have no Faith in Christ I will therefore premise these three things 1. That a false double treacherous disloyal heart to Christ cannot expect to receive any thing it comes for unto Christ. As 't is with a Woman that though others do not yet her Husband knows she is fallen in league with some other man he will be strange to her and will not do any thing for
love a spring of running love without measure for this is the difference between affectionâ— of Saints and Hypocrites to Christ the one ariseâ—h like a morning dew which is soon lickt up by the Sun Hos. 6. 4. the heat of affectionâ— after other things licks it up but the love of Saints to Christ is like a spring which riseth to everlasting life a spring is but little but yet the fâ—rther it goes the wider 't is till at last swallowed up in the Sun and there is no measure of water so Saints have but a little love but the longer they live the more enlarged for Christ and there is no measure but all is too little they never can never do love enough so that look as 't is said in another case Psalm 102. 13 14. ' T is time for thee to build up Ierusalem i. e. to return to thy people in thy Ordinances for they love the stones so then it 's time for Chriâ—t to come and then the set and fit time is come for a â—eople to meet with Christ out of Ordinances when the set time is come when they love Ordinances and love Christ much more When a man is gone beyond Seâ— and all his Friends and estate are at home they long for him and he is left among enemies why comes he not to them why send not they for him why they know he is sickly and cannot live on the dyer of the country hence he is unfit to come but when that is once come to passe that he can live only on it then he is ready when-ever they send so when men can live with and be content alone with Christ and his love now they are fi With what face can a man appear before Christ when he requires nothing but love and he hath not that 3. Then a man is unready for Christ whiles he neglects the work of Christ for suppose a man hath some inward love to Christ yet neglects hath no heart to do the work of Christ he is as yet no more fit to meet Christ than a Steward who hath had much betrusted him to improve for his Lords use and he hath let all seasons go wherein he might have traded for him and gained somewhat to him How can he appear before him when no fair accounts to be seen so the Lord hath betrusted thee with many Talents timeâ— strength means c. you are not Lords but Stewards of all these Now do you not let many fair seasonâ— and winds blow by you have if espoused to Christ every man some work Now how can you stand before Christ if that be neglected Oh thus 't is with many christians hence those sad alaâ—â—ms of conscience and shakings of Gods Spirit after many loose dâ—yes dipt in some good duties What dost thou that others do not that never shall see Gods face in Heaven Now therefore then the soul is ready for the Lord when 't is daily at it finishing Gods work hence Iohn 17. 5. I have finished my work now glorifie me Christ hath given us our lives work dayes-work every hours work for Christ hath ever eâ—ployment now though a soul may livelong and cannot finish its lives work yet if it finish its dayes work or hours work it may have comfort then if the Lord should come That look as 't is with a Marriner when he hath his Fraight now let the wind come to drive him out of the Haven he is ready to depart so here 2 Pet. 1. 8 9 10 11. If ye do these things and abound an open entrance shall be ministred unto you i. e. when a christian is ever acting for Christ and adding one Grace to another in his course then he is so ready that an open entrance is made for him Therefore look after this 'T is with most Professors commonly as 't is with a Woman that loves her Husband and begins to dresse her self but so much businesse to do that she doth it but by starts hence call her never so laâ—e she will say she is not yet ready she hath so much to do she cannot so 't is here Or as 't is in a house where all things are in a lumber and many things wrapt up and put into holes so long as all things be in a lumber there is no readinesse So many a soul hath a heart fit to receive Christ but all things are in a lumber in a confusion out of place and order and hence not yet ready to entertain Christ but when this work is done then ready Oh betimes do this work set things to rights in your souls 4. Then a man is unready when having done his work he grows puft up with it for let all the three former be wrought in the soul if now the soul be puft up thinks highly of it self attributes any thing to it self as he said in another case they are too many for the Lord so he is too big for the Lord. And truly this we shall find it 's pretty easie to be mean in our own eyes after we have been indeed carelesse and vile before the Lord but when the Lord hath mightily assisted enlarged assured enabled comforted quickened now to be as nothing this is difficult Hence Knox on his death-bed had this Temptation of Meriting When Hezekiah was sick he was cast down but when well and God gave him great Treasures his heart was lifted up now he was unfit Now therefore when a christian is ready to give all to free Grace and to adore that now he is ready for the Lord Psalm 108. 1. My heart is prepared I will sing 〈◊〉 give praise Gods last end is to bring the soul to the praise of the riches of his Grace not only to enjoy God as Adam Now the great reason why Christ comes not to his people presently after they are espoused to him 't is to make them ready to attain that end Hence he leaves sins temptations sorrows desertions on purpose that they may at conclusion look back and see if ever saved pardoned it 's Grace Now therefore when the soul is brought to do this when he hath this rent in his hand now the Lord is ready to receive him and it too and he is prepared for the Lord he that hath not his Rent ready himself is not as yet at all ready to meet with and see his Landlord So that you think you boast not Oh the Lord sees you do or have not hearts so enlarged towards Grace as you should it 's certain you are yet unready then but when empty and poor and cast down and makest an infinite matter of a small sin and settest a high price on a little love much more on infinite now you are prepared Hence David falls a praising when near to death and the Lord near to come to him SECT IV. 1. THe law of Respect and Love requires this of us when Peter would expresse his love unto Christ Luke 22. 33. he professeth
stake gave away her cloaths some to one some to another Now farewell friends and world welcome Love welcome Christ. So if the Lord comes to take away all from thee the child of thy body the husband of thy youth the wife of thy bosom the comforts of thy life provisions from thy family bread from thy mouth bid farewel to them give them into the Lords hands and now say welcome Christ. It s usual for Christians at first conversion and espousing the Lord loves them dearly and tenders them shews nothing but love to them and then their love is fresh afterward come hard Frosts and Winter-storms and cold blasts of displeasure Christ departs from the Soul withdraws himself hides his face and sends sad afflictions now the Soul apprehending anger and nothing else it grows discouraged and so dies when if it could stay and wait it should see all from love and doing it the greatest good Oh remember this he doth afflict me he doth depart from me he doth fear me with Hell yet I 'le love him never a whit the lesse Though the Lord buries all the Blessings he gives me yet my love shall live and if it do fall it shall arise 4. He loved thee when in thy low estate Psal. 136. 23. even when as no eye pittied thee Ezek. 16. nay when thou wert vilest at the height of thy sin under deepest depths of misery and straightest captivity after Friends had almost ceased to counsel Word and Spirit could do no good after Conscience had warned thee Oh love him when he is in his lowest estate when his enemies persecute him and his seeming Friends forsake him Before you came to this Land you thought Christ and persecution Christ and the meanest condition nay Christ and death would be sweet the Lord it may be doth or will try your love and here you find Christ and losses in Estate Christ and crosses in your Family Christ and many fears and toils and cares Do you love him now as well as ever you did for all this Oh never was my heart worse I doubt not but a discerning Christian may see how all the world is against Christ nay many Traytors in his own Family who love the bagg more than Christ. Many foolish Virgins who love their sleep and sloth more than Christ nay the hearts and Spirits of his own Friends declining that there is not that life of Christ that presence and savour and power of Christ in Hearts in Prayers in Lives and no complaints of this Now is the fittest time of love when no eye sees when no heart loves him or cares for him Psalm 119. 126 127. Therefore I love thy commands when he is shut out of every heart when none to receive him if any love it will appear now 5. He doth love thee constantly every moment Iohn 13. 1. 2. He hath thee every moment in his own bosom every moment thou art sinning and he is pardoning Sin and Satan and Hell and wrath are every moment waiting to hurt thee and he is every moment watching over thee redeeming of thee Every moment sin and justice cry against thee and yet he is continually making intercession for thee Isai. 27. 2 3. Every moment he is blessing when thou art sinning Oh the unknown love of the Lord Jesus Oh these fits of love are not fit for him Love him every moment delight in him every moment When a man hath a fire every moment warming him but still is cold it 's a sad sign that Death is near You can love him sometimes in a Sermon but soon after cold again or in a Sacrament and presently heart-dead again or after answer to Prayers and some special deliverances and then the heart is un-affected again and so a little pang of love must content Christ if he ceaseth one moment to love thee and to manifest it to thee then cease to love him if he ceaseth not to love thee dearly never to leave thee Oh then ever love him But we have such distractions and cares Men in love will follow their work and Women will do the Huswifry of the house and yet love is at notime to seek to their Husbands and shall the Lord have lesse 6. He loves thee with an unmeasurable love Rom. 5. 20. Where sin there Grace hath abounded hence Eph. 2. 3 4. Love and great love vers 7. Exceeding riches of his Grace For there is in Christ. 1. A created love One man loves another exceedingly as Ionathan did David Now he hath the perfection of all humane or Angelical love towards his people put in him 2. Increated love infinite love of a God and hence 't is immeasurable He thinks nothing he doth too much nothing he gives too dear hence when world is slain Satan cast out when he is out sin must out when some sins removed the rest must when they are out then death must when Death then Hell And when there is no life no Grace he works it it decaies he restores it it cannot act he quickens it it cannot doth not grow he waters it He hath given thee the earth and the dayes of peace and patience those are too little he calls thee and when thou canst not come draws thee and gives thee pardon that is too little he gives earth to thee that is too little world is theirs he gives Heaven to thee that 's too little for they are made Co-heirs he gives promise to thee that is too little he gives himself and Spirit and can he do more Yes we cannot drink in all that goodnesse and love hence he gives eternity to thee and he shall more and more enlighten thee not only let thy Soul live to blesse him but thy poor body and every dust of it to be raised up to Glory with him What the Lord promised to Abraham In blessing I will blesse that portion is thine Oh now love him without measure Oh how I love thy law how did David love it I cannot tell but if he loved the word of Christ then much more the person of Christ the presence of Christ everlasting fellowship with Christ. Oh take heed of giving Christ and measuring out unto Christ his portion his allowance that when the Lord comes to you for more love as he doth daily you give him that answer which many do in their practice you have let him have as much as you can so that you cannot spare any more from your selves from a base world from Wife and Child and Creature from a slothful course you hope the Lord will accept of that little he hath I confesse a little water in a Spring is better than much that comes by Land-floods but be sure it be a Spring else not accepted Beloved time was you lived without Christ did nothing for him now you do and what thou dost this year did'st last year and no more what love Christ had yesterday the same he hath to day and no more Will you thus
will receive that Because there is no satisfying of the Father without him bring Benjamin with you or never look to see my face The conscience of a man can never be pacified until God is satisfied for all wrongs Now the Lord Jesus hath satisfied nay perfected for ever them that are sanctified by once offering up of himself to God Heb. 10. 14. Now the soul never comes to have setled peace in his own conscience though peace was purchased before but by offering up of the Lord Jesus by Faith even Christ himself the Soul wants him the Father shews a Ram in the bush gives Christ and that the Soul gives him for satisfaction and offers him to God again As the Priests in the Old law when the Sacrifice was slain then it was offered God offers the Soul a crucified Son Faith takes him and offers him Lord behold thy Son Rom. 3. 25. And hence comes Propitiation and peace peace to see that God is satisfied Now if by Faith we come to have the peace of the Fathers satisfaction with us then it must needs pitch upon the person of the Son first Hence many never have peace because 't is not a Son himself they look for but somewhat from him they are blind and dead and hard and these things they would have helped but close not with Christ himself Because the Soul can neither actually receive nor expect to receive any thing from Christ unless it hath first pitcht upon the person of Christ. A man may hope he shall and presume and think he shall and it may be receive somewhat out of the common courtesie Christ shews to them that look towards him but never shall receive any saving-good thing till now Iohn 6. 53. Unlesse ye eat the flesh of the Son of God and drink his Blood ye have no life Look as 't is in our eating as if a man should seek to get nourishment out of meat or drink not by feeding on it it self so 't is here Some said this was a hard saying and so 't is to a carnal heart Rom. 8. 32. And hence observe when the Lord promiseth any great thing to his people Isai. 7. 14. he ever brings in the Lord Jesus that if he shall be given then all things also Because true Faith ever closeth with Christ by love to Christ as false Faith closeth with him out of self-love Cant. 1. 2 3. The Virgins love thee that 's love indeed which is set upon the person The Lord never puts his Pearl nor sets it in a swinish faith that contemns the Son no 't is a precious Faith that loves the Lord. Hence it carries the soul to the Beloved SECT IV. HEnce see the reason why the Lord keeps his people hungry and empty and cuts them short of many spiritual Blessings 't is that they might â—lose with and be contented with the Person of the Son There are three things some of Gods people seek for and find not if the Lord intends good to them 1. They desire the comforts and conveniencies and peace of this World Oh rest is sweet and the Lord will give them none of these or keep them at short commons with these and why that they might lay up their peace and find all in himself Gen. 15. 1 2. Abraham after the slaughter of the Kings was in fear that he might make the Lord his shield Hos. 2. 6 7. She shall seek her Lovers but shall not overtake them 2. They seek for some good to themselves in themselves from themselves I would fain believe and cannot I would fain do sayes a man but alass he grows worse and worse the commandment comes you will do there is your task do it yet they languish and dye and why so Ier. 3. 23. that they might look for help and righteousness in another In the Lord our God is the salvation of Israel not from the Mountains the strongest helps and means in the Lord 't is alone 3. They seek for Grace and strength and peace from the Lord Jesus very importunately and many times very impatiently and so sinfully too and the Lord denies them it hath been better with them than now therefore they wonder the Lord should be so full and they so empty and think sometimes to seek no more and the Lord denies a dole at this door to that they might content themselves and lay up their joyes in the Lord Jesus Christ 2 Cor. 12. 9. My Grace is sufficient It 's strange that Christ so able so ready to help yet denies I confess 't is sometimes some lust and stumbling-block the Lord Jesus sees Oh but against that they seek and truly here is the cause that having no good from him they might place all their happiness and felicity in him Look as it was with Iacob a great Famine coâ—es and all the sacks are sâ—ent and they are used roughly though not hardly nor wrongfully and all was to bring them to the sight and embraceings of Ioseph all the time of Famine was for this So the famine of Spirit is to last long and the Lord denies supply to bring the Soul to see embrace and rejoyce in the Lord Jesus the most flourishing Trees in Gods House shall have their winter season and cast their coat that they might preserve themselves in their root This is the great wound of many a believing soul for a time to rest more contented with what he receives from the Lord than to quiet himseâ—f and his heart with what is in the Lord Man would have his lost happiness in his own hand and this the Lord will not suffer his people to lye in long Gen. 26. 4. and the best and surest course that can be taken is to cut them short of all for Faith is an unconquerable Grace that whatever it loseth out of its own hand it will find it and enjoy it in another And therefore see Gods end and meet the Lord in this end of his See all in the Lord and seeing your blessedness there in all your wants lay it up there that if you will boast here you may do it all the day long for this is Gods greatest plot to pull all men down that his Son may be set up to wither all the grass and beâ—uty of all the flowers of the field that the glory of the Lord might be revealed I must here give you a taste for it doth me good to think and it will do you more good to enjoy the sweetnesse of this Truth There are four Things you desire all which are chiefly laid up in Christ to that end that you might in all wants quiet your hearts with unspeakable peace there 1. The free Grace and love of the Father this is that I hope which you prize most pray for most fear the loss of most would rejoyce in the having of most without which thy life is death and blessings curses and death the beginning of Hell Would you see this love
have no will my heart is endeared to my sin Therefore resign up thy self to him to give thee a will put it into his hand as bad as it is this is Spouse-like and to take away that will to sin so thou shalt have him I am my Beloveds he is mine For the Father looks to the Law and saith Sinner if thou believe thou shalt be saved now lie under the Spirit and you are where you should be resist here you resist the Holy Ghost Oh but sin is dear Consider 1. What good did it ever do thee 2. Hath Christ shed his Blood or no if not Oh the wrath of God is to come if he hath Oh wilt thou offer this wrong to his Blood that a Lust shall be dearer than it thy bloody Knives dearer than the life and death and mercy of a Son Oh therefore if any Soul hath any lust dear I beseech you by all the bitter sorrows of Christ not to reject so great salvation But must I receivâ— Christ with my own strength No you cannot nor ought not but if the Lord puts strength in thee put itâ— forth Many followed Christ for loaves but none that ever came to him for himself that ever he put away Psalm 81. 11 12 13. I shewed much love but they would none of me Oh that they had hearkened At this instant God may give thee a heart But I fear I shall never get my sins removed that I feel which I think cannot stand with Grace Gods Promise and Reason is cross to thy fears if a Son all things also though many years hence Rom. 8. 32. If not by receiving is iâ— by rejecting that thou shalt attain thy end 'T is true thou hast fallen off by thy sin from Christ because thy falls have made thee fall off by unbelief from him and made thee say either I do not believe or the Lord intends no good to me you have had no strength because not satisfied with meat But I may presume Is it presumption to honour Christ and to have him honoured in thee No Dost think if the Lord shall after all thy sins and in the midst of all thy miseries give thee Christ shall he not be honoured by this yes who can ever have such cause to love him as I Shall not thy receiving of him by Faith honour him yes Rom. 4. 20. Canst dishonour him so much as by rejecting him when he hath laid down his life shewed his love offers himself now to reject him 't is to offer greatest contempt to him and his love that can be hence can you honour him so much as by this Do never so much without him he is unsatisfied do this he is well-pleased Nay after all thy sins yet he saith Return to me Nay nothing else is such a means to honour him by doing for him If so grant thou art vile unworthy poor yet for the honour of the Lord Jesus do it who is but little honoured in the world and stand out no longer thus receive him and then know it you are Sons and rejoyce in it and do it now while the Spirit is upon thee and remember now not to change Ier. 2. 11. As Women Oh I would not change see how happy is thy choice But Lord who hath believed our Report How may the Soul come to close with the person of the Lord Iesus 1. Before any man can close i. e. see and say he doth close with the Lord as his own he must feel a want of the Lord and his presence not only of his comforting but of his holy presence for some people there be that never felt a want of Christ at all they are great and grievous sinners but they trust to Christ and though he kill them yet they will trust to him others are in misery and they feel a want of redemption and hence close with Christ for that Psalm 78. 35. Oâ—hers are in horror and know not what to do and they feel a want of the comforts of Christ and hence close with Christ for that and if they find it they depart from Christ by looseness of life if not by despair of heart as Saul 1 Sam. 28. God answers me not by Urim c. Others feel a want of some righteousness from Christ the having of which supports and sustains them without Christ till with the Prodigal when all is spent then they think of Bread at home and the want of which makes them to have lesse esteem of and desire after Christ but they are full of Objections against the thoughts of closing with him but hence they close with Christ for that Others there are that feel a want of the Lord himself and hence close with him for himself so that let a man have all blessings in the world the purity of Ordinances never so many illapses and droppings of divine light and life and comfort in these Ordinances that he wonders the Lord should be so good to him yet he shall find if right his soul secretly unquiet and unsatisfied till he hath the Lord himself As the savour of meat makes a man that wants it cry the more after it long the more for it so the savour and sweet of all creatures all Ordinances all Duties do not stay but stir up the soul to seek Christ when he is himself Ier. 50. 4. They shall seek the Lord weeping Hence first they felt a want of him The full soul loaths the honey-comb Let the Lord be never so sweet let him do them never so much good the more good he doth them the lesse they regard him Ier. 2. 6. They said not where is the Lord Therefore that soul that truly closeth with the Lord must first feel a want of the Lord and say these Ordinances are not bread these creatures are not bread all these parts gifts duties are not bread bran not bread All this savour this sweetnesse 't is not bread Hence I perish for want of bread I have creatures Ordinances Affections comforts Duties but Oh no Christ. Like the Prodigall Luke 15. 17. Oh therefore do not only see but feel the want of the Lord Jesus you that never had him yet nay you that have him you cannot have more of him but by feeling more the want of him Oh it was a marvellous expression of Moses when the Lord began to grow weary of their company Exod. 33. 15. If thou goest not with us carry us not up hence i. e. Let us rather die than live without thee Mary when Christ was crucified the carcase of the Lord was gone she sate there weeping Oh much more for the Lord himself It s observed by some for the saddest spectacle to see a desert Town Oh what is it to see a desert heart where no Christ inhabits Or a city and no Inhabitants And hence its Romes curse to be made an habitation of devils so here What is Hell but this to see not
ardently was he expected Hence such flocking to Iohns Ministry Hence Simeon waited long for the consolation of Israel So the Espoused and Beloved of the Lord looks out for his coming now He hath left them as Orphans in this world he hath divers of his Elect yet to bring home and enemies to put under his feet and then they know he will come and this day they look for As Christ expects it Heb. 10. 13. By the same Spirit they look for it This is that which Christ so oft presseth on his Disciples foreseeing the slumbers of the world to be ever watching for his second coming and hence these alone are accounted blessed Luke 12. 37 38. That let Christ come at any watch Oh blessed The duration of the world from the first to the second coming is but as it were a night divided into several watches the Saints are the watchmen of the world who you know look for day-light though it be long 't is but a night it will be morning All the rest are like birds at their chaffe And hence he tells them the reason of the uncertainty of his coming makes this the end of it They are Evangelical commands with which there goes a power Look through all the Primitive Church in the Golden Age they had all this stamp 1 Cor. 1. 7. Waiting 1 Thes. 1. 10. To wait for Christ from Heaven Nay Heb. 9. 28. He professeth those only may know the fruit of his first coming that now look for him SECT II. 1 BEcause they really foresee and see such a day 2 Pet. 3. 3 4. In the last days shall come Scoffers saying where is the promise of his coming all things are as they were and hence live in their lusts die in their own dung and never look for it But these foresee it really and hence look for it Men that live on land and love the smoak of their own chimneys never look out to other coasts and countreys or to a strange Land but Sea-men that are bound for a Voyage and have a Pilot with them that hath seen the coast that 's it they look for so men that live in this world and are well here look not after Christ not his coming but they that have a Pilot a Spirit to shew them this day this coast and are bound for another world they look out for this they see it two waies 1. By the eye of Faith in the promise 2 Pet. 3. 13. And this makes the soul see it when all things seem to be against it and hence expects it for that is the difference between Faith and hope Faith closeth with Christ and all the Glory of Christ in the promises as present hope hence steps forth and laies hold upon the performance it self as absent Faith entertains the promise as a faithful messenger and sees that his message is true Hope runs out of doors and leaves it with Faith and looks for the Lord himself Heb. 11. 1. 2. By the Light of Glory in the thing it self for Saints do not only see things in Letters and Syllables and words but see things as they are in themselves The wicked see the word sin and Christ and Heaven and in seeing see not but not the things themselves Now the Glorious coming of Christ being a thing to come yet to be done how do they see it but by report Yes they have the Spirit of Glory which Spirit shews them things to come John 16. 13. Which eye hath not seen That look as their Head Christ sees this day as it shall be and his apprehensions are not false but as he conceives of this day so shall it be so the Saints by the same Spirit see it before it comes and are not mistaken about it though it be very darkly yet sometimes when the Spirit of God is not overclouded they see it more evidently For this is the great plague of the wicked they see nothing as 't is and in Hell they see how they have been deceived So this is the happinesse of Saints that though they see things darkly yet they see things truly the Spirit creating glorious impressions on the â—ind of things as they are They know things that the eye sees not as they are That look as Abraham John 8. 56. saw Christs day and was glad though afar off so the Saints by the same Spirit Now why did Noah make his Ark and look for a Flood Because he saw it really Did not others No 't is said They knew not Mat. 24. 38 39. Never knew till the Floud came The Lord made it not known Noah did the other did not Hence the Saints cannot but look for it 2. Because they see nothing else in this world worth looking after no not for the present For if a man sees the day of the Lord yet hath some prey in his eye in this world and his game before him he will follow his hunting to catch his venison though he comes too late for the blessing But the Lord makes his people to see nothing in the world worth the hawking or catching 1. They see the Glory of another day another world and this puts out the Glory of this and hence makes them look for that and hence when Christ would comfort his Disciples he promiseth nothing here but tels them In my Fathers House are many Mansions I go to prepare a place and Ilâ— come to you again Iohn 14. 1 2 3. And hence they seeing this to be enough look for this 2. They see an end of all these things of all the Glory of them and that these summer swallows will take their wings and fly away in greatest extremities Hence they look to eternal things the Lord and his coming 2 Cor. 4. 18. We look not at temporal things 3. They find the Lord crossing them of what they look for in this world somtimes of outward comforts somtimes of the performance of spiritual promises And when God thus hedgeth their way with thorns then they think of their first Husband Look as it was with Abraham Heb. 11. 13. You know strangers when their way is uncomfortable ever and anon look for their home Abraham was heir of the world yet he sojourns as a stranger in it in Tents because he looks for a City v. 10. So here Saints the heirs of all creatures yet the Lord makes them strangers here and hence they look for somthing else The things God hath promised to his people are very great but not accomplished Why Because full accomplishment is left till the last day that hope may wait and that we may live by Faith God hath promised to take away all tears Oh welcome that day This world cannot do it and the Lord here will not 1 Cor. 15. 19. If our hope were only here we were 〈◊〉 misâ—râ—ble 3. Because they see and are sensible of their deliverance from wrath to come There hath been much wrath in the world seen but yet the great
