Because here are the Lawes of Heaven Heb. 12. 25. Take heed speaking of the Ministry of the Gospel in the Churches that ye refuse not to hear him who speaketh from Heaven which Lawes are not only here promulgated as they be among the enemies of this Kingdom but accepted and received also without which Lawes what Kingdom could there be Christ's Kingdom in this world is neither tyrannical nor arbitrary to govern without Law no no but if he be our King he is our Law-giver also Isa. 33. 22. Nay the same Lawes by which we shall be ruled in Heaven we have here and we are now under That as our Divines say against the Papists though before Moses his time there was not scriptio verbi yet there was verbum scriptum which the Patriarchs had before the Floud and afterward until Moses his time So I say here though in Heaven the external Letter and scription both of Law and Gospel shall be abolished because they need theâ— not when the day-star is risen 2 Pet. 1. 19. Yet the living Rules of both for substance shall remain the end of the Ministry is to bring us to the unity of Faith in a perfect estate Eph. 4. 13. Therefore Faith shall not cease when Ministers shall and that perfect man shall come Our Faith indeed shall not then by such glasses see Christ nor adhere unto Christ by such means of Promises and Ordinances as we do now but without them we shall both see and for ever adhere to him who is our King at that day and though indeed the Law is now abolished as a Covenant of life yet it shall ever remain as a Rule of life perfect subjection to it is the happinesse of Saints in Heaven 1 Ioh. 1. as a heart contrary to it is the greatest misery of the Saints on earth Rom. 7. 24. 3. Because here are the Subjects of Heaven Eph. 2. 19. Fellow-Citizens of the Saints not only on earth but as Paul speaketh Phil. 3. 20. Our conversation or as it may be rendred our free Burgesse-ship is in Heaven God himself hath canonized all the true Members of visible Churches with the name of Saints throughout the whoâ—e new Testament here are the great heirs of Heaven nay possessours of Heaven by Faith as others are by feeling as near and dear to God in some respect as those that be in Heaven already because the same motive which makes him love them makes him love these though poor abjects and our-casts of the world there is but a paper-wall of their bodies between them and Heaven only here is the difference they there are Subjects in their own countrey these here are the same Countreymen only strangers for a time here upon earth Some define a Kingdom to be dominatus regis in populum subjectum If Christ the King was present and his Laws published but there were no people to be subject to him there could be no Kingdom but when the King Laws and Subjects of Heaven are here met together in the visible Church here is now the Kingdom of Heaven 4. Because here is the very Glory of Heaven begun that look as the same Sun which fils the Stars with Glory the very same beams touch the earth also so the same Glory which shines in Heaven shines into the poor Church here 1 Pet. 5. 10. God hath called his people into his eternal Glory And 〈◊〉 30. whom Christ hath justified them he hath glorified i. e. he hath begun it here 〈◊〉 in a special manner is the presence of the Angels in Heaven Eph. 3. 10. Here the pure in heart see God and that after another manner than many times they can in their solitary condition Psal. 63. 1 2 3. And what is this but Heaven SECT IV. 1. SEE therefore hence their happiness and honour whom God hath called out of the world and planted in his Church What hath the Lord done but opened the way to the Tree of life and let you into Paradise again Nay which is more What hath he done but taken you up into the very Kingdom of Heaven it self where you have the Lord of glory to be your King the Laws of Heaven made known his heart opened where you have the heirs of Heaven your companions and the Angels of Heaven your guard desiring to look into those things which your eyes see and your hearts feel 1 Pet. 1. 12. Where you have the love of a Father appearing the Son of God inhabiting and the Spirit of Heaven comforting Lord what is man that thou art thus mindful of him That when the Lord seeth it unmeet to take you out of this world up unto Heaven that Heaven should come down into this world unto you who were once enemies to this Kingdom shut up under the Kingdom of death and darknesse strangers to the Common-wealth of Israel without God and Christ in the world without promise without hope I do not cry the Temple of the Lord nor Idolize Order and Churches but I tell you what your priviledge is and thereby what Gods goodnesse is I know the world neither seeth not feeleth any such Heaven on earth but soon grow despisers secretly of all Ordinances who if they were in Heaven it self with their carnal hearts they would not abide there with much contentment yet verily Heaven hath been and is found here by Gods hidden one even such things which eye hath not seen nor ear heard and if it be not thus with thee blame thy self and mourn the more who in the midst of light art in utter darknesse and in the place where Heaven is begun to some it should be made a little Hell to thee 2. Take heed of defiling secretly the Church of God For what do you do thereby but pollute the Kingdom of Heaven it self And the better any thing is the greater is the defilement cast upon it It is said 1. Pet. 1. 4. that the Kingdom of Heaven above is an inheritance undeâ—iled never yet the subject place where any sin was committed and this is one part of the Glory of it Take you heed of coming into Church-fellowship with defiled hearts and so defiling Gods holy things for do you know where you are I know it is not in that Heaven where you cannot sin but yet 't is in such a Heaven where you should not sin much lesse defile the Church of God It was one of Gods heavy inditements against the Church of the Iews that when the Lord had brought them out of a land of pits into a plentiful countrey yet they defiled his Land neither Priests nor people said Where is the Lord Ier. 2. 7 8. It will be much more heavy another day with you that walking in the fellowship of Gods people shall be found guilty of defiling the Kingdom of Heaven it self which you should be careful to keep as an underfiled inheritance which 〈◊〉 whether spiritual or sensual as they stain the very glory of
of Glory so that light God puts into their mind is the beginning of the light of Glory Hence as in Heaven the soul sees Christ by the full light of Glory perfectly face to face so in this life the soul sees Christ really as he is yet as in a glasse imperfectly Hence we are said to see in part 4. In regard of that abundant goodnesse and love of Christ to his people Love cannot lock up secrets Ioseph hid himself from his Brethren for a time but his bowels melt he must tell them that he is Ioseph Christ may do so but his love even constrains him afterward to let them see whom he is Iohn 14. 21. I confesse its admirable love to reveal Christ in the Word and letter of the Gospel to hear of him is happinesse and if the Lord saves you you will think so too But this is common to wicked men there is a manifestation of himself as he is unto his people And now he is in Glory hence reveals himself in his inconceiveable Glory that now a mans eye sees the Lord and such things he never thought of before which eye never saw 1 Cor. 2. 9. How doth the soul see him as he is I in this case rather desire to learn than teach even from the meanest yet what is obvious I shall suggest in this weighty businesse This seeing of him appears in three particulars 1. True saving knowledge and sight of Christ consists in the sight of the glory of his person especially now caught up to Heaven and sitting at the right hand of God in all the Glory of the Father Look as at the Judgment-day the Lord shall break out of Heaven in such Glory as shall amaze all the world and all eyes shall see him that he shall not only be admired in himself but in all his Saints by all that are round about him just so doth the soul see him now though nor by the eye of sense yet by the eye of Faith though not come to judge the world yet now ruling of the world though not in the clouds yet in Heaven though his Humanity only in Heaven yet his God-heads beams filling Heaven and Earth though not yet coming in the Fathers Glory yet sitting clothed with the Fathers Glory for if a man looks on Creatures he sees Gods foot-steps of power if on Angels and Saints Gods Image of Holinesse if in Christ there God himself 2 Cor. 4. 4 5 6 7. 'T is true then Christs Glory shall be seen by the Wicked but that 's by sense not by Faith that is only in their minds but there is no shining into the heart to the kindling of an infinite esteem of him and this the god of this World hides from people Christ the Lord of another world in spight of Satan reveals to his people Before a man sees Christ there is nothing more base than Christ even to the Elect and then the wayes and work of Christ Iâ—r 2. 11. Have any Heathen changed their gods these change their glory for that which doth not profit now the Lord will be must be esteemed of his people hence will and doth reveal this Glory of his to his Saints whereas here others are blind 2. In the beholding of the Lord as he comeâ— and appears in the Glory of his Covenant for when the Lord reveals himself so as to cause the soul to believe and thereby to make it one of his people he never makes any a people but by entring into Covenant with them Hence he ever appears in his Covenant first Isai. 49. nlt. Look as when the Lord made him a people at Mount Sinai Moses came down from 〈…〉 with Tables in his hands c. So when Christ comes to make any his people he comes as Mediator of a beâ—ter Teâ—â—ament Heb. 7. 22. On Mount Sion Heb. 12. 22 24. Noâ— look as it was with the Israelites 2 Cor. 3. they had the Covenant of Christ and Christ revealed but as Moses face was covered â—o theirs wâ—s and Christ theâ—e was vailed over with the Law even the Moral Law written in stone Hence there was a vail on their hearts too they could not see Christ the end of the Lâ—w but only the Vail viz. the Law and hence looked for life by that and hence weâ—e hadened against Christ Rom. 9. 31 32. So 't is the misery and blindnesse of many people at this day they see the Lord Jesus but with his vail on for people being not able to see and priâ—e the glory of Christ immediatly the Lord appears with the law first requiring this and that and they endeavour to do it and hence if they cannot they comfort themselves with this the Lord accepts my endeavours not seeing the hypocrisie of them or else they are never at â—eace or very seldom and why because they see not to the end of that which is abolished never saw the end the Lord Jesus Chrâ—st Now therefore when the Lord reveals himself the Lord makes himself known without the vail so that when conscience cries you must do what ever is commanded or dye the Lord Jesus now comes and appears and saith therefore see what need thou hast of me who have fulfilled all Righteousness and done all Receive mâ— that have done it and thou shalt live Oh but may I now live as I â—ist Am I now free from the Law No 't is to be thy Rule and life in Heaven but I will write my Laws in thy heart and cause thee to walk in my wayes Hence the soul sees all done for him 1. In Christ. 2. All that he is to do for Christ he sees it not in meâ—ns nor in himself but in the Lords promise and here Faith hangs and hath peace For two things trouble First I have broke the first Covenant of the Law Christ appears not as one that exacts the Debt but as one that comes to enrich him when poor Secondly I cannot walk after it as a Rule Christ appears in this Covenant and promiseth to cause him to do it and hence after all departings from the Lord he will not depart further by unbelâ—ef but sees the end of the Law which is Christ that in him he may perform the Covenant and by him be strengthned to walk with him as after a Rule For the Covenant of Grace is not Christ will be rigthteousnesse to thee if thou wilt walk after the Law as a Rule but Christ will do both and this the soul sees in it's Glory else it 's no sight Hence 2 Cor. 3. Gospel is called The ministration of Glory which no carnal heart can see for the vail is taken away when it turns to the Lord and sees him The Saints only with open face behold this 'T is true for a tiâ—e they may make of Christ a Moses as Peter Luke 5. 8. Lord depart from me I am a sinful man And the Lord may deal roughly with them to huâ—bâ—e them as Ioseph did to
