THE PARABLE OF THE Ten Virgins OPENED & APPLIED: Being the Substance of divers SERMONS on Matth. 25. 1,— 13. Wherein, the Difference between the Sincere Christian and the most Refined Hypocrite, the Nature and Characters of Saving and of Common Grace, the Dangers and Diseases incident to most flourishing Churches or Christians, and other Spiritual TRUTHS of greatest importance, are clearly discovered, and practically Improved, BY THOMAS SHEPARD late Worthy and Faithful Pastor of the Church of Christ at Cambridge in NEW-ENGLAND. Now Published from the Authors own Notes, at the desires of many, for the common Benefit of the Lords people, BY jonathan Mitchell Minister at Cambridge, in NEW ENGLAND. The Shepherd, Son to the Reverend Author, now Minister at Charles-Town in NEW ENGLAND. LUKE 21. 36. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. LONDON, Printed by I. Hayes for john Rothwell, at the Sign of the Fountain in Gold smiths-Row in Cheapside. 1660. TO THE READER, And Especially to the Inhabitants of CAMBRIDGE IN NEW-ENGLAND. THat to make sure of Life Eternal, is the one necessary Business, that we Sons of death have to do in this world, and without which, all our time here is worse than lost, every enlightened mind will easily acknowledge. This present life being by the Rule of it, appointed but to this end, to be preparation-time, spent in a continual care to make ready, that we might have a good meeting with him who shall be seen in this Air one day. And whether we look up to Heaven, or down to Hell; whether we reflect upon our own immortal souls, or turn our eyes toward the Greatness and Goodness of that God in Christ with whom we have to do; whether we pace over the time between this and Judgment-day, or send our thoughts to view the Eternity that is to follow after. All things put a Necessity, a Solemnity, a Glory upon this work. But, Difficilia quae Pulchra: It is one of the Oracles uttered by our Lord with his own mouth, Straight is the Gate, and narrow is the way that leadeth unto life, and few there be that find it. It is not so easy a thing to get to Heaven, nor so broad a way thither, as the slight and loose Opinions of some, and Practices of more would make it, nor as the carnal hearts of all would have it. Though th●t (if it be examined) is the common Scope of all Erroneous Conceits (and how restlessly have the corrupt minds of men laboured therein in all ages, and do in these our days) to widen the way to Life, to break down the Boundaries of this narrow Path, and make it broader than ever God made it. Man's carnal heart finds itself pinioned and straitened in the way (the good old way of effectual Faith and obedience) that God hath laid out; hence it breaks out on this hand and on that, and will rather pluck up the ancient Landmarks of God's Truth, than not make it broader. The Gospel will not afford men a way broad enough, unless the Law be quite removed (not only as a Covenant, but as a commanding Rule of Life too) and laid flat like an old Hedge, that they may go over it at pleasure, and not attend it any further than their spirit listeth. Justification by Faith is too narrow a path, unless they may be justified before and without Faith, it is not free enough; they complain of it as if it laid them under a Covenant of works. Conditional Promises are of too strait a size, they must be all absolute, and give us peace without any qualification in us, or else they are not large enough. To be solicitous about Sanctification and inherent Grace, is too troublesome; to seek God diligently in the use of all means, in a daily and hearty performance of holy Duties, in a strict Sanctifying of Sabbaths, in constant watchfulness, etc. this must be laid by, as a Legal Business. And if the Spirit immediately will act us and carry us in a Bed of ease to Heaven, without troubling us to act and strive, well and good; otherwise men will shake hands with the power of Godliness, and run a drift before their own Corruptions. But when all Stones are turned, the way to Heaven is and will be found to be a strait way: Truth hath said, it is so, God hath laid it out so; and it is not all the Notions of men that will make it otherwise. And hence those solemn Counsels of the Scripture, Work out your salvation with fear and trembling, Give all diligence to make all sure, Str●ve to enter in at the Strait Gate, So run that you may obtain, etc. though they be little attended by the looseness of these times, yet they are of endless Moment and use, and had need be awfully regarded by all that love their everlasting peace. He therefore that is in earnest about this great business, will be glad of any good help to guide him in this way, this strait way to Life. And though there be many choice helps herein already extant, in the precious Labours of sundry of the Lords Faithful Servants, for which this Age hath cause on bended Knees to bless the Lord, and which will be such a testimony against the wantonness thereof, as it will never be able to answer: Yet of those that do clearly, particularly, livelily and searchingly discover and mark out this strait way, with the several practical turns thereof, and show where they that miss of the end at last, do turn out of it, although they go far therein; of those that Pilot us, when we come into the narrow Channel, unto the very point of entrance into life, and show us the Rocks and Shoals on either hand distinctly; of these (I say) there is not too great a number. For to speak any good and useful Truths, is good and commendable; but yet it is another and a further matter to hold the Candle to the poor people of God (even to the meanest) to light them to Heaven, or to take the soul by the hand, and lead if from step to step through all the difficulties, deceits and turnings at which the closest Hypocrites do miss their way and lose themselves; and to do this so convincingly, throughly and distinctly, as that the secrets of hearts may be made manifest, the secure self-deceiver discovered and awakened, and yet the humble upright Christian confirmed and encouraged. In this Skill and Work, as the Author of the following Sermous, was known to be among the first Three; so these Lectures of his, up on the Parable of the Virgins, have been esteemed to excel in this kind; having left such a relish upon the Hearers, as that they have not forgotten the Ta●t of them to this day. It hath therefore been the instant desire of many that heard them, and of some that have but heard of them, that they might be imparted to the Public. And surely both the Subject and the manner of handling it is such, being wholly upon those things wherein the heart and life of Religion lies, that we cannot disapprove of their Opinions, who have so earnestly desired it. All the Sermons and Books that speak to the heart of Religion are little enough to feed that, and keep life there, especially in this languishing and dying Age; wherein though there wants not common light and outward Profession, yet loss of Love and inward deadness are as common. The work being somewhat lengthy; and fitting Scribes not easily attainable in this Wilderness, it hath occasioned this delay hitherto. But we hope it will now be neither unacceptable nor unseasonable. These Sermons are now transcribed by industrious and intelligent persons, and have been carefully reviewed and corrected. They are written out of the Authors own Notes, which he prepared for preaching (only about a Sheet himself wrote out in his life-time, having thoughts it seems of yielding to their desires who were earnest for their publishing) by means whereof, though the Reader will often meet with Curtnesse of expression, and though some lively passages that were uttered in preaching may be wanting, yet you will have this benefit to have much in a little room. It may also easily be observed that nor curiosity of words, but weight of things was here studied by, and flowed from the heart and pen of the Author, which yet produceth the best and truest, i. e. a real Rhetoric. In sum, although many imperfections incident to such post-humous Editions cannot be wanting, yet we doubt not but the work will speak for itself, to the intelligent and serious Reader. We are not ignorant that there be some who somewhat differ from this our Author in the accommodation of this Parable, and Analysis of some part of the Context, referring it to the times about the expected calling of the jews (and if so, the substance of the work may be accounted to be in a more than ordinary manner proper and seasonable for these times) But therein every man is left free to his own further disquisitions. Neither is it for the sake of the bare exposition (much less Chronical Accommodation) of the Text so much, that we publish these things (in that kind the Labours of others do abound) but for the spiritual, practical, lively, soul-searching truths and applications thereof that are therein contained, the substance of which Truths the impartial Reader will easily acknowledge to be clear both from this and from other Scriptures. These Sermons preached by the Author, in a weekly Lecture, were begun in june 1636. and ended in May 1640. In which time there was a Leaven of Antinomian and Familistical opinions stirring in the Country, as the world hath already in Print been informed: By occasion whereof of the Reader will meet with sundry passages tending to reprove and refute some of those conceits and to establish the contrary truth; which we have not expunged, but let them pass mostly as we found them; seeing it is no more than the world already knows that there were such things then among us; and though that storm be (as to its open influence) comfortably blown over with us, yet the like errors are (if not latent among some here) spread elsewhere by the New Lights of these times, whence these helps against them are still needful. And we doubt not but the substance of the Truth here defended by our Author will stand and abide the Trial. Yea I suppose I may freely take liberty to say, that among the many excellencies wherewith the Lord endowed this precious instrument of his, this was none of the least, that God taught him, and helped him to teach others the true middle way of the Gospel between the Legalist on the one hand, and the Antinomian (or loose gospeler) on the other, with much and sweet clearness, as was evident in the whole course and way of his preaching, and may in some measure appear both in his Books formerly printed, and in the following Sermons. Other passages also of special application to this Country and to those first times of it, we willingly permit to pass the Press, because they may be profitable to others in like cases elsewhere, and of special benefit to the New-English Reader, For why should we not desire and hope that the suitable solemn counsels and warnings here given to these Churches by this Seer in Israel, in reference to the main matters of life and godliness, may now be of living, awakening and soul-instructing use to them (Oh