while this feâ—â— lasts you will not long till needs must to be with 〈…〉 you fear or suspect Christ as an enemy you will not hearâ—â—ly love 〈…〉 long to be with him therefore get these fears removed How may this be â—om 8. 15 16. By the Spirit of Adoption only for though I do not exclude the work of sanctified reason from the witnesse of the Spirit yet this I say that all the men in the world nor all the wisdom and reason of man can never chase away all fears scatter all mists till the Spirit it self saith peace and be still and puts its hand and seal to the Evidence till the Spirit not by an audible but powerâ—â— voice shews and â—erswades Acts 12. 13 14 15 16. They had been praying for Pâ—ter Peter knocks the Damsel saith Peter is there now see their unbelief after such a mighty Spirit of Prayer 'T is his Angel say they and could not be perswaded till he came in and shewed himself So the soul is praying a mans own Spirit goes out and sees there is more unbelief and fear say no ' â—is a delusion well the Spirit still knocks and the soul opens and then he comes in and the soul is astonished And that you may have it 1. See there he no guilt upon thy conscience no reservation love liking to some lost Heb. 10. 22. For these fears are commonly the fruit of guilt which is not washed away but by the blood of sprinkling 2. Pray for the Sâ—irit Psalm 8 5. from 4. to 9. say they 1. Tâ—â—n us from siâ— 2. Turn from thy â—rath when the Father is angry then no good word 3. The end That our hearts may rejoyce â—â— thee 4. Sâ—ew us mercy 5. Then they come to listen after it for many times a Friend speaks not because he hath us not alone 3. Moâ—â—n heavily for want of it Psal. 51. 8 and so look for it in a word Labour to partake of the fellowship of Christs Resurrection else no desires can be raised up Col. 3 1. 2. Quest. What is that Ans. Look as we then have fellowship with Christ and with the Churâ—h in miseries when we from the serious apprehension of their sorrows condole and 〈◊〉 with them so with Christ in Glory when from serious deep apprehensions of his Glory we reign with him we are risen with him for let a man be assured Christ is not his if he knows not what the worth and glory of his fellowship is a man will then never long to be with him Oh therefore labour to compâ—ehend this glory of the Lord Jesus and that by the spiâ—it of Revelation Ephes. 1. 17. 18. The word reveals the Glory of Saints that there is a kingdom that they shall be Perfect in one that they shall have that Glory the Father hath given to Christ Iohn 17. 22. Oh get the Spirit to shew thee the thing what this means what this is else somthing in the world will make you look back There are false Spies that vilifie Gods Kingdom to his Saints Oh say 't is a good God and countrey and Christ and Mercy and love let me go up and possesse it Oâ— get the Lord to give thee but one glimpse of this Thus much of the first verse CHAP. XII Shewing that there are Hypocrites in the best and purest Churches V. 2. And five of them were wise and five were foolish SECT I. FRom this Second verse to the Fifth there is set down the difference appearing between the Virgins wherein the Lord the searcher of hearts makes an open discovery of the particular estates of these Virgins for all the best Churches especially to take notice of to the second coming of the Lord Jesus This difference is set down 1. Generally in this second verse 2. Particularly in the 3 d and 4 th verses I. Generally in this verse 1. That some of them were sincere and wise-hearted to the number of five 2. Others of them were foolish and false-hearted to the number of five more So that the summe is this one half of them were indeed Virgins another half were in appearance Virgins the one part were Virgins in the sight of God who saith they are wise the other were so in the judgment of man and hence called foolish ones In this general description therefore of them we may note First Their description from the number of each sort viz. five Secondly From their different qualities or qualifications holy wisdom or prudence in the one sinful folly in the other He doth not say five were holy and five prophane five were friends to the Bridegroom five were â—ersecutors of him but five were wise and five were foolish Why the Virgins are described by the number of ten Ispake before either because it was a perfect number and so signifies the estate of all Virgin-Churches or because it was the custom not to exceed the number of Ten to honour them at their Marriage Now why five of them were wise and five foolish as though the one half of them only were sincere the other false this seems to carry the face of Truth but I am fearful to rack torment Parables wherein I chiefly look unto the scope and that is this that not one or two but a great part of them were sincere and a great part of them false And hence the Observations out of these words are these omitting all the rest 1. That when the Churches of Christ Iesus prove Virgin-Churches and are most pure yet even then there will be some secret Hypocrites that shall mingle themselves with them Or There will be a number of Hypocrites mingling themselves with the purest Churches 2. That when the Churches are Virgin-Churches the Hypocrites in those times will be Evangelical Or The secret Hypocrites of pure Churches are Evangelical 3. That there are certain special saving qualifications of heart whereby ariseth a great internal difference between sincere-hearted Virgins and the closest Hypocrites 4. That the Spring or one main principle of Evangelical sincerity or hypocrisie it lies in the understanding or mind of man SECT II. THat there is and will be a mixture of close Hypocrites with the wise-hearted Virgins in the purest Churches This I might manifest out of several Scriptures from several times Look but upon Iosias time where there was as great a reformation as under any King before him 2 King 23. 25. Yet Ier. 3. 10. 4. 3 4. Look on the Apostles time and what apostacy afterward The Apostle complained of it Every one seeks their own Phil. 2. 21. Many walk c. Phil. 3. 18 19. Whom he could not think on without tears The mystery of iniquity began to work even then Christ manifests this by divers Parables Mat. 22. 14. Many are called and so called as to come in and so sit and not to be known till the Lord looks on them And here the wise-hearted could not discern and keep out
What 's his last proof because we keep his Commandments i. e. we have them writ in our hearts and keep them though we cannot fulfil them it makes us every way more holy Christ doth not keep them only but we through his Grace keep them thus he proves it by a work in him Now thus I reply if all works in the souls of Saints be common to Hypocrites then Iohn went upon false grounds deceived himself and all that heard him and all the Churches that ever were to this day SECT III. TO the Papists who in their writings seek to shame the Churches of Christ saying that they deny all Inherent Righteousnesse or Graces making a man just by the righteousnesse of Christ and in the mean while to remain like a Carkase or Ghost or a painted Sepulchre full of rottennesse within Three or four of these Archers that have shot these arrows I have met with whereby they wound the heart of Profession and keep the people in professed enmity and opposition against the waies of Gods Grace Now we do not only deny this but we professe that the Lord doth not only out of the riches of his Grace accept us in Christ but out of the same love sends down the Spirit of Grace not only to make us civil and moral or hypocritical but that the Lord works thereby such a change as is not to be found in the most refined Hypocrites breathing And we professe though our Justification doth not consist in this yet who-ever hath not this is not justified what-ever he may imagine in the sight of God And the Lord grant the Churches of the Lord Jesus may never open the mouths of those Blasphemers of his Name in denying all righteousnesse in our selves at all Deny it to justifie deny it not altogether Of an old Arâ—inian error for they hold and maintain an Inherent Righteousnesse but that there is no difference between the Graces of Beleevers and Hypocrites only in their continuance and that is by chance too and doubtful viz. if they hold on and for this purpose cite many Scriptures three especially that of Ezek. 18. 24. If the righteous man forsake c. which is spoken of rotten Pharisaical Hypocrites falling far short of what the Saints have And the Parable of the Seed Mat. 13. They all sprang up where 't is manifest the soyl was naught out of which they that fell away did grow And Heb. 10. 29. Blood wherewith they were sanctified which is meant of such as had some inward enlightning and lasting and external profession really not in appearance only in them yet not any saving and effectual work but thus by making Grace common they make it vile and under a colour of making all men watchful they destroy all Faith in Gods faithfulnesse and Promise especially until a man come to die Divines have many strong arguments against them and shew however there may be decaies and relapses and winter-seasons of the Saints yet ever there remains in them the Seed of God 1 Iohn 3. 9. Iohn 4. 14. The main ground of this their conceit hath been double 1. False observation in beholding many fall off that were not Stars but Snuffs glorious Professors for a time and lest they should be mad without reason herein they search the Scriptures and in four thousand years find but four or five that fell away David Solomon Hymeneus Alexander and Dâ—mas none of which if examined will serve their turn 2. A great mistake of the work of Grace together with their own experience for they conceiving Grace to be but a mean thing and not understanding it because they never felt it in themselves hence make no difference between one man and another and hence maintain apostacy from Grace I hope I need not stir you up to abhor this conceit considering what hath been said I grant indeed a man may fall away from Grace considering Grace without Christ to keep it But yet 't is in it self such a living Fountain as in it self doth not perish though it may and in respect of Christ it cannot Obj. Did not Adam fall from all his Grace Answ. Yes because he had neither the Covenant of Grace nor the Spirit of Grace nor power of Grace to support and keep him but its Gods covenant now to write his Law to ut his fear in the heart never to depart and to give the Spirit of Christ who is now risen from the dead Because I live you shall live also Iohn 14. 19. And power to keep us 1 Pet. 1. 5. So that though 't is Christ that keeps a man from falling yet the truth is he that doth fall from Grace as though it was a common fading thing or doth fall from Christ he never had Christ at all John 4. 14. The water that I shall give shall be a Spring of living water not of dead Graces yet quickned by the Spirit and helped continually And it s kept till life of Glory comes where 't is swallowed up in the Ocean of persection Hence we see the difference between the Graces of Hypocrites and Saints doth not only lie in the efficient cause viz. the Spirit of Christ barely considered in it self for then there should be no difference at all for there are not two Spirits and the same Spirit that works in the Faithful the same Spirit is in the unfaithful to work many strange works in them 1 Cor. 12. 3 4. Neither doth supernatural power of the Spirit distinguish I mean that which is above the strength of nature not that which is above the use of nature for nature crooks all Gods works to it self for the gifts of Prophecy and common joy are above the strength of meer nature but the difference lies in the work it self As 't is in creation the least speer of grasse hath the same power to make it that made Heaven and Angels Is there no difference then Yes it lies in the very work or effect of that power And as 't is in a Cedar and a Fly there â—â— more excellency in the former in some respects but the latter hath another life which the other hath not So the meanest Believer is better than the most glorious Hypocrite And look as it was with Saul when he was anointed King there was a new Spirit came upon him the Spirit of a King which common Subjects had not so when God makes us Kings and Priests unto Christ there comes another Spirit upon us which common men have not I know there is the Spirit it self in the Saints as 't is not in other men But how is it there I know 't is there by Faith but not only by this but by certain peculiar effects which are not in other men As 't is with the soul 't is in the body hence works a life which is not in any bruit creature so 't is here And hence 't is said The world cannot receive it Iohn 14. 17. Mal. 3.
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
do seek consolation from the Spirit you cannot avoid the condemnation of the Word You say the Spirit hath spoken peace to you But do you love Christ I look not to that but to the Spirit Why the Word saith He that loves not him let him be Anathema So Is the League between your sins and your souls broken Ans. I look not to that Why Iohn saith He that committeth sin is of the Devil 1 Iohn 3. 8 9. Are you new creatures I look not to that Why the Word faith Unlesse you be born again you cannot enter into the Kingdom of God And the Lord knows but on your death-beds thus Satan may assault you and then will the Lord say nay look to your self The Word shall be Bâ—lshazzars terrour Consider Psal. 32. 1 2. 4. Look to it else you shall be deprived of further manifestation and communion with the Lord Jesus The Lord reveals not all of himself at once the day dawns before the Sun riseth and there is a further manifestation of the Lord in this life to his people not for but when they indeed maintain such works before him John 14. 21. I will manifest myself unto him How Oh saith Christ I le come and sup with him Never think the Lord will dishonour himself so far as to come into a filthy heart Sin doth and will grieve Gods Spirit that he will only accuse not speak peace to you till all is mended 5. Else you may fall everlastingly away as those Heb. 10. 29. They had received the knowledge of the Truth and were sanctified but their wills and hearts never changed Oh take heed there be not left only a fearful looking for of vengeance You stand on the brim of destruction every moment that do it not For 't is plain hypocrisie not to bring works to the light 't is not ceasing to go on in a covenant of works Iohn 3. 20. And if the Lord doâ—h love you and you will not take the counsel of the Word the fire of the Lord shall try you And when that comes and Conscience shall ask wherefore comes all this great evil upon me when your miseries shall be great Oh it shall be said this was because I loved not the Lord I forsook the Lord c. Oh therefore look to the Lord now to cleanse you Zac. 13. 9. ' Tâ—s true there is a difference but is it possible to know it seeing that a false heart may go so far especially to know it in it self 'T is true 't is difficult for men Ministers or Angels to reveal it yet 't is easie for the Lord Jesus to reveal it and this he doth do This light discovers hidden things as they are his Spirit leads into all Truth And this is a peculiar priviledge and honour as for God to know so they partaking of the Divine Nature for them to know their own hearts Ier. 17. 9 10. And although it be an easie thing for hypocrites that never knew what Grace meant to be mistaken yet after the Lord hath made it known to the elect 't is no easie matter to deceive them As 't is with Apothecaries that know when they meet with counterfeit drugs or Jewellers that know the difference between Bristow-Stones and Pearls As the blind man saith whereas I was blind now I see so I was dead now behold I live Old things are passed away all things are become new 1 Pet. 2. 9. They are called out of darknesse into marvellous light If they could not know a difference why would the Lord command them to add one Grace to another and grow in Grace May they not well reply Alas Lord I know not Trash from Treasure I know nothing thou hast commanded me to do but hypocrites may have and do I say therefore the work may be seen in it self and that by a three fold light I. The light of the Word which is a Divine Revelation of or concerning God and man and of man not only as fallen in Adam which discovers all his sins their nature their end c. but as risen again and recovered in Christ the birth being breeding of the new creature It discovers all hypocrisie of the heart so that they shall be forced to say the Lord hath found me out and Saints shall say the Lord hath done me good As if the question be Whom doth the Lord Jesus love You need not go to Heaven for it the Word is nigh thee Those that love Christ Who are those Those that keep his Commandements c. So that the Word is a light to discover Truth from falshood the work of Grace from the work of hypocrisie and by this light Saints may and do know what the work is And it argues dreadful unbelief and Hypocrisie not to do thus Iohn 3. 19 20 21. And this all the Saints are commanded to do 2 Pet. 1. 19. We sealed with the Spirit have a sure word of prophesie c. Which is a light in a dark place both to reveal Gods heart and our hearts unto us hence it makes us wise to salvation II. The Light of the Spirit going with the Word reveals the work without which the work cannot be seen no more than a Book written in the fairest hand or print can be seen without light to see it by And hence Gods people cannot presently read what the Lord hath written c. 1 Iohn 3. 24. That look as 't is with Scriptures Papists say they are obscure and how do we know them We answer there are Divine Characters of Majesty and Glory stampt upon them whereby we by the same Spirit that writ them see them and are perswaded of them so here Or as t is in the work of Creation How can any see God in it We say in the very workmanship appears his Power and Eternity Wisdom Goodnesse c. Now although Atheists cannot see these yet others do and can So in the workmanship of the Elect 't is so It s the Glasse of Gods peculiar mercy and love now they that never had it know it noâ— but the Saints do by the Spirit especially Thus far we grant the Spirits Testimony that it must reveal it III. The Light of experience and sense For Saints have an experimentall knowledge of the work of Grace by vertue of which they come to know it as certainly as we dispute against the Papists as by feeling heat we know fire is hot by tasting honey we know 't is sweet Now this is diversly apparent to experience 1. By meditation of the work in comparing it with the Rule for no dead creature can perform one spiritual living act of life no not a good thought though they may think of good things Now the Lord hath given to his people a most exact Rule of life hence by meditation they may see how far it agrees or disagrees with the Rule and judge of a living act by it and so of the God and Lord of life to be
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
73 74. So that if you will not believe man yet believe God and if you will not believe his Word yet his Oath Oh but many good Christians find no such thing But is it so as they find it indeed Either then they are no Christians or else the Lord is forsworn Thirdly That by the inward principle of Spirit and Graces our lamp burns and shines our actions issue The Spirit enables a man to know hence the act flows he doth know the Lord. The Spirit enables inwardly for to love the Lord and hence it doth love him That as Christ saith a good tree brings forth good fruit from an inward sap received from the root and by abiding on the root So here 1. Those that are renewed to Adams image in their measure have according to that measure power to act or in those Graces there is power to act for he had power so to do Every creature in the world had a Law of Nature to carry them to their end and so were carried to it But Adam had a Law of Divinity whereby he being a cause by Counsel was enabled by God to carry himself toward his end Now we are renewed to that image in part Eph. 4. 24. I know there is difference between Adams power to act which had no Faith ours that hath And do not think that this doth advance nature the power of man no more than the execution of the Promise of the Covenant of Grace doth destroy Grace and advance nature For the writing again the Law in our hearts is that which this Covenant promiseth nay this doth honour the riches of Grace that a man being under the power of sin and cannot get deliverance the Lord should now give an humble conquering Spirit never a precious heart but will be thankful for it 2. Because the Graces in us are received from the Lord Jesus his fulness Iohn 1. 16. Now the Graces in Christ are not dead but living are not weak but powerful the Spirit of Grace 't is now triumphing in him 't is so in us only 't is in him in the highest degree in us in a lower And therein consists our likeness to Christ 2 Cor. 3. 18. And to deny this is to deface the Image of the Lord Jesus and this is part of the Beauty and Glory of Christ hence to deny this is to obscure the glory of the Lord Jesus Without Christ a Christian can do nothing but how doth Christ do all by the Spirit without Graces I speak not of Conversion where 't is without Graces as causes No truly as he acts so we act in part Unless any will say we have not received grace for grace or are in no measure like the image of Christ. 3. If the first Adam hath conveyed to all his members a power of corruption then the second Adam also a power of Godliness contrary to that 2. Tim. 3. 5. yet in measure still so as the Apostle saith we can do nothing against the Truth but for the Truth 2 Cor. 13. 8. But what measure of power is it I know no man that can from any ground limit the measure of it For it may be in some men in greater power in some men in less in the same man at one time in a greater measure at another time less If one ask of trees what measure of fruit they can bring forth we cannot tell because sometime more sometime less and the same tree more one year than another and more at one time of the year then another for they have their winter season Only this whereas before conversion he is stark dead to act now he is alive and is not dead And if a man should after conversion be but in the next disposition to receive Grace then how could one Christian be more grown and stronger in Grace in his inner man than another I know not any to question this only I speak it to cut off their carnal hopes that think Christ is theirs when they have nothing can do nothing and sleightly say he must do all I cannot I tell you the Saints can they cannot but love the Lord and choose the Lord. c. But must not a Christian deny himself and alway go to Christ for power to do and so be humble and empty 1. You must because this is the meanes to live to Christs but this doth not argue you have no power at all A man must pray for his daily bread much more for daily grace but doth this argue a man hath no bread in his house No this is the means to have it continued and blest Easily can the Lord take away bread or the staff of bread Graces extinguish not Faith but help it 2. A Christian can do no duty perfectly hence must repair to Christ to help him to do every duty better hence though he must use that power he hath and do what he can yet he must not content himself with what he hath but seek for more and what a sweet life is this What honour would here come in God lets in a new light into my minde now I may and must see his truth I saw it yesterday but I may and must go to Christ to do it better I must not quench the Spirit of prayer but carry the key with me and next day pray better And thus the soul is thankful for what it hath and emptying it self notwithstanding that and daily then receiving from Christ. And I beleeve many Christians fail here As in the body meat feeds and strengthens life so I cannot live without Christ. But doth not this make a man trust to graces To act from them is not to trust to them no more then for a diligent hand to trust to his diligence when he acts diligently that so he may be rich But doth not this dishonour grace to do all by the power of it Then the Saints in heaven that are made perfectly like Christ and that love the Lord perfectly should not honour grace by this means when as this is it that makes them honour it most of all As David Lord what am I and my people that we should offer willingly So here SECT II. SEE hence what cause of thankfulness to all the people of God that the Lord should make their souls the Vessels which he might easily and justly have dashed in peeces to receive and preserve this eternal anointing I do beleeve there is no man that knows the bitterness of sin the plague of his own heart but when he sees Christ is his yet it makes him mourn that there should be so little suitableness between the Lord and him so little likeness between his life and Christ what though the Lord love me and yet my heart weary of him what though the Lord bless me and my heart abuse him and hence this makes it thankful Rom. 7. 24 25. This is so far from dishonouring grace as that the
they forsake him and live on the spoyl This is no inward Principle And hence when mens Expences for Christ exceed their Receipts from Christ they cease spending and fall in the high way to begging at the door of the World 5. Those whose Principle is nothing else but the strength of natural Conscience which will set men a doing when they have neither praise from men nor gain from Christ for their labour For the Lord deals with some men â—as the Romans did with some of their Prisoners they would chain a Prisoner and his keeper together and let them go up and down so God chains many a poor Prisoner of hell and his conscience together and lets them go together And hence many a man keeps pace with his conscience and cannot give it the slip for all the world heaped up with gold as Balaam said Now there are two things in a natural conscience Rom. 2. 15. 1. To accuse Hence a man dares not omit prayer dares not commit a sin he hath a mind to conscience would then roar Hence many keep constantly set duties in private and tremble at small sins not because they take any delight in the one or are weary of the other but because they are ever under the eye of this Judge 2. To Excuse and to give much sweetness when a man follows the dictates thereof hence a man though carnal will die for his Religion and that with some chearfulness because conscience chears within and sings him asleep in trouble And hence a man will cry out of all the glorious hypocriâ—ies of men because to walk according to Conscience is sweeter to him And hence a man comforts himself t is my Conscience Mark 12. 33. To love God is better than burnt Offerings Hence a man will profit exceedingly in what he holds Gal. 1. 14. because zealous for it for Conscience and yet this is but a Principle of Nature not an inward Principle of life whose property is to seek the subversion of corrupt Nature as natural Conscience seeks the garnishings of it and the actions thereof 6. Those whose Principle is the fear of death and hell raised not so much by the power of Conscience as by the power of the Word And hence come complaints about a mans Estate that a man can have no rest by all duties that he hath done or doth Hence following of the means running to the best Ministry mourning and lamenting and confessing sin Mat. 3. 7. Oh generation of vipers c. And hence prizing of favour and Comfort Psal. 78. 34 35. Hence many do take this for their Conversion and say I heard such a Minister at such a time and then I cryed out I was damned and thought I saw the Devil yea and to Hell you may for all this if no other Principle Indeed there is this fear in the elect but drives them to the Ark as Noah But those when their fear is over they fall to fight against the Lord. 7. Those whose Principle is nothing else but the immediate actings of the Spirit of God upon them For sometime the Spirit of God comes upon men as Light shines on the mud wall yet dwels not there as in the Sun And hence many speak pray prophecy admirably as Balaam Numb 24. 3 4. Many men like Carriers bring others goods that are not possessors of them Now these are 1. External enlargements and hence a man doâ—h many things which he hath no inward power to perform the Spirit is there assisting hence he cannot do so at another time but 't is the Spirit only assisting And hence a man may have abundance of knowledge and he not affected with it he may live and pray with applause of men others wish they were like him yet live without love speak without feeling and do without life hence men leave themselves here 2. Internal pangs the Spirit of God begets some inward grief especially when outward evils press then inward flashes and desires but they are soon done There is no Spring no Principle within What the difference is between Saints uneveness and this unconstancy you shall hear hereafter yet these are wrestlings of Spirit not yet conquering and hence it possesseth not the Soul 8. When men Principle is nothing else but common gifts which are inward and abiding long in the Soul That a man now thinks he hath Grace and sure signes of the Lords love and here is fastned when there be two things wherein it appears here is no inward Principle 1. These gifts ever puff up and make a man something in his own eyes as the Corinthian knowledge did And many a private man thinks himself fit to be a Minister many a Minister better than all the Parish besides when Paul was the least of all the Saints And hence commonly they degenerate to pride form 2. These keep men strangers to Christ the life of Faith they have these affections yet ignorant of Christ take these as signes of his love live without him And this is indeed the inner Principle which all the wicked in the world want there is in true Grace an infinite circle a man by thirsting receives receiving thirsts for more But hence the Spirit is not poured out abundantly on Churches because men shut it out by shutting in and contenting themselves with their common graces and gifts Mat. 7. 29. Examine if it be thus If so 1. You cannot come to the Lord John 5. 44. how can ye beleeve 2. Nor to receive any thing from the Lord if you do Jam. 4. 3. When you ask to spend it on your lusts when that carries you 3. This puls down the Kingdome of the Lord Jesus when other things rule us and not himself alone 4. Satan will have this against you as against Iob You serve not the Lord for nought To what purpose are your new Moons Church-reformations if it be thus Now because it hath been replyed to what was formerly said that Christ was the vessel not our Souls I shall therefore confirm the latter to be the truth by these reasons 1. Mystical places of Scripture are to be interpreted by plain Now though Christ may be the Antitype of these Vessels of the Temple yet he is not plainly said to be a Vessel but Souls are called so Rom. 9. 23. 2 Cor. 4. 7. Acts 9. 15. Paul is a chosen Vessel 1 Thes. 4. 4. we are to possess our Vessels in holiness 2 Tim. 2. 20. Vessels of honour 2. The Spirit is not in Christ as in a Vessel but as in a fountain hence Ioh. 3. 34. Christs hath received the Spirit without measure 3. The foolish Virgins had Vessels because it s sayd they took their Lamps but no Oyle with them Their folly was not in not providing Vessels Hence the foolish Virgins did not afterward beg their Vessels but their Oyle 4. The wisdome of the Wise did appear in that they did provide Oyle for their Vessels If therefore the Vessel