men mourning more under it than ever yet to see no good at all in themselves this if their eyes be open they are not to say I delight in the Law in the inner man and hence a regenerate Christian is vile in his own eyes after all duties and enlargements he sees how all is defiled with a filthy heart and hence Prov. 30. 4. I am brutish and he speaks of his natural estate and in that part for else it is cross to 1 Cor. 2. 10. 2. They see nothing in themselves to commend them to God in point of Justification here all Paul's past and present righteousness is accounted dung Quest. 3. If an Hypocrite sees and feels nothing and those that are poor in spirit do so what is the difference Ans. The differences are many 1. He that is truly poor sees so much vileness as that he loaths himself Ezek. 6. But the Hypocrite if he hath any excellency remains full of it proud with it if it be gone he seeks himself again and loaths not himself 2. True poverty of spirit drives a man out of himself and all carnal contents tents as well as graces to mercy to live there and cleave there as in the Prodigal he did not only see a want but feel a need of bread I die without it Psa. 40. 9 10. But another that sees no good either is not driven out of his contents but when he sees nothing as Câ—in builds Cities or if he see 's some good in himself then he is not driven out of himself SECT V. HEnce see which is the surest and safest way of evidencing our good estate for here men now are perplexed either 't is by seeing no grace and so expecting the witness of the Spirit or by seeing some saving work of grace and so looking to the witness of the Word and waiting for the confirmation of the Spirit for seals do but confirm the Promise and Covenant if it be by seeing no grace then either by seeing no grace without having the being of it and now wait for a revelation and then 't is a delusion for he is under the condemnation of the Word and therefore far from consolation of the Spirit or by seeing no grace without seeing the being of it If so then a man must seek for a witness of the Spirit without understanding the meaning of the Spirit or of the witness of it and so a man must shut his eyes against part of the truth that he may see another part a man must see that he is beloved but not thou believer or thou called art loved or justified Oh then take heed of this way of evidence or else by now seeing grace and waiting for a witness now this is safest for when ever the witness comes it is certainly right now not a delusion Hereby we shall see the full meaning of the witness and compass of the Lords love And therefore take heed of denying all grace and seeing nothing and then wait for a Revelation and if it comes now 'tis right no such matter you may see nothing and to hell and no consolation to them that see nothing think not that this is poverty it may be a seal to a blank to such a one as the Lord never intended mercy unto that which God promiseth pray for Zach. 13. ult first to say It is my people and then the Lord is my God find that the Lord makes you his people and then say so Let all know this is never questioned whether the Spirit be the cause of witness and clearing our estate but whether by seeing nothing or shewing something here 's the mystery of it Oh that God would make you hear that are called away from the simplicity of the Gospel of Christ These foolish Virgins were wiser than many now a days in this particular they cried for oyl in their lamps or they knew they could not be accepted of the Bridegroom Oh search and try your selves throughly for you may come in time to see all your paint fall off all your guilt discovered c. CHAP. XII Of the desire of Grace that may be in Hypocrites SECT I. Give us of your Oyl c. THat foolish Virgins may and seriously do desire not only Salvation but Grace it self For these Virgins did not only desire the Lord to open to them but give us of your oyl and this they do not desire in shew but seriously for they felt a want of it our lamps are out out oyl is spent our misery is great Oh now help us with your grace This may appear in these particulars First They may feel a loss and a want of it and having some hope in this life to gain it hence may seek it thus not only the Virgins but Simon Magus Acts 8. 24. when he was convinced he was in the gall of bitterness he doth not only content himself with his own but doth commend himself to the desires of the Church and Apostles Oh pray for me that none of these things may come upon me but that I may be brought into another estate whereby I may escape all this Amos 8. 11 12. I will bring a famine not of bread but of hearing the Word i. e. you shall feel a woful want of that and of the consolation life and spirit of that and you shall go from sea to sea to find it and shall not Oh that I had taken my time will the careless ones say Secondly They may have a high opinion of it and see a marvellous excellency in it and hence may be drawn to desire it Ioh. 6. 33 34. My father gives you bread from heaven which Moses gave not and such bread as gives life unto the world then said they Lord ever give us of this bread and yet they were carnal and desires carnal arising from the sight of the excellency of it that Scribe Matth. 12. 33 34. To love the Lord thy God with all thy heart is better than all burnt offerings and sacrifices Oh that 's admiâ—able the Ordinances are good and Creatures are good but this is better As a man when he admires the world he ever desires the world though he never hath it so here as in Balaam Not only Word and Spirit may commend it and so they may desire it but the excellency of it in the lives of the Saints will commend it so as carnal hearts may desire the company and love of such men above all in the world Rev. 3. 8. Gen. 26. 28. We saw God was with thâ—e â—nd that thou wâ—rt blessed of the Lord and hence there are some desires after it 2 Pet. 2. 19. Men escape pollutions by Christ. Thirdly They have a taste of the sweetness of it and hence may desire it Heb 6. Iohn was a burning light and they rejoyced in him and all Iudea and Ierusalem flocked to hâ—s Ministery and came into the wilderness after him the savor of the grace of Christ may wonderfully
this if Christ should not love thee would not thy life be death thy Salvation from many dangers be Damnation thy Friends miserable comforters thy joyes sorrows what good would any thing do thee if thou hadst these thoughts all these I have but wrath with them What comfort can a man take in his Feast if news were then brought that after 't is done you must go to the stake to be burnt You that joy in your pastimes one frown of Christ would blast all Oh see this Psalm 63. Thy loving-kindnesse is better than life in thy favour is life Now joy for this and this will knit your heart nearer to him For Jesus sake ponder this Point Now 2. Taste the bitternesse of the sweetnesse remaining now 't is distilled and Satan shews a Three-fold sweetness before in and after the enjoying of it Now 1. Before remember how they have drawn away and held thy heart from God done thee more hurt than all afflictions many a sweet smile hadst thou had from God but for them 2. In the enjoying of it 't is sweet but when 't is sweet to thee 't is then most bitter to the heart of God when thy joy is kindled the Lords sorrow is stirred up and provoked 3. After 1. It will draw thy heart from God and 2. It will be bitter in thy belly at last Whatever sweetnesse draws thee from the love of Christ Oh it will be bitter Rom. 6. 21. Chew upon this and see if any thing here be worthy of your joy and if not then return to your first Husband II. Taste the allsufficiency of the love of Christ a Woman that is not content with her Husbands love she will not love him as 't is fit So when other things make love to us and the Lords love is not enough Cant. 1. 4. More than wine hence the upright love thee Do but sit down and think what this is If once he loves thee what-ever he can he will do for thee he will order all thy life not one thing shall hurt thee every thing in providence shall work for thy glory sins sorrows c. so as thou shalt say his denyals are better than his gifts his blows better than smiles his withdrawings better than his presence these evils better than joyes and when once he loves me he will never leave me that come life come death I am safe Oh taste this III. See the Lord Jesus now as he is and â—n truth this were enough to make any prophane heart love him much more a Saint espoused to him but the Lord hath hid himself from their eyes shall he be so is he so from yours 1 Pet. 1. 8. When seeing not with bodily eyes but with Faith ye love him 1 Iohn 3. 1 2 3. We shall see him as he is VVhy suppose the day of doom was come Christ in the clouds and all creatures before him all Angels ministring to him in all the Glory of his Father Oh then the love of Christ Oh one smile one word of Christ would be precious Lord that men should be in a Dream See Christ a little higher set in his Throne a place more glorious though lesse seen in all the Glory of his Father all mighty Angels ministring to him all the world put into his hand doing what he will and all he will why will you not love him now Is the Gospel a Fable say so if it be then love him not if you can VVhen Simeon and the VVise men saw him though but in his abasement they honoured him much more now if see him in glory It 's a question whether the beams of the Sun are fire Some demonstrate it thus Take a Glasse and gather together the beams it burns Therefore so if you would see so as to be affected gather together the beams of his glory and love Thus you see the means to get fit love and if it be lost Oh now get it again lest the Lord strain for it else you are not fit and if it be not any love that sufficeth much lesse no love as in many of you but consider 1 Cor. 16. 22. He that loves not Christ let him be accursed Oh that this might be won from you O little love goes out to Christ who sees it not Ordinances of Christ men are weary of them the truths of Christ despise them the Servants of Christ they quarrel with them Now recover your Love the Lord help you so to do SECT III. TO do the work of Christ to be daily at it and finishing of it for look as it was with the Head 't is so with all the Members that are to remain a while in this life they have some work to do for the Lord some common some special work and when that is done now they are ready to return home again Hence Iohn 17. 4 5. I have finished the work and now he stands at the door and knocks and is ready for entrance Now glorifie me with thy self and you shall find a faithful heart will neither be willing nor ready to go till this is done What is this work I am to do I have answered this else-where at large yet these two things I would say 1. That a mans chief work lies not in facile duties for though Grace and Christs â—pirit makes duties easie his yoke easie yet there is a contrary Spirit that will make them hard and difficult at first 2. Least I should leave you unsatisfied altogether we shall find a christian life is carried with a double motion 1. In seeking of God in his Ordinances 2. Or in walking with God out of his Ordinances these are joyned together Gen. 6. 8 9. Noah found Grace hence sought it though not in the eyes of the world and hence Noah walked with God Hence we see Christ was sometime in the Mount alone Sometime abroad going up and down doing good Moses in the Mount and in the Camp too Now look as before a man is justified his chief work then is to seek God in his Ordinances for a principle so a soul now espoused to Christ is to walk with Christ now walking implies constant following of another or a continual work so Christ hath work for you every moment Hence in every company time place temptation enquire thus Am I not like to lose my time my heart Christs honour What work hath Christ for me to do hold here for here lies your work Look as an ambitious man asks how serves this for my honour and Satan how he may dishonour Christ so do you ask how you may honour him Rom. 6. 19. As you have given your selves instruments of iniquity c. And now because we live in times and places wherein men have so much work of their own to do that Christ is neglected wherein very few walk with God Hence men taking mens examples for patterns and copies of their course content themselves to do as others do And this being
meet the Lord in Heaven as Paul that knew not whether in or out of the body 2 Cor. 12. 3. We know it here shall go out of the body as Christ is said when he went to Heaven I go to my Father and your Father so it goes forth then to Christ Eccles. 12. 7. and neither of these can be meant here for First â—his shews the 〈◊〉 of the Jewish Church long before Christs coming at least among many of them Secondly Because the shutting out vers 10. is by and at Death hence letting in is so too Now this was before 3. When the Soul goes out or it self by Faith hence Iohn 6. 35. 't is called coming to Christ and this not any Physical natural departing of the Soul out of the body but Ethical supernatural by the operations of the Soul out of 〈◊〉 self And look as the whole Soul by unbelief departs from God in Christ so the whole Soul by Faith comes again unto God by Christ. The mind sees affections make after him will fastens on him and there depends This is the first work of Faith or the first Faith the coming as in all motions there are two extreams of the Soul from a nothingness emptiness in it self to an allness and fulness in Christ And as 't is in other motions if there was a vacuum there would be motus in instanti so if there was an emptiness seen in the world and all the works of it and in all fears that all mountains were cast down Faith then would suddenly come by the Spirit to the Lord Jesus and this coming to Christ is not meant here For First These Virgins were espoused to Christ by Faith already Secondly At the first coming to Christ it goes to the Lord for life in him and from him but here having life already they go forth to live with him there the Soul goes out to meet him in the Gospel in the Promise here the Virgins go forth to meet him in Glory There the Soul goes to be justified by him here the Virgins go to be glorified with him and therefore 't is meant of a second going out of the Soul by some special acts of Faith after that it doth believe and after 't is ready for him And for Explication From whence doth the Soul go It 's chiefly going out of this world by trampling this Moon under her feet by forgetting this her Fathers house by a holy contempt of it and a holy dying to it and all the glory of it For 't is a thousand to one if Satan doth not intangle here if Lot be not taken with Sodom though burnt out there and if this going out is to enjoy the Lord in another world chiefly then going out is from the opposite terme from this world Hence Paul singles out this mercy Gal. 1. 4. Christ gave himself to deliver us from this present evil world Oh say men 't is a good world and good being here 'T is an evil world 't is so when Death comes but for present 't is best No 't is a present evil world By what acts of Faith doth it go forth There be two affections of the Soul that chiefly look to a good absent yet loving that good go forth to meet it and those are Hope and Desire like the blind man and the lame both together can make a shift to go Hope like the eye goes out and looks Desire like the feet runs out and longs The going forth therefore to meet Christ is 1. By a real expectation of him 2. By a longing desire to be with him Hope gets on the top of the world and cries Oh I see him Desire stands by and longs for him Oh come Lord. A careless blind world look not for him nor after him the Saints do Heb. 9. 