that it may be!) unto many Generations! Reader, if thou comest ●ither to carp and cavil, or to criticise upon each circumstantial imperfection, this work is not for thy turn; but if thou bringest with thee a serious and humble heart, desirous to have thy soul searched to the quick, the sores thereof lanced, thy spiritual work and way directed, and the interest of thy eternal peace furthered; if thou desirest to walk with God in good earnest, and escaping all the snares of a slight and slumbering Generation, to stand before the Son of man with comfort in the day of his Glory, then mayst thou here find that that will suit thee, and which thou wilt bless the Lord for, even words that are as Goads and Nails fastened by this Master of Assemblies, given from that one and chief Shepherd. The Lord fix and fasten them in all our hearts, that abiding and being engrafted there, they may be instrumental to further our Salvation, that neither deficiency in the main, nor slothful security, may hinder us from our desired end; but when that chief Shepherd and that Heavenly Bridegroom, who now sends to us by so many Servants and Messages of his, both in Word and Writing, shall appear himself in the Glory of his Father, and of all his holy Angels, we also may receive a Crown of Glory that fadeth not away, and (for the last consummation of this happy Marriage) may go home with him to his Father's House, there to abide in his Rest, in the Fullness of his joy, and drink down his Pleasures for evermore. And you that sometimes were the Flock of this Shepherd, and have heard these things from the lively voice of this Soul● melting Preacher, whom you never can forget; let it be a welcome Providence to have these Truths thus revived to you, and put into your hands, that he who is dead, may yet speak to you and yours. Get them into your Houses to read, nay, into your Hearts to feed upon, as a choice and precious Treasure. And let them still be a living and continual warning to you to watch and keep alive the power of Godliness, the daily practice of working out your Salvation with fear and trembling, the love of the Truth, the hatred of every false way, the esteem and improvement of God's Ordinances, and the true, humble, heavenly Life of Faith in Christ Jesus. jonathan Mitchel. To the READER. IF thou art one who knowest what 'tis to be serious in the great business of providing for Eternity, 'tis very probable thou mayst be no stranger to the Name of this Reverend Author, now with God, whose Name in both the England's is as an ointment poured forth; and then thou wilt be eagerly desirous to peruse these following Sermons, in tendency to the further increasing thy stock of spiritual oil, and when thou hast read them, and sucked forth the sweetness and nourishment contained in them, and by the assistance of the holy Spirit turned them into good and healthful nutriment to thy soul, we question not but it will enhance the Author's worth in thy thoughts and estimation. But perhaps thou hast never lighted on any of those Flowers which this Holy man hath planted in God's garden, and then we are confident thou wilt meet with such savoury sweetness in this Discourse, as will make thee wish Christ's Church had longer enjoyed so choice and skilful a Workman. If thou be'st one who hath hitherto little considered of God and thy soul, and the concernments of Eternity, or only now and then had some morning due thoughts of that which deserves and requires the choicest and most vigorous workings of thy soul, we wish thou wouldst so far comply with God's goodness in bringing this Book to thy hand, and gratific thyself, (we mean thy Soul, thy better self,) as to read over this Treatise, in which thou wilt meet with those serious and soul-piercing Truths, which by God's blessing may be as poison to thy lusts, and awaken thee to a serious and hearty engaging in that work which none ever yet repent of. For the occasion of publishing this Piece, we refer thee to the larger Epistle of our Reverend Brother, and only add, that though a vein of serious, solid and hearty piety run through all this Author's Works, yet he hath reserved the best wine till the last. The Lord help thee and us so to read and improve these and such like labours of God's Harvest men, that we way with the Wise Virgins have the Lamps of our souls trimed and furnished with oil, that when the Bridegroom shall come we may be ready to enter with him into his Kingdom. Which is and shall be the prayer of us, who are hearty wellwishers to thy Soul, Decemb. 24. 1659. William Greenhill, Edmund Calamy, John Jackson, Simeon Ash, William Taylor. THE PARABLE of the TEN VIRGINS UNFOLDED; Out of MATTH. 25. from the Ist Vers. to the 14th. 1. Then shall the Kingdom of heaven be likened unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom. 2. And five of them were wise, and five were foolish. 3. They that were foolish took their Lamps, and took no oil with them. 4. But the wise ●ook oil in their vessels with their Lamps. 5. While the Bridegroom tarried, they all slumbered and slept. 6. And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him. 7. Then all those Virgins arose and trimmed their Lamps. 8. And the foolish said unto the wise, Give us of your oil, for our Lamps are gone out. 9 But the wise answered saying, not so, lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves. 10. And while they went to buy, the Bridegroom came, and they that were ready 〈◊〉 in with him to the marriage, and the door was shut. 11. Afterward came also the other Virgins, saying, Lord, Lord, open to us. 12. But he answered and said, Verily I say unto you, I know you not. 13. Watch therefore, for ye know neither the day, nor the hour wherein the Son of man cometh. CHAP. I. SECT. I. THese words are part of our Saviour's Answer unto two solemn questions which his Disciples propounded unto him, Chap. 24. v. 3. The first was concerning the destruction of the Temple at jerusalem. The second concerning the sign of his coming, and so of the end of the world. The first seems to be occasioned by our Saviour's speech, c. 24. v. 2. The second from his speech, c. 23. v. 39 To the first therefore he answers, from the 4t u of the 24 ch. to the 23 v of it. To the second he answereth from the 23d v. of the same chap. to end of this 25th chap. Wherein he acquaints them, 1. With some things which shall be before his coming, viz. subtle and strong delusions, mixed with sore tribulations and oppressions, especially in the time of Antichrist's reign, as also great confusions, in all hearts and Churches, if not throughout all the world after the tribulation of those days; And then (saith he) v. 30. shall appear the sign of the Son of man, and he shall be seen coming in power and great Glory; but if you desire farther to know the day and hour when this shall be, 'tis such a secret as my Father revealeth not to any, no, not to the very Angels in Heaven, and therefore you need not know it, nor yet should seek to know it; 'tis sufficient for you to know that before my coming there shall be lamentable and sad times, and that when they are at their worst, that the Sun and the Moon (through the horrors of men's hearts, and the universal confusions in the world) shall seem to be darkened, etc. that then it is time for me to come, and set all in order again, than the time of my coming draws nigh: Now this Christ doth from v. 23. of the 24th chap. to v. 37. 2. Having thus spoken concerning his coming, he breaks off his speech in describing his coming, and falls to discovering the state of the times toward, and about the days of his coming, and this he doth from c. 24. v. 37. to c. 25. v. 31. by the consideration of which he persuades to watchfulness against his coming. 1. Either (saith he) the times will be very sensual and degenerate, as in the days of Noah, in some places of the world, c. 24. v. 38. which he illustrates from two Parables, persuading therefore to watchfulness, to the end of the 24th chap. 2. Or there will be great security in other places, and among other persons (not given up to sensuality as in the days of Noah, but) who are the chaste, Virgin, pure Churches of the world, not defiled with the whoredoms in the world; and this our Saviour unfolds in this Parable. 3. Or if any be awakened (as some shall) to look for Christ's coming, yet among these, some through hard conceits of the Lord Jesus, shall be wilfully careless, and not improve their Talents for the sake and use of the Lord Jesus, and this is set down in the next Parable of the ten Talents, from v. 14. to v. 31. You see therefore where this Parable stands, and to what purpose it is brought in. In which are two things. SECT. II. 1. THe Parable itself, concerning the ten Virgins, from v. 1. to v. 13. 2. The scope of the Parable, v. 13. which is to persuade not simply to watchfulness, but to continuance and perseverance in it from a prudent foresight of the coming of Christ. 1. The Parable itself is set down, agreeable to the custom of those times wherein our Saviour lived, wherein their Marriages were usually celebrated in the night time, she that was the Bride was attended with sundry Virgins to meet the Bridegroom; these Virgins (it being night season) took therefore their Lamps with them; those that were ready, and met the Bridegroom, were admitted to the Marriage-Room and Supper; those that came after that time, if once the doors were shut, weresurely kept out, though they knocked hard to come in. All this, those who are acquainted with jewish Histories and customs know to be true, which we are to attend, because it gives not a little light to the true and genuine explication of this Parable. In which Parable note these two parts. 1. The Church's preparation to meet with Christ (called here the Bridegroom) from the 1 to the 5 vers. 2. The Bridegroom's coming forth to meet them, from the 5 to the 12 vers. SECT. III. The first part of the Parable. FIrst, I shall speak of the preparation made by the Church to meet with Christ Jesus. Wherein also note these three things. 1. The place where this preparation is made, viz. in the Kingdom of Heaven, vers. 1. 2. The time when it shall be made, set down in the first word, Then, v. 1. 3. The persons that shall make this preparation, they shall not be corrupted Members of degenerate Churches, where men's profession is grown foul through length of wearing; but they are Professors of some eminent strain, some whereof are truly sincere, others secretly unsound. And there is a double desription of them. 1. From some things wherein they all agree. 2. From some other particulars wherein they manifestly differ; First, Those things wherein they all agree are three. 1. They are all Virgins; Virgin-Professors. 2. They were all awake and watchful for some time, ready to meet the Bridegroom, and hence it it is said, They took their Lamps. 3. They all had so much Faith as to go out to meet the Bridegroom. Secondly, Those things wherein they did differ, are, 1. Generally, five were wise, and five were foolish, v. 2. 