be Christ therein lyes the wisdom of the Wise that they got the Spirit for to put into Christ and the folly of the foolish they got not the Spirit to put into him Or the one goâ— Christ Jesus full of the Spirit the other Christ Jesus void of it When whoever hath Christ must have in him the fulness of the Spirit also 5. The other interpretation crosseth the main scope of this part of the parable which is to shew the difference between the Virgins all professed Christ went to meet the Bridegroom but here was the difference they never looked for to get the Spirit in them and this is most suitable to men raised out of the dregs of Popery where Works being abolished Christ is owned and therein do well but heâ—ein fâ—il Thus you have heard the use of Tryall negatively What this inward Principle is affirmatively you have generally heard and shall more particularly in the other two Doctrines Only this I will add it consists of two parts 1. Our life in Christ by Faith 2. Christ life in us by his Spirit Faith empties the Soul and looks upon it as dead and see its life laid up in Christ and hence forsakes it self and embraceth the Lord of Glory Secondly the Spirit comes and possesâ—eth a forsaken empty House and there lives and dwels Both these the Aposâ—le mentions Gal. 2. 20. Eph. 3. 17. Ioh. 15. 4. As two married together their Souls live not where they are but in each other The one cares not how to please her self but her husband and è contra So that leâ—st any weak Soul should be discouraged that thinks there is no Principle of Life because such a blind empty dead heart wandring from God c. Nay when the Lord quickens it Oh it s lost again Nay when quickned oh then when it comes to it is feebâ—e I tell you it must be so This makes you lay up your life in him this death is your life And least any false heart should be here deceiveâ— that saith he hath Christ If you have not the Spirit of Christ you are none of his The Saints have this sometime their Temple is filled with Glory and for their general course they are Admirers of the Lord Jesus and account his Life to be Life and all their life beside to be a continual death There is not any Grace but they say oh that I hâ—d it SECT V. TO every man as ever you look to be with Christ Jesus another day get this oyle in your Vessels The Lord doth in this Parable set before your eyes the estate of the puâ—est Virgi-Churches and Professors in the world and it is his inâ—nite love to tell us before-hand before the time be past to tell us that many of these shall be shut out from the presence of the Lord Jesus whom themselves and others think shall not and yet this love would be but little unless the Lord had made known the cause or defect in not getting oyle to their Vessels Oh consider therefore here you are like to fail you that have Lamps before the cry and Bridegroom comes acknowledge Christs love and be overcome by it to get oyle into your Vessels when Rahab knew that the Lord would destroy all Iericho now she â—ays about her to preserve her life What 's the means To tie the Scarlet thread at the window Oh she would be sure to get and keep that there You know the Lord Jesus will come and discover the unsound profession and destroy the glory of the World and Churches too It may be you have had some fears what if he should cut me off and cast me out as possibly he may and I may as well as eminent Professors I tell you none ever perished but because of this How just had Rahabs judgment been if she had refused to get her scarlet thread there and yours if now you get not your Oyle in your Vessel How many are there that have lived fairly and died quietly and when they are dead and knock the door is shut That then wring their hands Oh had I but known of this I would have spent my care and strength and tears and thoughts how to have filled my Vessel but I knew it not This time will shortly came and if you know it now and do not set upon it what a cut will this be As therefore the Apostle exhorts Heb. 4. 1. Having a promise of entring into rest fear lest you fall short of it I say so much more here knowing how only you shall enter into Christs rest fear least you fall short of this I hope I shall not I thank God my course is blameless spotless I have forsaken the sins of places and pollutions of Ordinances so these were Virgins also Oh but my Lamp burns as bright as any mans I know So did the foolish Virgins oh but they all think well of me so were these thought of till the Lord said I know you not Oh but I look to Christ to meet with him and salvation from him So did these and yet were shut out from Christ. If the Lord should have said it was because they had not wealth enough nor world enough every man would not have been wanting here but would have striven to have got enough of that though it were not to be had but there is enough in Christ to inrich you who hath the Spirit without measure to do it The Spirit may breath now Labour to feel and mourn under thy whole corrupt principles that have acted thee hitherto For many men are sensible sometimes of some particular acts and jarrings of their hearts and life with the rule and then they seek forgiveness of and grace against them and then they hope all is well then they do many things and hear Iohn gladly and in plainness and integrity of their hearts think that all is well But still they fall short of a Principle of life because they never felt a whole corrupt Principle and how in every thing it crosseth God not only in the corrupt but most glorious actions For all men living naturally turn from being open to secret enemies and from being secret to be subtil enemies and to undermine the Lord in all they do Now many see it but not the evil of it nor mourn under it Hence the Lord never sends another Spirit because they have not the Spirit of heaviness for want of it But when a man sees that in every thing he is carried and acted by a principle of bitterness against the Lord and lives without the Spirit of the Lord to act him the Lord is not far from that soul when he feels this and mourns before the Lord because of this and the want of that 1 Kings 8. 38. So Christ said Because I said I go away sorrow hath filled your hearts John 16. 6 7. This is the very reason why Saints have the Comforter his absence fills their hearts with sorrow because
when he is gone oh the straitness vileness of a corrupt heart you say it may be If this be not a right Principle what is Answ. To undermine all false works oh therefore feel this plague If ever God works this grace feel you must the want of it and if you do mourn then you are under it And oh mourn 1. By considering the evil of it you can mourn after a dead father and shall you not over a dead heart 2. To think there should be so much Spirit in Christ and not a drop for me Is he so angry with me See therefore I pray you that you are led by ill principles or false principles I pray but self-love sets me a work I profess but praise of men acts me I observe duties in secret but natural Conscience only carries me No surer sign of ruine then for the Lord to hide these things from you nor of love then when he shews this and gives you not only sense of some one act but a spirit of heaviness under this This empties the Vessel and so makes us Vessels of honour do not therefore set thy self so much to do as to see where thy evil principle is in all thou doest Repair now to the fountain of life for a principle of life from him and fetch it from him What is thâ—â— and how shall I fetch it from him 1. T is not a mans own striving a man may imitate nature but cannot make nature All the world cannot make one poor flie And as 't is artis celare artem so when he hath done he may deceive himself and others but nothing else Born not of the will of mâ—n A man is in great distress of Conscience for sin past â—ear of death for time to come and now he comes just as far as a Devil then prays Lord save me and now comes as far as nature can carry him and therefore is eaâ—ed and now he hath Satans black seal upon him and self-flattery hath carried him on The fountain of life is not here 2. 'T is not the Law it convinceth one and he complains it condemns another and he cries out it irritates another and he falls to do what he can but the Law cannot give life Gal. 3. 21. 3. 'T is not bare Ordinances which are of themselves but husks and shels and empty pipes witness the cries of many a man Sabbath after Sabbath no life and that for a long time Nay he grows worse 4. 'T is not God simply considered He is indeed the fountain of life but sin hath sealed that fountain hence many a one goes to him and departs from him with frowns 5. Where is life then In Christ I know he is Lord and Prince of Life Yet consider as God-man no life is in him for you as to be communicated to you Where then 'T is in the blood and death of the Lord of life You are ready to undervalue this life Oh consider what it musâ— cost the Son of God and where it must lie Hebr. 9. 14. If Buls and Goats blood washed the flesh much more this blood c. Many a man feels a blind dead heart and all duties dead And hence useth many periwasions to himself yet they continue so still because he never looks to this blood There is this excellency in Christs blood not only to cleanse from guilt and power of sin but from dead works and none else can Now therefore repair hither for it know what your lives will and must cost Now how shall this be done Answ. 1. Prize this blood and satisfie thy Soul with it choose it and rest in it in the Lord himself as sufficient Ioh. 6. 53. Except you eat and drink c. many account it a common thing you receive it not then but trample it under their feet many esteem of it but they feed not themselves with it nor quiet their hearts with life there first and hence it falls out thus 2. Keep this Rule content not thy self with that measure which thou hast from Christ but be thankful for it and falling short call ever for more but satiate thy self with that which is in Christ. If thou canst not do this and it is beyond thy strength then consider Christ hath words of life Iohn 6. Oh beg for that and for those words Hear what the Lord will say Psal. 51. 8. You cannot see nor come to Christ Then hear and your souls shall live Who knows what the Lord may do 'T is not possible for man to do it but the Lord Jesus may and can Oh then you that have this Principle Let all your actions issue and spring from hence As Paul exhorted Timothy Stir up that gift that is in thee Up Deborah up Awake Harp and Lute saith David Do not say I can do nothing and so the Lord must do all Do not say I have a dead heart and can do nothing but stir it up It was the Lords complaint Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end It may be some of you have some strength Oh put it forth I know all strength is from Christ but there is a peâ—manent strength in you You are not dead to act you wrong the Lord and his Grace if you think so As 't is a heavy sin to shut up and imprison natural truth Rom. 1. 18. So much more the power of Grace Others have lost it oh recover it And hence Paul praies for this earnestly Eph. 3. 15. The Lord strengthen you with might in the inner man And therefore put this forth to act and be sure you act only from this Spirit of Grace How shall I do this 1. Set the Lord Jesus in all his Glory before you There is that excellency of the knowledge of Christs Person that it makes us be and live like him and according to the propinquity of our souls and eyes to Christ so we are like him As â—tis with the Sun when it is gone from the earth there are not so much as leaves on the Trees yet when it returns the Trees bring forth fruit Or as 't is in Heaven 1 Iohn 3. 2. so in this life when we see him in a Glasse 1 Cor. 3. 18. That look as 't is with an ambitious man when he is in the presence of men he will manifest all his excellency nothing shall be done to gain discredit So if the Lord and his life be your excellency when you see Christ you will approve your selves to him See him therefore beholding and accepting and that Grace you would put forth see it in him 't is strange to see what a stream of spirit comes somtimes this way 2. Keep the remembrance of the exceeding greatnesse of his love fresh in your minds in that he hath quickned you Eph. 2. 4 5. and that this life was by his death All the Flowers of the field cast their savour but for a time and
then away with them but Christs love and Christs death do usually alwaies breath a savour of life to a sincere heart that ever knew what the sting of death meant 2 Cor. 5. 14 15. Christs love constrains because he dies that we should live But how Because we thus judged God hath made man an Agent by counsel Now some Christians go to the Lord to help them but set not prayer of Faith awork and hence have no water of life Some do but use not other means to set the understanding the mind of Faith on work to quicken it up to act and so would have life brought in but not by the right door An empty Vessel will not be full of this water till now that the mouth of the understanding is open Now many things are to be considered to act every Grace as Gods Command and Promise c. But this is that which in the general quickens oh Christs love which constrains the Soul to live to him According as a man thus receives from Christ so he reâ—urns to him As 't is observed one sign that when a people visit not their Minister they receive no good so here That is sign of a decaying Christian for usually they that get good by Christ cannot by their good will stay away from Christ. So then the soul will return in all fruitful obedience to the Lord when he receives the sweet of the Love of the Lord. The Lord doth me good methinks and hence he follows the Lord. Satan hence prevails with the heart because of his external objects and a party within so here Christ prevails because there is a party within when external Objects are propounded Let a man have life if he have no food he will never live If bread be before him and he feed not on it and that abundantly he will never have strength so this love of Christ in us is life in us and food for us 3. Famish the contrary principle the strength whereof is by sucking in the sweet and receiving in carnal content from the creature Rom. 13. 14. Put on the Lord Iesus his Spirit his Righteousnesse his Life his Graces Make no provision for the Flesh. Many Christians look up to Christ in all means but can do nothing because they have some delight either in lawful or unlawful things that lies between him and Christ. Hence that grows strong the other feeble 4. Die to all self-confidence in Grace received or self-contentment with any measure of it for thereby you stop the Spirit For we of our selves cannot think a good thought Therefore be strong in Christ and hence Eph. 6. 10 11 12. A man is apt to fall to a double extream to be strong in the Lord without putting on Graces and to trust to them without being strong in him Corn must die before it lives so must you and rest not content with the measure received but look for more and hence be thankful and say 't is not I but Christ yet look for more 5. If no means come to give strength consider sadly if you have not broken covenant with God as in Samsons case God was in covenant with him but he had broken it on his part hence his strength was gone I know no place that breeds men of larger Covenants than this place by Sea and Land personall and especially Church-Covenants Now thy strength is gone Dost not live in breach of Covenant Not only it is broken but you live in it You covenant to cleave to the Lord or if you depart to return soon again but you lie in your falls Nay your Covenant and returning heals your horrour only not your sin You covenant to love Brethren dearly but a little offence one gives or hopes of a bigger Lot will tempt thy heart to leave them to their own shifts You covenant to submit to Officers in the Lord but some take liberty to speak what they will and others do what they list To watch over your brethren to put life in them but you grow a stranger and it may be see them not once in a quarter unlesse at Church But can it be said they are any better for thee Oh your sins are double and hence your plagues of heart are worse now more hard to be wrought upon and hence sin and Satan lead you Psal. 78. 57 60 61. Oh consider this sin the strength of God is taken as Captain of the Camp that when you cry Lord help there ' t is But alas 't is gone from you and 't is in Satans hand not only your strength but Gods strength and the soul is taken captive Oh therefore mourn for this lest you mourn at last CHAP. XIX Sheweth that there is such a fulnesse or measure of Grace in the hearts of Believers which the most Refined Hypocrites never arise unto SECT I. THat there is a certain plenitude fulnesse or full measure of the Spirit of Grace in the hearts of the Faithful which the most Glorious yet unsound Professors of Virgin-Churches want and have not in their Vessels but fall short of Just as these Foolish Virgins they had their Lamps a burning and shining Profession And had they no more Yes surely for their Lamp how could it burn but by means of some Oyl They had their wiek toucht and dipt in Oyl some lighter stroaks and superficial impressions of the Spirit They had not their Vessels filled with Oyl they had not this degree and full measure of the Spirit This they fell short of and herein appeared the difference There are certain inward touches an inward lighter Dye of Gods Spirit which serves to beget a most eminent Profession before men but never to make the Soul sincere indeed before the eyes of God That look as some Naturalists make three or four kinds of life differing only as higher or lower degrees of life though not of the same life as Plants have a Vegetative life only to grow but no sensitive to see because their forms are more drowned in their matter sensitive in beasts yet not rational rational in men but not Angelical c. So here a greater degree of the Spirits working makes a difference in kind between Christian and Christian 'T is the Spirit that makes a man live a civil moral life 't is the same Spirit by a greater stroke makes a man live the life of God Eph. 4. 18. Yet here are two kinds of lives as far different as sensitive and vegetative and though the rational hath both yet 't is neither of both So though a Saint lives the life of reason and morality yet there is another life he hath which doth differ from these of a higher degree and of another kind I do not say therefore that a sincere soul only hath a greater degree of the same Grace but that he is distinguished by a greater degree of Grace and working of the Spirit of Grace from an unsound heart As a man may love another but not with
a conjugal love here is now a degree of love but not of the same love for 't is not a whit conjugal it might then be sinful in some men so 't is here A man that hath filled his stomâ—ck with meat may have some desire after it but not an hungry deâ—â—re not in that degree hence not hungry at all So the sluggard desires and hath not a carnal heart desire and another desires the Lord Jesus a carnal sluggish heart desires and hath not but another hungers and is filled he hath not any degree of the same hunger 'T is therefore granted there are desires and joyes and light and growth in false hearts but there is not that fulnesse of joy that fulnesse of light that fulnesse of the Spirit which is in the Faithful and here they ever fall short Yet note 1. There is not a perfect measure noâ— the fulnesse that shall be when our souls shall be gathered to them that are made perfect 2. Nor yet that there is that fulnesse the Saints aim at for 't is the resurrection they aim at Phil. 3. 12 13 14. 3. Nor yet a glutting fulnesse that men have Manna enough and say the main work is wrought and that is enough Not such a fulness as satisfies their appetite from longing for more But which satisfies and quiets their Conscience in regard of the uprightnesse of their souls before the Lord. SECT II. BUT for the more full and clear explication of this point I shall shew you these three things 1. That Hypocrites may have some inward touches of Gods Spirit 2. That the very reason of their falsenesse is because they have no more than such touches or stroaks 3. That there is a fulnesse the Saints come to which others want To be shewed 1. Positively 2. Negatively I. That Hypocrites may have not only outward shews but some inward lighter stroaks of Gods Spirit As 1. Of the Spirit restraining and confining nay benumming of corruption as Paul was blameless nay he had no mind nor will to many sins nay did not think he had any living contempt and enmity of God in his heart Hence Rom. 7. 9. 't is said When the Command came sin revived Was it not living before Yes but it was asleep it was benummed like cold Snakes but not killed 2. Of the Spirit preventing and exciting unto many nay to any duty of the Law in general and that sometime by fears of misery and terrours of the Law Deut. 5. 23. And somtime by love and mercy morally affecting the heart Exod. 19. 4 5 6. You have heard what the Lord hath doâ—e Will you now enter into Covenant Yes yet what is said of them Psal. 78. 37. They were false in Gods Covenant 3. There may be some operative and quickning Grace of the Gospel Heb. 6. 4. They were enlightened c. 4. There may besome edifying and cooperating gifts of Law and Gospel whereby a man may not only be useful and helpful to some but to the Church of God as those that did prophecy in Christs Name And these may be so inward that they think themselves clean and sincere as Abimelech II. That the reason of their unsoundness is because they have no more than lighter stroaks of Gods Spirit As I might shew in all these Paul is blamelesse yet far enough from having sin mortified by Christ and hence professeth We did serve divers Lusts Tit. 3. 3. The Israelites cry out they will do what God will have them Yet Oh that there were such an heart Deut. 5. 29. They in Heb. 6. were enlightened and tasted yet fell He therefore adds We are perswaded v. 9. better things of you They did prophesie in Christs Name Mat. 7. Yet depart from me you workers of iniquity But see it more particularly Mark 12. 33. Saith the Scribe to him To love the Lord oh ' t is better than all burnt Offerings Some Iews did rest there but neglected the inward work but this man the inward work was prized in his judgment he had both profession and some affection And was he now entred into the Kingdome of God No. Here was his wound he fell short of it some degrees Hence it s said thou art not far from the Kingdom of God So the Israelites Why did not they enter Was not the Land good Oh yes That report the worst of the Spies brought But their hearts were not taken with the goodness of it as Calebs and Ioshuahs were And hence they were shut out Numb 13. 27. 14. 7 8 24. So it is here So an unsound heart may be enlightened as 't is there Heb. 6. 4 5. But there is a marvellous light which they never have they have not such a degree 1 Pet. 2. 9. And hence Deut. 29. 2 3 4. The Lord hath not given you eyes to see to this day Did the Lord give them no eyes to see no hearts to be affected with what they did see Why came they then out of Egypt Why did they sing when they saw Pharaoh drowned Why they had not such eyes and such hearts as Moses had not unto that day So for turning to the Lord. Do not many unsound hearts turn over a new leaf Do they not not only outwardly but inwardly too Where is the flaw then In the degree Jer. 3. 10. Iudah hath not turned with her whole heart but treacherously So there may be some growth and life in false unsound hearts that may after fall away But where is the wound Look in the Parable of the Seed Some grew not at all some did grow but not having depth of earth fell again Others fell not in persecution but there were the roots of Thorns that choakt the Seed the good grounds seed came to ripenesse and fulness of fruit though some in a greater degree than others yet none at all no ripe fruit in the rest Hence the Lord is said to weigh the heart Prov. 16. 2. Men think they are humbled and do believe but God finds them too light as Belshazzar was weighed and found too light And thus it will be seen at the last day when Christ Jesus shall appear that all the most glorious Profession of many a man is therefore rejected because found too light III. That there is a fulnesse which the Saints have and which others fall short of Which I shall shew I. Positively and affirmatively from what hath been said Prov. 12. 26. The righteous is more excellent John 14. 17. Whom the world cannot receive because it knows him not There is that Spirit in Saints which no unregenerate man knows hence desires not Because he dwells in you he doth not only send some gifts or work somwhat there but he dwells there he fils the heart Hence the end of Christs death is to purchase to himself a peculiar people Tit. 2. 14. Of such a spirit such holiness that only themselves know So 't is that which all the Prophets press to to a higher pitch and