28. An earthly-minded world longs not for him the Bride doth Rev. 22. 17 20. Oh come Lord Iesus come quickly by love and joy we imbrace and entertain the Bride-groom by hope and desire we go forth to meet the Bridegroom Hence many things are to be observed and yet not all I might SECT II. THat the object to which Faith chiefly looks and closeth with is the Person of the Lord Iesus 'T is the Bride-groom himself that the Virgins chiefly have to do withall they are espoused to him as in Marriage there is a giving of themselves one unto another they make themselves ready for him they go out to meet him 'T is him they love 't is him they want 't is him they look for 't is him they close withalâ— Whorish lovers look not after him but his his peace to comfort them when in horror and fear his mercy to save them from eternal flames but Virgins look to him they look to His indeed but 't is himself chiefly they care for Iohn 1. 12. to so many as received him he gave power to be Sons Iohn 6. 27. when the people followed him but it was for loaves Labour not for bread that perisheth buâ— c. for him hath the Father sealed Mat. 13. 44. The man did not buy the Treasure but bought the field 't is him Faith seeks for Ier. 50. 4. They shall seek the Lord weeping 't is him Faith chuseth and is contented with Whom have I in Heaven but thee Psal. 73. 25. 'T is him Faith glories in Isai. 45. 25. In him shall all the Seed of Israel glory SECT III. 'T Is chiefly and firstly the Person of Christ that the Father gives unto the Soul Isai. 9. 6. hence Faith laies hold on him 'T is not seemly to keepâ— Portion from any much less Orphans Portion Faith empties a man so as it makes him the poorest Orâ—han in the world now the Father cannot will not keep back his Portion but gives it him Wicked men have their Portion in this world Psalm 17. 14. and they think the Lord loves them because he blesseth them they have many moral excellencies given them which makes them honoured and lovely in the eyes of men and they have honour and that is their reward they have bread but not the staff of bread they have Ordinances but not the Lord in them the Lord gives them answer to many Prayers but never gives them himself nor his Son this is highest love But 't is his Son himself he gives to Orphan fatherless helpless creatures for the Lord is their Portion Lam. 3. 24. The portion of Iacob Ier. 10. 16. hence 't is him that Faith receives and pitcheth upon so that the Lord may deny them many outward many inward Blessings yet they have himself that 's better than all better as he said than Ten Sons Children may be Prodigals for a time but when in want they will then sue for their Portion Saints for a time may mispend all Times Talents Ordinances the Lord gives but the Lord will bring them to want and then they will sue for their Portion and the Lord will give and they
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
Spirit like his hand to draw you But Oh do you not kick his bowels do you not pierce his hands and feet daily And when you have done no tears But he cometh and you that pierce him shall see him c. Consider of it therefore you that doubt of this you that think not of this and hence live and lie in your lusts and despise him Behold he cometh SECT IV. HEnce behold the happinesse of all them that be espoused to the Lord Jesus in that their hopes are laid up in another world at the day of the coming of the Lord Jesus 1 Cor. 15. 19. If we had hope only in this life we were of all men most miserable Because none so foolish or so sensible of misery as they but our hopes stretch to another life to the second coming of the Lord Jesus Christ. Suppose a man had all the Crowns of the world cast at his feet but at last to be dragged before the judgment-seat of Christ and there to stand quaking What should he be the better What though Saints have all the miseries in this world but at last with these eyes they shall see the Lord and stand triumphing before him and have a real sight and certain expectation of this What people in the world so great as these What do they wait and expect for Great things which may astonish the whole Creation 1. They look for him to change their vile bodies that this their Husband at the marriage day should take away these rags make them like unto his Glorious body brighter than the Sun so that burn them cut them to peices as some by the Indians have been Lord help they see Christ loves both and hence holds sword and soul in one hand and scabberd in another c. 2. They expect he should take away all their sins and make them like unto himself engrave on their souls perfectly his own Image that their enemies they feel now they look they shall never see them more 1 Iohn 3. 2. And as no evil like it no mercy like this and no evil to Saints like this that yet they should grieve the heart of such a Husband 3. They look he should take away all sorrows and tears from them for this the Lord promiseth and begins to execute now but it shall be perfected then Isa. 25. 8 9. And hence called the times of refreshing Acts 3. 19 20. 'T is true the Spouse and Church is now sorrowful to the very heart many times but there is a time coming that they shall never sorrow more 4. They look he should take away all shame from them For no people in the world loaden with more calumnies and reproaches by the wicked and by hypocrites and hard speeches from the Godly and they doubt whether they be Sons or no. Now then the whole world shall see they are Sons and shall stand amazed at them and shall not doubt of it nor themselves foâ— the Lord shall proclaim it and they shall hear these are my Jewels And this they look for 1 Iohn 3. 1 2. 5. They then look for recompence to all their labour of love to him and his Hence 1 Cor. 15. 58. Knowing your labour is not in vain in the Lord. Hence the Apostle oft defers men for that recompence till now The Lord shew mercy to the House of Onesephorus in that day 2 Tim. 1. 18. So that some Hereticks have thought souls sleep till then They may pray and no answer seek to do good and do none Oh but the Lord will recompence then abundantly 6. They look then to be ever with the Lord 1 Thes. 4. 17. Never to be parted from him never to live without him nay never to go away from under his wing out of his bleeding bosom of love and endlesse and unspeakable compassions any more And being with him to see his Glory and never see the depth of it and to have the Lord to serve them Luke 12. 37 38. and giving whatever they call for and all this when thousand thousands shall at this time be crying for a drop of water and cannot get it Now all this they look for and more too Which is 1. Certain For hope maketh not ashamed 2. Which fills their hearts with Glory and unspeakable Glory too for it makes it so clear and certain that they have it all already for though absent hope makes it as present Rom. 8. 24. He doth not say we shall be but we are saved by hope Faith takes hold on the beginning hope on the end Oh the heavy wrath of God upon a world of poor blind ignorant men that have no hope no hope of Christ no hope of Glory unlesse a flattering dead hope What a sad thing is it to think of a number of men that are buried in the world and never to awaken until they see Christ in the clouds of Heaven coming to be revenged on them Oh me-thinks I see them falling down before the Judgment-feaâ— and crying out Oh that we had known of this day Oh alas that I had hope but not such an hope but am now deceived Oh 't is otherwise with Saints they shall find what they hoped for and infinitely more What hurt can any do them Let all the world come against them their husband will come and will kick them under his feet Let them load them with reproaches fill their hearts with sorrows and their eyes with tears their Lords coming will comfort them Let Satan tempt and a Father hide his face behold the Lord cometh that shall deliver and redeem them Oh see their blessednesse and let it draw you to make up the match with Christ that never did it yet He hath bin wooing of you longing for you and you wooing of him again Lord take me What hinders you then from striking the match and concluding it To give thy self this day to him and take him only rejoyce in him only when nothing thou dost can be so pleasing to him And now you may look and believe what one day you shall to your comfort feel And account your selves most wretched creatures until the Lord be pleased to espouse you to himself SECT V. OR hence learn what to judge of those that never look for the coming and company of the Lord Jesus but 't is with them as it was with the Israelites when Moses was gone into the Mount and stayed there long the people made their Calf and went to their feasting and rejoycing So the Lord Jesus being gone for the Spirit of life and to prepare a place of Glory it being now long since they make Idols of their Jewels and of their own excellencies and of whatsoever is glorious in their eyes in this world Or as Christ compares the secure world as it was in the daies of Noah so shall it be or as in the daies of Lot when they never knew nor look't for it though told of it so 't is with
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
indeed desire life but he would use all means wits and friends nay cut off his Limbs to preserve it But however put that name upon it say you do desire and prize the end yet if the Lord leaves you or you forsake the Lord in a neglect of means that lead thereto and that effectually what you may be and what the Lord may do I know not but to this day your estate is no better than a painted salvation and pictured hypocrisie before the Lord. That stone at which the closest hypocrites have stumbled that rock on which the best hypocrite hath been broken thou art fallen upon that enemy of sloath which hath carried Kings men that have worn the Crown of Profession in the world miserable Captives notwithstanding their lamentable cries Lord save us to hell the same enemy hath already bound thee up in Chaines and what will become of thee 't is only known in his Breast that by the voice of his Trump can awaken the dead and break the bonds of sloath and death it self But you will say there are no Virgins among us that neglect to take their oyle that so far forget themselves as to neglect the means that are come so many thousand miles for means there is not a day but some line is drawn not a Sermon Sabbath but some good got or else they think themselves half undone not a prayer but one step nearer to glory The day is not long enough and therefore the nights are spent in wrastlings with the Angel nay in prevailing with God for themselves and Churches and blessing on both Sabbaths are the day breaks of heaven the fellowship of Saints beâ—ter then to stand before Kings the fellowship of Christ in heaven so sweet that in seeking of him men forget themselves nay to eat their bread that if the Lord should have let out the vineyard of Ordinances to any Husbandmen in the world who could or would have taken more pains to dig it to dress it then we doe Beloved those enlargements that are in any after the Lord the Lord cherish and increase them but I fear we may go five times about the tree before we see such loaden boughs I am much mistaken if the best may not be discovered here the fairest flowers in the field must wither they cannot last and the best affections that are but temporary that have acted men mightily for a time in the use of means must perish in the neglect of means at last I shall not therefore meddle with profane or carnal Gospellers so much as with close deceivers of their own souls and look as 't is in all sores you may know where the sore is by the lappings so you may know a sluggard that neglects means by his shifts For if you observe no sin hath so many shifts and colours for it as this Saul when he had not gone through stich with the Lords work in slaying the Amalekites what adoe had Samuel to convince him He tells a lye lays the blame on the people propounds the good end and affection he had So here Thus it is with many as Viz. 1. Those that live in a secret neglect of means and yet hope to come to their end because of their desires we shall finde the Sâ—â—ipture gives us two sorts of desires 1. Of the righteous 2. Of the sluggard 1. The desires of the righteous Prov. 10. 24. shall be granted being breathings of Gods eternal Spirit not a sigh or groan unanswered 2. Of the sluggard Prov. 21. 15. The desire of the slothful kills him for his hands refuse to labour the desires of the righteous are ever spurs to quicken them up in the use of means mightily the desires of the sluggard bridle him up they binde his hands and fetter his feet that he cannot but neglect means Some desires there be that arise from the need of a good and here will not only be desires but all means used as in point of famine some only from want of a good and here a man usually contents himself with bare desires never hath a heart to use the means mightily for that end Many a one is convinced his state is miserable and fears it and Balaam-like sees the blessedness of the people of God and knows he wants pardon and life and peace and promises and Christ and desires it oh that I might die their death oh that I might live and drink that water that I might thirst no more oh that my sins were pardoned oh that my heart was humbled But what if the Lord grant them no peace nor pardon Do they make earnest enquiry after the Lord Christ with restless pursuits and groans because they need it is it worth that Oh no but yet they hope God will be so merciful as to accept their desires and so they rest and live and die in that rest oh poor creatures your desires kill you as a man is undone with slothful servants that cannot earn their own much less get their masters bread And many in Hell say I had thought my desires would have carried me to glory but now I see they have been slothful and here I must perish and famish for ever had I known of this I would rather have wept out my eyes and filled the world with my sorrowful complaints my meditations of the Lord should have been at midnight I would have deceived my eyes of sleep at night and deprived my self of bread at day and lost my limbs had I but known that by contenting my self with these desires I should have lost my life Here many Christians are falsly bottomed they are troubled about their estate come to some or other and professe their desires are after Christ and grace c. And then comforted as in sinking fits a man snatcheth at any Flag or Twig with them desires before they have followed the Lord in the use of all means to get the thing they desire And here is the first beginning of the Lords forsaking of them and theirs of the Lord and he is left alone only with his desires that if any duty be neglected desires comfoâ—t him if grace resisted desire quiet him if sin keeping him captive desires fill him Luke 13. 24. And so like a Bird that lies in the nest but its wings never grow there it perisheth I know Saints may comfort themselves with desires before the things be given because promised but you shall see an endless reach in them in the use of all means Phil. 3. 13. Others think their neglect of means to be but an infirmity that their desires will serve hence abuse that Scripture Rom. 7. 2. They that neglect the means and yet hope to come to their end because of worldly clogs and incumbrances here for this is the very spirit of many a man If God keeps the house from being burnâ— and family from being sick it may be family prayer is neglected if not that yet secret is omitted if not that