2. Specially, the foolish took Lamps but no Oil, the wise did both, v. 3, 4. This is the rude draught of this first part of the Parable, the sum whereof is this, That the state of the Members of some Churches about the time of Christ's coming, shall be this, they shall not be openly profane, corrupt and scandalous, but Virgin-Professors, awakened (for some season) out of carnal security, stirring, lively Christians, not preserving their Chastity and Purity merely in a way of works, but waiting for Christin a Covenant of Grace, only some of these, and a good part of these, shall be indeed wise, stored with spiritual wisdom, fil●'d with the power of Grace; but others of them, and a great part of them too, shall be found foolish at the coming of the Lord Jesus. I come therefore to handle the first Particular in this first Part, viz. CHAP. II. Of the Visible Church of God. SECT. I. 1. THE place where this preparation to meet Christ shall be made, and that is not in the Kingdoms of this world (earthy Kingdoms) but in the Kingdom of Heaven, and therefore'tis said, The Kingdom of Heaven shall be like, etc. I will not trouble you with telling you how many ways the Kingdom of Heaven is taken in Scripture; by Kingdom of Heaven here, is not meant the Kingdom of Glory in the third Heaven, for there shall be no foolish Virgins at all there, no unclean thing shall enter thither; nor by it is meant the head of this Kingdom, viz. Christ Jesus, for how can he be like to ten Virgins; nor by it is meant the Gospel of the Kingdom, (which Mat. 13. is called the Kingdom of Heaven, and compared to a draw-net) for how can it be like unto ten Virgins? nor yet the internal Kingdom of grace set up in the heart of every believer (which is called a grain of Mustardseed, Mat. 13.) for how can any foolish Virgins be there? or what share have they in that? Therefore I conceive 'tis clear, that by the Kingdom of Heaven here, is meant the external Kingdom of Christ in this world: that is, the visible Church, or the estate of the visible Church, which is frequently called in Scripture, the Kingdom of Heaven, as, Mat. 8. 12. & 21. 43. In which Kingdom some are wise, some foolish, all profess Christ, look for the coming of Christ, for salvation from Christ, the estate of this visible Church shall be like ten Virgins. SECT. II. AND hence I shall note this one thing. That the visible Church of God on earth, Doct. 1. especially in the times of the Gospel, is the Kingdom of Heaven upon earth. For look upon the face of the whole earth, there you may see the Kingdoms of men, and the Kingdom of Satan, sin and death, which the Apostle saith, Rom. 5. reigneth over all men; here is only the Kingdom of Heaven, upon earth, viz. in the visible Church; 'tis not the place only which makes either Heaven or Hell, (though there is a place for both) but the state principally makes both, one may be in Hell upon earth, as Christ was in his bitter agony, and a man may be in a kind of Heaven upon earth, as Christ tells his hearers, that the Kingdom of Heaven was at hand; a man may be under the Kingdom of Satan and darkness upon earth, Col. 1. 13. which is a kind of Hell; and why not as well under the Kingdom of God on earth, which is a kind of Heaven, especially (I say) now under the Gospel, wherein the Lord hath begun to fulfil, that which was but only promised under the Old Testament to be fulfilled in the fourth and last Monarchy, (Dan. 2. 44) in the time of the New: In the state of Christ's visible Church, which should by little and little beat down all other Kingdoms of the world. SECT. III. 1. BEcause the same King that is reigning in Heaven, Reas. 1. is reigning here, is present here, Psa. 2. 6. And here the Saints are commanded to rejoice, to shout, and to be glad with all their hearts, because of the presence of this their King among them, Zeph. 3. 14, 15. 'Tis true indeed he is King over all the world; the immediate execution of all Gods common, as well as special providence, is put into the hand of this King, the Lord Jesus. But as for his Enemies, and other creatures, he reigns over them as a King of power, but he reigns not for them also as a King of Grace and love, for thus he reigns among his people in his Church, Deut. 33. 26, 27. The Lord is present with every one of his people, severally, but much more jointly, when two or three of them are met together in his Name. 2. Because here are the Laws of Heaven, Reas. 2. 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 Laws are not only here promulgated (as they be among the enemies of this Kingdom) but accepted and received also, without which Laws 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 Lawgiver also, Isa. 33. 22. Nay the same Laws 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 Patriarches had before the Flood, 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 the● not when the daystar 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 happiness of Saints in Heaven, 1 joh. 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, Reason 3. 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 rendered, our free Burgesseship) is in Heaven. God himself hath canonised all the true Members of visible Churches with the name of Saints, throughout the who●e new Testament, here are the great heirs of Heaven, nay, possessors 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 country; these here, are the same Countrymen, 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, Reason 4. that look as the same Sun which fills 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, Use 1. 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 itself? 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 darkness, strangers to the Commonwealth of Israel, without God and Christ in the world, without promise, without hope. I do not cry the Temple of the Lord, nor Idolise Order and Churches, but I tell you what your privilege is, and thereby what Gods goodness 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 itself 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 thyself, and mourn the more, who in the midst of light art in utter darkness, 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: Use. 2. For what do you do thereby, but pollute the Kingdom of Heaven itself? 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 undefiled * Some think from thence that the lapsed Angels did not fall in the third Heaven, but in some place in the earth; for that is an inheritance undefiled. , 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 'tis in such a Heaven where you should not sin, much less defile the Church of God. It was one of God's heavy inditements against the Church of the jews, that when the Lord had brought them out of a land of pits, into a plentiful country, yet they defiled his Land, neither Priests nor people said, Where is the Lord? jer. 2. 7, 8. It will be much more heavy another day with you, that walking in the fellowship of God's people, shall be found guilty of defiling the Kingdom of Heaven itself, which you should be careful to keep as an underfiled inheritance, which 〈◊〉 whether spiritual or sensual, as they slain the very glory of Heaven itself, so they keep you from feeling the Truth of this Doctrine▪ even of this Heaven upon earth in your own experience. 3. Let all Members of Churches hence learn to have their conversation in Heaven, and walk as men come down from Heaven, Use 3. and returning thither again, and that are as it were already in Heaven. Paul did thus, and wept to see so many that did not thus, but did mind earthly things, Phil. 3. 19, 20. Do not only forsake, but even forget your Country, and your Father's house, so shall the King of Glory desire your beauty, Psal. 45. 10, 11, Let the reproach of earthly-mindedness cast upon the face of Christians, be wiped off by your carriage, being heavenly, holy, loosened from things below. Art thou in Heaven with an earthly heart? Is not Heaven good enough for thee? Cannot that content thee which many have desired to see, and could not see, even the Lord Jesus, the King of Glory in his beauty, in the assemblies of his Saints? 4. Take heed of pulling down this Kingdom. Use 4. Loyal Subjects will rather lose their lives, than their Prince shall lose his Kingdom. Fear not enemies without, but yourselves at home. The enemies of the Church, did never yet hurt the Church, but the Church's sins, Zach. 7. 14. Oh consider what mercy the Lord hath betrusted us withal, that unless the Lord should carry us to Heaven itself, immediately on the wings of Angels, he can show us no greater outward favour, in this world, than to bring us into this his Kingdom of Heaven on earth. I profess one day's fellowship here with a number of brokenhearted Christians, either mourning together, or rejoicing in their God and King together, it our-bids the many years Glory of the whole world, (howsoever 'tis hidden from the world) And will you betray this Kingdom? SECT. V. Quest. What are those things that may pull down this Kingdom? Answ. 1. Ignorance of those sins which may hurt and ruin it. There are common infirmities which all the faithful have in common, for which the Lord pities his, but there are some that are proper and personal to some particular persons, Psal. 18. 23. for which the Lord is angry even with his own; so there are some sins which are common Church-infirmities, for which the Lord will not cast off his people, but there are sometimes in several Churches proper Church-sins. Now the Rule here is, if these be not seen and lamented and removed, if the Lord be angry for these (as verily he will) and yet they do not so much as know all this while what it is that hurts them, these sins will canker the roots, and blast the most flourishing Churches. Ephesus, Rev. 1. 4. had her sin; Sardis, Rev. 2. 1. had her sin. Laodicea had her sins, Rev. 3. 16. Now what if they never know these, nor repent of these, you know then Ephesus Candlestick must be removed, and Laodicea shall be spewed out of Christ's mouth. Oh this hath been the bane of Churches, while they enjoyed their liberties, they could not, nay (in truth) would not know their ail, in the day of Christ's visitation of them, and hence came their ruin, the cause of which they saw not; only it may be the remnant that escaped, to whom the Lord showed mercy, could read their sins in their plagues. It is a lamentable spectacle to behold the ruins of Germany, and that after such great slaughter and effusion of blood, they cannot tell the thing that hath hurt, and doth still waste them. 2. Selfseeking, a Spirit of self. Look as it is in a Kingdom, if there be a common enemy, and the body of the Army which should encounter with them, be every man taken up, and taking thought how he may preserve his own Tent, and do not join their forces together for common safety, it must perish, and the Kingdom will be easily conquered: Or as it is with the body, if every member seeks to preserve itself alone, and not that which preserves them all, (viz. the Head) the body will drop down and die shortly. Christ Jesus is the Head of this Body [his Church] Now 'tis certain if ye seek to preserve your own name more than Christ's, to give more content to your own lusts, then to the will and heart of Christ, if more careful of fetching feathers to your own nests, and to shift for yourselves, and not to attend (every man in his place) the public good of the Church, and Christ in it; 'tis certain God will forsake you, and all will to ruin quickly, 2 Chron. 