those lusts are seated It hath been a Question What a mans raigning master sin is and many discoveries have been made of particular sins as that which riseth and awakeneth first in the morning with us that which rides and labours a man upon the Sabbath day when the Lord or sin must ride in triumph yet that is the misery of a carnal heart that when he gives his beasts rest yet such is sins tyranny he being sins beast that he shall then have no rest Now if their meaning be that some particular sin may be a raigning sin or a mans personal reigning sin then 't is true Iudas loves his bag best and Achitophel and Hâ—mâ—n his honour most and 〈◊〉 his whore most But if they mean a mans natural reigning 〈◊〉 the reigning sin then 't is not any particular sin so much as this For no sin is able to reign over any man but by commission and power from this As the Weeds can never grow â—all but by vertue of their soil where they grow Mat. 15. 19. All the boughs flourish by vertue of the root whence they grow And hence we shall see let Satan sow his seeds of pride or lust or passion in a man whose nature is changed its impossible they should come to any perfection there bâ—â—â—â—ey will die away within a time because the heart of the soil is gone and power of sin removed and hence also it comes to pass that a mans master sin may be changed Those sins that are his master-sins in his youth are not in his old age those that are at one time in one place are not in another Now there could never be such change of Governours and Vice-roys unless there were some great King that sets up one and pulls down another satis pro imperio This is therefore the raigning sin which hath taken possession of every part which hath its hand in every act which pulls down one sin and sets up another under it which gives strength to every sin that hath any which fights it out till the last This is I say the reigning sin hence think not that then the reigning sin is down when your personal sins are destroyed though it be with a most sudden and fearful destruction III. That when the Spirit of God humbles the soul indeed he strikes the head and wounds the â—eart of this sin he doth not only cut off some limbs of it not only binde it but slay it of its life and power That as 't is with some men they may have many pains gripes diseases yet live and recover again but the pangs are not so strong as to separate soul and body for then the man is gone So a carnal heart he may be troubled and have many gripes of Conscience and apply the promise Come to me you that be weary and so he may finde rest and as he recovers his peace his sin recovers its strength but when the pangs are so strong as to separate body and soul sin of nature which hath lived there now the man dies now the soul falls down indeed Now this effectual humiliation carries the soul unto Christ and hence Acts 26. 18. turned from the power of Satan to God Col. 1. 13. He hath delivered us from the power of darkness And hence Gal. 5. 24. They that be in Christ have crâ—eified the flesh as well as the affections and lâ—sts For if the Lord should only humble a man for the sins of a wicked life and some wants in the heart the Lord should only bruise Satans heel but never strike his head the Lord should slay the Aâ—alâ—kites but spare the Agag 't is true the Lord usually at first conversion sets one sin upon the soul that brings to minde many other and the Lord humbles for them and here the soul is apt to rest as many do but when the Lord comes indeed to work he cuts thus deep as now I speak 1 Cor. â—5 'T is said The Lord must reign till all his â—nemies are put under his 〈◊〉 Look therefore as this sin is the greatest enemy Christ hath so if he reigns in heaven he will be sure above all other sins to strike the head of this and disthrone this and wâ— shall find that there may be deep terrors upon the false hearted Virgins but they only assault the soul So on Saints but Christ then strikes at the sin and saves the soul Isai. 57. 16 17. And this I add there may be a great power of Christ put forth to humble the soul but mens hearts resist this and even Pharaoh was humbled but it s never saving unless it strike the very power and throne of sin and so this sin and now the soul is humbled indeed IV. That no unregenerate man ever had such a measure of humiliation as ascended to and ended in this though he may have all that Humiliation which is precedent unto this As 1. The Lord may arm first some few and then many of the sins of their lives upon them so as they may feel the most intollerable burthen of them not only to stand convinced they are most grievous sinners but to shed many tears nay to be sore troubled and distressed oh the heavy wrath that lies upon my soul Thus Saul 1 Sam. 28. 15. And hence many make heavy complaints oh the Lord hears me not Send for Moses saith Pharaoh My sin is grâ—â—â—er than I can â—ear saith Cain Nay not only so but they may feel more terrors â—han many of the Saints as the damned now for the Lord lays this burthen upon his peoples backs in measure but the Lord empties out the whole sack upon them and the ground of this is but the sting of sin or the gnawings of particular sins in the Conscience not the burthen of the sin of nature as yet 2. You will say these fell from God never looked to Christ not left their sin but I have done so I have seen the mercy of God in the Gospel the Lord Jesus hath been revealed there and I have seen sin I must part with my sin if ever I have him and so I have And this you may have you may see an excellency in Christ and be so affected with hope of his mercy and melt at the thoughts of his Love as to cast off all outward evils that thou hast or the world lives in 2 Peâ— 2. 20. So that thou maist escape these by coming to him to remove them and by seeing that else thou shalt have none of him and hence hated thou maist be of the world The reason is Christ hath only washed thy skin but never changed thy nature as yet so that you may thank God my Conscience is clear 3. You may have not only outward acts but for a time inward lusts quenched that a man hath no mind nor heart to any sinful way nor to the dearest sins he hath lived in whilst horrour lies upon him As in Iudas when God did heaâ— his
Conscience his lust after his Bag was gone he had more mind to an halter And hence fâ—ings away his pieces of silver and innocent blood lies heavy Oh â—he mercy of a Christ that I have sleighted He thought he might have had his money and Christ escaped with his life and his sin pardoned afterward And hence it s said Mat. 27. 3. When he saw he was condemned he repented and as a man not worthy to live in his own thoughts he goes and hangs himself 'T is with the soul as with water all the cold may be gone but the native Principle of cold remains still You may remove the burning of lusts not the blackness of nature from a carnal heart and the ground holds nature is not changed This I say an unregenerate man may have but yet never find this change of nature where the power of sin lies change of Conscience from security to terrour change of life from prophaneness and civility and fashions of the world to escape pollutions thereof change of lusts nay quenching them for a time but the nature is never changed in the best Hypocrite that ever was As 2 Pet. 2. 19 20. Thâ—â— were washed but never from their 〈◊〉 nature And here they ever fail Prov. 30. 12. There is a genâ—ration clean in their own eyes yet not washed from their filthinesse 2 Tim. 2. 18 19 21. Alexander fell and Hymeneus they talked of the glorious estate of Saints and that here was all the resurrection that is to be expected and iâ— seems it was such a fall of such persons that many stumbled and said How shall we know who are the Lords Doubtless we may fall No the foundation remains sure and the Lord knows who are his They were none of his all that time and let all that professe Christ depart from iniquity for he that purgeth himself shall be a Vessel of honour And therefore read through all the Scripture constantly never any Hypocriâ—es but they had this brand Mat. 7. 23. You workers of iniquiâ—y Herod and Iudas had their haunts c. And Rom. 1 2. The Apostle shews that all were under sin He may in eveâ—y thing else be humbled for all the humiliation besides this strengthens sin in its Kingdom and binds a man fasteâ— under the dominion of it And hence such men are more hard to he convinced thâ—n men that were never cast down at all But this he never finds for if he should then 1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God For Rom. 11. 26. This is my Covenant to take away their sâ—n For to subdue sâ—n is greater love than to conquer Devils death and Hell Isa. â—1 6. 'T is turning Lions into Lambs 2. Tâ—en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ which is to save his people from their sin And hence John 1. 29 Bâ—hold the Lamb of God which taketh away the sins of the world 1 John 3. 5 8. Christ came to destroy the works of the Devil This therefore he ever falls short of He â—haâ— hath found this easie and accounts this work common never had it yet Quest. How may a Christian know when the Lord hath changed his nature and taken doâ—â—â—he power of his Sin Answ. It might suffice to evidence this against all gain-sayers that thus 't is and so to know it by the Spirits witness which shews us the things freely given of God who to save the Lord a trying another day tries us now and makes known these hidden works Especially seeing some Divines think that as the first Adam conveyed this sin of Nature I not knowing so the second Adam doth also remove this by an immediate stroâ—k I conceive 't is so also but not only by it And therefore take two Evidences now 1. Where-ever this is done that soul doth not only see this sin for so an unregenerate Paul did Rom. 7. 9. Where sin revived c. And the Word is a divider of joynts and Marrow Nor do they only feel this as an evil and so be much troubled with it but when the Lord makes the dejected soul feel it as its greatest evil so long as it remains in its being as it will worse than death than hell than all afflictions and miseries 'T is not a particular sin but this that he feels thus You will say this is a high pitch I say consider if any man was ever humbled under sin but he that felt sin as it is For if I feel it not as 't is I am deceived Now 't is the greatest evil To depart from a living God is worse than for soul and body and all creatures to depart from me To make God miserable is worse than for all creatures ever to be made so and sin in its tendencie doth so being a cross to his Will Isa. 1. 24. Hence he that feels it indeed feels it so the beginning of which is a sorrow and mourning after God that it might be so Isa. 63. 17. Why hast hardned our hearts from thy fear But thus 't is indeed Rom. 7. 24. And when 't is thus it will hold thus till death while the cause remains nay the more life and love the more tender it grows setting aside some careless fits And hence its greatest joy is to think of the time it shall be for ever holy And hence accounts no such mercy as to be set at liberty to live to God indeed A graceless heart sees and fears it and cries out of himself for it but stay a while and he loseth his tenderness either because he cannot part with it or because of Christ he looks now to him or because he hath now some sprinkling of the Spirit nature is eased thereby and he is quieted and hence never any carnal heart but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not because feeling is lost But the soul thus feeling it beholding the Holiness of God and Love of Christ and its constant withdrawings resistings oh it cuts deep 2. Then the nature is changed when the Conscience being still and quiet and the soul assured of the Lords love yet nothing gives the heart quiet till 't is contiguous to God in Christ to enjoy him in his Holiness and in the love and delight of his whole will For this is a certain Rule If the nature be not changed if Conscience be but once quieâ—ed with the sence of Gods love and affected with it and hath not God indeed nor his work to quiet it it will fall to lusting after Creatures and live upon them and feed the heart there For as 't is impossible for a man to live or to be without provision so the world being provision for the flesh meat drink sleep and these lawful things there iâ— doth and will lie quiet without God But now where the nature is changed and there
〈…〉 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
So since you have closed with Christ you have lost your faâ—ness and sweetness that once you had you are now out of your place go to your horrors and sorrows again till the Lord so give himself to you as that you may receive life from him But must all come thus to Christ with their whole soul will not part of the price serve No the whole soul must come and cannot but come 1. In regard of the Jealousie of God who is like a jealous Husband can bear with many weaknesses but will have the whole heart and they that do not shall be destroyed for spiritual Whoredom Psal. 73. 27. He should dishonour Christ else to sell him so cheap 2. In regard of the excellency of Christ The Lord draws the soul by the revelation of him Rom. 1. 16 17. Isa. 55. 3 4. Now look as men in this world when they see a seeming good their whole soul is over-powered to be drawn after it So here when such an Object is seen especially the Soul having been at his Sepulcher weeping as Iron never stirs till the Loadstone comes and then it makes to that only not to things toucht with it For as we love him because he loved us first so Christ loving the soul with all his heart and his whole heart set upon him the whole soul is â— contra set on Christ. 3. In regard else a man can receive nothing from the Lord Ier. 29. 12 13. As 't is with Conduit-Pipes let them be laid but not reach the Conduit head no water can come to that Family so here And this is the reason why men live and pray and receive nothing their hearts reach not hither Mens hearts reach but half way to Christ Tell me else did you ever not receive 4. Because else 't is indeed no coming to him but a leaning on him or toward him So as 't is with trees if not cut off quite or not pulled up quite by the roots they cannot be set in another Orchard if the tree be left with never so little twigs in the ground so here Nay the Lord accounts this worse than if a man had not come at all Ier. 3. 10. The Lord abhors a double heart that Iudas like forsakes all for the Lord but then loves the Lord and the Bag too You are not the Lords As it was with that man that quarrelled about the tree it leaned over the Pales but the root being found to be there his it was So though he lean on Christ he is none of his But do all Saints come to this measure Ponder these grounds else Object But are not our hearts partly carnal and so close with the Creature Answ. True but yet 1. So far as 't is carnal 't is lamented heavily so that they grow not there but are dying withering dayly Ier. 31. 18 19. When a mans affections grow out of the world and there is no fear nor sorrow in this respect now no Christ is there 2. The Bent and Byas of the Soul carries the whole Soul hither For I would not judge of this so much by sudden paâ—gs as by an inward bent for the whole Soul in affectionate expressions and actions may be carried unto Christ but being without this bent and change of affections it 's unsound As in Gideon they would on a hurry make him King He would not He knew it was a sudden pang which would die And the reason is the true turn of the whole Soul is not by turning old affections upon another Object but changing them first by this bent and so turning them For a carnal heart may have the first as the same eye may see the Sun and a Dunghill and the eye not changed So here Now when the whole Soul is set here it is never at rest till here But may not Hypocrites come to this 1. Then they may be blessed Psal. 119. 2. 2. Then they shall never be cast off from Christ Iohn 6. 37. 3. Then they may partake of that which the Lord only looks for For why is the Lord angry The heart is gone from him Why is the Ministry ordained but to win the whole heart to him Iohn 3. 19 20 21. Oh therefore consider whether it hath been thus with you or no! If not wo to you Oh be very careful here 'T is a thousand to one if some part of your heart be not fixt elsewhere If Christ were at Judgment and should say Come ye Blessed How glad would ye be Oh he saith now Come and take my self SECT IV. IV. Fulness of the Spirit it self in the room of Satan I Shall not speak here either concerning that fulness of the Spirit in extraordinary gifts spoken of frequently in the Acts nor yet of that Fulness of the Spirit which some Christians that the Lord sets apart to do and suffer more for him shall receive more than others For Iohn 14. 17. the Disciples had the Spirit and yet Christ promiseth to send them the Spirit And Stephen was a man full of Faith and the Holy Ghost Acts 6. 8. And Barnabas Acts 11. 14. was a good man full of Faith and the Holy Ghost But I shall speak of that Spirit which is in every Believer without which we are not Christs Rom. 8. 9. And this is that Spirit which is opposite to the evil Spirit the Prince of darkness which possesseth with craft and power all the souls of the sons of men who doth not only encamp about men 1 Pet. 5. 7 8. Nor only work within them Eph. 1. 2 3. but he inhabiteth and dwelleth in men He doth not only take men captive 2 Tim. 2. 26. but he dwells in and possesseth the souls of his Captives Luke 11. 21. And though he doth depart for a time yet v. 26. They return and dwell there Now in the room of this comeâ— Gods Spirit who v. 22. is said to be stronger than Satan which cannot be meant but of Christs Spirit That as 't is with a man whose heart is turned from the Lord he is not left only to be carried by the power of his sin but by the power of Satan also So when the whole soul is turned unto him the Lord leaves not the soul to be carried along by the power of his own Grace or Faith but the Spirit it self fills and acts that soul. And as the soul was carried by the mighty power of Satan before 't is now carried by the Almighty power of the Spirit it self Hence 1 Pet. 1. 5. Kept by the mighty power of God through Faith And hence Acts 26. 18. Turned from the power of Satan not to duties but to God himself i. e. the Spirit of God and so to close with him What is this Spirit which the Saints have I shall express my self in these three Conclusions 1. That if Adam had stood he and all his posterity should have had that poweâ— and presence and constant assiâ—tance
return to the Lord appears chiefly in breaking down all oppoâ—â—tions against its return which are four 1. Sometime snares of the world and other things beside The Lord easeth them the Lord sends no crosses gives them their hearts desire under which Vines they rest yet if the Lord takes not all from them he puts such a cloyedness in them that the soul cannot but return to the Lord again it cannot live on such course bread things that satisfie not it had better once Eccles. 2. 3 4 11. 2. Fears and discouragements of spirit for when deliâ—vered from snares then fears come and discouragements either by reason of outward losses or the Lords anger So that the soul fears it never had never shall have any mercy that hath thus abused it and it hath thought God himself to say so and his behaviour in not hearing and helping in so long a time to witness so Yet it will return though the Lord never save it it will not sin Ionah yet looks again to the Temple when he could not come to it yet he would look to it The soul will turn up its eyes and mourn Oh that I have so abused the Lord and mercy that Love it self should be angry and frown Psal. 77. The Psalmist refused to be comforted v. 2. Nay v. 3. Though he remembred God and all his love past yet troubled this brought greater trouble yet v. 10. I 'le remember the years of the right hand of the most High Saul did not thus 3. Thoughts of impossibility and unlikelihood to get peace or pardon or victory over sin now For somtime the Saints think the Lord loves me and yet lets these evils lie here but I can get no help now especially if after many prayers I know help against all sins they cannot get and hence are humbled but against them sins that help can be got wherein the Lord hath done it for others and which make the Lord estrange himself it must be had for this temptation to a Saint is an Hypocrites overthrow Psal. 18. 21 22 23. If earth cannot help cannot Heaven What not the Spirit Word Bloud Mercy of a render-hearted Redeemer What though not now yet I will not give him over 4. When Gods Providence seems to â—ross his Promise yet they will cleave to him or return to him For many times Saints have their estates in the Bonds of Gods Promises and hence they wait for accomplishment of them but the Lord carries it quite cross to his promise to their seeming He promiseth to make alive to comfort to sanctifie to be with me and he kills sads le ts out sin never such a heart and forsakes me Oh now Faith shakes yet they will not away Heb. 11. 15 16. The Lord calls them to forsake their Countrey Abraham is a stranger there and that among Cut-throat 〈◊〉 and dwells in Tabernacles and four hundred years after his posterity being afflicted should 〈◊〉 in yet he would not return though they might God had said here I 'le blesse thee so here The murmuring Israelites fell short of this III. Whenever the soul doth depart yet the Spirit of God is ever in it and with it Psal. 73. 2. The Psalmist almost fell Why did he not Thou art ever with me thy hand v. 23. hath upheld me So that as the Spirit keeps the soul to Christ so it keeps Christ in the soul at all times And hence Saints in the closure of all their dealings with God and he with them they have seen his love working good in all that now the Soul can say lo the Lord was here and I knâ—w it not Isa. 25. 9 10. That the soul admires somtimes and hence after all sees the Lord more clearly and fully and sweetly till at last it sees him in Glory 〈◊〉 you see the Spirit that follows Saints is with them which the world wants Oh admire at the Lord if this Spirit be given that Heaven is come down into 〈…〉 That no 〈◊〉 no sins can part but it s ever putting thee in thy way again Hence when â— They are ready to quite fall off and give themselves for gone ready to be made away by temptation or to make away themselves the Lord is with them then Psal. 94. 18. At the time of parting love appears 2. Hence when they are somtime so far gone as that they mind not their return or believe not as in the wildeâ—â—ess but are well enough without the Lord the Lord before they think or desire prevents them Psal. 23. 6. Mercy and Truth followes me 3. Hence when they think the Lord is provoked that he cannot save then he is in the midst of his people Ier. 14. 11. Why art thou as a man astonied that cannot save 4. Hence at the end of life all the waies of God have been peace and all ouâ— waies though sorrowful though evil turned for good as in Ionas his deparâ—ing and by miseries we are yet humbled somthing the Lord is doing now for Eternity Micah 7. 8. Though I sit in darknesse the Lord will be a light unto me 5. Hence when the heart and strength fail and Faith is failing and the heart feels nothing but pain yet the Lord then keeps and this is comfort Psal. 63. 26. Consider therefore your estare that 1. Do depart with your whole heart from the Lord. Hath not the Lord bowed thy heart toward himself by mercies by blows But when sorrows have been past and mercies grown common and truth common thou hast started back like a broken bow which was bent backward when stretched forward And now when God calls to any duty especially when thy will and ends are crossed that is a burden and thou art drawn to that as a Fish to the dry land It is like a Feaver-fit to thee and never mournest for this But when any matter of gain and world is presented all thoughts time strength is too little there that you smell of the field or if there be any life or joy yet the lean kine eat up the fat kine Nay mournest not under that cursed bent which carries thee from the Lord. Know it thou art forsaken of the Lord. 2. That in times past had many affections but now sorrow is gone and seeking of the Lord gone and being fâ—llen seest it not but thinkest 't is with thee as with other Christians hast only the old work past and some new pangs now and then Why is it thus Ier. 8. 4 5. Will you fall and not arise Wilt let the Lord turn from you and not return Doth the Stork know when winter is near and not you your season Oh look to it What are you fallen with a perpetual backsliding Why will you not return but go away with a perpetual backsliding Know Satan hath hold of this soul. 3. You people of God wonder you at this Grace Let your experience prove it Is it not so that a Habitation of Devils should be a House of the Spirit of
God not to sojourn but dwell there and though abused vexed yet it will not depart SECT V. V. Sanctification in the room of self-seeking THis work of the Spirit hath had many scratches and passed under divers censures that if that question should be asked of it which once Christ made concerning himself Whom say men that I am We shall five several apprehensions of it 1. Some have made it common and that this treasure may be digged out of dung-hils that the Lord casts these Pearls to Swine that a carnal heart may have all these gifts and graces which the righteous have and Adam had and perish at last And hence no evidence from it at all 2. Some have not made it thus common but proper to the Elect and that none are justified but they are sanctified and è contra But it hath been and they think 't is so disguised with the mixture of sin and temptation and cannot be known or very hardly If so that though the Lord Jesus come unto his own and dwell not only in their Houses but in their hearts yet they know him not 3. Some say it may be known but not as dwelling in our hearts but as inherent in Christ making the inherent Grace of Christ in Christ himself to be our Sanctification which the Apostle makes to be our righteousness And so as the Papists abolish Christs righteousness for justification by making it to consist only in infusion of Grace in us these abolish Christ to be our Sanctification by making all our sanctification to consist in inhaesion in Christ out of us 4. Some say there is a sanctification in us But wherein doth it consist Not in any habitual Holiness or Graces in us but in the immediate actings of Christ in us and so the Lord makes his Musick without any strings and reveals things to us without eyes and makes us live without any power of life And so after justification they put a Christian in such an estate of Sanctification as that he is a mee◠Patient in next disposition to move if he be moved Like a weather-Cock which hath no power at all to move but as the wind blows it good or bad 5. Some grant that there is a sanctification proper to the Faithful and in the Faithful an habitual Holiness and consisting in a most blessed inward total change But when they come to the application of this to themselves they think that if they have some reformation with some inward affection they think every overly change is presently sanctification and this must be a good evidence to them And so like some Herbalists that treat of the Soveraign excellencies of several herbs but when they come to gather them in the garden they take their counterfeits in the room of them The causes of which variety of apprehensions is the rareness of it and therefore 't is unknown and the corrupt experience of men I shall therefore lay level these things by shewing you what that measure of sanctification is which is in us and which is peculiar to the Elect and which also may be known by them which have it And therefore shall not speak of sanctification at large which is the change of the whole man by the death of Christ whereby he is separated from sin and sin mortified in him and by the life of Christ whereby he is dedicated unto Christ and lives his life But I shall treat of it now so far forth especially as this change may be known by it and therefore I oppose it to self-seeking But why do you oppose Sanctification to Self-seeking 1. Because this Sanctification I now speak of it so far forth as it may be seen now it is seen here chiefly because it may be said here it is But Hypocrites have a change Wherein may it be known to be different from theirs Why the change of the heart chiefly appears in the change of the utmost end 2. Because as the pollution of the whole man and all his actions civil moral and religious consists chiefly and appears in this self-seeking or making our selves our utmost end This makes the most glotious actions vile and stains them all So the sanctification of a man consists chiefly and appears in making the Lord our utmost end of all we do So that though the actions be never so mean and poor yet this puts a Glory and lustre on them and is the Crown of them even of the giving of a cup of cold water Mat. 6. 22. If thy eye be single Look therefore as before the Lord justifies the soul every man living seeks himself as his last end and good and out of this captivity no power can redeem them Dan. 4. 30. Gen. 11. 4. So after it the Lord sanctifies the soul with such a measure of his Grace as makes the Lord his utmost end And this no other have Let me therefore shew you what this Sanctification is more fully and with all the cheif ingredients in it that so it may be the better known It 's the renovation of the whole man appearing in the change of a mans utmost end But more particularly 'T is that work of the Spirit in the soul whereby the soul beholding the Glory of Christ and feeling his love hereupon closeth with the whole will of Christ and seeketh to please him as his happiness and utmost end For look as in self-seeking there are four things 1. A man beholds himself and some good in himself 2. Loves himself abundantly 3. Pleaseth his own will 4. Doth this as his utmost and last end So here in this description of Sanctification which I oppose chiefly to self-corruption are four things 1. The soul beholds the Lord in all his Glory seeing of him present with him in all his Glory and set before him Psal. 16. 8. For this is one necessary ingredient to his sanctification and seeking the Lord as his utmost end For why doth a man seek himself He sees some glory and good in himself none in the Lord. And hence we say of some men whose pride spoyls their parts they know themselves too well and hence Saints when they see their own vileness and see the Lord they are so far from seeking as that they loath themselves Therefore when the Lord reveals himself to the soul in his Glory this makes them seek him and not themselves 1 Cor. 1. 30. Christ is made wisdom righteousnesse c. that all might glory in him For this is the Glory of Christ and the first Principle of seeking the Lord the soul sees his good laid up in the Lord more than in himself nay wholly in the Lord not at all in himself His wisdom is in him he cannot but wilder till utterly lost without him His righteousness is in him he could never have one sin pardoned by Angels holiness without him His sanctification is in him he could not have the least thought nor desire but the Lord must work it in him