finish And hence David begs Psal. 119. 132. Oh the mercy that thou usest to shew to them that love thy Name Why so Oh David saw mercy to others that sets God awork to do somwhat for them work somwhat in them but 't is not such mercy Oh beg for that mercy that humbled others quickned others that are now in Glory that or no mercy Lord How shall I know whether the work is overly 1. If sudden and violent 't is usually overly A Picture long a drawing is exact another soon done is lightly done A man hath Leopard-spots which in our garments cannot be washed out easily Gods through-work is soaking and searching Hence violent sudden sorrows and joyes and reformation which all were in the stony ground proved unsound Mat. 13. 5. 2. God hath thy time of trying thee Mat. 13. The seed was sown Which now is good ground Where is there fruit to be seen and ripeness of Grace Look upon persecution if that doth not drive thee from Christ. If that doth not see if the world doth not which by a certain deceit and cozenage will befool you I am peâ—swaded as 〈◊〉 is that all the several trials of men are to shew them to themselves and the world that they be but counterfeits and to make Saints known to themselves the better As Saul he hath a temptation only of a command when he had nothing to cause him to stoop but it yet he fell there So 't is with many others that God doth much for he tries them Rom. 5. 5. Tribâ—laâ—ion works trial and that hope Prov. 17. 3. If you would know whether it will hold weight the trial will tell you Look you there and in special if it drives to Prayer fear not CHAP. XX. Wherein is given a more Large and Full account of that Fulnesse of Grace that is in Believers as to the Several Parts thereof and how the most Glorious Hypocrites come short in all SECT I. MAke therefore a narrow search whether you have this Fulness of the Spirit or no. What is this Fulnessâ— When the Spirit comes in the room of those things which a man is full of now For fulness or filling implies emptiness and the removal of that Now there are six things every man is full of 1. Sin 2. Darkness 3. Unbelief 4. Satan 5. Self 6. World So there is answerably in every Saint 1. A Fulness of humiliation for sin 2. A Fulness of illuminaâ—â—on and revelation in the room of darkness 3. A Fulness of Faith in the room of unbelief 4. A Fulness of the Spirit it self in the room of Satan 5. A Fulness of Sanctification in acting for God as their last end in the room of self-seeking 6. A Fulness of Glory and Consolation in stead of the world I. Fulness of humiliation under sin opposite to fulness of sin For every hypocritical heart hath commonly some humiliation and casting down which is the first Principle of all his Profession and hence can tell you of his miserable estate that once he lived in and for which he was troubled but it was never deep enough For as there was before his terrifying a full power a fulness of the dominion of sin his humiliation for sin never reached never came to that fulness or measure so as to deliver the soul from that For I do not account that true humiliation whereby a mans heart is rent troubled and tormented with sin but whereby 't is rent from sin not from the being but from the power not from the bondage of some but yet from the power of all For if rending with sin should be humiliation then the Devils should be more humbled then any Then also a man may have too much of humiliation and of Gods Spirit If rending from the being of all sin should be humiliation then no man living should be sincerely humbled unless we dream of an estâ—te of perfection before it comes and of the day of triumph in the time of warfare If rending from the bondage of some sins should be humiliation then a man might be truly humbled for sin and yet under the power of it And therefore look as in every one the Lord humbles there was once a fulness of the reign and power of sin in the full strength of it so that full measure of Humiliation which the Lord works in his it ever comes to that height as to break that power down Ehud like it not only wounds the flesh but leaves the dagger in the heart of this Tyrant 2 Cor. 10. 5. The weapons of our warfare are mighty to cast down every thing that exalts it self If I should leave this Point thus I should but leave you as doubtful as you came and so in the dark therefore for the better clearing of this Point let me explain five things to you The Scope of which is to shew you what I mean by sin and the power of it and that Humiliation that removes it I. That besides the outward acts of sin and inward lusts and breathings of sin and the spiritual plagues with which God strikes men for sin as blindness hardness of heart there is in every man living another sin commonly called the sin of nature as in the Serpents besides the spitting of poyson their nature is poisonous which sin is generally beleeved and confessed but felt by few This is called in Scripture by the name of Flesh Joh. 3. 3. The Law of the members The old man For as in men there are actions breathings and the man himself So here Which sin of nature is the deordination of the whole man or a corrupt bent and set of the whole man against God And it expresseth it self in two particulars 1. In a constant departing from God in every action Civil and Moral Like a man set out of his way every step he goes is ouâ— or like a Clock out of frame every stroke is false Psal. 58. 3. The wicked go astray from the very wombe 2. In a fierce invincible resisting and contradicting of God wheâ— he hath overtaken the soul to draw it home and turn it back Rom. 8. 7. We account it a doleful thing for Christ to bid the soul depart at the last day that wo is past upon all the sons of men by this sin now only with this difference 1. They are forced to depart then men willingly depart now and hasten away in every thing from God as fast as they can 2. They depart into fire these to broken Cisterns of creatures I do 3. Believe they would not resist the Lord if he should come to save them from their separation then from him this makes nature resist him now II. That this sin of nature is most properly only the reigning sin The text is evident for it Rom. 6. 12. Let not sin reign to obey it in the lusts thereof There is 1. Obedience i. e. the outward acts 2. Lusts the inward breathings 3. Sin it self where
is another nature there is somthing else provided for it to live on and that is the Lord and his Will As Christ said 't is my meat and drink to do his Will And Rom. 7. 22. I dâ—light in the Law of God in the inner man There was somwhat that loathed it but â—here was somwhat else delighted in it and there lies its life and though the heart would rest and give over somtimes yet 't is a Law of the mind that the soul hath he can have no rest Rom. 8. 5. And therefore take a child of God let him have meat drink sleep blessing in his Calling preach pray and have honour yet â—e will constantly come home to the Lord mourning What doth all this do me good When I rise up lie down eat drink and pray and do all without him An untuned heart all this while The world stands between him and the Lord all this while but this doth not Many a sincere heart hath heavy complaints and many doubts because 't is not thus this rather is an evidence of peace than Gods war against it It s an old Rule he that can live in Heaven shall and there is nothing but a God to suck in and breath out and live unto Is this thy Element now Oh consider and examine your selves here you poor Saints that you may be comforted Others of you if now you do not the Lord Jesus will another day and bring these secret things of darkness to light If thou findest this was never yet done know it all thy tears and fears and prayers have been in vain and under the power of sin and Satan thou still art through the fierce wrath of God against thee And there I leave thee till the Lord find thee out SECT II. II. A Fulness of Illumination in the room of darkness BUT let it be first noted that I speak not here of Revelations of future Events When Virgin-Churches shall fall a dreaming 't is a sign they fall a sleeping Nor of revelation of new Doctrines nor yet of the Love of Christ and assurance thereof but of the Person of Christ a work common to all the Elect and not peculiar to some for Christ may not appear in his promise of love for a time to a sincere heart yet this is then wrought I shall therefore express my thoughts herein in four Conclusions 1. That all unregenerate men are under the power of darkness of ignorance Eph. 5. 8. You were darknesse in the abstract Eph. 4. 18. So that they cannot understand the things of the Spirit of God 1 Cor. 2. 14. Especially the Lord Jesus for the knowledge of him is above nature not only corrupted but pure nature Nay though the Lord gives the best and clearest means of revealing himself yet they cannot see John 1. 5. Light shined in darknesse and it comprehended him not no more than he whose visive faculty is lost when the Sun shines round about him Nay that light which is in them is darkness Mat. 6. 23. And then how great is that darkness For many men might have known Christ but that they thought they did know him before and so are delivered up in these chains of darkness to the Prince of darkness but are like wilderness-shrubs shall never see when good comes Ministers as Christ did may mourn over them but can never help them until the Lord pull off their scales For they please themselves in darkness and love it more than light and are not as Paul praying and mourning under the Scales that are upon their eyes 2. That there is a state of light to which God calls his people only or rather that there is a spirit of Light Illumination or Revelation let into the mind which is Peculiar to the Beloved of Christ 1 Pet. 2. 9. As of other things so especially of the Lord Jesus 2 Cor. 4. 4 5 6. And 't is so Glorious a work that Christ himself admires the Father and stands in a ravishment at it Mat. 11. 25. To Babes uncapable of all others of knowledge yet to them doth the Lord reveal some things that the wisest in the world never knew I do believe that the greatest Scholar that ever lived never had one such thought or apprehension of the Lord and the things of the Lord as the Saints have And hence Christ professeth oh blessed are your eyes that they see and themselves bless him and fall a wondring many times Lord why dost manifest thy self to us and not to the world And therefore 't is an injury to the Grace of God to make precious things common and all the work of the Spirit on the understanding to be common to Reprobates and to say the difference lies only in the work of the Spirit upon the will John 6. 45. He that hath heard and learned of the Father comes to me If the Learning of the Father be common to a Reprobate then either they may come to Christ which is there denied or Christs promise is false for then a carnal heart may hear and learn of the Father and never come to Christ. That notwithstanding 't is thus with them yet foolish Virgins may have some light in their Lamp some sight and knowledge of Jesus Christ. It is said we live in dayes of light and so indeed we do but as the Lord said to them that had seen his Miracles yet the Lord had not given them eyes to see to this day they were inlightned yet fell Hebr. 6. 4. I shall therefore speak not of the revelation of all the Word but of Christ the end of it and the knowledge of whom comprehends all the rest 1. There is a knowledge of Christ in many a man which is begot by common fame and humane private instruction which men hearing from credible men conceive of and believe As that Christ is the Saviour of the World is come is dead is risen is at Gods right hand that in him Gods justice and mercy is reconciled that there is mercy with him for the greatest of all sinners c. And according as men are more or less instructed so do men conceive and beleeve But now this knowledge is but traditional and begot by common fame and humane report like Herods that heard many things of Christ and yet indeed despised him The Lord I know doth make use of this to cause the soul to come to further sight of him as in the Queen of Sheba but it s far enough off from giving any saving knowledge of the Lord Jesus and hence Iohn 1. 46. when they had been with Christ they do not wish them to rest in the report but Come and see so you hear of these things but come and see these things You have learned them from man come unto the Lord that he may teach them and hence we shall see many of the people of God that have been put to a Question of all things that ever they learned and learnt them