15. 1, 2. Church-members of public spirits, are ever prosperous men. They shall prosper that love thee, Psal. 122. 6. That say in their hearts out of sense of Christ's love, Lord, what shall I do for thee? How may I be useful to thy people? But if back and belly, mine and thine, be chief in request, this will ruin you. 3. League and Amity with the enemies of Christ's Kingdom, or peace with our lusts; it is not sin, but a privy peace with sin, and a secret quietness in sin, which overthrows Christ's Kingdom: The Canaanites that were left alive, because ('tis said) they could not drive them out, how often did they vex, and prick, and yoke the Israel of God? Those sins which you say, you cannot part with, and hence yield unto them, and mourn not under them, those will ruin Churches: Some sins you have forsaken, and could forsake, the danger lies not here. Wrath goeth out against jehosaphat because he loved him who hated the Lord, 2 Chron. 19 2. 4. When the Church lays by her weapons. No Kingdom can be kept safe in an ordinary way, where all their weapons are taken from them, or not used by them, when their 〈◊〉 upon their borders: When the Church hang by, and lay aside Faith (the shield whereby we defend ourselves) and prayer (whereby we offend our enemies) what safety is to be expected now in Churches? Only be strong (saith the Lord to joshuah) when he went out upon that great service of the Lord, josh. 1. 7. Eph. 6. 13. There is no more fearful sign of ruin to a Church, than where the Spirit of prayer begins to fail; and verily if any people under Heaven are ready to miscarry herein, we (that have our fill of peace, and our yokes broken off from our shoulders) are in most danger; but if it be so, look for such shake of all hearts, and Churches also, as shall make you find your tongues; and knees, and ears, and hearts again, if the Lord means to dwell with you. 5. Not bringing forth the fruits of the Kingdom, Mat. 21. 43. Cut that Church down that cumbers the ground, after many years pruning and wetting. That Kingdom where there is Church-trading, but no considerable gain coming in, will consume quickly, and die of itself. Fruit is the last end of the tree: All duties you do, wherein you attain nor, or (at least) aim not at your last and utmost end, but make yourselves your own end, that is not fruit; Fruit refresheth others that taste it; when a Christian walketh so as that another is not the better, [not much refreshed] by him, but it may be hardened rather, by a sapless example, here is no fruit, and this calls for the axe to cut down the tree. 6. Divisions: This pulls down Kingdoms without help of foreign enemies. If a Kingdom thrusts swords into each others bellies, this will soon dispatch them. It's the Jesuits plot to subdue by private divisions, whom they cannot conquer by force of Arms: It was most pleasing to Satan to prevail with Christ to cast himself down headlong from the Pinnacle, rather than to fling him down himself. It is the delight of Hell to set & see Churches at variance among themselves, this is the first thing he attempts in the best Churches, and it is commonly prosperous, if the Lord leaves the watchmen to slumber, and not to be watchful, and fearful, and suddenly sensible of the least beginnings herein. It is a wonderful thing to see what a small occasion of offence will do; a word, a gesture, a garment, a matter of indifferency, 'tis strange to see, how such small matters will gore, if Satan's head be in them, and his Horns be set upon them, especially in Churches where men are set at liberty, and enjoy it, one must have liberty to speak one thing, and another, another thing, I am of this mind saith one, I am not of that mind (Brother) saith another: 'Tis wonderful to see what a fire, a secret smother, and smoke of suspicion will do. But oh take heed here, Gal. 5. 15. Love the Truth, receive no opinion differing from the most approved in the Church suddenly, but weep, and pray, and ask council, and tremble to entertain a thought of contention; The first sin which broke out in the first Christian Church, was murmuring, Acts 6. 1. What follows? Stephen an earthly Angel, full of the holy Ghost, suffers, and is taken from them, Acts 7. And after this the whole Church scattered, Acts 8. Oh keep the peace of the Church, and rend it not for small matters, love one another sincerely, and you cannot but live together quietly. CHAP. III. Concerning the Coming of Christ, and the security of Professors. SECT. I. THus much of the place; now let us consider of the time when, this preparation is made, set down in that word Then, which word hath reference to the 37th v. of the 24th ch. viz. to the days of the coming of the Son of man. Now when are these days? Quest. We shall read both in Prophetical and Apostolical writings, Answ. that all the time from the Ascension to the second coming of Christ, is called the last days, Acts 2. 16, 17. Hence the Primitive Churches did (long since) and all the Churches at this day ought, to live in a daily expectation of his coming again, as these Virgins here did. And hence some think, than all this time may be the days of the coming of Christ, wherein all the Churches either do, or should look out for the coming of Christ. Now although I dare not exclude these days (in a large sense) from being the days of Christ's coming, as being the last days, and it being the duty of all to wait for this coming of Christ, as well as those who lived long before us, 1 Thes. 1. 10. 1 Cor. 1. 7. Yet I believe here is meant more particularly the latter part of those last days: For our Saviour having foretold of many things which shall fall out before his second coming, yet he seems to single out some particular time in these last days; to which he doth annex this [then] and that is evident to all that view well the Text, that they are the days of his coming, for though all the days of the Gospel may be called the days of the Son of man, and some days especially wherein there is some kind of coming of the Son of man, as when he comes to hear prayers, Luke 18. 8. yet to speak properly, they are not the days of the coming of the Son of man. And look as the days of Noah were not all the days from the Creation to the Deluge, but those particular years before the Flood, so 'tis here, some special times before his coming, are the days of his coming. SECT. II. BUt what is this Coming of Christ? There is a double coming of Christ. 1. His coming to call the jews, and to gather in the fullness of the Gentiles with them, Quest. which is called the brightness of his coming, 2 Thes. 2. 8. When there shall be such a brightness of the Truth shining forth in the world, Answ. armed with such Instruments as shall utterly destroy Antichrist, long before his second coming, Rev. 19 19, 20. 2. His coming to Judgement, Heb. 9 28. 1 Cor. 15. 23, 24. When there shall be an universal resurrection of good and bad, 1 Thes. 4. 15, 16, 17, Now although it be true, that at the time of the coming of Christ, to call the jews, the Churches like chaste Virgins shall wait and make themselves ready for the marriage of the Lamb, Rev. 19 7. Yet the second coming of Christ seems to be the time which is here directly pointed at. Then shall those Churches be Virgin-Churche; waiting for Christ's coming, both to their particular judgement, but especially to the general judgement, when he shall appear as a glorious Bridegroom to the consolation and salvation of those who in truth have waited for him the second ●ime: For this coming of Christ spoken of in these two chapters, is that coming which is in power and great Glory (not in the Churches spiritually) but in the clouds of Heaven, chap. 24. 30. Wherein he shall separate the sheep from the goats, the one to lie among Devils, the other to possess (not an earthly Kingdom here for a thousand years, as some from mistaking the meaning of the 20th ch. of the Revel. imagine) but to inherit the Kingdom prepared for them from the foundation of the world, Mat. 25. 34. which cannot be any better, not any other, than the third Heaven, where the face of God is seen, and where he hath had an innumerable Host of glorious Angels, his Subjects to serve him, not only since the first time of man's creation, but the first foundation of the world, Gen. 1. 1. Which also Christ himself is gone to prepare for us, john 14. 2, 3. And which Abraham's Faith only expected, even a City which was not earthly, but heavenly, which hath foundations, whose builder and maker is God, Heb. 11. 10, 11. So that although this Parable looks most directly unto those times which are yet to come, yet as all examples registered in holy Scripture for time past, are applicable and useful for us, so these that are yet to come, are alike instructive to us, especially in these times and places, wherein the Lord (according to his manner of working great things usually) gives among us some small, yet lively resemblance of those days. SECT. III. That in those days of Christ's coming, Doct. wherein the Churches of Christ, and Professors of the Gospel shall grow Virgin-Churches, all visible Saints, when all Members seem to be espoused Christ, yet there will be found desperate folly in some, and in time great security will fall upon all. Some there are who think the days we live in now, are not only the days of the Son of man, but part of the days of the coming of the Son of man, wherein the Churches (especially in these places) grow to be Virgin-Professours: Our judgements hold it, our practice maintains it, all Church-members are and must be visible Saints, visible Believers, Virgins espoused to Christ, escaping the pollutions of Idolatry and the world: Take heed the Lord find not many of you foolish, take heed you that are not so, that in time you grow not secure; you have the pillow of peace to lie on, and the cares of the world to make you dream away your time, and you have no pinching persecutions to awaken you, and if no wrestle within, look for security there. Folly will be the death and bane of some, hence boast not. Security, a sleeping sickness will be the disease of others, if the Lord prevent not: But I intent to anchor here, only to set up marks at these Flats, that you may avoid them and come not near them. CHAP. IU. showeth that the Soul that will enjoy Communion with Christ, must be divorced from all other Lords, particularly from Lusts, and from the Law. The manner of its Espousalsunto Christ. SECT. I. NOw therefore to come to the Third thing; the persons that make this preparation are set forth, 1. In what they all agree in, and that is, first in that they are all Virgins; What are these? Ans. To omit the Popish Interpretation of their Nuns, and mock-Virgins. I shall rather make use of Scripture to give light to interpret this place; for opening of it, know, the whole Church may be called the Spouse of Christ, and take every member alone, a Virgin attending on this Spouse, Psal. 45. nay the Apostle, 2. Cor. 11. 