of Glory And I say this fills them in the room of this world How arâ— men full of the world And what is the Spirit of Glory I shall 〈…〉 three Conclusions That the 〈◊〉 rest and peace of the soul it 's to be found only in the presence of God Almighâ—y in this Being of Beings Hiâ— Perfections are in â—â—â—self and hence 〈…〉 â— A 〈…〉 to the Church to be 〈◊〉 God as â—e can â— The son of 〈◊〉 to whom the Promises 〈◊〉 made And then 3. King of Ierusalem the last and least He is that house and home of his people whether in fleeting or setled condition from one generation to another Psel â—â— 1. So that the Prophet finding this to be most true I say stands astonished at men and because men had deaf ears here and their bellies could not hear he cries to the Heavens to be astonished at this Ier. 2. 12 13. This wine the Lord puts under his Lock and Key 'T is not to be found in earth in Church-Liberties you may soon see this Temple not one stone left upon another nor in Heaven simply nor in Fellowship of Angels onely 't is in the Lord drawing nigh to the soul in these and drawing the soul at last near to himself by these That all Reprobates being estranged from God and God from them are also strangers to this resty this life of God this life of Glory Eph. 4. 18. and therefore seek for it and seek it out of the Paps of the â—reature and that which is not God And thus their hearts are full of the world Psal. 17. 14. Dust they eat and upon their bellâ—es they go shift for it where they will they shall never find it in him And if they do find it any where else in this world let them fill themselves to the full for they have their portion they have their reward And hence they do â—â— unregeneraâ—e men living find their rest in somthing out of God rest to their Coâ—sciences in duties and somthing of God rest of their hearts in some Creatures either â—â—lawful or â—â—â—ful Mat. 24. 38. And there is never a carnal beaâ—â— but give him his imaginary content here and he would desire to live here as aâ—â—xile from God and to be without him if there were no Hell no plagues etc. For here is their treasure not above here are thy good things and this is the very reason why a man lives without God nay when he stands convinced 〈◊〉 nay when troubled with thoughts of this and no duties can ease him because somthing out of God is his bottom to stand upon and his rest and peace It may be meat drink health sleep occasional delights and a quiet life That as 't is with Seamen they can endure winds and weather and rent Sayls and torn Masts because they live upon that Trade another will not So 't is here Though many troubles of mind yet they ply that Oaâ— 't is their living That all those whom the Lord intends good unto those he calls in time out of this world into his eternal Glory of rest and peace out of this world into another And as their hearts were filled with another world before so their hearts are filled with the Glory of this other world now Iohn 17. 14 16. 1 Peâ— 5. 1â— And this rest and peace in God is the Glory of the Saints That look as 't is with Reprobates What is their last and great woe 2 Thes. 1. 9. 'T is separation from the Lord So this is the great Glory of the Saints to enter in to him as Mâ—sâ—â— did into the Cloud and so to rest in him I go to my God and your God Hence the Saints are said to sell away all for this Treasure for this Pearle for the Lord And so the Lord is in stead of all and better to them than all they had before They can live royally upon him having but one thing to look to and having all things 〈◊〉 this one thing and more royally than the Prinâ—â—â— of the world can upon their Lusts and earthly Treasures This is the rest and 〈◊〉 the Saints have 〈◊〉 4. 3. They that beliâ—â—â— do enter into rest God 〈◊〉 them out of the world by some bitterness of it or by some cloying and 〈◊〉 and making their hearts weary of the sweetness thereof and then they enter into Glory The Lord sees nothing can fill their hearts noâ— stop their cries 〈◊〉 him and now this Sea of Glory breaks in upon them and fills their hearts And this the Lord doth two waies according as there are two things in that good that fills the heart 1. Proportion 2. Propriety So there are two Raies of eternal Glory chiefly whereby the Lord give full rest and peace and so Glory to his people 1. He reveals the good they are to enjoy in another world in its full proportion viz. what is the riches of the inheritance of the Saints Eph. 1. 17 18. For no good satisfies till 't is known in its greatness though yet there be degrees of this For we shall see many Christians have assurance where is the joy of it Noâ— affected with it because he knowes not what it is at that time At another time his heart is above all the world because he sees what is that Glory the Saints 〈◊〉 and that he hath it it swallows him up and confounds him Why me Loâ—d And this is the reason why the Saints doubt whom the Lord hath loosned from their lusts and all things here What so vile and all that 〈◊〉 And this the reason why when doubting so that there is nothing in this 〈◊〉 that doth quiet them nothing from God that doth ease them yet their hearts are sweetly eased Their desires are after him and their delights in his company better go to Hell thus than in my sins and the thoughts of the Lord are sweet because he hath and doth secretly fill their hearts Somthing they have or do see in him Isa. 26. 8. And hence is the reason of the sorrows of them when their hearts are worst now though they have the world yet are not at rest because they have and do see somthing of this 2. He reveals by the Spirit and Light of Glory that this good is theirs their propriety The first gives rest to the soul viz the Spirit of vision incompleatly This Spirit of Faith whereby the soul knows all this good is mine this gives it compleatly Now the New Ierusalem is come dowâ—â—rom Heaven and God is among men 1 Pet. 1. 8. For if a Christian sees the greatness of this glory but not as his the soul will never cleave to the Lord indeed nor finde full rest and hence when the riches of Gods grace is revealed and the Feast set before them they do not eat because they fear they were not bidden Now both these give full peace and rest to the soul when the soul hath the Lord
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
a man finds no more than a Reprobate yet the Seed of God then remains and it will break out again There is life at the heart and sap at the root yet the Lord will fetch them again When the Lord of Glory was crucified and all the Disciples fled not one spake for him none durst confesse him yet the Lord returns to them and they again to him SECT II. HOW comes it to be thus immortal and of an eternal nature 1. 'T is not only in regard of the power of Grace received though it were perfect for then Adam had not fell from it 2 Nor in the freedom of a man from temptations for then the Angels had not fallen 3. Nor yet in the power of a mans own watchfulness and care to keep it For if the Lord keep not the City the watchmen wake but in vain 4. Nor yet in the power of any means as many think if under a powerful Ministry then they are out of danger 'T is not in Paul nor Apollos but in the Lord. Men may rejoyce in Iohns Ministry and be affected with it but 't is only for a season But I. In regard of the eternal Election and Purpose of God Their constancy in the State of Grace depends upon that immutability of his counsel Matth. 24. 24. They shall deceive if possible the Elect but it s not possible they being Elect. Wise men may have their Brains crazed and Nebuchadnezzar like the use of reason gone but the Principle of reason continues and the use of it in time returns again and so 't is in regard of damning delusions 2 Tim. 2. 19. Hymeneus and Philetus fell Hence do not the Elect fâ—ll No for that Foundation remains sure 1. The certainty of their continuance in Grace is built upon a Foundation 2. Not every weak one but a firm Foundation 3. Not a Foundation of mans laying but Gods 4. Not a wavering and totâ—ering but standing Foundation and that sealed with the Knowledge of God the Lord knows who are his i. e. though some men fall that one cannot tell by outward expressions and profession who are the Lords yet The Lord knows who are his and they are sealed by his love and knowledge And it seems this is the prime cause of the continuance of Angels 1 Tim. 5. 21. And Election being free for his own sake not for their sakes the Lord foresaw all their good and evil hence they are not cut off II. In regard of the Faithfulness and Promise and Covenant of Gods Grace Adam had that Covenant If he did do he should live But he had no absolute Promise he should do or continue to do but the Faithful have and hence they stand not by the strength of Grace but by the strength of the Covenant of Grace And hence that which to reason is incredible to nature impossible is brought about by Faith not by vertue of any power of Faith but by vertue of the power of a promise God hath said it and Faith believes it and hence Abrahams dead body begets and Sarahs barren womb brings forth Isaac Hence through all the Word when the Apostle perswadeâ— himself of their continuance he ever puts in Gods Faithfulness 1 Cor. 1. 8 9. 1 Thes. 5. 24. 2 Thes. 3. 3. Hence Ier. 32. 40. I will not turn away from them Answ. True if they do not from the Lord. No but they shall not turn away from me Object But we see many do fall Answ. But if he doth he shall not be broken but taken up again Psal. 37. 24. Yea for a time the Lord may do thus But will this continue having sinned against such mercy and my sin being now greater Now the Lord will depart Answ. 1 Cor. 1. 8. Yea he will confirm you to the end Yes it may be he will as he hath done while I am out of temptation But I may meet with it before I die Answ. 1 Cor. 10. 13. He will not suffer you to be tempted above measure c. Yea if I was such a one as Abraham or David that had such hearts and did the Lord so much honour Nay but Isai. 55. 3. Even the sure mercies of David This is the Faithfulness of God III. In regard of the constant abode of the Spirit of the Lord in the hearts of the Saints whereby they are kept Iohn 10. 28. None can pull his Sheep out of the Fathers hand Look as the first Adam sinning conveys the power of sin and Satan and death which reigns with unconquerable power over all the Sons of men so Christ rising conveys that Grace and constant presence of the Spirit which reigns to eternal life and carries the soul through all difficulties Deut. 33. 27. The eternal God is thy refuge Let what evils can come there is a refuge Yea so long as I can stand But what if I fall Underneath are the everlusting arms Let a Saint fall never so low yet Gods everlasting arms are still lower where ever he falls he falls at last into the Lords arms For else it was impossible for any soul to continue Isa. 46. 3 4. From the womb to the hoar hairs I will carry you Saints when they are little think they shall fall at last and when strengthened fear if they live till old age their hearts and spirits will die yet they do not But how comes this about I will carry you And hence 't is impossible they should ever die or perish no more than the Lord Jesus Iohn 14. 19. So that if Gods purpose is firm his promise sure his Spirit able the Spirit of life and grace in the hearts of the Faithful shall be kept even to eternity SECT III. LET that Opinion that the Graces of Saints are fading and mortal rot and die and be had in everlasting derestation of them that know the Lord. But we see how many fall off and fall back and I have found it by experience so The seed that is cast into the earth first dies and then lives and growes so no sooner doth the Lord fill his Saints but there is much self-confidence on it and resting in it hence it dies yet it lives and grows again And hence the Lord keeps his people poor sensible of their own weakness as long as they live but if it quite dies and withers they were never the Lords nor never had â—ne Dram of Grace 1 Iohn 2. 19. If it be taken away he did but seem to have it All fleshly excellencies in men as common gifts be do wither Isa. 40. 6 7. All Flesh is grass But Plants in Gods Orchard never lose their greenness though Plants and Floweâ—s in the field may Psal. 1. 3. Whose leaf shall not wither But this may make men secure say the Arminians 1. Nothing puts more life in the Saints It would sink them else if it were not thus as when the Lord told Ioshua where ever thâ—â— settest thy foot thou shalt
prosper not a man able to stand against thee this puts life into him 2. Though they cannot fall quite away yet they may fall so as to lose the sweetness of Grace and presence of God If a man should eat too much and ever be sick though not die after it or if one should fall and break his bones though he doth not lose his life Is this any gap for any to rejoyce 3. Though they cannot wholly drive away nor beat out the breath of the Spirit yet they may grieve the Spirit by which they are sealed Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside But therefore let this Conceit die and perish which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful for who will make men seek after perishing things under a colour of making men seek for the Spirit it is to resist and quench the Spirit of God in them SECT IV. IT may comfort the hearts of the Faithful exceedingly against fears of Apostacy when they see great Cedars fall How shall I stand And when they hear of some temptation that may be hereafter then they fear And when they feel the evil of their own hearts which the Lord lets them feel to humble them that they may grow lower and so stand the faster they say I shall fall and when they have found the Lords presence oh if now I should relapse after this health How shall I know whether I shall stand or no 'T is not only discernable by perseverance but by somwhat begun though very difficult to be seen As 1. Observe Gods several and various dispensations of himself and his Grace toward thee whether they issue from his everlasting love or no for if so then he will everlastingly keep that which he hath given thee Quest. How shall I know that Answ. Look as that issues from eternal wrath that separates the soul from God or therein 't is exprest so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lords carriage Doth it draw thee at last to him nearer to him and so the more he dispenseth of himself the nearer thou art brought to him here is the expression of eternal love and the Lord will keep thee Iohn 6. 37. All that 〈◊〉 given me shall come to me Let the Lord give his Spirit though but little they grow thankful Oh he is come whom I thought would never have returned again Let him deny it this keeps them humble Let the Lord dispense himself in an Ordinance they love him and 〈◊〉 day 〈◊〉 better than a thousand elsewhere Let him not do so they feel the more need of him Let the Lord free them from temptations and give them conquest Faith now rejoyceth Let them fall into many temptations their Faith growes the more purified than ever Let the 〈◊〉 give them outward blessings they grow more vile in their own eyes lesse thâ—â— the least with Iacob Let the Lord deny them Hab. 3. 18. they rejoyce in the Lord. They get good and are more endeared to the Lord by every carriage of the Lords at least in the issue it is so As 't is with wicked men they may for a fit be affected and return to the Lord but in the issue they forget the Lord so 't is here contrariwise There is not any unregenerate man but somthing or other 〈◊〉 him The wicked ever are like Chaffe driven from God Gold that is of an everlasting nature keep it beat it burn it you cannot consume but only purifie it 't is not so with Chaffe Let the Lord give him tasts of Grace and joy it estrangeth his soul from Christ it doth not bring him neaâ— to Christ. 2. Observe whether thou dost grow out of and live upon an everlasting Covenant or no Rom. 11. 1. God hath not cast off his people whom he 〈◊〉 Who are those Children of the promise Rom. 9. 7 8. That are born and bred of the promise or whole Covenant of Grace God hath treasured up all Grace in Christ laid it up in that store-house Christ hath dropt it in his promises Now when the soul is rooted in the Covenant now it shall never die nor perish As 't is with some trees set them in the ground they will grow if they have Sun and rain but die at last Take another and set it in a Stock so that it abides there and fetcheth all its life from thence by cleaving to it now it will grow and become a flourishing Branch Now then the soul growes out of the Covenant when the whole soul cleaves to the whole Covenant for the whole benefit of it and is fully satisfied with it 2 Sam. 23. 4 5. As take a soul that feels a want of all the benefits of the Covenant pardon peace life that the Spirit is ready oft to fail and hath no assurance it shall have any part of that which is the Childrens portion and looks upon his own unworthiness never to have any from the Lord yet it looks up to the free mercy and Grace that made it to some to make it good to me and so pleads the promise and so laies it self there and there rests and there looks and here sucks and takes root and the rooâ— spreads to every part of the Covenant The Lord hath now rooted the soul in this Covenant and it hath received life from hence this is everlasting you shall continue And when the soul especially is like a bough blown by the wind yet it stands fast still If men have been in horrors and then fell to reformation and there rested it will not last If men have had some workings and actings of the Spirit upon them and then say God must do all but they grow not into the Covenant they will die But here though God keeps thee short and naked and thou only pleadest the Covenant thou shalt stand If you plead for pardon and some good not the whole good of the Covenant you shall die also If you grow upon some distemper and the whole heart grow not upon this you will die also Look as 't is with a man that builds he will make an end if the foundation be laid but if not pull it down so here 3. If the power of Grace received and acted by the Spirit hath risen to the nature of fruits and not leaves only Iohn 15. 2. And that is when the soul receives that Grace as that in every thing its scope is to live to God to give his heart content For fruit is the end of the trees growth and leaves and fruit is not for the tree bâ—â— for the content of the owner of it If so the Lord hath undertaken to purge thee though there be much Self-seeking in thee and he hathâ—undertaken though little at present to make thee bear more fruit â— Many a man
Those that walk in crooked waies the Lord shall lead them forth This is given as a black mark of men that are broken off from the Lord Rom. 11. 9. Let their Table become a snare When it may be no unlawful thing but lawful is that which banes them 2 Pet. 2. 22. Sheep may fall into the mire but if they lie and wallow in it it 's a Swine and all their excellencies are but Pearls in a Swines snout But when doth a man make choice of it 1. When a mans heart is set upon a lust and God blesseth and prospers him in it When God fills the back-slider in heart full of his own waies His heart is wordly and he thrives in it his heart is ambitious and he hath his Honour This the Lord gives not to his people but some rod or other upon their backs Hos. 4. 17. Let him alone 2. When a man lies long in his Fall Saints lie not long I limit no time but when day after day a man lives in it Rom. 11. 10. Let their Backs be bowed down alway Oh when a mans heart and back is bowed down alway Saints are under Christs care 5. When the Cause of a mans withering is a withering root Trees in winter cast their leaves as withered trees but others root is hurt If the branches do wither yet if the root remain it will recover again So the Saints cast their leaf and their branches wither in desertions and temptations but they preserve themselves at the root But why do others wither 'T is because their Faith withers Heb. 10. 39. 3. 12 14. Many a man withers because of his Faith He feels many wants Why lives he so Why dies he in beggery Why see Micah 3. 11. When a man is twice dead and pulled up by the roots so that the root perisheth for him is reserved the blacknesse of darknesse for ever That the means and way of enriching Saints is a way of beggery to these 't is very fatal There is some false Faith in Saints but it is not wholly such Oh consider these things No Grace What no Grace I say then no life no God no Spirit no Christ no Glory Oh mourn here See it now that you may be humbled and so saved Else you will fall worse and worse still Ier. 3. 5 6. SECT VI. HEnce see how far they fall short of saving Grace that serve the Lord by fits and starts and whose hearts follow after the Lord and make much of the Lord only in good moods Dying pangs are not eternal graces Withering Grace is flourishing and prosperous wickedness If the Spirit of Grace in the Saints be of an eternal constant nature that is not the Spirit of Grace which accompanies salvation which is alive to day but dead to morrow which a man is full of to day but quite empty of to morrow Hence the Prophet cries out Hos. 6. 4 5. Oh Ephraim what shall I do What more means can I use for thy good Why do we not get good by means Yes but thy goodnesse is like the morning dew soon lickt up by the Sun and like a cloud which passeth away which promiseth much but is scattered again The Lord knows not what to do with such men yet how many be there of such that like Ionas Gourd spring up for a time and then die the next day and they comfort themselves under the shadow thereof That take them in their Moon they are as good as you can wish more than men but out of it they are bruit beasts not men Whatever is in a godly man the likeness and similitude of it is for a time in an Hypocrite Would you have earnest prayer for a blessing look upon Esau he seeks for it with tears and mourns for it for a time Would you have following the means and that the most powerful and searching and joy in it also See Iohn 5. 35. What went they out into the wildernesse to see a Prophet a burning and shining light and rejoyced therein for a season Would you have hazarding life for Paul and Ministry of the Gospel Alexander did thus for a time Would you have people enter into Covenant with God Look upon the Israelites Deut. 29. with 31. 16. I know that after they death this people will go a whoring Would you have thankfulnesse Psal. 106. 13. They sang his praise they soon forgat the Lord. And these Affections are for a time stronger than the Saints like land-floods and because they be violent and strong they last not long But however it argues a wretched false heart Psal. 78. 37. Their hearts were not right because not stedfast in his Covenant But what man is there but changeth What body so healthful that is found alway in the same temper Do not the Saints find their hearts soon cold their joy soon quencht their affections soon spent This therefore will discourage them I answer to it two waies First They sometimes deny the constancy of Grace where constantly it is for the Spirit of Grace in us is like life for 't is eternal life It 's ever acting or remaining in the soul and this they do by reason of many mistakes As 1. They think the Grace of God in them perisheth when the act ceaseth Whereas a man may be weary of actions of life where life remaineth as in sick men A man may have a rich treasure alway with him yet not alway spend it There is a gracious frame of heart which the Lord regards chiesly which is before the act hence may be without it The wheel doth not run that it may be round but it is made round that it may run Hence when the act of running ceaseth the frame whereby its fit to run again remaineth And this is the Seed of God 1 John â— 9. 2. Many think the act of grace ceaseth when it doth not act alway upon the same object as some think because they have not the sence of Gods love alway all grace is lost when it may be there is sence of corruption at that time sometime God gives victory over temptation it riseth again Now the soul thinks the very act of grace ceaseth when yet it s now warring against the temptation sometime the Spirit of grace may lead a man to prayer and sadness sometime to a mans calling and cheerfulness The act of grace is small its dominion large 3. They think they are not constant when they are not so at all times as they are at some times As a man thinks he is unconstant at prayer because he is not all day upon his knees not heavenly minded because he is not all day long minding heavenly things Whereas the Spirit should be ready so to do and be at all times and in every worldly occasion to be sowing or reaping some spiritual good yet 't is not a season alway to be upon the Mount Somtime Moses must come down to the camp
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
Ordinances the external visible signs of his presence one would think he would never come yet the Lord will come and comfort his people Isa. 61. 2. God hath sent and anointed him and the Spirit hath filled him and he is as willing himself to comfort them that mourn nay when they have the spirit of heaviness and when it is done Christ is come then that is a coming of Christ. Fourthly There is a coming of Christ when he comes in more full measure of his Spirit to his people and that in his Ordinances for there is a state and time of Christianity wherein a man is carnal and blind and the Image of Christ darkly stampt upon the soul and is exceeding weak now the Lord is said to come when he doth this Ioh. 14. 18. I will see you again and I will not leave you comfortless Orphans alone without any one to take care for you now though it be long before the Lord do come here yet come he will when the soul thinks it impossible and the thing incredible Behold thy God thy King commeth Isa. 40. 9. with 23. He shall come like the rain upon the fleece of wool Fifthly Christ is said to come when he comes to destroy and root out the enemies of his Church whether outward enemies or inward enemies Isa. 26. 21. Now grant it be long the Lord doth suffer them to prevail and to be pricking bryars to the hearts of Gods people and to the heart of Gods Spirit in his people yet he will come and hence the Church pleads this with God as an usual thing with him Isa. 64. 1 2 3. He comes when men look not for him yea he came so here and the name of God lyes upon it to make known his name to his adversaries Isa. 66. 5. Hear the word of the Lord ye that tremble at his word your brethren that hated you and cast you out said Let the Lord be glorified He shall appear to your joy but they shall be ashamed Sixthly Christ is said to come to the soul when he comes to it at death to abolish all sin and sorrow and to possess the soul of immediate fellowship with himself and at Judgement when the great mariage day shall be and the Bride made ready and the Bridegroom in their perfect glory to the view of all the world Ioh. 14. 3. Oh many a one is troubled now the Lord is gone from it mediately to comfort it Let not your hearts be troubled you have a God in his Word to believe in cleave to that and me in it but when death comes against me and enemies come against me and heart fails and eyes fails will the Lord come Yes I will come again for I go but only to prepare a place for you and make Heaven sweet and ready for you some would have all Christs coming here but there is some hereafter SECT III. BEcause the love of Jesus Christ never fails his Churches and People love will keep men from being ever absent from the thing they love Now look as it was with Lazarus whom Christ loved Iohn 11. 3. he heard that he was sick he could have come then but he lingers and stays until he be dead behold Lazarus is dead yea till he had been four days dead and then awakens him again and Lazarus must come forth of his grave to shew forth the everlasting love of the Son of God vers 4. For there are two things in Christ's love first it is pure independant and dear Prov. 8. penult hence he will not ever be absent for 1. If it be dependant then we might say as we change he changeth he was good but we have provoked him since c. 2. If independant yet 't is apt to forget he minds me not nor my prayers nor sorrows Yes it is exceeding dear and assures us of all if he in love came to suffer what will he not come to do and that when the Church is most withered Zach. 3. 1 2 3. and hence saith the Lord why sayâ—st thou the Lord hath forsaken me and forgotten me when written upon the palms of my hand Isa. 48. 14. Lest their spirit fail Oh the Lord is very tender of that he that bids parents not to be bitter to their children lest their spirits fail and be provoked will not do it himself Isa. 57. 17. he will not always contend lest the spirit fail within him and the souls that he hath made Oh remember this now how apt is the spirit of a childe of God to fail upon this what more bitter than Gods absence Because to come late is many times the best time for he comes ever in the fulness of time if he should come sooner or latter he should not come in season to his people Of unspeakable consolation to the people of God that lie under sad and heavy perplexities in respect of the Lords absence from them as for you that can bear this that say to God depart if he will this concerns not you at all and the Lord being gone you lye under sad thoughts that he will never return again yes you have now heard he will come and return again Say unto Sion behold your God cometh Object But what when I have been secure and careless withal Answ. Yes though the Virgins sleep yet the Lord will come to them for if his love did depend upon your watchfulness he might never return onely it may be longer as to these and he will awaken you some time before he doth come and truly to mourn for his absence is to awaken with him Object But it hath been thus long before the Lord come and therefore he will never come Answ. Though long yet you see he comes at last to them first the cry says so and then he comes Ministers tell you so and it is not long after nay then is the very time when so long as you look not for him as here to these SECT IV. Object BUt I know it not Answ. God keeps his best blessings and persumes them long in his own hand from his own children as Isaac David Abraham Heman Christ but it is best you know it not Hast thou been seeking the Lord for his presence that the Lord would but see and consider thee a little until thine eyes fail thee and do you think the Lord will ever forget I tell thee if Peter were in Prison prayers would deliver him and fetch Angels from Heaven to him though the Church of God lay desolate sins great yet the prayer of Daniel shall bring down words of command to make all up again If thou be in any want be careful in nothing c. He asked thee life thou gavest him long life for ever and ever nay when thou â—easest thy prayers have their cry when thy mouth when thy heart speaks not for prayers are not dead things but living begotten out of a living Spirit from a living God presented by a