to these wells Secondly Either thou wantest assurance then fear his coming for fear will make misery present and so awaken and hope è contra good present Or thou hast assurance then love his coming see all thy good wrapt up there and love will make things absent beloved and present comfort in the thoughts of them as wicked men that love the things of this life and are in certain hopes to have them they oft rejoyce in the hopes because the good is present they reckon upon it as theirs already Thirdly See how near you are unto the Lord Jesus 1. That you are made for the Lord not to enjoy these things they are made for you and not you to serve them because God hath called you out of this world from the grave hell sin to life now the next is glory 2 Cor. 5. 3 4 5. 2. That now there 's nothing but thy breath thy body between thee and Jesus Christ when this shell is broken thou art with the Lord and shalt see him with open face this will make you look for the day of delivery CHAP. IX Of Christians trimming their Lamps and how holiness is the Christians glory SECT 1. And trimmed their Lamps THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies adorned beautified their lamps made clean or cleansed It is the same word which is used 1 Tim. 2. 9. Womens adorning let it not be with pearls but good works Quest. What is the glory of the Lamp Answ. First When the filth is wiped away which did defile it Secondly When oyl is gotten and the lamp is lighted now it s in its full trim as it was at first when they went out whilst they were sleeping their lamps not being looked into began to lose their shining glory now they recover them Object But how came the foolish to trim their Lamps Answ. They did endeavor it and did something that way as is apparent from the context and so they trimmed them so far as they could reach but the compleat and full adorning of them was this of the wise And therefore look as by oyl in the vessel is meant the eternal anointing of the Spirit of grace within so by shining is meant the glorious profession arising from it as the adorning of women 1 Tim. 2. 9. is their holy conversation That the Spirit of holiness abiding in the hearts and shining in the lives of Saints it is their excellency ornament and glory This adorns the Virgins lamps through security they began to lose their glory Now when they prepare their lamps they adorn their lamps and this is their glory 2 Cor. 3. ult We are changed into the same image from glory to glory grace and holiness is glory Ephes. 5. 27. Christ presents a glorious Church wherein without spot or wrinckle and holy before the Lord. 1 Thess. 4. 4. Sanctification and honor are joyned together SECT II. Quest. WHat Spirit of holiness is it which is a Christians glory Answ. It is not every patcht profession of holiness which is a Christians true glory for by what means is the name of God more blasphemed by the wicked of the world than by those that profess holiness yet break out into scandalous sins Rom. 2. 14. it is a wonder if a prophane man be good a little but it is a greater wonder and scandal if a professor be bad a little Neither is it a most glorious appearance of holiness this is deceit craft and hypocrisie not a glory A Stage-player that acts the part of a King wants the glory of a King and hence Paul opposeth himself to these 2 Cor. 5. 12. But when there is first an exemplary holiness arising secondly from the fulness of the Spirit of grace within as here in the Virgins a shiâ—ing profession from an inward Spirit when Christ hath attained the end of offering up himself that men are a peculiar people zealous of good works Suppose the lamp doth burn yet if not for the end it was made so that a man can scarcely see his way nor others by it its glory is much lost Now the end of the Spirit of holiness is this the end of Christ's death and ministery is this Phil. 2. 13 14. and though they may speak evil yet 1 Pet. 2. 12. they may glorifie God in that day when it is with men as it is with those Zâ—ch 8. â—lt We have seen God is in you when a man maintains a sleepy careless profession and name the lamp now wants its trim when lamps are put under bushels they lose their glory Quest. 2. Before whom is this their glory Answ. 1. Before the eyes of God the Father Ioh. 12. 26. He that shall serve me him shall my Father honor and though the world honor them not yet they shall be spectators of it 2. Before Jesus Christ his eyes Psal. 45. 11. Forget thy country and thy faâ—hers house so the King shall take pleasure in thy beauty 3. Before all the people of God themselves 2 Thess. 1. 4 5. So that we glory of you among all the Churches every one will be speaking of such oh there 's one of a thousand hardly shall you go into his company but you shall get some good and life and heat from him 4. Before Hypocrites many times who of all others are the greatest haters of the ways of holiness and the power of godliness hence Herod Mar. 6. 20. loved Iohn because a holy man not because a deep Schollar or a great man hence while Ioshua and the Elders live the people serve the Lord and while Iehoiada lives Ioash is forward the greatest Monarchs fall down here 5. In the eyes of bad men and hence Deut. 4. 6 7. when they kept the Statutes of the Lord what nation so great as hath such Laws and so wise also this is their glory before all the world at least in the consciences of all men which is their better part 2 Cor. 5. 11. we are manifest in their consciences and hence the worst say often if all were such as they are c. Quest. 3. When is it their glory Answ. 1. In this life as hath been already shewed in midst of reproaches the Spirit of glory 1 Pet. 4. 14. in midst of weaknesses Davids heart was perfect 2. At the great and last day let a man by his wisdom conquests excellencies get himself a name yet when death comes his glory perisheth if it doth last yet not long the greatest Monarchs have been like a mighty wind filled the world with a noise for a time and then down but at the last day then Oh their shame what everlasting contempt shall they arise unto But this shall be our glory at the last day 1 Pet. 1. 5 6 7. which shall be to glory and praise at the comming of our Lord and it is said then shall the righteous shine as the Sun and then all the world shall stand and admire and wonder at them And 3. Throughout all
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
can also make thee holy which none of the Saints can who not only is good and holy but doth good and makes holy Thou lookest sometimes upon Saints and seest their grace and life and mournest for want of it keepest company with them and wishest thou hadst their oyl but they cannot help thee to it Oh look up to the Lord If thou lovest and prizest them oh prize and love the Lord much more who hath it in his hands to give it unto thee who like a Spring sends not forth its streams to refresh it self but the weary but the faint Isa. 50. 4. who like 〈…〉 sends not his beams out to enlighten it self but 〈…〉 which sit in dâ—â—â—ness might see and blind might know Ioâ— 9. 49. Ioh. 17. for their sakes I sanctifie my self he hath an humble meek spirit to give to thâ—e that art proud and sturdy he can make a Lion a Lamb who hath a wise and heavenly Spirit to teach thee that art simple and thee that art earthly if his good pleasure will SECT VII DO not say I have found good from them as well as seen Grace in them 〈◊〉 I blessed God that ever I saw or spake with them or ever saw 〈…〉 c. I answer Know it that they were but powerless instruments 〈…〉 of a merciful yet powerful Christ otherwise thou hadst never 〈…〉 from any Christian any Minister any Sermon the Lord Jesus 〈…〉 have used them as means to have condemned thee as he did 〈…〉 and Noahs example by which he condemned the world as well as to have called thee or done the least good to thee therefore this still 〈…〉 upon Christ above all others in the world all the Saints and Ministers in the world could not have changed one hair from being black to white noâ—â—â— all their cares for thee added one cubit to thy stature Oh it was the Lord 〈◊〉 if they have any pity the Lord put in them if they ever spake one word or made one prayer the Lord put it in them if blessed it is by him Now dost thou honor and love them because they have done thy soul good else thou hadst been in hell Oh admire the Lord much more for they were but set on work by him and now they have done thee good there is a stop they can go no further you think I did receive good by a little while being with such Christians but now when thou comest hither again thou thinkest it may be thou shalt receive much more no their hands and feet may be bound those Conduit-cocks cannot turn themselves Oâ— but Jesus Christ he can go on nay he will go until he hath made thee like unto his own self and hence 1 Ioh. 3. 2. then we shall be like him now we be sons children though born of poor men yet love their poor father that begat them Who gave you your being who begat you to God and so made you sons of God Oh methinks the Lord that did this should be precious and lovely that you should call the world to wonder at it that the Lord hath made an incarnate Devil a blessed Angel But thou hast a vile heart still Oh but you shall be like him he will make you like himself at the last day who is brighter than Angels and whose face is fairer than the children of men only he will do it by little and little here rather by causing thee to feel thy vileness than removing it wholly Therefore as the Apostle Gal. 4 9. when they were turned from the Gospel to Mosaical observances he calls them weak and beggarly rudiments which had no power of themselves to convey Grace not at best in that abundance which the Gospel did so say I do you now know the Lord who did not once know him and do you now admire and love Chirstians and others if they do good especially to you and do you refuse to honor the Lord but look only upon beggarly weak means and Christians God forbid it is the Lord only that can enrich you c. 2 Cor. 3. If the ministration of condemnation was glorious oh what is the ministration of the Spirit if those which have the Spirit be glorious what is the Lord that not only hath it but can also give it and make you like unto him in glory and that by the very beholding of him vers ult If a man had such a glass which not only gave him the sight of some dear friend always but as oft as he looked in it makes him like unto him how would he prize this glass but especially the image of his friend in it so Christ is not only glorious but he thereby makes himself glorious SECT VIII Object DO not say the Lord can do this but he will not Saints would if they could Answ. 1. You do not know but that he will do it when Christ was here on earth and men were sick though their friends willed their good yet I doubt not but Christ was most glorious because though they knew not that he would yet they knew that he might heal and pity and if it were for his honor he would 2. Pray to him for it and do it he will pour water on the thirsty and give the Spirit and water of life to them that ask Do not think you seek in vain especially if your cryes arise from a sick heart that sin is thy disease not torment onely it is not thy delight you need a Physitian he will not heal you if it is not your temper your food c. If a man hath a mind to a thing and another denies him he will not see less beauty then than he did before if you have a mind Christ hath a mind also Obj. But I do not feel the Lord giving me the Spirit Answ. Yet if you prize it and reach after it the Lord hath done this for you SECT IX TO all the Servants of the Lord if ever you did any good to any Oh boast not of your selves but carry the glory of it to the Lord Jesus as he said the Lord doth good by me but I know no reason why So add also but I wonder at the manner how a poor weak dead nothing whose unclean heart and lips might have made others worse not better as infection sticking to the best garments Act. 3. 12 13. Why stand ye looking on us be it known to you by the name of Iesus it is that which is done when Christ was known to heal all diseases all the Country round about by this fame of him came to him and so he healed them this will bring in customers to Christ Some Christians are very forward to speak to others to let in some new notion or to convert that they may make an Absoloms pillar afterward and that they might report I did this some take content in speaking of conversion of others that I did this Let your works praise you but let your tongue praise Christ