2. calls the whole Church a Virgin, so that by Virgins are meant whole particular Churches of Christ, together with the several Members thereof. Now Virgins are such as are fit for marriage, and not defiled with any man, as it's said of Rebecca: so by Virgins are meant those that are not polluted within, or without with the evils of the world, Rev. 14. 4. but more is to be understood here, 2 Cor. 11. 2. when once marriage is come, they cease to be Virgins, and are Wives; yet when espoused to Christ, now they are spiritually Virgins; hence these here are only like to Virgins: so that the meaning of Virgins is this; by Virgins is meant such Churches, or members of Churches as are divorced from all other Lovers, and matched only to Jesus Christ: these only look for the coming of Christ, and communion with him, these only are received into communion. SECT. II. WHoever look for everlasting Communion with the Bridegroom of the Church, Obs. 1. jesus Christ, must be Virgins Divorced from all others▪ and Espoused only to jesus Christ. Here were indeed foolish ones among these, yet as foolish and blind as they were, they saw that this was the way, to be like the wise, to be Virgins as well as they, Psal. 45. 10, 11. jer. 3. 19, 20. as a Wife departs, so ye; but how shall I put thee among the Children, etc. you shall call me my Father, i. e. one instead of all other things, and shall not turn aside from me, Host 2. 23. there is their communion; Hence the Lord will, 1. take away the names of Baalim; 2. Betrothe them to himself. SECT. III. WHat is it to be divorced from all other Lovers? Quest. 1. Idolatry is called Whoredom in Scripture, and this is one thing, Answ. the Soul must be Divorced from, before it can be matched to the Lord, Host 2. 2. I shall not need to press this here; but there are two other things which I shall show, for there are two things that every man doth before he is espoused to the Lord Jesus; either first he departs and goes a whoring by unlawfully lusting after the creature, Psal. 73. 27. james 4. 4. Or 2. He is lawfully married as he thinks unto the Law, Rom. 7. 3, 4. the Law is there compared to a Husband, from which Christ indeed delivers his, yet some will stick to it: either the Soul takes content in some creature more than in Christ, or in some righteousness more than in the Lord Jesus; Now to be divorced from all other things, is for the heart to be taken off from all worldly contentments. Secondly, from comforting itself in the bosom of its own work and righteousness, and this must be found in all them that look for communion with the Lord Jesus. SECT. IV. 1 THe heart must be divorced from Lusts after, and pleasures in any creature; for proof, we must know this: 1. The soul of every man must have something to quiet and comfort it like the stomach, it's death and hell to want it (as the Israelites in the wilderness:) hence it must have it. 2. That there is nothing that can comfort the thirsty heart, but 'tis either in the spring, or cistern, fountain, or bottles, either in God, or in the creature. 3. Hence man having lost God, and all good there, seeks for it in the creature, and because he finds not enough in one, digs for it in another, Psal. 4. Who will show us any good? and hence the Soul because it never found that infinite sweetness in God himself, hence lusts after, and delights in the creature for itself, loves pleasure for pleasure, delights in creature for the creature, not for God, why should he, seeing he never found content there? and here the soul of man cleaves night and day, committing spiritual whoredom before the face of God; now if ever any soul hath communion with Christ, it must be divorced from all creatures thus, for Lust is a desire after, and content in the creature for the creatures sake. 1 Because while the heart is in league with any creature besides the Lord, 'tis at deadly enmity with the Lord, Reas. 1. james 4. 4. If a man hath a rich commodity, and one comes and offers half the worth of it, he takes it as a contempt; if it be not worth this, it is worth nothing; so the Lord is worthy of all our love, our lives, our souls though we had a thousand of them, and will a man not part with his lusts for him? I tell you the Lord takes himself slighted, contemned, and loathed; if not worth all a man's love, he is worth nothing; now the creature is made a God, because made a man's last end, which is as proper to God, as to make him the Alpha of all. Here the greatest wrath is to give a man his fill of the creature. 2 Because so long the soul cannot see, Reas. 2. nor come by the eye and fear of Faith to the Lord Jesus, john 5. 44. and think Christ better than all; as Birds in a string may fly high, but when they come to the end of the line, fall down there; and so though the soul flies to Christ, yet when indeed it comes to the end of parting withal, it falls down, and falls off from Christ. Whole men have no heart nor desire after Physicians; when all limbs are whole and strong, no desire after Plasters: so while any thing easeth and contenteth the heart, there is no desire after Christ, Host 4. 11. Whoredom and wine have taken away the heart. 3 Because so long the heart if it do come, cannot stay with Christ to do any thing for Christ, Reason 3. Mat. 6. 24. You cannot serve God and riches, i. e. two Masters, who have constant employment, and Christ hath set us such employment. Hence men on sick-beds are tame as may be, promise any thing, because their joy in the creature is gone: Hence on the other side many men after many springings of heart are choked by thorns of the world. 4. From the abundant love that the Lord Jesus shows to them that ever have, Reason 4. or look for communion with him. Those to whom we show much love, from those we expect much again. As a man if taken or cast out to be servant, one looks not for love from him; but when a man hath given himself, and made over all his estate to another, now all love is too little. So 'tis with the Lord Jesus, john 6. Will you also depart? SECT. V. 2 THE soul must be divorced from the Law, i. e. from comforting itself with the righteousness thereof: For explication of which we must consider these things. 1. That the Lord doth not ever give a man content in his sins and lusts, but wounds Conscience for the same. 2. That so long as the Lord wounds a man's Conscience for sin, no creature can give a man comfort or content. A wounded spirit who can bear? judas casts away his silver pieces; and Belshazzar quakes, who was but even now qua●●ing in his cups. As a man that hath an aching tooth, or broken bones, What can comfort him now? 3. Hereupon the Law falls upon a man, or a man meets with the Law; for as all a man's sorrow is upon him because the Law is broken, all a man's care is how he may keep it again. What shall I do? As a man cast in prison for debt, there all is opened; an the Law like an earnest suitor, 1. Presleth hard for love and obedience. 2. Promiseth a rich portion, eternal life, if he can keep it; If not you must be damned; therefore now forsake your sins, etc. 4. Hence the soul not knowing a better Husband, consents and resolves to cleave to it, Rom. 10. 3. Deut. 5. Whatever the Lord will have us do, we will do it; and here it stays, and is comforted, here it rests; as in Asa his time all rejoiced for the Oath, 2 Chro. 15. Isai. 58. 1, 2. and if it find not perfect comfort because of imperfect work, it than closeth with Christ for to make up and piece up all, Gal. 5. 1. And now I say 'tis comforted in what it hath, and doth, and here it rests; now from hence it must be divorced: What need I prove it, when the Apostle hath so fully, Galat. per totum, and consider the young man, Mat. 19 Divorced, I say, the soul must be from this. 1. Because he that doth thus, sets up another Christ, and makes himself his own Saviour; can the Lord Jesus take such a soul into communion with him? Suppose a Prince be pulled by his people from his Throne, and they set up another pious virtuous Prince to Rule, will this serve the turn to say he is an honest Prince? so though duties be never so good, yet not to advance Christ, is to pull down Christ. 2. Because such persons do commonly most oppose the Lord Jesus in a way of believing, though not in a way of doing; the Lord hath more ado if any of these be brought home, to bring them in, they have somewhat to say for themselves, they have stronger forts, etc. The Scribes and Pharisees rejected the counsel of God against themselves, and hence no people lest to such deep desertions as these; if the Lord intent mercy to them, for they have more need than others. 3. Because hereby a man doth but make a conspiracy against God's greatest plot that ever he had a foot, viz. to advance his free Grace, Gal. 5. 4. you are fallen from Grace, for nothing makes a man more fit to boast than works, and resting in them; sin makes a man ashamed, and therefore if they come to Heaven, they have laid a foundation to thank themselves for somewhat; hence no communion with Jesus Christ in this frame; no the Lord will tear down this foundation, and make the soul cry guilty, and make this Husband, the Law, to be judge, to examine, and condemn, and now come and ask, what have you to plead for your life and peace, it hath no plea to show but mércy, etc. it hath its duties evidencing against it. SECT. VI 2 THe soul now comes to be Espoused to the Lord Jesus. Quest. How? The soul beholding the glory of the Lord Jesus, Answ. 1. makes choice of him, as in all Marriage bonds there is a choice made, and if love be great, there is little standing on terms: let me have him though I beg with him; so the soul sees such a sutableness in the Lord Jesus, as that it stands not on terms, let me have him though in prison with him, though in the Garden in Agonies with him, though in the Cross in desertions with him, he is enough; as Peter when he saw Christ on the Sea, desired he might come to him there, Heb. 11. 26. Choosing the reproach of Christ, etc. And look as Christ chooseth the soul, 1. The whole soul. 2. Everlastingly. 3. Above all others: so it makes choice of Christ, whole Christ, Phil. 3. 9 2. Everlastingly, The Lord is my portion for ever, Psalm 73. 26. And before ever you can look for communion with him, you must make this choice of him, and glad too you may have him on any terms, nay put it to any soul the Lord hath done good to, and ask it, will you have him? 