living Mediator who takes them and presents them Heb. 7. and though unclean yet being laid on that Altar they become holy Object Oh but I am fed with nothing but promises I cannot deny them but I feel them not I think I shall never meet the Lord Isa. 55. 10. Look as the rain on the dry yeelds fruit so my word shall give you joy and peace and the desire of your heart c. Can a man live by promises Answ. Hezekiah saith by these things i. e. afflictions do men live why not by promises the words Christ speaketh they are Spirit and life David did 2 Sam. 23. 5. Heb. 10. The just shall live by his faith and if my man draw back my soul shall have no pleasure in him i. e. wholly It is admirable how the Israelites had a promise of the land and many wars must they have and yet Iosh. 23. 14 15. Not one thing hath failed of all that the Lord hath promised So say I to you Obj. Oh but I have been long in trouble and have bad no pâ—ace Ans. Hast thou been longer than David whose moysture was dryed up who hath nothing to present before the Lord Psal. 6. but weakness and bones vexed verse 2. a soul vexed verse 3. and that long weary with groâ—ning vers 6. tears in the night when others are at rest his eyes consumed with grief and yet verse 8 9. The Lord hath heard the voyce of my weeping and prayer too sorrows cry and sins cry also and hence he saith Depart from me all ye workers of iniquity c. Object But I am so weak my heart so streitned so little light and life and seeking I have been for more and find it not Answ. If Christ's presence be sweet and his absence bitter that you seek not more for your lusts sake than the Lords sake then know that the Lord will return again as verily as he is gone he will not leave thee comfortless you shall have that is fit for you to keep you humble and faithful it may be one Sermon may do more good than twenty Ioh. 1. 50. Dâ—st believe because I saw thee under the figtree thou shalt see greater things than these God hath greater things to shew thee if the Lord hath translated thee into the Kingdom of his dear son hence it is said of the encrease of his government and peace there shall be no end Isa. 9. 7. Object But enemies may opposeus Answ. Let it be so but what if the Lord be with you Object But he is gone Answ. No the Lord will either come before trouble to deliver you from it as Asa when a troop came against him 2 Chron. 15. 11. let not man prevail against thee Asa had wrapt God about him cloathed himself with the majesty of God by faith Isa. 54. penult They shall together and shall come against thee but they shall not prosper because the Lord is come or if he doth stay yet he will give them some blood and come upon them for your blood he that sheds mans blood by man shall his blood be shed but such as shed Churches blood by God shall their blood be shed The souls under the Altar shall cry and then comes wo he will do so in Germany if there have been Churches blood shed he is making way for glorious deliverance when God shall come and the wicked shall melt away as wax Lucifer must fall though lifted up with pride David was troubled with a Saul and a Doeg Psal. 54. but God shall pull them up by the roots c. many of Gods Servants lye under reproaches and revilings and the wicked boast of their sin God shall pluck them up by the roots never to grow again Hypocrites lie hid for a time but all the Churches shall know that the Lord is a God that searcheth the hearts Luk. 12 1. Psal. 12. 5 3. No good man left but some men of deceit and flattery some Apostares c. We are in fear in this Country of enemies we came hither to shelter our selves under the wings of God left our comforts for it here we are at his posts it is not honors we seek and now it may be enemies are plotting or will be coming to take us unawares when weak and so run away with the spoil unless we will be bond-men to our former yoke it may be the Lord will help then Ezek. 38. 10 20. to the end If not it may be the Lord will refine us more and purge away our dross and discover men that came hither for Ordinances and for peace sake and betray the Ordinances yet the Lord will come and his blow shall ruine them especially if his awake not at his cry Isa. 25. 9 10. it shall be said when the terrible ones are blasts Lo this is our God and in this mount shall the hand of the Lord come Object But still my sin conâ—â—nues Answ. The Church in the Revelations when they have all things yet are absent from the Lord and sin before the Lord makes them say Oh come Lord Iesus saith Christ Behold I come quickly Christ will come at last and for ever comfort you and be with you and you ever with the Lord this coming to be sure shall be and what then though you walk through the vail of the shadow of death the Lord is with you and him that is the glory of Saints the joy of Angels the rest and delight of God whom all ends of the earth have looked unto shalt thou see with those eyes and be with him for ever and then shall he give thee double for all thy sorrows sins temptations when every one else shall leave thee and shall rejoyce and glory in thee that ever he hath got thee and as he said he will then serve thee Luk. 12. Oh his coming would swallow up all our sorrows Christ tells them of nothing but this Ioh. 14. I wonder at Christians that are sadded at losses and evils here Why the Lord will come SECT V. Quest. HOw shall I know whether the Lord will come or no Answ. 1. If the Lord ever hath or doth make this the rest and stay of thy heart not only for righteousness but for all fulness of comfort and that not onely to thy conscience but to thy heart and will for many rest on Christ for righteousness but what comforts their hearts they joy in other things and are greedy after things in the world c. Now as a man that rests on Christ for righteousness he abhors all other righteousness so if a Christian rest on Christ for consolation you will deny all other things to comfort you also Ier. 17. 5 6. Cursed is the man that trusteth in man he shall not see when good comes Psal. 22. 1. Oh Lord why hast thou forsaken me I â—ust in thee our father 's trusted in thee and were delivered Yes but not you that are so poor and vile True I am so in the
this your sin makes your shame and there 's the want of holiness 1 Pet. 3. 3. man might be conveâ—ted by the Wife and the Wife by the Husband not that it is always so but usually so Secondly Look into Churches what is the reason people lose their honor much in the hearts of Ministers he respects others but not me and sometimes they think now he strikes at me and meaneth me and then the heart swells c. what 's the reason that Paul professeth he will come with a rod among the Corinthians they were babes and carnal and contentious and puâ—t up little love and life and what 's the reason he sets out the Thessalonians so 1 Thess. 1. 5. because of this they did abound and hence commended of all Saints hence want of growth and holiness they travel in birth till Christ be formed and when they cannot see that hence they are in throws for you what 's the reason Ministers lose their glory among people I confess 't is not always for decay here for Iohn in prison did not lose his holiness and hence when they despised him Christ commended him and his reward was with the Lord it was not a testimony of his unholiness but a fore-râ—nner of the end of his days as well as of the end of his work and hence when all Asia forsook Paul 2 Tim. 4. 16. it was the time of his departing now at hand But that which is the cause of it many times is want of holiness within and hence though men fee not yet the Lord will not give a false testimony nor let men do so hence neither judgements nor their speeches reverenced or because men see not the ancient Spirit of holiness hence no mourning for them in secret no holiness in speeches they smell of the field not walking as patterns before them Mal. 2. 8 9. not caring for the fâ—ock which Christ hath purchased with his own blood What 's the reason there is that complaint of want of love one man to another one member to another who are bound by covenant to it such jars divisions c. Truly nothing makes so firm an union between man and man as holiness and grace this tieth the knot and it is not holiness hid but now seen it not being seen hence comes all your breaches its impossible else such small things should make it Oh a tender heart and the life of Christ is not indeed seen a holy man exact shall never want love that in every company scatters something that like Christ goes up and down doing good healing the diseases of mens hearts there 's a man I could dye with him in my very bosom I am perswaded the decay of holiness in the lives of men is the cause why Sanctification is questioned as an evidence of Justification and hence division Thirdly Look abroad into the world what is the reason the Churches lye among the pots and are soiled with so many disgraces that though we be the people of the Lord yet we are not called so why jaâ—s divisions earthliness want of love and mercy murmurings loss of former life When Jews are shining with the glory of God Kings and all Nations shall bring in their glory to them Oh consider this sin doth make you vile in Gods eyes and mans eyes Many complain they cannot be respected nor received this is the cause of it you excell not here others take notice of your unrighteousness unholiness of life there 's some evil in their bargaining and buying and ill language from the people of God Oh therefore go home and lament this as she The glory of God is departed from Israel so do you here SECT V. HEnce see when the Lord doth honor us to do his work what little cause there is to seek honor of men nay though all the worlds glory be taken from you because it is honor enough to do the Lords work would you have more honor than Christ this was his beauty glory and honor God hath an everlasting name for you though you have disgrace by it nay though no success yet Isa. 49. 5. glorious in the Lords eye Oh it was a sweet course of Barak Iudg. 4. 9. thou shalâ— lose honor that 's all one said she Let me do the Lords work though it be in a difficult work of pursuing the Lords enemies what profit have you on the other side when you seek it in your pitchers what company c. this was Sauls sin 1 Sam. 15. 30. Oh worship and honor me nevertheless this time before the people it 's his reward and it 's the Devils sin to be puft up this pull'd down Nebuchadnezar Herod was smote with worms because he gave not glory to God but took it to himself it was a heavy speech to Eli 1 Sam. 2. 29. Because thou honorest thy sons above me this and that I will do unto thee Nay though men are so holy as to honor God with their lips yet God will blast the wisdom of the wise for it Oh therefore let this be enough and then you will not hunger after other honor for this is glory and honor enough and you have thought so when your selves Oh if I may but honor the Lord it is enough Hence see what little cause any wicked man hath to lift up his head with any glory he hath because the spirit of holiness beauty and glory is departed from them as when the Soul is departed from the body its glory and beauty is departed from them it 's withered and therefore we shall read in Scripture what names the Lord gives them as Dogs Swine Serpents a generation of vipers painted Sepulchres Devils in the time of the greatest profession as Iudas Ioh. 6. Wilde beasts and that in the greatest outward glory and hence the four Monarchies of the world are resembled to such beasts Bears Leopards c. Thus for their persons And as for their actions all they do is unclean and ignoble and hence compared to Thistles that cannot bring forth Figs or Grapes and hence Solomon compares them As jewels in a Swines snout so is a parable in the mouth of a fool it becomes them not it 's abomination in the sight of God all that which they do though glorious before men and at last day they shall rise up to everlasting contempt and it is said Isa. 66. ult their worm shall never dye and they shall be an abhorring to all flesh though they may carry it out fair for a time the fairest professors that by their Sorceries and enchantments deceive the people shall be filled with shame and as the Magicians were smitten with sores they could not stand before Moses being smitten with sores so you shall not be able to stand before the Lord at the last day and look as it is with Christ and his people their cross and shame here it is but their preparation to their crown and hence when Christ was put to the
pray for the inheritance or a part of it of the portion of the Son shall he have it no he shall have what is fit for a Servant so it is here the Lord hath some Sons in his Churches these praying and desiring from a son-like spirit all that God hath being theirs they shall have it and hence Psal. 145. 18 19 20. He will fulfil the desires of them that fear him and love him and delight themselves in him for that is the son-like disposition when he is cut short of all comfort in the world nay when he may have his fill of them yet he delights in his Fathers face love and grace and fellowship and house Psal. 27. 4. For they are heirs and coheirs with Christ being Sons but now there are Servants in the house of God shall they have their wills and lusts no thus it was with these foolish Virgins they were only Servants in the house no true Spouse or Sons and were foolish at best and had not the spirits of Sons but had their lusts never were espoused savingly to the Lord Jesus himself nor laid up all their hope in him but were foolish and that is the ground why others desires are heard not theirs Thirdly Unsound desires make after a certain measure only whereas the desires of Saints seek after this Grace without measure and thus the foolish Virgins fell short of the wise all that they could get was little enough for themselves but the foolish look after some of their oyl as many a man looks upon the gifts and parts of another Oh saith he if I was as honest as humble a man as such a one and many a man sets up such a measure and if he hath that is well while he wants that miserably Look wistly upon the foolish Virgins they did content themselves with a measure and now they are in want of it seek for it at first a little did content them and now when it is spent a little will serve them again And what is their measure 1. So much as will beautifie and adorn them before men our Lamp is out 2. So much as will comfort them against the coming of Christ for now they were troubled that their oyl was spent whereby they might meet the Bridegroom he that desires it for a little measure of it his desires are certainly unsound so much as will serve his turn he cuts his coat according to his cloth but he that desires it without measure è contra as Paul Phil. 3. 12. That I may apprehend by any means that for which I am apprehended As Chrysostom calls Paul that insatiabilis Dei cultor for he makes it his last end as he that desires wealth without measure though he gets not all the wealth of the world yet the more he hath the more he craves this his fleshly lust is his last end Obj. But he may desire it without measure for his own ends Ans. I confess 't is true for men may desire honor and no honor but by gifts and no gifts but by grace and hence may desire infinitely but yet it is but a measure viz. to serve his own ends but not the Lords ends to set up himself true desire of grace is for that which may pull down self and make God all Psal. 119. 4 5. Fourthly It is not their only desire or the only thing they desire viz. the good Spirit of the Lord and that they might not live or any thing else in them but that the Lord may live and his Grace and Kingdom may prevail in their hearts the desires of Saints are only after this or if their desires are after other things the Spirit lusts against them 2 Sam. 23. 5. As carnal desires are after life and the comforts of it so spiritual desires are after the life of Christ in them and the comforts of the Lord thereby Psal. 27. 3 4. One thing I have desired and that I will seek for what was it a Crown a Kingdom no but that I may dwell in the Lords house for ever and visit his Temple Notable is that example of Abraham Heb. 11. Two things he met with that might draw down his desires 1. He came to a land which God promised to give him where he lives among enemies and in fears 2. He might have returned to another Country and now have been better 3. God blessed him c. but it was nothing he desired only another above hence God is not ashamed to be called his God but the foolish Virgins fell short of this and hence they now seek only in times of extremity And this is the frame of many graceless hearts in time of extremity 1. When all grace is gone 2. When death is come then they seek earnestly after the Lord and Grace Oh their sin lies heavy Oh then an humble heart is sweet but before their hearts were overcome with lusts after other things and this double heart every carnal heart hath Ephes. 2. 3 fulfilling the lusts of the mind i. e. Diabolical lusts and lusts of the flâ—sh i. e. sensual and beastly lusts it 's the state of all men and hence promises are not made simply to mens seeking the Lord for they may miss but to them that do it with their whole heart Psal. 119. â—2 Ier. 29. 13. this they never do and hence men pray daily and live in their lusting all the day after men long in misery but are cool in peace SECT IV. Quest. BUt seeing there is in Saints two Natures flesh lusting against the spirit and spirit against flesh and a double heart in a Reprobate whereby he desires grace and other things how shall we distinguish them Answ. 1. The lusts after grace and worldly things in an Hypocrite agree together in the same heart but those lusts which are after the flesh and spirit in a regenerate heart are contrary one to another and like fire and water one seeking to destroy the whole being of the other Exem gr A man wants the things of this world he seeks and desires after them riches honor rest and peace but thinks he if I have no more but this I may to hell if no Grace hence he desires that and so doing now he hath peace and all is quiet with him and goes on sweetly in a way of profession aâ—d prayer and a gracious heart is ready thus to do and to make his head lye soft with two pillows but yet the Spirit riseth up against this that the soul thinks I shall fall by this heart Lord how apt to rest in these lees lusts in Hypocrites are like brethren that help one another to this end to get peace but here as enemies to destroy such a cursed peace as that is in the Godly 2. In a false heart lusts and desires after these things are dear to them like their limbs and best members they cannot be nor cannot do without them but in Saints they are sores and blains and so hated
17. She thought she was rich c. The Spirit of Grace which is but common that heals a vile proud heart it easeth him it quiets him in healing some sin which lies sore on the conscience it heals and quiets the man so he is well needs no repentance but the Spirit of life indeed destroyeth the man and â—â—ays corruption and hence he resists and now saith the soul I never felt my heart so vile as now and hence saith Paul Sin revived and led me captive Oh wrâ—tched man as it is with a Prince if any great ones come and serve him he likes them this gives him rest settles him in his Throne but if any one come to reign over him now he gathers all his strength to oppose So Common grace it ever comes as a servant to corrupt and hence take a man of best wit and parts he turns them against the Lord and makes them serve himself Thirdly From an apprehension of this difficulty and an unwillingness in the heart to break thorow the difficulty of seeking after the Lord many a man sees as Dives in hell Abraham afar off Grace and God and Christ afar off but there is a great gulf between them and Grace now to be watching fasting seeking the Lord diligently to follow the Lord hard Psal. 63. to keep the heart lamenting till the Lord comes this is hard as Heb. â— 't is said They could not enter in because of unbellef 1. They thought they could never overcome 2. They thought the Lord did therefore hate them Deut. 1. 27. They did not regard the strength of God they shall be but bread for us saith Caleb they could not believe that to be bread that is so hazzardful So 't is with many a man and hence he sits down with desires and hopes and so perisheth the sluggards desires slay him hence many complain of difficulty but never break difficulties and so perish and so not like to the Merchant that goes far for pearl It is his business and no storms noâ— ill weather drive him to desire the smoak of his chimney till he hath got them he hath now resolved to venture all for Prov. 2. 5. if thou dig for silver c. many prize Christ and Grace Oh that I had it but are â—oth to dig for it they love their ease so well and hence rest in their desire after it but indeed miss it and hence many can come to and follow God in outward Ordinances but never find fruit and comfort in any of them because of difficulty yet sit down content because they seek for Ordinances as Prov. 12. 27. The sluggard roasts not what he had â—ook in hunting there is a very great delight in coming to Ordinances as travellers under the shadow but then to climb the tree that is hard and hence lose the fruit and hence God seeing a man love his sloth and hath that base esteem of his Grace as that he will not follow so hard after it as he hath done after his lusts let 's loose Satan and he comes and stakes down a sinner in this God must do all and there he rests and so he falls short like one that comes to Husbandmen and tells them they have taken much pains and care to get their ground good to bring forth much but for time to come their ground shall bring forth fruit without planting or sowing only reap you the fruit it would be good news to them and they beleive it and then when the year comes about they are to seek for corn so this affects and here they rest and by this means want Fourthly From feeling the unprofitableness of seeking the Lord through difficulties and hence they give over but a little before they finde that that will continue 1. Some follow the Lord for carnal ends as Iudas did but he finding the purse grow lank and the bag empty he forsakes the Lord. 2. Some for comfort and hence pray and mourn and hence Mal. 3. 14. what profit is there that we have walked so as it was with Naomi when she returned home both her daughters accompany her some part of her way Return again saith she to your friends here is no Husband for you where I go the one would not be beaten off it is not a Husband I came for but a God thy God shall be my God the other hearing her speeches and loving her Fathers house and Country goes back not without some affection so it is here whereas Faith will cry the more Fifthly From the offences which usually Satan casts in when they are in the heat of their first endeavours as the stony ground being offended fell away As 1. Persecution and hence they fall a childe begins to look towards God the Father Mother Friends scoff and reproach 2. Corrupt Teachers Matth. 24. that like false Christs deceive and put a world of scruples into mens heads and then lead them away as the Galatiaâ—s that would pull out their eyes for Paul yet by love and smooth carriage of false Teachers so plausible they fell off strangely 3. Corrupt company women or men many strong men have fallen by the one and men also who having a form of godliness yet denying the power of it their hearts be taken in these snares 4. Some hard point of doctrine Ioh. 6. 60 66. something is preacht that is cross to our apprehensions I le never believe it say they and away they fall Sixthly Because of false comforts which usually men meet with before they get that which will abide in them in their worst hours and this quiets all 1. From themselves A man sees Christ only can redeem him by price but he feels no need of Christ to redeem him by power and now seeing what a miserable creature he is stays himself upon the Lord and that it may be by some word which he hears Iohn 8. 30 31. when they heard that they believed yet the Lord tells them they are not free but were yet captive to their sin which they need the Son himself to dye to save them from and so manyâ—a one comforts himself and stayes here though he have no other assurance 2. The approbation and comfort of others Ezek 13. 3 4. â— Strange extasies of joy which many a man meets with suddenly they have 〈◊〉 and drunk in Christs presence and have been comforted at such and such a time in such a manner this we shall finde it perswades men that God is theirs without revealing the subject viz. we be his people and that change which God hath made SECT II. Quest. VVHat is that measure which will last and throughout continue Answ. I have spoken of this at large but he that loves the truth as his daily bread will feed upon it when ever it is set before him Now there is one thing this is different and I shall express my self in one thing only viz. They give over before they have tasted and drunk the satisfing
the custom of the Saints to send them there where they got theirs SECT II. THat the Spirit of Grace is principally and most abundantly dispensed in the ministry of the Gospel by the Ministers thereof That is they are those that sell this is their business and trade and work like the Olive-tree to the Candlestick Zach. 4. 5 6. which take rooting in the Courts of God to this end to drop in their golden oyl but still observe it is as servants under the Lord Jesus who gives what and when he will by them You know the famous expressions of the Apostle How can they hear unless they have a preacher Rom. 10. 14. 2 Cor. 3. 7. The Gospel is called The ministration of the Spirit in the mouthes of the Apostles and their Successors by which it is made more glorious than the Law delivered in tables of stone though less outwrd glory for we have it but in earthen vessels Gal. 3. 2. By whom received you the Spirit by hearing of the Law no but by the hearing of Faith thereby is the Spirit revealed and dispensed SECT III. BEcause they are set apart principally by the Lord for this end for Gods separation of any thing for an end though the thing be unlike to bring that end about yet by this it hath a strange power accompanying it as the Brazen serpent how comes it to heal It was set a part for that end and sanctified of God and hence God setting apart an Ordinance is present with his Ordinance as Aaron and his Sons were sanctified for the service of the Tabernacle and this is done two ways First By the Church according to the will of God they are set apart from all other employments unless those which other relations bind them too that so they may dedicate their time their strength their private studies their selves their prayers and tears and all for them and this ought so to be unless necessity compels Act. 6. 4. The Disciples would give themselves to the word and prayer and would not be cumbred about the Deacons office and so their studies Paul exhorts Timothy to give himself to reading to think on these things 1 Tim. 4. 13 15. Secondly By the Lord himself Gal. 2. 15 16. What is true of Gods separating Paul to an extraordinary is true in a measure of all his servants set apart for ordinary work Mal. 2. 7. For the Church sometimes may not set a man apart yet the Lord may and doth and hence by these sometimes he sends to call a Church before there is a Church to call and how is such a one set apart not as an ordinary Christian but as an extraordinary Ambassador as it were in the room of the Lord Jesus himself For Christ being Mediator of his Church two things are required to make peace 1. To speak to God for us 2. To speak from God to us The first he doth by his intercession But we hear not from him Yes for he sets these in his room and by them he speaks as Mediator to our ears and hearts 2 Cor. 5. 20. so that if Christ was here present to speak we would look for the Spirit by him and his Ministry Now all Messengers of the Lord Jesus are in the room of the Lord Jesus c. Nay if Christ was here the Spirit would not come but by this means and hence Christ converts not so many as the Apostles by their Ministry within Iudea Because the Lord hath furnished them with special abilities to dispense the Grace of Christ for the Churches sake 2 Cor. 3. 6. Christ ascended on high to give gifts for edifying the body if a man should have an Apprentice set apart to sell but his shop is not furnished how could he then sell and how should men in wisdom expect to buy I will not speak of what is required to make men able Christ not only as a free agent sets them apart but as a wise agent furnisheth them with abilities for that end There must be that knowledge which may make the man of God wise to salvation from the Scriptures which cannot be without knowledge of Tongues and Arts in some competency and study about both 1. They cannot think a thought Christ furnisheth them with thoughts the Minister knows not what to say yet his thoughts are from him 2. They cannot speak hence Ephes. 6. 19. the Lord opens their mouth Ezekiel must be dumb for a time 3. Have they therefore any knowledge of the mysteries of Christ it is to teach the Church 2 Cor. 4. 5 6. all their gifts and spiritual abilities though never so great and peculiarly sanctified but it is for them 2 Cor. 2. ult have they any temptations tribulations and gain by them viz. spiritual consolations it is for them that are sad that want it 2 Cor. 1. 4 5. and though it is true there is in other Christians Christian abilities to help and comfort others yet not ministerial in every Christian the whole body is not an eye nor which hath a special presence of the Spirit of God in it and with it which they should never have received but for the necessities of some in the Church there is good to be had by watering-pots when grass and herbs are dying but yet sometimes the rain falls and that hath a peculiar vertue in it as being fitted for that end and hence Ministers are compared to clouds and hence men will pray especially when many clouds are the Lord grant these bottles may drop so hither you are to look dish-milk and flit-milk may convey some nourishment but brest-milk hath spirit going with it good books may be blest but there is not that spirit in them as in lively dispensations of the Gospel by Ministers themselves Because the Lord hath given them hearts enlarged to dispense the Gospel that so the Spirit may be conveyed we preach not our selves but the Lord Iesus and our selves your servants c. 2 Cor. 4. 5. 1 Thess. 2. 8. If one be appointed and furnished but hath no mind to sell they have other trades to follow little help is to be expected there take a Minister of large abilities if once he comes to have some other penny in his eye besides the souls of people seldom shall it be seen that the Lord is present there Satan doth not cast out Satan neither is his Kingdom divided when Peter fisheth for himself all night he catcheth nothing but when the Lord comes and for his sake he casts out the net then the net is full and for to be a means to convey the spirit to any it is their life as in others when gain comes in they could not live without it Now we live saith Paul if you stand 1 Thess. 3. 8. This is their glory You are our joy and glory 1 Thess. â— 20. this is their gain though it be by loss of all life is not dear to finish their Ministry I suffer all things
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.