time to come agree with him now he sits on a throne of Mercy in Heaven if thou wouldst not be put to shame then Oh be ashamed for all sins now if not judged then then condemn and judge thy self now the Lord looks for no more Oh welcome him as King into thy heart as his Kingdom CHAP. XVII Of Christs coming as a Bridegroom to his own SECT I. THat the Lord Iesus Christ shall come as a Bridegroom to his 〈◊〉 people at his Second coming that as it is said of the Sun â—â— ariseth as a Bridegroom out of his chamber and rejoyceth c. so will the Lord arise upon the world at this day Psal. 19. 5. This Point will be cleared and proved by opening the several degrees wherein he will manifest himself to be a Bridegroom then to his people not but that Christ is a Bridegroom to his people now but then he shall be so also in a more eminent manner and then the perfect accomplishment of all First then theâ—re shall be a personal meeting between his Spouse and himself as it is in mariage before the mariage iâ— consummated there are the friends of the Bridegroom and Spokesmen and he sends letters and tokens but then he comes himself so here Christ sends his Spokesmen 2 Cor. 11. 2. and his word and spiritual refreshings but when this time comes he appears himself in person and both meet in person 1 Thâ—ss 4. 16 17. here we meet the Lord spiritually in his Ordinances but then visibly in the clouds while we live in this world it is a time of parting 2 Cor. 5. 8. and when we come to dye in respect of the whole man it is so also but then the whole man shall meet him these eyes shall see him and those arms shall imbrace him you are left as Orphans here in this world alone it will not alway be thus for there is a time of meeting Secondly Then all deformities shall be taken away from his people and he shall adorn his Bride in perfect beauty for this is one part of Christs conâ—ugal love to his Spouse and People Ephes. 5. 25. different from other Husbands who finde but do not make them beautiful for if the Lord should meet his people and they him with their deformities they would do it unwillingly and with shame as in this life why are Saints unwilling yet to be with the Lord viz. because there be so many deformities and spots abiding on the Spouse sometimes the soul would not have Christ and such a heart too though he offers himself to it Lord depart I am a sinâ—ul man Luk. 5. 8. Oh but then all deformities shall be removed Phil. 3. ult Who shall change our vile bodies not destroy them and make them like his glorious body which shines brighter than the Sun Matth. 13. 43. Then shall the righteous shine like the Sun is there any beauty like that of Christs then shall they be like unto him 1 Ioh. 3. 2. it is a dishonor for a mighty Prince on the day of mariage to let his Queen go in rags they shall be Christs then And look as it was with Ioseph all his shame baseness imprisomeâ—ts did but â—ake way for his glory and hence he was delivered out of prison by the Kings command now his apparel and countenance and name and estate and all is changed so here all your sheme imprisonment in the grave-chains of sins that enter into your soul doth but make way for this certain glory As it was with Iehosuah Satan stood at his right hand to accuse him he only stands before the Lord at last the Lord saith Take off these filthy garments is not this a brand So Satan and Conscience accuse often here but then it shall be so that all thy filthy garments shall be taken away Thirdly Then there shall be an open manifestation and glorious declaration of the dearest love of the Lord toward them before the great day of mariage comes there is love expressed concluded between the parties and it may be some few know of it as Friends and some of the Family but the open declaration is at the day of mariage so Christ loves his people now c. and will not only love them then but openly declare his love before all the world Come ye blessed he shall declare then his own love Matth. 10. 32. Luke 12 8. He that hath made it his glory to confess Christ in a holy life Christ will confess him before God and before Angels and so before all the world Men in great place will not know their poor friends especially in open places but the Lord Jesus will and he will divulge the Fathers love to them also Act 3. 19. You blessed of the Father Ioh. 17. 22 23 24. I have given them that glory united them and made them flesh of my flesh that the world may know thou hast loved them as thou hast loved me Here the Lord doth love his people dearly but it is not so known the Sun shines on good and bad the world hates and persecutes them as Hypocrites civil men think them like themselves worldlings think them as little loved as any their estates thrive not Hypocrites bear a base esteem of them and if they love them 't is because they love them Saints themselves many times suspect them or if not yet they judge as well of others as them nay it may be they are so disfigured sometimes by those sores that break out of them that they know not themselves but now the Lord will openly declare his love to them and to all the world besides These are the men which I have born on my brest and caried on my shoulders for whom I have built and planted Churches and destroyed enemies and trod the wine-press alone and prefered above mine own life and blood and glory whose hairs have been numbred by me whose walls have been continually before me No greater misery to a holy heart than this Psal. 42. 10. Where is now thy God So when conscience saith and men say it here Oh what a mercy is it that then it shall be heard I am now come to comfort thee Fourthly Then they shall be brought into actual possession and fruition of all the glory promised unto them of all their inheritance and portion Before mariage there be promises made of such an estate but when the day is come then they come to actual and full possession of it and become equal possessors of the estate so much in this life the Lord doth promise to possess his people of there be promises of peace redemption victory and triumph over all enemies fellowship with God and all the Saints and Angels together an incorruptible inheritance and now they shall enter into possession of all these nay all that Christ hath signified by that word Kingdom Matth. 25. Come and take the kingdom prepared for you 1 Cor. 15. 54. Then shall be broughâ— to pass
the saying written O death where is thy sting c. Isa. 25. 7 8. So that reckon what Christ hath you shall have it then Much mercy the Lord shews to his people now but Psal. 31. 19. how great is that which is laid up then it shall be brought forth now you shall have an end of all your desires prayers faith to feel that which you have believed c. as it was with Ioshua 23. ult Not one thing whereof God hath failed Here the poor hardly get bread here many prayers get nothing c. but there 2 Thess. 1. 9 10. God doth then what he can for them and gives what he can give to them then all treasures are broken open Fifthly Then there shall ever be cohabitation and living with him never to be any more parted from him or he from them for while any is a Suitor to one in a far Country he comes and goes away again but when mariage comes then he carries her to his own house and now live they must together so the Lord in this life is somtime with his people somtime absent from his people but then they must cohabite together and shall 1 Thess. 4. ult And then we shall ever be with the Lord. If the Lord should do all the former and not this it would be a bitter cut When the Disciples had Christs presence for a time it was sweet but when parting came that was bitter but here is no more parting with the Lord to be in a Kings dominon where peace rules when other places are slaughter-houses and Golgotha's t is good but to be with the King and ever with him and to follow him where ever he goes and to be familiar with him this is wonderful Husbands depart either because not pleased at home or because of business abroad all such motion arguing imperfection but now there shall be nothing in the Saints to displease and Christ's business shall then be done he shall have no more to do but only to give up the Kingdom to God the Father that is the last work of Christ in this world To see the Lord in his beauty of grace and love will be wonderful but for dust and worms to be with him for ever the poor things of the world to be with him when thousands are cast by we say that 's the beauty of a thing which no picture can express now to see that beauty in Christ is marvellous but to be in the bosom of one so amiable how great is this Sixthly Then shall the Lord rejoyce over his people and they in him Mariage day is the great day of joy they long for it before and when it comes the longer it hath been deferred the more feats of parting the more are they affected with joy then so here the soul hath desired the Lord in grace first and then in glory Rev. 22. Christ hath been desiring after them in glory Iohn 17. 24. now their desires being fulfilled all his scattered lost Elect gathered now he rejoyceth with exceeding joy and the longer lost and meeting deferred the greater joy now hence Zeph. 3. 11. he shall rejoyce over thee with joy c. Look as the Lord when they were but converted to him poor and miserable and sinful and some of them but very babes Luk. 10. 21. yet he rejoyced in Spirit and falls admiâ—ing of the Father so here much more when they shall become glorious and perfect and altogether at this day If the Lord Isa. 40. 1 2. would have his Prophets speak to the heart of Ierusalem when it had but Seventy years captivity much more will the Lord himself then do it at that day and look as it was with them Rev. 19. 1. to 6. Alleâ—ujaâ— for the destruction of Antichrist and that Christ reigneth Oh let us rejoyce so shall all Saints meet him with joy being delivered out of the hands of all their enemies they shall cry Allelujah with joy to see them destroyed and the Lord reigning and then shall they up to heaven in a shout of joy with Allelujah c. SECT II. HEnce see how ill the sin of worldliness or any sinful lâ—st suits with a gracious godly man Shall the Lord come as a Bridegroom to you and will you run a whoring from him in this day A man can bear it when others that he never set his heart upon depart from him but these to do it it is a sin against his kindness against his person most immediately and against his name and honor As a vertuous woman is a crown to her husband so here Covetousness is a vile sin in any but especially in these and hence Ier. 3. 4 5. Wilt thou not from this time cry my Father When Baruch sought great things Wilt thou seek great things when God came to destroy all so will you keep great things here when the Lord is destroying alâ— when your Husband will be all in all when a woman knows that a great Prince loves her she scorns all other Suitors c. So should you be content though poor though sinful c. Col. 3. 4. 5. as long as Christ loves thee Hence see what a great sin it is not to receive evidence of mercy and comfort from any promise of Christ wherein he reveals his love to his Spouse if Christ shall come as a Bridegroom to you by what promise soever therefore he shall manifest his love to you receive it some would not have Christians to receive evidence of Christ's love by any conditional promise but remember this that if Christ doth not speak them if they be not the Bridegrooms voyce or if not true then do not receive them or any evidence from them nay if he doth not by his own Spirit clear them and apply them but if they be the voyce of the Bridegroom if you be friends or shew your selves friends rejoyce at it Ioh. 3. 29. As for that immediate revelation of his love expect it at his meeting when you shall see him face to face in the mean while if he by his letter reveals his love Oh make much of it because it is your Bridegrooms if the day of Judgement be come and Resurrection past and Christ seen immediately then look not for your evidence from such Scriptures but if otherwise then own his love here if he speaks It is true it would be a sweet thing if that day would come yet as Christ said to Thoâ— as so say I to you Blessed are they which have not seen and yet believed and therefore when ever the Lord doth this first or last hear his voyce and believe his word Do not say you see nothing in your selves suppose a woman should make a match by love and consent though hardly she did â—ath him but he was so mighty as to prevail for her goodwill and now she is comforted and another should come and say to her How do you know this Why thus he sought me thus I
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
or that it would be a shame for you to begin now who have propt up your hearts with base comforts you that have been stirred but are now faln asleep beware of dying in your ditches and pits wherein you are faln you must stand before God shortly Though you never repented yet c. never was in bitterness never had any great mourning c. never knew the life of Christ peace of conscience never felt the Kingdome and mighty power of Christ yet despaire not for yet there is hope but if once death comes then thou art gone it is day yet and Christ holds open his wings yet but if death comes his time is out Object But I have a faire time yet before me Answ. 1. It may be not for thou art condemned already 2. If you have yet wilt abuse patience and forbearance of God wilt despise what leads thee to repentance as a man â—inking spits in the face of him that holds up his Head wilt thou be worse than a devil Objection But a little repentance will â—erve the turne 't is quickly lonâ— Answer Oh no! as Paul said I have fought a good fight thou hast â—ins as dear as thy life to forsake thou hast Devils World to wrestle with nâ—y God himself to wrestle with you cannot runne your Race in a day Object What if I be shut out Answ. I say no more but only what Solomon said Prov. 5. 11 12 13. O how have I hated reproof that shall be thy woful dirge another day when shut out oh never to have one look one word from Christ but to see him afar off this shall be thy fearful portion hereafter Truly we may take up that complaint of Christ You can discerne the times of the Weather not Christs coming VERSE 11 12. Afterward came also the oâ—her Virgins saying Lord Lord open unto us But he answered and said Vâ—rily I say unto you I know you not IN these two Verses is set down the entertainment Christ gives unto the foolish Virgins and his behaviour toward them and that is he did not own them as his but saith I know you not Their miserable rejection is aggravated from these particulars shewing their misery 1. The note of certainty of this Verily c. 2. Though they came afterward to the Lord it is not said with their Oyle in their Vessels c. 3. Though they prayed to the Lord to open when they came 4. Though they prayed earnestly Lord Lord 5. Though they sought thus with Arguments Lord Lord as if they should say Thou art our Lord and Saviour we look for life from none but thee That after the coming of Christ to death or judgement then shall those who are most secretly wicked know certainly that the gate is shut and their exclusâ—on and final separation from the face of Christ. These foolish Virgins had some hopes and assurances of mercy whiles the Bridegroom was absent in their life so men have in this world such hopes but when Christ came and shut the door upon them then they knew their miserable condition This life is compared unto a sleep and dreame Psalme 90. 