'tis such a mercy I cannot conceive how one so vile as I should have it: have him, the Lord of glory, the Prince of life and peace; O yes; Hence Peter said, Master, what shall we have that have forsaken all, and followed thee? you shall sit with me on Thrones; and look as Christ now chooseth the soul above others, as well as in Heaven, john 15. 16. so it now chooseth Christ, Whom have I in Heaven or earth; many when they think of death, or are dying, then choose him, but not now: or choose him for outward blessings, not spiritual favour and life, john 6. 26, 27. 2. The soul hence gives itself like one espoused to her Husband to the Lord Jesus, Cant. 2. 16. I am my beloved's; servants give work for their wages, and masters give wages for their work, but Husbands and Wives give themselves one unto another; Suitors also give Tokens to draw on love, not themselves; so servants in the Church, they do for God in hope of wages, and the Lord blesseth them it may be outwardly, but he that is espoused to Christ, gives himself, Lord I can do nothing for thee, give nothing to thee, but I give myself to thee, that thou wouldst work in me, and by me, Rom. 6. 13. So the Lord is a suitor to many a man that never gives himself to him: he gives them some comforts, some winning, drawing, melting mercies, but not himself; they give him some entertainment, and good words, a thousand wishes as Capernaum did, but not themselves; but this must be, if ever you look for communion with him: hence David saith, I am thine, save me; hence some made shipwreck of Faith, they were not the Lords; hence the Lord saith, he knows who are his, 2 Tim. 2. 18, 19 his send their tokens again: for look as 'tis an evidence of much love when a man gives the dearest thing he hath, viz. his whole self to the Lord Jesus, so 'tis also an evidence of little love, when he will not give, especially another's own: thou art none of thine own, thou hast but little love if thou give not thyself to him, without which never look for life and communion with the Lord. 3. The soul hence takes full contentment in the Lord Jesus, as a Spouse hath enough, would not change for all the world, as Peter when he had a glimpse of Christ's glory, Lord, let us be here: or as Simeon that had been waiting for the consolation of Israel, when once he had Christ in his arms, Now let thy servant depart in peace: I have enough, now let me die, and not live to sin more; and 'tis certain as there 〈◊〉 in creatures that contents the heart without Christ in an unregenerate man, so contrariwise in a regenerate, john 3. 29. if hearing the Bridegroom is joy, what is h●ving him? indeed they take content in other things, but as coming from the Husband; and this you must do if ever you look for communion with him; cannot you be content with the Lord alone in Heaven? you shall never come there then, lest you quarrel for want of something. Men make nothing of this, to hath their hearts in the sun, and joy in what they have, and hope to have, but the Lord may be gone, and you grieve not; why? because o●he● things ease your hearts; There can be no communion hereafter if you despite i● now. SECT. VII. THis serves to discover the great error, most common and dangerous of the whole ch●istian wo●ld, who think that they may love and embrace the world and the Lord Jesus too, and ●e saved at last by him too, i. e. they may not be Virgins, Use 1. but go a whoring from Christ, and yet partake of Christ, and mercy from him: that look as it was in those sad days, Isai. 4. 1. so in these days many lay hold on Jesus Christ, they will eat their own b●end, live on their own 〈◊〉, and wear their own apparel, their own rags, only let us be called by thy name Believers] to take away our reproach, for that is an open shame not to believe in Christ: For this is the processed thought of some; every one is a sin; and I am one, and a great one too, and who can say his heart is clean, none can free himself from sin in this life, and I cannot do it if I would: and hence look on Christ to save them, though sin slee●● in them: you cannot have both; I would but inquire, hath not every man something that contents him? what is it? is it the love, the fellowship of Jesus? yet, it may be at a Sacrament, and it may be not, for thou mayst say, the Lord never yet revealed his love and self unto me, never yet assured me, yet somewhat joys thy heart. What think you, can you have the Lord, and content yourselves thus with other things? why? I trust to him I hope so; it cannot be so. If the Lord Jesus was a Patron of Brothel-houses, a Protector of Stews, you might think so; some say they cannot pray to him, nor prise him; why? something else contents then besides him; but know it cannot be so: I know a Saint may be taken aside, as David with envy at others prosperity; but when he considers of it, O what a Beast! he returns again. The Raven and the Dove we sent forth, the one came again and again, the other not; therefore as joshua 24. brought the people to these thoughts, you cannot serve the Lord, and other gods, as junius notes, so bring thyself to that straight: O that the Lord would set on this one thing this day; when I sadly weigh it, it consou●ds me, and makes me say, Lord who then can be saved! I know with God all things are possible, but this is rare. SECT. VIII. HEnce we may learn who they are that never shall have everlasting communion with the Lord Jesus, Use ●. viz. those that never were esposed to him, and you may know this, if never yet divorced from all others besides him, Psal. 73. 25, 26. I shall stay ●wh●e here, because there is never an unsound heart in the world, but as they say of ●itches, they have some Familiar that sucks them, so they have some Lust that is beloved of them, some beloved there is they have given a promise to, never to forsake; and also because most men do seem and think they are Virgins espoused to Christ, and look for communion with him, and yet not divorced from all other besides him. I shall show hence, 1. When the soul is in league with the creature. 2. When married to the Law. I should account it happy if any be found out. CHAP. V. showeth the Marks and Signs whereby the Soul may know whether he be in league or love with any lust or creature, or married to the Law. SECT. I. 1 THose that never were in bitterness and sorrow of heart for the loss of God. Sign 1. For these two things are as clear as the Sun. 1. That the loss of God is the greatest loss; for 'tis the utmost and last plague upon the damned in Hell: My Comforts, my Friends, Means, Heaven is gone, but if God were mine, I could be comforted; No, God is gone: Hence no sorrow for any loss so much as for this. Saul, 1 Sam. 28. 15. God is departed from me. Hence sore distressed. Nay, the Lord Jesus when the Father departed for a time, and he knew he would return and visit him, cried out, My God why hast thou forsaken me? 2. That all men living have lost God, Isa. 59 1, 2. Psal. 58. 3. The wicked go astray from their womb. Now I would demand why men either seel no loss at all, or if they do, have not so much Grace as the damned in Hell, to mourn bitterly for it, so as nothing can comfort them, or if they do, they are soon eased and quieted before the Lord returns? Why surely here is the great cause of it, they have some other thing to ease their hearts in the want and loss of God, jer. 2. 13, 14. Men must have water to drink, why do men live from the fountain, go not to it, nay not know it? Because they have broken pits, and wells at their own doors: So here. And hence the damned that have lived at ease here all their life time, assoon as ever dead, than they cry out of the loss of God, when 'tis too late, because while they lived, they had somewhat to ease themselves withal. And hence many that have lived long with convinced Spirits and guilty Conscienes, when they come to die, than they are in perplexities of mind, agonies of heart, insomuch as their sweat trickles like water from them, and their doleful outcries for loss of time, strike to the hearts of all that come near them. Oh! God is gone, because now all comforts which were their Gods, and in stead of God before, have taken their final leave of them. Search your hearts therefore all you that hear me this day. Wast never troubled yet? Yes, I have lost my health, my child, my husband, my goods, and this hathtroubled me: But tell me, Didst never feel a loss of God blessed for ever? loss of his light, his sweetness, his love, his fellowship, his presence, etc. and this hath been thy intolerable load? Or if thou hast felt it, hast thou sought and found him? No, but art jocund in that estate, and now and then it troubles thee a little, then 'tis certain and as clear as the Sun, there is some creature or content that thy heart is in league withal, which easeth thee in the want of God, and which is instead of God to thee, and which therefore is thy God. It may be thy apparel, thy wife, child, etc. and if thou die in this estate, never shalt thou have communion with Jesus Christ, The mouth of the Lord hath spoken it. 2. Dost find the Lord a stranger to thee in all his Ordinances, wherein it may be the Lord sweetly and wonderfully and mightily, yet not always, Sign 2. but seasonably reveals himself to others. Oh but thy heart dries and parches away, and that without much trouble under them all. If so, suspect it, believe it that there is some league with a lust. For there is a double life of a Christian. 1. An outward life, which others see: Men see he comes to Church, prays in the Family, etc. 2. There is a secret inward life; according to that of Mat. 6. 6. Thy Father which sees in secret, which none knows but himself, and the Lord; and this is an ineffable communion with God, vision of God, delight in God, etc. Psal. 45. The King's daughter is all glorious within. There is an open life of prayer, and hearing, and fasting, and there is an inward, secret life in all these, wherein the Lord acquaints himself with his people, Psal. 63. 1, 2, 3. To see thee as I have seen thee. Now there be divers have this open life, yet wanting the secret life. As we love not to live among Tombs, not to have communion with dead men; so the Lord is a stranger to them. He may secretly sweeten an Ordinance to them, and move them, and shake and trouble them, but himself is a stranger, spiritual miseries not removed, spiritual mercies not conveyed, Isa. 58. 