be called for out of the Word it is a way of works almost flat Popery in their books If Ministers have had the Spirit burning within them seeing people led from the truth and so speak against them that deceive them 't is passion and bitterness if they have sought to keep the hearts of Gods people close one to another the strong man then keeps the palace What should I name all Quest. But for what is it that they are thus sâ—andalized Ans. 1. For preaching that we are justified by Faith and that Faith is required to the entertainment of Christ as a condition of the Gospel here is not bread say men 2. For preaching that Sanctification is an evidence of Justification and though it be granted the Lord never justified any without a work of vocation at least and this is not against Gods Grace to justifie by Faith yet it is against Grace and 't is a way of works say some to see my self justified by Faith If the Word did reveal a second Justification by Faith and a first Justification without Faith then our first evidence might be without sight of Faith because there is some word which reveals our being Justified without it But the Word reveals all our Justification to be by Faith and thus for preaching the Gospel of Christ have the Servants of the Lord been reproached And though they keep it in yet how many are there whose hearts go after these detestable things 3. Some resist the Spirit by despising inwardly and so casting off the Word of the Lord Heb. 2. 2 3. if we neglect or slight so great salvation and when was the Gospel more slighted by many every thing we say is dear but Gospel which should make us mourn that ever it should be said so in this Country you despise the Spirit of God a man of greatness suffers by nothing so much as by contempt so it is with the Spirit of Grace And it is a thousand to one but that there will be something to make them despise at last the Lord himself But the Word comes thus to be despised and cast off SECT IX First PArtly by the false reports of others as if they were factious disturbers of peace men under a Covenant of Works c. It is the Jesuites policy to raise up lyes and though all will not beleive them yet some will stick Secondly Partly by covetousness the glory of the things of this world is greater than the glory of the Gospel tell them of living by Faith and Promises they deride you in their hearts tell them of a Kingdom and the excellency of holiness they slight them to be so rich and honored it is glorious indeed Luke 16. 14. The Pharisees scorned him because they were covetous Thirdly Sometime because Ministers and Ministry are Bills of charges to a congregation and are too costly inhabitants among them Fourthly Partly because of ignorance of the truth why was Paul's Ministry foolishness it was a mystery so many come and understand not the truths preached they be too high points for them to conceive of let truth be never so precious they esteem it not because they know it not Fifthly Partly because they have known all that our Ministers do preach before which is now like flowers and roses withering which were flourishing heretofore Capernaum despiseth that which Sodom would not and Tyreâ— and Sidon would have repented at and say They can do as well themselves as this and better Sixthly Partly because Ministers are so long at it and that may be delivered in one hour which is stood upon an hour and half and they wonder men preach so little and yet so long which argues contempt and that every truth is not precious Men cry not out of men when they are telling money to them many hours and yet this is more precious Eutychus grows sleepy thank Paul for preaching so long and falls down thank long Sermons for that This is the sinful language of some Seventhly Because they cannot profit by them hence when they should mourn for themselves they despise the truth of the Lord Mic. 2. 7. are not my words good to him that walks uprightly Eighthly Because some have weaker gifts than others And thus I say the Ministry of the Lord and his Spirit is despised Mat. 18. 8. Take heed you despise not little ones for Angels behold them Oh what is it then to despise the Spirit himself And thus I say the Spirit of God is resâ—sted go home therefore and mourn and consider 1. The time is already set the Spirit will not alway strive and time may come that it will go from you and never return to you more 2. Fire will come out of their mouthes Rev. 11. 5. 3. The Ministry shall be taken from you and your children Act. 13. 46. 4. The Spirit it self shall torment you Isa. 63. 10. SECT X. OF Exhortation Oh therefore if ever you would have the Spirit dispensed to you wait here upon the Ministry of the Gospel for it neglect not private helps books and meditations c. but know if ever you have it dispensed here it is chiefly to be had buy at this shop Do you not find parched dryed up hearts the Spirit of God is gone from men and this verily is the cause of it what consolations what peace what glory from the Spirit of all comfort of peace and glory might men have but for this Obj. But I may never get this Spirit Ans. Yes Heaâ— and your souls shall live Isa. 55. 3. for to reprobates the Lord never gives an ear what a comfort is this you cannot help your selves to look to Christ to come to Christ hear him then when he is come to thee Rom. 11. 7 8. he hath given them ears not to hear and usually the first work of the Spirit in the soul is to give an ear the Lord awakens that to 〈◊〉 that never regarded any thing before and then something enters first or â—ast SECT XI Quest. HOw shall I so hear as to receive the Spirit Answ. 1. Get a deep sence of your wants particularly and distinctly before you come if a man comes to the Market and 〈…〉 his Family wants he will never come and buy of them that sell a poor man if he comes into a rich shop hath a mind to buy all the commodities he sees if he had money but if it may be had without money he will take them gladly Matth. 11. The poor receive the Gospel I am perswaded that this is the great cause why scarce any buy here they know not their need of every truth hence Isa. 50. 4. He hath given me the tongue of the learned to preach a Word in season to the weary the Lord will do it in season when the heart is weary of its own deceit and ignorance and all carnal contents and blessings and sins now the Lord Jesus must speak at last let a people be more weary of outward
not speak to me there by name particularly he speaks to others not to me Answ. 1. The Lord when he calls any to himself he doth not in his ordinary Call speak to them by name and yet they have so received the Lord in the Word as if he had called them by name for look as when the Law saith All that sin shall dye the Lord speaks to all by name and if conscience be awake it will apply it This sentence is against me so when the Lord saith All that will receive the Lord shall live before the Lord and therefore receive him if conscience be awake it will apply As in the three thousand that were converted What shall we do they were not called by name but when they heard that they that repented should live because the promise was to all they gladly received the Word so here it should be so and therefore we see when the Spirit makes particular application to a man he so sets on a truth as if the Lord spake to the soul particularly and therefore if you do not it is because you are left of the Spirit of God and the power of the Word for it is your duty so to do 2. Though your names are not set down in the words of the promise yet your names are wrapt up in the meaning and sense of the promise and this is as good as that for though the Lord doth not desire every man to keep the Sabbath by name yet he means every man and there your names are so when the Lord Jesus makes suit to a wretched heart to receive him he meaneth every man as if he had named them that which is set down in Scripture and written to others God means not them alone but all others in like case as Iâ—r 3. 12. What the Lord spake to Israel to return he meant especially Iudah so Esay 2. ver 1. to 5. There is a Prophesie of the Gentiles to flow to the Mount of the Lord what means the Lord by that the Lord meant hereby to stir up the Jews and therefore he saith Oh come house of Israeâ— c. And hence Rom. 15. 4. What is written it is for our learning that we might have hope i. e. God meaneth us therein also so that when you see the Lord calling the wretched Jews in his Word the Lord calls thee and when the Lord in his Ministery comes to them he comes to you and to have thy name in the sense of the Scripture is most for the glory of the Spirit and sâ—iting best with the work of faith and most sure and most sweet to you but especially I say when the Messengers of God come to you they make things particularly clear which were but generally set down O consider therefore the Lord is earnest in his suit to have thee receive him SECT VI. 1. IT breaks the heart of the Lord Jesus to see thee depart away and go a whoring from him when a man is so set in his desires that when he is crossed of his hopes in marriage it makes him sick and pine away with grief because he is very earnest for the match so it is here Ezek. 6. 9. And therefore we shall see Mark 8 12. the Pharisees who had seen all his works yet an adulterous generation sought after a sign it is said Christ sighed deeply in spâ—rit for this nothing grieves the Lord so much as this to despise any part of his will or poorest member of his grieves him but to dispise himself this much more as we shall not find any joy in Scripture â—ike this when the Lord hath overcome the unkinde heart of a rebellious sinner and hence heaven and earth and deserts are commanded to rejoyce at this devise to grieve him and you cannot do it so much as by refusing him 2. The Lord is so desirous of it that he will pass by all thy former lewdness if now thou wilt receive him Ier. 3. 1. with 4. men will not do so yet the Lord will what when so many vanities are loved more than the Lord can the jealousâ—e of Christ receive me Yes that he can 3. When the Lord hath cast off a poor creature for refusing him yet then his heart yearns and his soul longs for it many times again I a. 54. 5 6. the Lord hath called thee as a wife of youth when refused i. â— when God did appear to them to refuse them Oh wonderful that when the soul hath refused the Lord and the Lord it and all creatures refuse to love it yet these the Lord calls agan and hence the Lord comes upon his people Isa. 50. that complained God had utterly re ected them and all the fault is â—n him no their sins had done it but then he blames them that when he came no man answered c. 4. All the anger of Christ especially his greatest anger is expressed against a soul for want of this being willing to receive him when you say How doth the Lord regard or desire me when he fights against me First Is there an evil not inflicted but devised against thee as many a one fears what is not yet made known this is to make you râ—turne Jer. 18. 11. Secondly Are there any sorrows upon thy conscience upon thy outward man that God takes all comfort from thee Hos. 2. 9. 14. 16. Thirdly Are there any evils inflicted upon others in this life especially whole Churches their Ordinances broken Temples consumed and laid into dung-heaps it is to get thy good will Jer. 3. 8. Fourthly Are there any gone down to Hell who did once flourish here that you have even seen the flames and tears before you of crying Ghosts if so then know it it is that thou mightest draw near the Lord Psalme 73. 26 27. 5. The Lord professeth that he will give the choicest of all blessings to them that receive him and this argues strong desire Psal. â—1 11 12 13. Honey out of the rock 1. Thou shalt have himself taking infinite delight in thee because he will make thee beautiful with his own beauty and cloath thee with it Psa. 45. 12. 2. All creatures shall be servants to thee throughout the world Hos. â—â—lt As when one is married all the servants in the Family are to serve her or him so here it is in regard of the faithful Oh that you could hear the voyce of the Lord Jesus and his earnest suir to you herein This you see is clear There now wants nothing but for you to give your consent unto him and therefore this is that which the Lord lays to the charge of men viz. â—heir breaking off the match and so Rev. 2â— 17. Whoever will let him come and take Prov. 1. 29 30. they did not chuse the Lord nor would none of the Lords counsel and this made the Lord cast them off so that now there is nothing but thy wll Shall the Lord desire it and wilt not â—â—ou be glad
so Christ now Solomon reckons it as one part of his folly madness and vanity when he forsook the Lord in his degenerate condition Ecâ—les 2. 3. that he gave up his heart to vanitâ—y and to wisdom also as if that was not sufficient alone Men are not contented with the Lord alone Solomon as you heard was gone whom God appeared twice unto Davids heart was sorely assaulted Pâ—al 73. untill he wenâ— into the sanctuary of God and then saith he whom have I in earth but thee but as for others they are far from this and hence come the many murmurings and sinkings of heart why do not men sink and drown because they are not in the ark or ship and stay there alone so it is here Psal. 16. 4. their sorrows 〈◊〉 multiplied c. SECT XIII LAbor for this contentedness in spirit in four cases especially wherein the heart is apt to withdraw from the Lord First In case the Lord takes away the dearest nay all outward blessings from us men can â—ub it out with quietness of spirit when some of their money loose in their pockets is lost but when their jewels are lost their dearest blessings singled out Wife Husband Children then as Ionah the soul is almost angry with God when his gourd is smitten 1 Thess. 4. 13. without hopes again some can rub this out till they come to part with all when some of our boughs are cut and branches lopt we can be content but to have ouâ— top boughs cut off and to strike at the root too that we should remain as wâ—thered â—ry trees this can hardly be born Men can be content to follow Christ if they may carry something on their backs beside the cross some can endure â—ny thing but poverty because covetous others any thing but disgrace becaâ—â—e proud if some thing or many things be cast over-board in a storm men can be sometimes contented therewith if something escapes but when there is a wâ—aâ—k of all now to be content is as hard as to walk upon the waters Israel when they be fed and led by God all was still but when they want bread and water then they murmure and also quesâ—ion Exod. 17. 7. Is God among us now And truly it would break ones heart to see what sinkings of heart there be among us the fruits of exâ—ream pride and Christlesness and what vexations men are to themselves that men are become devils to themselves their own tormeâ—tors what cares fears griefs losses decays that their heads are dawled and their memories lost and their hearts sunk and their countâ—naâ—ces alâ—ered and the Ordinances comfortless and themselves heartless and pining away in their iniquiâ—â—es because of outward sorrows Oh consider either thou shalt shortly be with the Lord or not if not there is cause of â—ourning Oh to go home and see Abraham Isaac and Iacâ—b in Gods Kingdom and thy self shot out it were a lamentable thing indeed but if it be otherwise with thee Oh consider thou shalt be happy enough without these things in heaven and therefore though these things be lost thou shalt not lose one jot of thy happiness A man that is blessed with â—lessedness it self and yet sunk either should say Christ is not blessedness or else recover Object Oh but though I have lost my estate yet that doth not so much trouble me as to have lost friends and their love Anâ—w And what if thou hadst lost thy life and thy body were rent from thy soul if that goes to the Lord Heb. 11. They were â—awn asunder It may be thy heart hath gone from Christ Oh therefore reâ—â—â—â— for it may be this is Gods end and methinks this should make you content with any cross thou art not near enough to the Lord Oh therefore you poor Saints be not in heaviness by many temptations the Lord doth it to try your faiâ—h can you be content with him alone It was Iustin Martyrs speech Nothing else to care for Secondly In case the Lord makes outward peace and blessings to abound upon you set not now your hearts upon these things sometimes when miseries abound and there is wracks of all now the soul is glad to stand upon the rock to save its life Psal. 78. 35. When he smote them they then remembreâ— God was their rock but when the Lord begins to fill the soul with outward blessings it is then exceeding hard not to lodge them in the Lords own room and habitation for himself and the Lord is forgotten and foâ—saken also Jet 2. 1 2 4 5. But when these things are removed or with you continued yet let your hearts still be kept for the Lord for if these things were necessary you should have them in heaven but there is no need of them there but only of the Lord. Psal. 17. ult It was Davids prayer that he might be delivered from the men who had their portion in this world but I shall behold thy face and therewith be satisfied when I awake i. e. Some outward troubles now made him heavy that he slept the sleep of death saith Calvin but then he should be satisfied it was Davids argument to prove his faith Psal. 16. The Lord is the portion of my lot and cup not his crown nor kingdom 1 Cor. 7. 30. Paul mixes this with his counsels use the world as if you used it not possess as if you possessed not for the fashion of it passeth away The love of Christ sweetens these things nay the sweet of them is Christs he lets into them his love and his sweetness c. Oh the peace that comes by this means when a no outward evil detracts and no outward good thing adds to your blessedness It is so in it self Oh that it were so indeed unto you Psal. 23. Thirdly In case the soul comforts it self in hopes and desires after good things to come in this world for sometimes that which fills the heart is not things present a man findes a bottom here but he looks for things to come and so lancheth out his heart in the deep le ts the rains of his heart go strongly after things to come and so the Lord alone doth not quiet him many mens blessedness here is imaginary and chiefly because of that which is to come Oh consider when it will be found to be blessedness to enjoy the Lord alone without hope or desire of any good else to come thy soul shall say Let me ever see and love this God and none else It was the sweet affection of Paul I desire much to be with Christ he did not desire these things no not body nor life nothing else but to be with him and that not faintly but earnestly 2 Cor. 5. 1. because he was now absent from the Lord Oh the sinful lusts of menâ— men think themselves miserable if they be not satisfied and they are not satisfied because Christ is not enough alone Oh but know it he will be so shortly
first in the promise First Labour to draw near unto and enjoy the Lord Jesus by the Promise Secondly Labour to enjoy him in the Promise First By the promise or by means of it all that which the Lord conveys to his is not by meeâ— providence but by promise Psal. 25. 10. He was free before their calling but now he hath bound himself by an eternal covenant to be all and do all for them Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise Isa. 12. 3. and draw out of thoâ—e breasts â— and get Christ Jesus Spirit in your hearts by them now some think the Promise is not theirs hence they go not thither for spiritual refreshments or at least they let other things come by providence especially common blessings without going to the promise for their daily bread or looking to the promise out of whose bowels they are begot Heb. 13. 5 6. the Apostle there sends them to the promise Or else they use not the means or faint in the use of it whereby they come to enjoy the Lord by his promise and that is restless wrestling with Christ by prayer for it Gen. 32. 12. Thou saidst I will surely do thee good He might have said I have a promise what need I pray or he might have said I had a promise of safe convoy but now I see the Lord is coming out to brâ—ak it and so he might have perished yet he prays and wrestles acknowledging himself unworthy of all the truth c. So Nâ—h 1. 8. Men have so little of Christ because so little of the Spirit of Prayer pressing Gods promise thou hast a barren empty weak heart because the promise is not improved as it should be Secondly Labour to enjoy him in the Promise sometimes the soul hath a Promise fair and seeks and finds not now the heart goes on to seek but is exceeding unbelieving or sad and troubled whiles it doth not feel and unthankful also and accounts it self miserable whiles it wants and so doth not glory in the Lord and his fulness which is his in the Promise unless he feels the good come from the promise like a man that doth not account himself rich while he hath it in his treasure a most safe and sure place where it is kept for him unless he gets a little out of it into his pockets and fears he shall be slain with thirst though he stands by the Spring and that be full if his dish be empty oh this is vile Heb. 11. 13. These received not the promise i. e. things promised yet saw them believed and embraced them i. e. in the promise You say you are sinful and born down by your distempers and base and poor I say you have power victory over all sin and misery and have eternal glory already in the promise only here is thy wound you think you want it because you have it not out of the promise though you have it in the swadling clouts of the promise lapt up there and by means of this sinful distemper of heart you partake not of Christ because you apprehend not your exceeding great riches in the promise 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant this is all his desire sweet was Davids spirit 2 Sam. 7. 22. Who is like to thee when he had no accomplishment of the promise Oh so do you say Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath not by dreams it was the complaint of Christ unless you see signs and wonders you will not believe so you call in question like Thomas unless you feel Oh close with the Promise keep it as most precious and then Psal. 25. 10. He saith not to them that keep their covenants or their feelings but his covenant as their portion and get the Lord to undertake to keep it for them and so make sure SECT XVIII 3. LAbor to be near the Lord in all his Ordinances also both privately and publickly for there is his presence Ezek. ult ult Psal. 26. 8. he not only loved Christ's presence but the place where it was it was an argument of his integrity Psal. 102. 13. They did love the dust of Sion never think there is a time of mercy till then First Be with him in secret as oft as you can prayer meditation daily calling your hearts to an account time hath been that you have been so when in affliction or at first conversion but now twenty hindrances and now you cannot only neglect but think you have reason so to do there have been tears and prayers and thoughts and pressings hard after the Lord but now no words nor groans you women have children to suck and families to tend you servants love your sleep rather than the bosom of Christ and though Conscience cry out against you for it yet you hope to be better one day and so you grow strangers to Christ and no publick Ordinances profit because private duties are neglected and thy heart like the sluggards garden is andressed is this to be as near the Lord as you can no if the Lord oves you look for the death of thy Husband Wife or Childe shortly look for terrors and then you shall account it an honor if you may but once more speak to the Lord. Secondly Be with him and as near him as you can in all publick Ordinances and not only to have them which some care not greatly for because they see no glory in them unless glorified souls should come out of heaven to be members and Moses and Elias to build tabernacles here and â—o be Elders but come through them look beyond them to the Lord look at them as empty and weak unless the Lord fill and be powerful in them David did enjoy God secretly yet there was more in publick hence Psal. 63. 2. The Saints are a generation of Seekers Psal. 63. My soul followeth hard afteh thee mercy and truth follows you many times when you forsake it Psal. 23. ult much more when you cleave to it Hezekiah's frame of heart Isa. 38. ult is imitable Act. 1. Christ promised to send the Comforter wait at Ierusalem as there they did in prayer and at last the Lord came You have forsaken all for Ordinances and now you have them you despise them I conâ—ess they are meer outsides yet the Lord is there there is a glory which wiâ—e men can see in Christ in the mangeâ— SECT XIX Fourthly LAbor by thy desires to be 〈◊〉 him Rev. 22. 20. So desire as to wait for thy change all thy life look for it 1 Theâ— 1. ult 1. Christ's desire is that thou wert with him when thou art ready and when thy work is done Oh let this make thee to desire it also 2. If you cannot keep your hearts from vain hopes and foolish and noysoâ— lusts without desiring him do not then desire
ignorance he may pray and be diligent in use of means and full of life but when he hath got some knowledge and can discourse pretty well and hath some tastes of the Heavenly Gift some sweet elapsâ—es of grace and so his conscience is pretty well quieted and if he hath got some answer to his prayers and hath sweet affections he grows full and having ease to his conscience casts off sence and daily groaning under sin And hence the Spirit of Prayer dies he loses his esteeme of Gods Ordinances feeles not such need of them or gets no good feeles no life and power by them and whereas before he could catch at every word and mourn when he found the Lord passed by him and speak never a good word to him now no such trouble because he is full This is the woful condition of some but yet they know it not but now he that is filled with the Spirit the Lord empties him and the longer he lives so that others think he needs not much grace yet he accounts himself the poorest and feels a need of every truth of God and Ordinance of God his sin 't is true continues 't is not quite abolished and his sighing within himself continues also to his grave Isa. 57. 15. poore and yet the Lord dwells there how can these staâ—d together very well in those who are the Lords 3. This Spirit comes in that fusness as that it so purifies the heart of sin and self as that it makes the soul set it seef for God as his last end and happinesse and so as that the work of Christ is his blessednesse 2. Tim. 2. 20 21. He that purgeth himself from these things is a Vessel of honour and fit for his Masters use It is with some souls as it is with some drosly Vessels they are put out of the fire and they are taken out before their dross is removed or they melted or if melted yet not fashioned for use even to every good work so some have great troubles without and within now the fire goes out or they get out of the fire viz. the trouble before their dross is removed or their sinful natures be changed or if they be melted yet they are not fashioned and framed for their Masters use only they are for their own use and their lusts use and seek themselves in all they do but not for the Lords use it is not their life to live to God Promises are sweet and Christ is sweet and Heaven is sweet but the work of Christ to be of use for Christ this is not their bliss I know Saints fall short here much and seek themselves but yet their hearts are prepared fashioned set for this end and they through the help of the Spirit refine themselves for the Lord that when sin desires them to serve it No their answer is I am no debtor nor servant to you I have lived too long to you already I am now the Lords and for the Lord Oh that I might have that honour as to be employed for him I say unto you the Lord hath here filled you and fitted you for his use and you may be comforted SECT IX 3. WHen the soul is recovered out of that security which usually befalls men after some time of first affection and profession in that measure as that now it lives unto the Lord in a daily waiting for him and longing for him when the Lord sees it meet to come and take him to himself For all these Virgins fell asleep after they came out to meet the Bridegroom with their burning Lamps and not only the foolish but the wife also slept Now I ask you Do you think they were ready then for the Lord No not untill they were awakened againe and the wise had got their Lamps burning againe and waiting for him but yet the foolish had got not only no light to their lamps but Oyle was wanting also to their Vessels So it is here Time hâ—th been that the Lord hath awakened you with feares and terrors about your estate and you have got into the assemblings of the Saints together and kept company with them and you have escaped the outward pollutions of the world and defilements of Gods worship and services and you have seen the insufficiency of all duties and it is Christ you have look't after and prayed for and got some peace and comfort that he is yours and have look't to meet him hoped if you die that you should be saved but have you not faln into a secure frame againe both wise and foolish have you not turned Prodigals and scent and lost all after you have had your portions if not thank God be not high-minded but feare for very few but after fulness fall asleep and after they have had some peace of conscience but they fall to enter into some peace if not with some foul open sins yet some truce with some lesser secret sins and if their oyle be not spent their sorrows spent in sorrowing their trouble spent in trouble their desires spent in desiring as water spends away it self in running out of a Cisterne not out of a Spring yet their light hath gone out the beauty of thy profession is it may be lost that heat and life is gone which others saw and you saw much more are you ready now and though you may have some awakenings yet are they so far as to cause you to get up and kindle your Lamps and waite for the Bridegroome If it be so that still you keep sleeping and have not your Lamps ready trimm'd then you are just as all the foolish Virgins were before the cry came SECT X. Quest. BUT may not a godly man die in a declining decaying secure frame Answ. 1. He may die in an uncomfortable frame without great peace of conscience for sometimes a mans Lamp may shine brightest when his peace is least but the more prayer the more searchings and washing of heart is then to be attended a godly man may die mourning for ought I know and the Lord give him his garment of gladness in Heaven for the spirit of heaviness here on earth because though he loseth the comfort of his estate yet not the safety of it because he dyes under the wings of a Promise So that though he dyes uncomfortably yet not securely 2. He may die to his feeling in such a frame poor and contrite for growing in the sence of emptiness is not decaying in the being or power of holiness the Lord is now preparing of him to honour his grace when he doth not help him to honour his Will in that inlargedness of heart to it as he would so that this soul is not decaying 3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition especially if it appear so to others of his discerning servants the Lord will send some cry to awaken his servants before he comes to them or they