5. wherein men understand and conceive of things with false shapes so here but when they awaken then they appeare otherwise after death men are awakened and then they see things as they are the Parable of the rich man Luke 16. proves this Because then God lets in a new light most full and cleare to see and know things as they are and so to know themselves and their estates it is an Atheists speech Ecclâ—s 9. 5 7 10. That the dead know not any thing and hence be as merry as you can eat thy bread with joy c. No now they do know c. as the Saints know their eternal acceptation by a most glorious light God walks darkly here but then this full light shall come in As it is with a man that is to be condemned before he be cast the Judge brings in full evidence so Heb. 9. ult After death cometh judgement there is full evidence when Aâ—am stood before God the Lord fuâ—ly convinced him when death comes then there is an end of mens Stewardships Luke 16. 2. and when an end comes to that what comes then Come give up thy account now those whose reckonings are naught must either deceive and blinde the all-searching eyes of God and so not be found out or they shall see wherein they have been faithless and false What is spoken of the general Judgement is true also of this particular it is the day of Revelation God himself will now cleare up matters as Christ here doth Verily I know you not Because then the soul will desire to know and have leisure to see and know it self as these foolish Virgins their souls were looking in a sort in their life-time for Christ but now they look and see indeed some know not themselves though having light nor their present misery because they desire not to know and hence reflect not upon themselves according to light now or if they desire so to-do yet they have not leisure the noise and multitude of cares keeps them from a cleare knowing of their estates but now men shall be brought to the Land of solitariness and shall have leisure to see having Gods light let in to see by there shall then be no business but only to consider Who am I and what have I done men shall have no Cities to build nor business to do as Faelix then and hence put out the light Because then conscience is throughly awakened because it is a time of judgement now and if so then the witnesses must appeare though they have been silent long before they shall be forced to speak Now it is wonderful to see what conscience will speak when God awakens it men many times will not see the evil which they have done but conscience will make them see it nay confess it when 't is awakened Three things conscience will do when it is awakened 1. It will shew a man his chief sins which he defended which he extenuated which he never suspected These things hast thou done 2. It can bring fresh to memory sins forgotten sleighted dead and buried a great number all of them as if new done Iohn 4. 29. all things that ever I did 3. It can and will aggravate all these things and sins and present them in the greatness of them that mens mouths shall pass their own Sentence upon them as Cain did that let all the world perswade them their case is good they cannot believe it now this we see in this life in some but when life is ended then these things shall be acted much more lively Psal. 50. 21. I will reprove thee even of what they thought God did approve and I will set them in order in their number and greatness before thy eyes i. e. of conscience all falshoods deceits loathsome tricks c. I did
thou canst for ought I know there was never drop of blood shed for thee never thought of peace in Christs Breasts to thee a vile wretch that never lamented the loss of his love nor contempt of it to this day Obj. But I care not so long as I have been well without it so I hope I shall do still I will not believe I am out of his love Answ. Yea this is the misery of men as it was of these Virgins but time shall come when you shall see him sit upon his Throne brighter than a Thousand Suns in the glory of his Father a fire burning round about him and the Kings of the earth trembling at his presence and his Saints in his bosome like unto him then you shall wish you had his love and lament Rev. 1. and waile because of him Oh secure world will you sit still in your sinnes and lie in your unbelief till the fire burnes about you and there be no escape Oh that the Lord would pity you many of you that have yet lived with dry eyes and merry hearts and yet have no love from Jesus Christ. Learn hence not to despise or refuse the love of Christ when it is offered to you and propounded to you in the Gospel we can be content to want the love of some men because we can live well enough without them and their love their love lost hurts not us but if the loss of their love may be the loss of our goods and lives then if it may be had men will seek for and long for it thoght it should not be offered but if offered it is gladly accepted So if you could live without the love of Christ you might content your selves but the loss of it is more bitter than ten thousand deaths and therefore refuse it not when it is offered but as they Acts 2. 39 41. when they saw how they had imbrued their hands in the blood of Christ and yet saw grace offered it is said They gladly received the Word of the Lord. The Law is a word of condemnation but that is not the last word the Lord hath spoken then I should spend time in vaine now the Gospel even the whole Gospel is a word of love and Reconciliation 2 Cor. 5. 19 20. wherein the Lord doth beseech men to be reconciled i. e. to accept of Gods love offered therein The Lord knows full well that mens hearts are so full of enmity that they will never seek for Reconciliation first though they have good cause because they have offered the wrong and therefore he stands not upon termes but offers love first without which he knows they are for ever undone Oh therefore receive it accept of it when it is offered to you and lose thy life rather than lose his love For the further opening of this Point I shall shew three things 1. That Christ doth offer his love in the Gospel and how 2. Upon what termes 3. Motives to accept it and answer Objections against accepting of it First That the Lord doth offer and how he doth offer his love in the Gospel and this I shall cleare because nothing can draw the soul to accept of love but this For the better understanding of which you must conceive that the love of Christ in the Gospel is diversly manifested unto men either to men after they be in Christ and are brought home by it and this is a love of delight in them Psalm 45. 10 11. Or it is a love of good will to men not brought home as it is in Husbands before their affections be set upon any they make love as it is 2 Thess. 2. 10. They received not the love of the truth because the truth made love to them Luke 2. 14. Good will towards men and this love I say is offered this love the Lord makes unto you stand amazed at it that after all your sinnes wrongs done him nothing but love is offered even his dearest love for though there is patience power to help wisdome to guide though there is terrour in him yet Take my love saith he Iohn 3. 17. And hence Heb. 2. 3. it is called Great salvation or love 't is offered else how could men be said to reject it or neglect it which he warnes them of A man may as well question whether there be a Gospel as whether love be offered there for as the Law is nothing but the manifestation of sin the hand-writing of death and wrath against all men writ with the Finger of God the Gospel is the manifestation of grace the hand-writing of grace and peace to all men written with the blood of God and hence the Gospel is that which brings life and immortality to light 2 Tim. 1. 10. Not that there is life absolutely for all but there 't is for all that shall by faith accept of it More particularly First It is offered Universally to all wherever it comes and therefore personally to every man the words are plaine Mark 16. 15. Preach the Gospel to every creature and not only to them that do belong to Christ and shall believe for though it be offered with the power of it effectually to these yet offered it is also unto those that never shall have God nor portion in the Son of God and hence Luke 14. The Lord of the Feast invited those that never came in and Christ himself 1 Iohn 11. He came to his own and they received him not he would have gathered them under his wings and they would not not only to them that be humbled though none will care for Gospel but such but to them that be unhumbled Revel 3. 18 20. doth this Gospel come There be many object Yes the Lord offers love to them that are his but not to me yes to thee there is not a man here that can exempt himself And I would make no doubt to go to every man particularly and say The Lord intreats thee to be Reconciled nay if there be one man worse than another though his hands have been imbrued in the blood of the Prophets and his soul stained with the crying guilt of the most hydeous sinnes that ever the earth bore or Sun saw yet the Lord makes love to him the price is paid for him if he will accept of it and that the Lord would have him so to do neither doth this Universal offer inferre an Universal Redemption for the Gospel in the offer of it doth not speak absolutely that Christ hath dyed for all and therefore for thee as the Arminians maintain but it speaks conditionally 'T is for thee if ever the Lord gives thee a heart to receive that grace there therefore consider of it there is not one here present but the Lord would have you receive his love and consider this one reason Thou shalt be condemned for refusing it Hence 't is Gods command and Christs desire you should receive it Ioâ—n 3. 19. If not thy duty to
better than life to thee Oh I cannot see it or but very little of it 'T is true look upon your selves you can see but little many fears many tears many heart-sorrows many temptations many desertions many vexing sins many denyals to your Prayers but Oh look up to that Ointment which is poured upon this blessed head that love that is shed abundantly upon the Son from before all worlds and look what love what Grace the Father shews to him that love is thine that love in him is shewn to thee 2 Tim. 1. 9 10. Here stand amazed all ye people of the Lord you have heard the Lord loves you and sometime believe it but being under water cannot conceive of it nor see how he loves you how dearly how abundantly Oh look now upon the love of God the Father in the Son as he loves him so he loves thee a worm a Devill notwithstanding all thy want all thy sins all thy miseries Iohn 17. 23 26. 2. Life Oh Death is terrible and a dead heart is woful 't is the great plague that lies upon men without Christ that are strangers to the life of God Eph. 4. 18. Is thy heart ever so joyed as when it 's most enlarged for God and hath most delight and liberty in the wayes of God alas thy life is but a lingering sickness a poor life to that which thou hast in Christ. Oh look up there Col. 3. 3. You think when your hearts are affected and warmed and quickened in Prayer by word or by Divine thoughts c. Oh if it might be ever so how happy Oh but it dyes presently and thou kowest not how Look up to the Lord Jesus he is alive when thou art dead and his life is thine and 't is ever thine in him even eâ—ernal life 1 Iohn 5. 10 11 12. This is the record that he hath given us eternal life alas I find none Oh 't is in his Son in whom thou livest a better life than Men than Kings than Angels And I doubt not but the Lord suffers Temptations to rob you of your life that you might find it when 't is lost here and rejoyce that when you have none yet here it is blessed be God he will keep our lives as the life of Iacob was knit up and bound up in the life of the child nay that life is ours 3. Conquest and Victory over all Enemies it may be you say often the Lord hath commanded me to seek for help and he will help he hath promised so to do but I find my Distempers still raging Satan still buffeting and winnowing and vexing and foâ—ling and as I feel many so I fear more sorrows before I dye and then Death and delusion that at last I may be deceived Nay the agonies of Hell many times assault me and then I am put to a loss that is it possible I should escape why Beloved the Lord Jesus conquered Death and Sin and Hell and the Grave and Satan with all the strength of darkness and delusion and hath spoiled them Col. 2. 14 15. And now he is in Heaven in his Kingdom triumphing over them that they cannot hurt him I but what is that to me Why this very Victory is thine hence we are said to be dead with him Rom. 6 8. and risen with him Col. 3. 1. Nay to sit in Heavenly places as it were triumphing in him in glory with him Eph. 2. 6. Nay Heb. 10. 14. He hath by one offering perfected his people for ever that are sanctified 'T is true you may rejoyce in that you shall conquer but Oh remember this 't is done already in thy Head and in thy Husband 4. Immutability and certainty of standing in a happy estate for this is that which sads the heart I shall fall at last How is it possible but I should be so no Beloved look â—pon the Lord Jesus in him thou art if he can fall if he can dye if he can be cast from the Fathers face then thou maist believe that I live you shall live also Iohn 14. 19. Adam indeed was chosen to be head of Mankind and as when he stood perfect we stood so though mutably he falling we fall so we are chosen in Christ and as he stands unchangeably so we stand and as he was tempted every way yet did not could not fall no more canst thou so that Oh that the Lord would give you hearts to learn this lesson when there is nothâ—ng but want in thee Do not shift so much for a little from the Lord but see Gods end and rach it Oh rejoyce glory in and bless the Lord. This was Paul's life and the life of the Churches first planted Oh bless the Lord for all spiritual blessings in Christ this will be joy in sorrow life in death this is golden Faith this will answer all fears when Satan saith thou hast not this or that nor canst not do this nor that and to Hell therefore thou must go Reply again 't is true I have little I am dead but Christ lives for ever I am under miseries Christ is triumphing in Heaven for ever I may fall in my self I never can fall in him that which he hath is mine 'T is true they may do this that know the Lord Iesus is theirs but alass I know not that If you do not you must wait then untill the Lord make himself known unto you but tell me will you do this if you did thus know it It may be some of you have not done so unless by force sometimes and you will find it one of the toughest works of Faith that is What is a poor man better for anothers wealth and a sick man for anothers health and a naked man when others are cloathed Yet Beloved by vertue of the power of Faith and our union to the Lord Jesus a man is the better A Woman that is matcht to a Prince may have never a penny in her purse and yet she rejoyceth in that her Husband hath it It 's the secret nature of Faith to make a man all one with Christ in Christ in that manner that I cannot find such an union in the world and hence his health his cloaths his Grace his life may be matter of as much joy as if a man had all this in himself And because many a soul hath Christ but feeling such emptiness in himself as that he cannot think so and it may be would do so if he saw whether he might do so or no I shall therefore express my thoughts to them thus in these particulars 1. That all that fulness that is in the Lord Jesus 't is not for himself but for them that want it Iohn 17. 19. he might have been blessed in his Fathers bosom without thee why should he therefore live and do and suffer and rise and glorifie his blessed Nature but for them that wanted this He is filled with wisdom life strength because men are blind