1, 2, 3, 4. Why have we fasted, and thou regardest not? You took pleasure saith the Lord, and break the bonds of wickedness, etc. I know Saints may be thus denied, and it may be for some space of time, yet they quarrel not with God for denying them, but are more taken off from pleasures thereby. Thou hidst thy face, and I was troubled, though the Mount stood still. But some there be whom neither good day mends them, not bad day pairs them: Surely there is some content thy heart is bewitched withal. That look as 'tis with a suitor to another, let him while he comes to her, profess never so much love, and desire love, yet if when he goes from her, commits lewdness with every one, she will lock him out. So 'tis here; never did I know any locked out from the power and sweetness of Ordinances, but because they went a whoring from God out of them. The Lord knows (though others do not) whether 'tis so with you. Look therefore upon thyself, you enjoy great means every where in this place. Is it enough to have Ordinances? the Ark? No, Do you find the Lord in them? Blessed be God. But tell me truly, Do you find no want of God? Yes. Do you find him? I find more knowledge, strength, etc. But do you find no God usually? No. Then either some creature contents thee, or if the Lord should refresh thee, thou wouldst be content without him. Man and wife will (if they love) meet at Meals, john 14. But when no meeting, dead prayers, dry Sermons, sapless Sacraments, worse than before. If thou be'st the Lord's, he will by afflictions purge, etc. But if thou continuest so, look for no communion in Heaven. 3. Dost thou find no rest in any thing that thou hast? Sign 3. For this is clear, ●nothing can give rest to a man's soul but God: He is big enough only to fill it, and then a man hath it, Isa. 26. 3. Now if no rest, 'tis a sign thy heart sticks to the creature, yet thou sayest I would fain have the Lord: It may be so; but thou wouldst have creatures too. And hence God will not, and creatures cannot give the fullness of rest. Thus it was with Solomon, Eècles. 2. 3. So 'tis with thee, thou findest thy soul delighting itself in all things; yet vanity and vexation, and withal giving thyself to wisdom too. 'Tis true, a Saint feels an emptiness in these things, yet he feels a fullness in something else. (He hath better meat which you know not of) which Solomon did not for a time, yet afterward he did. But thou findest a vanity and trouble, and art never at peace when all is done; weary of world, But hath the Lord swallowed thee up into himself, in the cloud of his Glory, so that in his favour and presence thou findest life? No, Then there is some lust thou lovest, and dying thus, shalt never see the face of Christ. Ye●, this will come as a heavy endi●ement against thee, that God hath so wearied thee in thy way. Yet jer. 2. 25. There is no hope, after thy Lovers thou wilt go. You shall scarce find any but feel the creature vain, and yet get not to rest in God. SECT. II. II. DIscoveries whether we are married to the Law or not. And here I shall stay longer. Where I premise, 1. When I speak of not being married to the Law in stead of Christ, I do not hereby exempt yourselves from obedience to the Law, after you are in Christ. 2. Do not think I speak against all evidencing your estates from conformity to the Law; though I do from some subjection and obedience performed to the Law. 1. If the Law was never dead in thee, thou art married to the Law, Rom. 7. 2. Now look as 'tis with a husband, if the wife be sick, and he be at home, whoever forsakes her, he will comfort her, and support and cheer her; so that if he cheer her not, it's a sign he is dead; if he doth, it's a sign he is alive; for the life of the Law, is the comfort and support that the Law doth give for a time. So that if thou wert never brought to that sore strait, that thou hast not felt any one duty to cheer or revive thee, and comfort thee, but hast found some little thing or other to do it, its certain you are yet married to the Law. Ex. gr. It may be thou hast been troubled in mind for thy sins, What hath cheered thee? I have forsaken them, and cast out jonah, and there hath been a calm: Why this forsaking thy sins (which hath not been all but some) is not Christ, but an act of the Law. Oh but I have fallen again into sins, this hath troubled thee: What hath cheered thee? I have repent and been sorry for them, and purposed to do so no more. This is the life of the Law still. Oh but you find sins prevailing against you, and you cannot part with them; and hence dare not resolve against them. Oh but my desire is good though, my will hath ever been against them. Oh ignorance! This desire is but a work of the Law, 'tis not Christ. Oh but I have found no desire sometime: What hath quieted you now? I have trusted to Christ: You have done it. The Lord never made you feel a need of the Lord, to draw you to trust; though to be assured of Christ's love. Is this a legal Act? Ans. As obedience to the Law done by the power of Christ, is an Evangelical work, so to perform any Evangelical work from a man's self, is a Legal work; and you are under the life of the Law. So that thou hast not been so oft troubled, but the Law hath supported thee; thou hast not been brought to that pass as the Church, the Spouse was, Isa. 54. 5, 6. And as one of my best friends, and best men that lives this day in the world, after many wrestle to find somewhat in himself to cheer him, and could not; Now saith he, if the Lord out of his good Nature, etc. do not help me, I am undone for ever; for I have a heart and a nature against him, and the more I do, the worse I am. And therefore thither I look. Surely you are under the life of the Law, and are fat enough off from Christ, if not sensible of this. Not that a man is always thus, for he that cannot feel afterward the Lord Jesus by the power of his Grace working in his heart, I would conclude, he never had any at all. But at first 'tis so. For these two things man naturally seeks, 1. To have a righteousness in himself that will ease him. 2. To have it from himself: Kitchen Physic is not far to fetch. Now the Lords plot in saving his, is, 1. To make them seek it out of themselves in another: Look unto me and be saved, all the ends of the earth. 2. To have all from another, that so, no flesh night glory before him. And to doubt of this, is to doubt whether God hath plotted the Glory of his Grace or no. Hence the Lord empties the soul of both, that the soul saith, Ashur shall not save us, Host 14. 3, 4. None durst, none can comfort it. And now to the wonderment of Heaven, and everlasting joy of a poor castaway, and the eternal honour of his free Grace, now, and never till now, doth he begin to make the match between the Lord Jesus and this poor soul: And as the Lord never comes to him till now, so he never will come to the Lord, while he hath the least good; as it was with the Prodigal, while any husks, or as it was with the woman with her bloody issue, while any money to spend on other Physicians, never will try what Christ can do. And therefore those that never yet knew of the de●th of the Law, they are yet married to it, Rom. 2. 17. I know many a soul grieve; for the de●th of this husband, and now thinks 'tis undone, I cannot do this and that, though formerly I could indeed; I say if there be any love of Christ, now is the time of it. Only understand God's scope here in it. 2. If a man complains more or chiefly for want of grace or righteousness, Sign 2. to remove sin, and not so much for want of Jesus Christ: Then in this case 'tis as it is with a woman, that man for whose absence she mourns most, that is her husband: She saith the other is, no but he is not. So this is the estate of many a soul, they have neither Christ not righteousness: Now they complain so much that their hearts sink and die away quite within them: And what is it for? I cannot do this, nor I do not find nor feel such signs and affections within me. Such a vile heart, I know not the like, such rising in my heart to sin and thoughts of it; why if you had Christ, all this would be mended. I can do all through Christ But you complain not for want of Christ, nor need of him from these two Arguments. 1. Because the feeling of your sins, does not make you feel a greater need of Christ, as john, I have need to be baptised, etc. but drive you further from Christ, and reason it out against him, And why? Because you would have a righteousness without him which you stand in need of. 2. Because he that seels a need of the Lord Jesus, shall not when he is offered, need entreating to take him; as you shall not need entreat hungry men to eat their bread, you shall not need to entreat Zacheus to receive Christ joyfuly. But no commands, no entreaties can prevail with you to take him when he is offered, you have no heart to it. Like women that love their own husbands, grieve so for their absence, that they have no heart to any other offer. Is it thus with thee? Then 'tis with thee, as it was with that young man, that asked Christ what he should do to inherit eternal life; he liked Christ well, but he did not feel a need of Christ himself so much, as of some more knowledge of the Law, and ability to do it. It's the great plot of Arminians, to make Christ a means only, to make every man a first Adam; setting men to work for their living again; for they grant all Grace is lost, all comes from Christ, Christ gives all, and to Christ we must look for all; and then when we have it, use it well, thus you shall have life, else look for death: So 'tis a misery many a soul is in. Men will trade in small wares, rather than live on another's Alms. Do you think the Lord takes it well to make him a Merchant for your ends? Oh no, never look to have communion with him in this way! 3. Those that close with, but rejoice more in a little Grace they receive from Christ, Sign 3. than in all the fullness in Christ, more in a little they do, than in all the Lord Jesus hath done, Phil. 3. 3. That is a woman's husband, in whom she rejoiceth most. Do you rejoice more in what you have, and do, than in what the Lord Jesus hath, and hath done? more in what you receive from him (for a hypocrite may receive from Christ, john 15. 2.) than in what there is in him? It argues a whorish heart. I know a man may rejoice in what Christ works in him, but 1. not more in this than in Christ himself. 2. A child of God may while he knows not whether Christ is his do so: but you think the Lord is yours; well, when you feel affections and life, than you are glad, when that is lost then sad; why is there no life when thou art dead, no glory when thou art base, no wisdom, no communion with God when thou hast none? Yes, why dost thou not rejoice in this which is here most fully, which Saints presenting, please the Lord more by, than by giving the glory of Angels infinite millions of years: Oh thy heart is not in love with Christ, but somewhat else, for here is the joy of all Saints, In thy seed shall all Nations account themselves blessed: all Nations, one and another, Isai. 45. 24, 25. shall all the seed of Israel be justified, and shall glory. Consider therefore this, thou art sometime joyed; why? O I find my heart thus and thus, and is this all? yes, for when this is gone, all joy dies; and should I not do thus? yes, else you never felt comfort of it: but not only rejoice here, but when the beam is gone, the Lord is not gone, Rom. 7. ult. when the bottles are spent, the spring is full. 4. He that performs any duty ultimately to ease his conscience, Sign 4. he is married yet unto the Law, for there are two sorts of duties to the Law. 1. Some are directed to give Christ content to ease his heart, by seeing Gods love in Christ, then love being shed, the heart sheds it on Christ again: and thus saith the Apostle, I through the Law am dead to it, that I might live to God, Gal. 2. 