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
such miserable scrambling for promises and that men are so worshipping whom they know not 4. Consider the misery of the want of this But further Be careful to get satisfaction by blood before Application by the Spirit if ever you look for the latter be careful to get the former God is full of Spirit why sends he it not sinne is not satisfied for first get that done therefore Iohn 6. â—3 Except ye eat my flesh and drink my blood c. God could not send the Spirit nor Word but for this to thee a man feeles the strength of sinne and prayes Lord subdue it oh but look to pay thy Ransome If a man be in chaines for debt and gets out without satisfaction for the debt or wrong he will be taken againe but if it be satisfied for though he be taken by the Jaylour and ill-intreated yet he shall be set free againe and therefore do as those Levit. 3. 3 4. You are freely to go to Sacrifice and it 's said it shall be accepted to make Atonement If the Lord with-hold his Spirit mourn for the want of it as Psal. 41. 3. My tears are my meat If the Lord gives any thing be thankful for any little see it and make much of it for it is from Christ the least thought or knowledge of thy misery Iohn 14. 17. The world cannot receive it because it knows him not i. e. so as to prize it love it bless and wonder at the Lord for it Thy Spirit is goâ—d Lord let it lead me saith David Quest. What if I finde not these things in my soul Answ. Mourn then Object What if I cannot Answ. Then muse on thy misery Object But I cannot Answ. Then hear what the Lord will speak Quest. What if he helps not Answ. Thou art unworthy thou art his clay he may and will do what he will Of thankfulness to the Saints who are apprehended of the Lord Iesus you know him and he knows you you come to him and he takes you you give up your selves to him and he gives himself to you you make him your God and Head and he makes you his people and Members c. Oh be thankful for this 't is a choice and peculiar mercy denied to many and given unto you Psalme 73. 23 24 25 26. Thou art continually with me when falling from thee What is the use that David makes Thou wilt guide and hence Whom have I in heaven but thee I might be broken and like water spilt on the ground every moment but thou keepest me Object But I finde the Lord methinks sometime utterly gone from me and I fear he will faile Answ. True and hence Ieremiah asks Ier. 15. 18. Wilt thou be unto me as a lyar and as waters that faile shall thy truth and mercy be spent No once apprehended he will not lose thee Quest. How shall I know that Answer Something I have spoken and three things more I shall add now First You may know it by time present There are two things which seldome fail in deepest disertxsions 1. The soul forsakes not the Lord by unutterable groanes when the Lord seems to forsake it Psal. 22. 2 3. and it presseth hard after the Lord Psalme 63. 8. and doth not as the Philistines 2 Sam. 5. 21. forsake their gods when they forsake them 2. If this failes it grows poor in spirit and vile and loaths it self as worthy the Lord should never regard it Isaiah 57. 15. and so 〈◊〉 grace most when the Lord makes it least and when the Lord makes it nothing it makes God all things to it Secondly If neither of these will serve yet you may remember dayes of old as David Psal. 77. 10. Psal. 71. 6 9 11. Some said God had forsaken him but yet now he remembers Ancient mercies Thirdly Then stay awhile longer in waiting for the Lord what the Lord doth now you know not but you shall know afterward Isa. 64. 4. that which eye haâ—h not seen hath God prepared 1. You that are young men hath the Lord pluck't you out of your Sâ—dâ—nâ— sin when you lingred in it when you resisted the Lord in the heat of your youth c. 2. You old men how many temptations corruptions back-slidings pollutions beating out as it were the breath of the Spirit yet from the belly to gray haires the Lord hath carried thee kept thee Oh thy foot had faln if the Lord had not kept 3. You that have been once sinful vile creatures yet hath the Lord loved you for all this what if the Lord take away comforts from you and afflict yet hath he not taken living-kindness not mercy from you but done good to you by your sorrows when others go by Droves before his Door and takes none c. O what cause have you to magnifie mercy That the Lord Iesus at his coming to death or judgement will make a perfect separation between the wise and foolish Virgins For the Virgins were all one together till Christ comes and now the one sort is received to Christ the other separated from Christ nay not so much as known of Christ. There are not have not been any Churches in this life but there will be wise and foolish Tares and Wheat grow up together not Virgins and Harlots not openly prophane it may be or wicked and godly No but when all are Virgins in outward Profession and Conversation yet then some will be wise and some foolish in the sight of Christ though not in the sight of man and between these the Lord Jesus will make a separation at his coming Matth. 25. 31. He shall set Sheep and Goats at his right and left hand Mat. 3. 12. He shall thorowly purge his floore and separate chaffe and wheat 2. Thes 1. 9. punished with eternal destruction from the presence of the Lord. The Son of the bond-woman must not be Heir together with the Son of the free-woman and therefore cast him out they must part companies Quest. 1. Whether shall they be separated Answ. 1. At particular judgement what became of the soul of Lazarus It was carried by the Angels to Abrahams bosome i. e. to the Third Heavens where Abraham was and to fellowship with him dearly loved of him What then becomes of the souls of others they being sentenced by God are dragg'd down to hell by evil Angels and are reserved Where they are reserved in the Elements 2. At general judgement the Elect shall be called to come and inherit their Kingdome and hence others shall be cast with the Devil and his Angels to eternal fire which is there where the Third Heaven is not and here shall they be parted and never joyned together more which is fearful Quest. 2. Why will there be such a separation Answ. 1. Reason Because at Christs coming they shall be immediately judged and examined by Christ he shall then make strict and immediate 〈◊〉 of them Why do these foolish Virgins creep in
themselves and 2 Pet. 2. 1 2. as there were so there shall be false Prophers and Paul though discerning reckons his danger in regard of false Brethren and it is a heavy judgement of God that that which should make a man adore the depth of Christs Wisdome Holiness Presence in his Church and fear his own heart and Spirit should offend men in the least measure for surely these are warnings to all the Churches and all men and examples before our doors as those are 1 Cor. 10. A man that is prescribing Rules of Art he gives one or two examples he could give twenty but that is enough to make the wise understand Hos. 14. 9. Hence see the fearful and sad condition of those who shall voluntarily separate themselves and are glad of it from the fellowship of the faithful nay the Churches of Christ they do but execute the divine sentence of Christ upon themselves in this life which shall be past upon them at the great day they shall then be parred and cast out of the family of God the Church of the first-born of which the Churches on earth in their purity are a resemblance Look as it is in sinning a man departs from God and executes upon himself that which shaâ—l be though now 't is not felt his greatest dooâ— so it is in parting from the Saints they do but execute their sentence upon themselves and hence 1 Iohn 2. 19. They went out from us that it might be made manifest they were not all of us if ever they had portion in the Saints they would never have parted not but that one may separate from the incurable corruptions of a true Church and not but that one may remove from one Church to another provided it be with love and utmost care for the good of that where he was and also not but that one may be forced upon some special cause to dwell in Mesheck and be forced to forsake Sacrificing to shew mercy but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least though not the people of God out of a base esteem of their fellowship and a hiâ—h esteem of something else which they shall have without it they regard not Communion of Saints no further than it may serve their turne and when it will not serve their turne then they forsake it This separation it commonly ariseth from certain preparations to it which are the loosenings of a mans heart from Gods people Like the Apple before it falls it begins to grow loose from that which holds it I shall briefly shew how this is that you may be watchful many not yet fallen but their hearts sit loose from Churches and fellowship of Saints and people of God even when they think their hearts sit close to Christ and I will not name all for particular men have their particular temptations but what is most common and this is one secret sin and plague of men in these Churches and there will be rendings Christs work is to gather and Satans ever quite contrary to scatter and it is a Rule What is Christs greatest work the contrary is Satans chiefâ—st as when Christ is humbling he is hardning when drawing to believe he to unbelief when Christs work is to gather and unite hisâ—s to scatter loosen and divide with that foot Christ treads on Satan most there he bites most 1. The Lord withdraws that honour and love from a man which either he looks for or thinks he deserves from the hands and hearts of Gods people either they are not lovely or not loving to others when they have either no personal worth to purchase love or they have nothing to give of love in exchange for love or else to try them the Lord for a time leaves his people to a blockishness of spirit their love waxeth cold or they think they are not honoured or have not enough and so if men do not make Satan will make them scandals to themselves through their pride of spirit 1 Sam. 15. 35. Saul desired Honour me before the people but Samuel came not to Saul hence what did Saul do you never read that he came to or made use of Samuel again We are united to Christ by faith but to the Saints by love and mutual love Ephes. 4. 16. Take away this mutual love that you love not others or they love not you unless you have Christs Spirit which was in Paul and all the faithful 2 Cor. 11. 16. you will fall secretly and hence Hebrews 10. 24 25. Provoke one another to love and good works say to one another Pray Brother tell me of my faults and your feares I 'le tell you my heart againe c. Truly hâ—re is the temptation of some if not of most to Apostacy from the Lord and his Servants and this is the guise of Hypocrites let any godly not honour them they despise them let any ungodly honour them if they be not extreamly vile they love them and their fellowship and are ready to think them as honest as the best because they make themselves their own gods those that honour them are their good Angels and è contrà 2. They begin to feel by woful experience no spiritual good or power of the Spirit and Presence of the holy Ghost in their fellowship or in these Ordinances in it they have them but not the use not comfort of them and this sets them going and ripens and rots them for a fall for as want of love made them sit loose from the persons so this makes them sâ—t loose from the Ordinance and a man thinks now What am I the better for the purity of Ordinances and so hence when he should loath his heart he loaths the truth and wayes he seems to approve and hence falls For this is a standing Rule Let a man have Ordinances and not know how to use them or not indeed make spiritual use of them if he knows it but he will sit loose from them Mal. 3. 14. Zach. 11. 8. My soul abhorred them and they abhorred me not their own hearts as it is with the soul and body they are not knit one to the other immediately but by spirits which if they be extinct then they fall asunder Let a man have meat and it not feed him cloaths that cannot warme him physick that cannot purge him a Vineyard planted that never hath fruit on it he will cast them off and despise them and this is the second step the heaviest judgement of God on men for not loving the truth but taking pleasure in unrighteousness and this works thus especially if they have had some trial of the people of God sometime and after great expectations of receiving good from them meet with but little the Word Sacraments Fastings hence come to be stones not bread the heaven of promises is Iron and there is no raine falls on them and hence they 1. Carelesly refuse at
for Christ in his Ordinances a duty and why so part 1. p. 105 106. Longing for Christs second coming perswaded part 1. p. 113. directed p. 114. Love of Christ precious and satisfying part 2. p. 170 171. offered how and on what terms p. 173 174 175. to be accepted p. 176 177. want of it is dreadful p. 168 169. it is extended to such as love him part 1. p. 23 24. it is not vain p. 25. how it appeareth p. 52 53 54 55. Love of Christ how comprehended part 1. p. 34 35 36. it makes his coming certain part 2. p. 38. opens the door to the wise Virgins p. 157. Love to Christ perswaded part 1. p. 21 22 it must be fixed in such as wait his coming part 1. p. 51. how this is to be done p. 56. Christs love to us how known part 2. M. p. 184. M. Marriage to the Law what it meaneth and how done part 1. p. 18 19. Means ineffectual a note of hypocrisie part 1. p. 152 153. and why so p. 154 155. Means enjoyed no advantage unless improved part 1. p. 156. the careless use of means characterized p. 158 159 160 161 effectual use exhorted p. 163 164 165 Measure of knowledge or fellowship with Christ must not satisfie part 1. p. 110. content in it characterized p. 111 112. Mind of man the cause of truth or hypocrisie part 1. p. 146. why so p. 147 148. Ministry the means of grace part 2. p. 96. must be of Gospel not Law p. 98. despisers of it rebuked p. 99 100. described p. 101. Ministers sent by the Church but furnished by Christ. part 2. p. 97. they are scandalized in the world for what p. 102 103. N Nearness to Christ the Saints duty and priviledge part 2. p. 132. how to be gained and managed p. 133 134 135 136. New Englands warning par 1. p. 166 167 O Opinion of justification by Christ alone is not sufficient to salvation part 1. p. 124 125. Oyl in Virgins Lamps what it is part 1. p. 168. it must be prepared against the bridegroom come p. 186. helps how p. 187. P. Pain prevents security part 2. p. 4. Papists confuted part 1. p. 134. Peace provoketh security part 2. p. 3. Peculiar work of God in the heart the only note of blessedness part 1. p. 136. Perseverance in grace is certain to the Saints how known pa. 1. p. 230 231 232 Person of Christ glorious part 1. p. 22. closed with by faith p. 69. Power of doing holily lost by mans fall restored by Christ. part 1. p. 28. Power of Christ in Ordinances how felt part 1. p. 108 109. Prayer neglected a note of security part 2. p. 6. it will be too late when the door is shut p. 163. Prepared for Christ must only possess him part 2. p. 137 138. Principles of grace make shining professors part 1. p. 172 173. Priviledges outward no cause of boasting part 2. p. â—54 Pulling down Gods Kingdom is dangerous and how it is done part 1. p. 6 7 8. R Readiness to meet Christ what it is part 1. p. 40 41 42. necessary p. 43 44. its characters part 2. p. 141 142 143 144. motives and helps unto it p. 147 148 149 150. Saints must be most ready p. 151 152 Rod cryeth to the secure before Christ his second coming part 2. p. 33. Resistance of Christ twofold part 2. p. 189 S Sanctification its fulness not attainable by hypocrites part 1. p. 214. it is opposed unto self-seeking p. 215. its particular ingredients p. 216 217. consists not in a sence of the want of it part 2. p. 70 71. Satisfying sweetness of the spirit explained part 2. p. 83 84. Security the sin of last times and incident to Virgin Churches part 2. p. 2. what it is and wherein it consists p. 3. the easiness of its entrance p. 4. a sweet sin p. 5. marks of it p. 6 7. the last that seizeth on the Church p 17. a strong sin p. 19 20. a dangerous state p. 34 35. greatly sinful â—44 Season of grace to be taken part 2. p. 164 165 166. Selling grace what it means part 1. p. 95. Self-acting most pleasing to men but vile to God part 1. p. 29 30. Sence of want no true sign of grace part 1. p. 193. Sin suits not Virgins who wait the Bridegrooms coming part 1. p. 13. Sincerity differeth from the closest hypocrisie part 1. p. 131 132 133. it may be discerned and how p. 141 142 143. is to be sought after p. 223 224. motives to it p. 225. means p. 226 227 Sleep its properties part 2. p. 3. Slumber spiritual its degrees pa. 2. p. 15 16 Slothful opinions what and whence part 2. p. 24 25. Souls are the vessels for oyl of grace part 1. p. 169 170. Spirit of Christ the inward principle of grace in the believer part 1. p. 173 174. it fits the soul to meet Christ how part 2. p. 142 143. must not be limited or quenched part 1. p. 193 194. its fulness not attainable by hypocrites p. 209 210. consists with the departure of Saints p. 211 212 213. its glory and the fulness of it p. 219 220 221 222 223. Strangeness to â—hrist lamented pa. 2. p. 126 Subjects of heaven converse in the â—hurch visible part 1. p. 5. Sweetness of the creature what it is part 1. p. 56. Separation one work at the day of judgment and the reasons of it part 2. p. 192 193. Separation from the Churches of Christ sin part 2. p. 195. T Temptations to Apostacy three sorts part 1. p. 37. Terrors occasioned by security part 2. p. 8. U Vessels for oyl are the Saints not Iesus Christ. part 1. p. 167 185 186. Vessels of honor how they must act part 1. p. 176. Virgins who are meant by them part 1. p. 11. Foolish who are p. 115. wherein they differ from the wise p. 152. they desire grace part 2. p. 73. wise Virgins enter but foolish are shut out from the Bridegroom p. 122 123. Unbelief of the eternal doom denounced in the word dangerous part 2. p. 160. Unconstancy a note of hypocrisie part 1. p. 236 237 238. Unprofitableness in Ordinances the effect of neglect part 1. p. 155. Unreadiness at Christs coming is woful part 2. p. 139 140. Unregenerate men are not sensible of the want of grace par 2. p. 67 68. W Waiting for Christ fits for his coming part 2. p. 145 146. Want of love to Christ is very dreadful in its effects and nature part 2. p. 169 170. Watching over one another the Saints duty and how to be done part 2. p. 8 9 10. Weaknesses are not graces part 1. p. 129. Weariness provoketh security part 2. p. 4. Will of Christ the object of sanctified obedience part 1. p. 217 218. Withdrawing of Christ what it is and how done part 2. p. 173 174. Word cryeth before Christ his coming part 2. p. 32 33. Work of Christ to be done what it is
sweetness of the grace of Christ and the presence of his grace in their souls That look as it was with Israel they came out of Egypt and saw the wonders of God in the wilderness and had his fiery Law and glorious Tabernacle among them yet they never came to the laâ—d of rest so it is at this day with many they have some glimpses of the excellency of Christ and his grace and some desires after it and some tastes of it they are pulled out of their woful bondage and seeing words of God are oft affected yet their carkasses must fall in the wilness because they never come to rest they fall off from God because they never knew what this rest meaneth Heb. 4. 11. Hypocrites have awakening grace and are much troubled they have enlightning grace and know more than many Christians they have affecting grace and are wonderfully taken with the glad tidings of the Gospel but satisfying grace or that grace which brings them to full rest and satisfying sweetness in God not only to their consciences but to their hearts not carnal but spiritual this they never came to Ioh. 4. 14. he that drinks the watâ—r I give shall never thirst again Joh. 6. 54. If ye eat my flesh and drink my blood there is life if not no life eating and drinking is not sipping and tasting many may eat and drink in his presence as those Exod. 24. 11. but yet not feed at all on his person this makes the soul hold out Prov. 2. 10 11. Psal. 90. 14. this makes the soul glad in God and in all the days of his life where any creature is at rest there it is in the proper place it is a token the Lord is the proper place of the soul not sin nor hell which was Iudas proper place when it is at rest there and this is the last end and fruit of the redemption of Christ Ier. 31. 11 14. i. e. not having so much of God as to be a God-glutted Christian as he said but so satiate as not to desire other things but there to stay though the heart doth oft feel not the same sweetness SECT III. NOw there be four things which do concur to this fulness of satisfying sweetness First Manifestation of the Lord Jesus in his full proportion and in all the dimensions of his goodness to the soul the soul of man is made for and so desires an infinite eternal good whiles this good is not known to be such a one it never satisfies and hence let a man look upon any one creature there is much sweetness in it but not all hence it satisfies not there 's sweetness in honor and wealth but if sick a miserable man there is sweetness in health but if poor and naked a desolate man and if one creature had all in it yet when one thinks this must be taken from me it is like Ionah's gourd it never satisfies Now the Grace which satisfies must first Manifest the fulness of infinite goodness suitable to me in the Lord if that now do I want any outward blessing it is in Christ for he is Heir not only of heaven but of all the world 2. Do I want spiritual blessings Ephes. 3. there is all in him life and peace and glory 3. Have I nothing to move the Lord to do any of these to me yet there is fulness of tender mercy and pity in him Ephâ—s 1. 17. and 3. 18. Secondly Possession of this good as mine let a poor man see heaps of gold before him it satisfies not him because it is none of his let a Christian hear of Kingdoms peace glory in and with Christ yet it satisfies not him it troubles him the more if Christ forsake him and grow strange to him but to be sure that Christ is mine this makes the soul do nay suffer the utmost for Christ and to know that nothing can separate c. as a man that knows he shall kill and not lose his life will venture like Sampson upon an hoast of men they may wound me they cannot bind nor slay me Rom. 8. ult there is joy and some satisfaction in finding the pearl of great price what joy when it is possessed Thirdly Communication of this good to the soul let a man have meat and drink but he cannot come at it when he hath need of it will this satisfie if it be lockt up let a man have real possession of never so many lands yet if he hath not the benefit sure to him as well as the thing he will never hold out what am I the better so that grace satisfies that brings the sould to fruition of the good that it is now in respect of the benefit of it conveyed to the soul Psal 16. 4 5 the Lord is the portion of my lot and cup and he maintains both and hence Ier. 14. 9. Why art thou like a man astonishâ—d yet in the midst of us if a man have meat and clothes and the one never feeds the other never warms would this satisfie no unless that he may feel them nay he would think this a curse so let Saints have God in his Ordinances the best in the world there is if not fed thereby Lord what a misery is this especially if the Lord helps not in time of need Fourthly Reflexion of good again to the good which doth refresh us else it never satisfies if a man have meat dealt out and it is very sweet yet if it gives him no strength to perform acts of life if a man have a friend and he cannot love again nor shew testimony of love it will not satisfie him so that grace satisfies which makes the soul reflect the love of God to God again shall I serve the Lord said David of that which cost me nothing you know the Vine and Olive Iudg. 9. were quietted by this that they did rejoyce the heart of God and man what do you tell me of bonds I accoâ—â—t not my life dear to 〈◊〉 my course saith Paul Now a carnal heart gives over before he sees or possesseth or enjoyeth the Lord or found the sweetness of a holy life in walking with God Hence 1. He loaths and is weary of all his profession and truth he knows and the God he talks of 2. Hence they break out to some lusts or others which because if not satisfied here they must satisfie themselves some other way either in vain conceits or opinions or lusts of the world 3. Hence desperate doubts Is the Lord mine whereas if it were otherwise then as it is with a man ask him how do you know you eat and drink it satisfies me saith he it puts strength I should die daily else SECT IV. OF Examination Instruction and Exhortation to all those who have rest content with that measure of the Spirit which will never last to begin again and lay a better foundation lest it befall you as it did these Virgins or as the sinner in
Prov. 5. 11 12 13. you mourn when you not your flesh but soul is consumed Oh how have I despised instruction lest wrath break out which cannot be quenched for dealing slightly with God and your own souls how many Christians take that for grace which when it comes to tryal will be found too light and know it not and regard it not till the hand-witing of God is upon their consciences If therefore you have not found the satisfying sweetness of the Spirit of Gods grace that water which quencheth all your inordinate thirst that bread which feeds you to life be sure your oyl will be spent and your light will go out before you dye SECT V. Quest. HOw shoâ—ld I know that satisfying sweetness Answ. Ah methinks you should say Oh that I did know it yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought yet you may know something of it by this 1. When the Spirit of Gods grace dispensed in his Ordinances doth glut you and slay you and make you worse here is not the grace of Christ which doth satisfie you if the more knowledge you have of the truth the less glory you see in the truth and the less you love the truth if the more comfort you have sound by it the less you now desire after it if the more abilities you have received by it the more proud you grow and high-minded if having come for to seek the Ordinances of God the less good you find by them the more weary you grow of them and the more you despise them it is certain the satisfying grace of Christ is not here when the bread to feed is poison to slay is not this the condition of many what is the cause they are growing worse that they are worse in their latter end and middle of their Christian profession than the begining because they are grown full by Gods Ordinances and so worse what is the cause in places of persecution the Lords Ordinances were precious not when they come to them Gods Ordinances plenty makes them to undervalue them through their sin that look as it is with men in consumptions whose life is going out they think they can eat yet when it is before them loath the smell of it or a little serves them whereas another finds it otherwise not but that Saints may think thus but they with Hezekiah mourn under it 2 Chron. 32. Hos. 6. 5. I have hewen and slain what is the cause because your goodness is like a morning dew which soon vanisheth therefore have I slain them Oh God loves us and we are the best people in the world because we have Ordinances no but because you be shallow hence you shall have Prophets to slay you Secondly If any man maintains any living lust in himself in the midst of his profession and hungers after it and the life of it for when a man hath better food to feed upon he will neglect his own at home as Christ said to them when they asked him why he did not eat how many be there which have strange gifts and have had marvellous ebbings and flowings of the Spirit of Life and Peace and yet one sin have they lived in and would not could not live without it Look as it was in the wilderness they were for a time pretty well content with their allowance and wildernessâ—walks and provisions but they could not stay long They asked meat for their lusts but he sent leanness into their souls Psal. 106. 14 15. So that there it is if lust be stirring the Lord either denies it his own people because he will starve the lust that the soul may grow or if he gives it slays the lust by it gluts it makes the soul grow weary of it and prize his first Husband more as Solomon by his experimental discovery of the creature Many men confess and pray aginst their sins but by their sorrows and desires they do maintain the life of their sin fall to it as the dog to the vomit you will be cast away at last 1 Cor. 9. ult I beat not the air lest I become a cast-away whereas a gracious heart doth not maintain but waste and consume his lust His life is to live to God Thirdly If a mans heart and affections reach not the people of God with the dearest embracings noâ— yet mourn for the want of such a heart for sometimes there are some drops of the Lords goodness falling into the heart whereby the soul cleaves unto the Lord and is moved and ravished and bears much 〈◊〉 as it thinks towards him but look to their love to the people of God tâ—â—re they fall short because the love of Christ is not shed abroad abundantly into their hearts filling and satisfying of them and hence have none to poure out upon the souls of their neighbors 1 Iohn 4. 20 21. In our own Country what was the accusation of Saints viz. They are Hypocrites before God What did you think of those men that said so Answ. Surely they were enemies to the Lord and that never loved him for then they would love his people But what is the occasion here Now they say they come far for Ordinances but they are unjust oppressors cruel poor men may starve before regarded by them and so they cast reproach not only upon some few but all the people of God and Church of God If that it be so their accusation is Gods accusation if not as generally it is for many though unable to do much yet if called to it would lay down their estates and lives for others then know thou never hadst Christ's love shed in thy heart which will continue but drops of it only because thy love cannot reach to these Beloved what is the end of your coming over hither is it not to enjoy first Christ and nextly his People so his Ordinances because next to fellowship of Christ the Saints company is most precious and do you here bite and censure and devouâ—e and neglect and reproach one another and upon any conceived injury stumble are poor men neglected It is a sad sign the love of Christ in not in power Heb. 6. 9 10. Fourthly If there have been abundance of sweet affections and sweet refreshings thereby rising up within the soul without the death and killing and removal of the contrary lusts and sins it is certain this soul was never truly filled nor satisfied with the Spirit of Gods grace for as it is with vessels while they be filled with lime or chaff they cannot be filled with wheat or with water so while the heart is filled with some noisom distempers it cannot be filled or satisfied with the Lord look but abroad in the Churches how many be there that say and think they â—ate their sin as the only evil they close with the Lord Jesus they love the people of God all of them they seek the glory of God