dead weak 2. But you will say all the world want it and yet few in the world shall ever have any share there therefore all them in the world that hunger after all that good that is in him they may now in the absence of it content themselves with it that there 't is in him for them for the Lord fills the hungry and so hungry as 't is not something or other that they pick out but all Christ and all of that is in Christ now is the season to eat if bread and hunger meet now satisfie your self 2 Cor. 12. 9. Paul prayed and the Lord denyed yet now the Lord bid him feed on his Grace so that when thy heart asks what hast thou to do with him when so vile answer Yet the Lord hath all and I want him and hunger after him Take heed of despising his Grace if thou hast no hunger the Lord be merciful to thee 3. If you have so contented your selves with him as now you place all your felicity in him to this end to receive life from him as a man satisfies himself with bread that he may have life for as I would not damp the Faâ—th of the Elect no more would I patronize the sloth of the wicked Many a man it may be may say I have nothing in my self and all is in Christ and comfort himself there and so fall asleep hands off and touch not this Ark lest the Lord slay thee a christ of clouts would serve your turn as well Run not to this Temple to make it a Denn of your thievish heart no do you so content or will you so content your selves with him as to account your selves happy here that all the world is Dung in respect of this and this you do to suck and receive more from Christ and so to be like him now hold here and live here and rejoyce here for ever Phil. 3. 9 10 11. Isai. 12. 2 3. First The Lord is my Song and Salvation therefore we will draw hence if the Lord gives nothing yet I have it in him if he gives any thing the honour shall be given to him Oh take this course 1. Lest you lose Christ and all too 2. Lest the Lord ever keep you short in a complaining condition 3. That you may be every day and moment in Heaven and win the Crown from every Hypocrite who knows not what this life in Christ means 4. That the Lord may be your glory for he is not only the glory of God but of his people Israel too 5. That you may love your selves the lesse and the Lord the more SECT V. HEnce see a necessity of seeing knowing Christ before a man can believe or if ever the soul believe for if Faith closeth with the person of the Lord Jesus the same Faith must first see that person If it takes the Bride-groom himself it must see and know him first Did you ever see any espoused together that did not first see and know each other the eye must first see my meaning is there must precede this act of the understanding to see Christ before a man can close with Christ by his will for I aim not at this whether it goes before in time but in order of nature it does precede and absolutely necessary it is hence Iohn 6. 40. He that seeth and believeth in the Son hath eternal life this is so necessary to Faith that Faith it self puts on this name Isai. 53. 11. By his knowledg Luke 19. 41. Oh that thou hadst known Isai. 46. 22. Look unto me and be saved And hence unbelief in Scripture is exprest by being blinded Rom. 11. 7 8. for though Christ be absent from us on earth yet that 's the excellency of faith it makes things absent present and sees unseen things Heb. 11. 1. Iohn 8. 56. Abraham saw my day and that 's the wonderment of Saints there is light in Gosben when all Egypt is dark when others are blind they see Isai. 60. 1 2. What is this knowledg or seeing of the Lord I make this question partly because this is the first chief Evangelical work as it appears to us nay indeed 't is in a manner all hence Mat. 11. 27. I thank thee thou hast hid these things c. If this be right Faith is right c. And if this be not a mans Faith is but a Fancy and a mans Sanctification and Reformation hopes desires are but the works of death and darknesse if this Sun be not risen And partly also because all the policy and power of Satan is to blind the eye here for then he knowes men will stumble at every step 2 Cor. 4. 4. He will help to beleeve and joy in beleeving and reformation after thaâ— joy that a man might content himself with this joy and Faith and look not after the sight of Christ. And if I was to leave the world I should leave this to be thought of as Christ told the woman of Samaria Ye worship whom ye know not so men beleeve in whom they know not and pray to one whom they know not and depend on whom they see not and hence do not wonder at an adulterous generation rising up that deny all evidencing of a mans justification from his sanctification and that 't is but a fâ—ding thing because they never felt what it meant because they never knew what the Lord Jesus meant and therefore listen to it I say therefore first what this knowledge is not for every man hath some knowledge 1. There is a knowledge of the Lord Jesus by report the fame of a man may come where himself is not seen so of Christ there may be a fame spread of him and of some excellencies in him where he is not savingly known and this is not seeing of Christ for a man may live and die a damned creature with this knowledge The Samaritans had some knowledge by report of the Messiah Iohn 4. 25. When he is come he will tell us all things so many among us hear that Christ is come and risen and glorisied and the Saviour of the world and of sinners c. But how come they to know this By way of tradition and report only I confesse this knowledge may be a means in the Elect to bring them to saving knowledge as in the Qâ—een of Sheba that heard Solomons fame and the Disciples Iohn 1. Come and see But Reprobates are not drawn by it as Herod Luke 23. 8. heard many things of Christ but never saw him till he came to judge him So here because they can live well without Christ hence rest content with the bare report Whereas they that had diseases heard of his fame and came to see Jesus 2. There is a knowledg of Christ from his works as we know what Trade and what Artificers many men be because these are external things yet know not the man so there is a knowledg of Christ by his works
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
eyes of the world but on God have I been cast To trust to Christ for righteousness but not for consolation is to marry a man to pay debts but not to live upon his house try if it be so or no thou feelest the Lord gone yet thy faith is not gone from him 2. If the Lord hath given thee a heart whether the Lord comes or no not to trouble thy self about success and time of coming as to minde the doing of his work against his coming that thy heart is resolved and will live to him though he never comes to thee Ioh. 2. 5. When Mary said that wine was wanting saith Christ it is not my hour then what ever he bids you do do it Heb. 10. 36. you have need of patience for all impatience ariseth from minding inordinately the success what the event will be and distracting the mind there but as a poor servant when a man thinks whether Christ come or not these sins shall down this argues love never to be forgotten Iudges 10. 16. nothing grieves the Lord and makes the Lord absent but because grieved with sin misery comes now sin is removed it may be no assurance while thou diest or livest yet if resolved my soul shall follow the Lord now it is right c. But if while the Lord is now gone your hearts are jolly and loose every way way desire you the day of the Lord it is darkness to you CHAP. VII Of Gods compassion towards wise and foolish Virgins SECT 1. SUch is the compassion of Christ to his people that deep security cannot always make the Lord to reject them and therefore we shall find three expressions of the love and kindness of the Lord to the wise and foolish Virgins also First When they not only slumber but sleep and that long even to the coming of the Bridegroom almost yet Christ spares them and doth not all this while cut them off and bury them out of his sight as men that do forget him Secondly He prevents them with awakening grace and the Lord is up when his servants be abed and is awakened for their good when they are asleep and regard not him and first by his cry he awakens them before they shake up themselves when once the Churches fall asleep they would sleep their long sleep and never awaken if the Lord should not by some cry or other prevent them Thirdly He longs for their fellowship and company though secure and therefore it is not a cry of terror and wrath the Bridegroom hath forsaken you for your secure careless course but it is a cry of grace go forth to meet him yet he is willing to have communion with you yet he desires that you would have communion with him oh come out to meet him I shall wrap up all these together because I shall be brief Wonderful was the grace of Christ toward the old world when for the space of one hundred and twenty years he waited for them who after they had been an hundred and nineteen secure yet then the same spirit that waiteth for us in these days of the Gospel preached the Lord unto them Ieremiah was very long speaking to Israel as the other Prophers in so much that the Lord professeth to send the King of Babylon against them yet the Lords heart melts cha 26. 1 2 3. Speak unto them it may be they will hearken and turn that I may repent So Ier. 3. they had polluted the Law ver 2. showres are withheld which is no great matter small evils are arguments of hearts revolted from God they did the Lord as much mischief as they could and were secure verse 3. Yet mark wilt thou not from this time cry My Father meet the Lord as thy Husband will he keep his anger for ever Nay the Lord cast off Adulterous Israel and they knew the cause yet went on securely in the same sins yet see verse 14. Turn oh back-sliding children Prov. 6. 5 6. How long c. SECT II. IN regard of the foolish there is no reason but the Lords pitty and compassion to a sinful people he hath compassion on them because he will for he doth not pity people only in respect of their miseries but in respect of their sins 2 Chron. ult 16. he sent his Prophets among them and they despised them because he had compassion on his people the cords of grace are let down to all sinners Blasphemers Opposers of God c. In regard of the wise Virgins because his Mariage-covenant with them is not suspended on any thing on his peoples part for though there is a condition which the Lord doth require of his people in Mariage-covenant yet the Lord so requires it as that he intends to work it and undertakes to maintain it and there is no evil in them but he promiseth in this Covenant to remove he will heal them of it but he will not cast them off for it hence Ephes. 5. 25. Christ loves his Church what because it had loveliness no but that he might wash it and if he loves it to this end that he might wash it then no pollution can make the Lord utterly to cast it off if he loves because of deformities that he might wash them away then none can quench his love hence no security no carelesness though deep though long so long as the Mariage-bond between man and wife contiâ—â—s so long as no sin is committed that can break this Mariage-bond so long infirmities or other distempers never separate Now no sin in them that are given to Christ can break the Mariage-bond because it is wholly undertaken on the Lords part women may commit Adultery and break their Mariage-bond because they are not kept by their Husband from that but the Lord undertakes this for his people to put his fear in their heart that they shall never depart from God Hos. 2. 19 20. I will bâ—troth thee unto me for ever and you shall know the Lord hence the Lord may humble but never utterly reject his for security in a lust SECT III. OF Direction and thankfulness to the people of God Oh! do not always fall to fits of doubts after security though deep and long as many Christians do and so are ever laying and pulling up foundations after most peace of conscience most security and then the Sea rageth again and it is hard for any man to keep his peace have you had such mercy and love and will you thus be careless and loose again believe it the Lord will break your bones if you love your beds and not give you rest till you finde it on another pillow but yet do not deny his love though you have forgot it do not say you are not Virgins because fallen asleep and that the Bridegroom will never come to meet you because you have lingred in meeting him for behold he cometh I know there is a difference between the security of the wise and foolish