19 2. Some are to give the soul ease, it sees sin, and fears it must die and the Devil appears, and when it lies down, it fears it shall never awaken again; and when it hears, thinks no mercy, but only threats belong to it: and hence having no peace of conscience to think God will love it, it loves duties, doth duties, and now takes these for good tokens and signs of love, and if it feels a need of Christ, 'tis only to ease it. Now a man is married to the Law, when he crowds for ease into the bosom of it, Deut. 5. 27. they were in great fear, Whatever God will have us do, we will do it: is it not thus with many? How shall we know this? Answ. Dost find this while fears and terrors of conscience are on thee, so long thou dost seek, and pray, and he●r, and call on God, and when they are worn away by time, or blown over with feeling some good things, and hopes from them, than thy heart is careless again; 'tis certain you are yet married to the Law: as many a man exceeding forward while pressed under sense of sin for a year or two. Lord! how many hundreds drop away by little and little afterwards? Deut. 5. 29. Oh that there were such a heart always. Mat. 3. 7. to 13. they saw a wrath to come, hence feared, and hence came to john's Baptism to repent and confess him. 5. No man that is married to the Law, Sign 5. but his fig-leaves ever cover some nakedness; all the duties ever broodsome lust: there is some one sin or other the man lives in, which either the Lord discovers, and he will not parwith, as the young man, or else is so spiritual he cannot see all his life-time; read through the strictest of all, and see this, Mat. 23. Painted Sepulchers: Paul that was blameless, yet Eph. 2. 3. Tit. 3. 3. served divers lusts and pleasures, and the reason is, the Law is not the ministration of the Spirit, 2 Cor. 3. 8, 9 which breaks off from every sin, Isai. 1. 11 there is no saw that can give ●ife, Gal. 3. 21. And hence many men have strong resolutions, and break all again; hence men sin, and sorrow, and pray again, and then go with more ease in their sin; examine thyself, is there any living lust with thy righteousness, 'tis sure 'tis a righteousness thou art married to, and never wert yet matched to Christ; hence note thyself, it may be thou hast rested in duties, and since more light came, saw it; and seeing this, thinking that here is all thy error, thou hast laboured to see the emptiness of thy own Righteousness, and the fullness of Christ, and now thou art come to both, and now well. So then thou hast not found out any lust thou livest in all that time; nor the 〈◊〉 of thy old nature: no; why then I pronounce thou art yet married to the Law, take and trust never so much to Christ's righteousness, 〈…〉 the power of a proud heart, an unclean heart still, never speak of Christ. 6. They that are fearful to be troubled at their estate to have it prove ill, Sign 6. which a Saint may do, yet brings it out to the light at last, john 3. 20. When a Woman is married to a condemned man, guilt being upon him, he loves not to be seen abroad in the sight of others; thou hearest a Sermon, and art loathe it should be found out, loath to be troubled; he that hath righteousness in Christ will not only bring it to trial, before men, but God himself. Now is it thus with any of you? what shall I say? shall I say that Christ is or may be thine in this estate ●●uly if I durst I should; bless thyself thou mayst: but remember that the Lord will take thee to do for it; and what is it to lose communion with Christ, I cannot express it. The Disciples were sad when he went away from them in his abasement, but for the Lord to leave thee, when in his glory, to stand a far off and see him go, never to see him more, when no tears shall ever prevail again; Therefore if thou hast been found out this day, confess and give glory to God, and let thine eyes be tears, that Christ would overcome and draw thy soul with love, and espouse thee to himself for ever. CHAP. VI Containing Motives and Arguments to persuade us unto the Love of Christ, and to be Espoused to him. IS there no communion to be had with the Lord Jesus, Use 3. unless Virgins? unless espoused to him? Oh therefore here is a match for you, choose him, get your affections, if entangled, to come off if ensnared to any other thing, and set your hearts, bestow your love upon him. For 'tis not a dead Faith, (but such a faith as is animated by love) that doth espouse you to him, Gal. 5. 6. Faith which works by love. And therefore as the love of other things (not worth looking after) hath got the sovereignty and royalty of thy heart, so this is a conjugal love, when it bears rule in the heart; let Christ have this love. And as you have loved creatures for themselves, now love the Lord Jesus for himself. And as they have easily enticed you to set your hearts upon them, now be persuaded to set your dearest affections on him. It's said of john Baptist, he was the Bride-groom's Friend, to speak for him, john 3. 29. And truly 'tis the main work of the Ministry, to woo for Christ; and so to present chaste Virgins to Christ. This shall be my work now, which may be seasonable in this decaying time. Therefore I shall chiefly bend my speech to three sorts. 1. To them that never yet loved the Lord Jesus, unless it be from the teeth outward. 2. Those that have been striving for this, yet cannot to their own feeling come to this. 3. Those that have so, but their affections are dried up, and love is parched away, iniquity abounds, etc. And my Motives shall be these four, 1. Consider the Glory of the person, whom I shall be a spokesman for this day. 2. Consider he makes love to thee. 3. Consider that all he seeks for is love. 4. Consider what he will do for thee, how he will love thee, if thou wilt love him. SECT. I. 1. COnsider the Glory of the person, for whom I plead for love. What can you love besides him? Where can you find any like unto him? I know the Glory of the Lord is not revealed, because the grass withers not, the flower fades not, the creature appears not in his withering vanity, Isa. 40. But if the Lord would but open your eyes, to see him, this would win your hearts alone to him. Now I shall single out only these five things, to give you a glimpse of his Glory. Lift up thy heart, and say, Lord hide not now thy face from me. 1. He is the Prince of the Kings of the earth, Rev. 1. 5. The glory of the world is a Kingdom, the glorious Diamond of that Kingdom is a Prince in his Glory; now for a poor Beggar to have an offer of love from the greatest Prince in the world, would it not tempt her? Would she not forsake her lovers, and set her heart on him? Why look what a distance there is between the poorest Peasant and the highest Prince, so base, and a thousand times more are all the Princes of the world to Christ, whose Dominion is from sea to sea, from Sun to Sun, who sets up and pulls down Kings like Counters, who rules their Courts, their Kingdoms, their hearts, and they do not do, they cannot do, but what he will. Other Kings are Princes, are Rulers of men, Christ Prince of Kings. Now who would not be glad of his love? who having tasted death, is set down on the right hand of God, on high, clothed with endless Glory, who hath Kings in his chains, whose breath is not in his nostrils, whose favour is not for a day, but he lives and reigns for ever. Now doth Christ reign? Is he a Lord, and in Glory upon his Throne? Methinks I see Jesus at the right hand of God, your foolish affections have undone you if you love him not. 2. He is appointed by the Father to be Judge of quick and dead, at the last day, john 5. 22, 23. as well as to rule all now. So that if you do maintain enmity against him, he may let you alone, you may live in health, and die in peace, in the eye of man, and in thine own eyes too: Yet there is a day coming he will break out of Heaven with a shout, and appear in the clouds in the amazing Glory of his Father, with all his mighty Angels, and all the dead shall hear his voice, and you shall appear before him with this body, when the Heavens shall burn round about him, and the earth shall tremble under him, and all guilty eyes mourning and wailing because of him. Then you shall know what 'tis to despise him, and wish, oh that I had loved him, Rev. 1. 7. You that say you love him, yet by an impenitent heart pierce him, you shall wayl, even so, Amen. Men do not see an end of these things, not the Glory of the Lord another day. Hence creatures are loved, and the Lord of Glory is loathed. A great Prince may not be so highly esteemed, until he appears in his state. Prisoners would give any money, much more love, for the Judge's Favour. 3. He only is the procuter and author of all the good that ever thou didst suck out here, though thou hast neither known him, not been thankful to him. For look as it was with Angels, so it should have been with man; the wrath of God should have been poured out upon him, and on all the world, and creatures should have been tormentors of him, but that the Lord Jesus begged and bought the world. And hence, 1 Tim. 4. 10. called Saviour of all, but chiefly of the Elect. Micah 4. 4. In his day's men shall sit under Vines and Figtrees: So that if ever any creature did thee good, it was Jesus that put that sweetness in it, out of his fullness, and set it a-work, sent it to thee, gave it thee to do thee good. Thou shouldst never have had win● of sleep, never restrained from one sin, but lived in blaspheming God, never hàve heard of a Gospel but for Christ: And will you not love him? Oh ungrateful world! unnatural generation of men! Why dost love any creature? 'Tis for the paint of it and good in it. If there be so much in it, what is there in Christ that gave it, that dropped it into it? Never love him if there be any thing good that is not by him, Psal. 116. 1. The Lord hath heard my prayer, I will call on him as long as I live. Much more when the Lord hath delivered, and thou didst never seek to him. 4. He is the everlasting wonderment of Saints in Heaven; the Queen of Sheba heard of Solomon, which made her come to see him, but she before imagined but that which now she saw with her own eyes, and that wrapped her out of herself. Here we hear of the Lord Jesus, of his beauty and glory, and this draws Saints to him, and when come, they see that which they never saw before, especially when in Heaven: then fall down in everlasting admiration at this mystery, for the blessedness of Saints is to see Christ in his glory, john 17. 24. Now this lies in an infinite good, this cannot be seen in a finite time: hence Saints shall be piercing their eyes deeper and deeper into this mystery, and shall ever see more and more, but never see all, and this is their joy and glory in Heaven; Is it so? what think you, is Christ worthy of your love or no? look upon all the glory of the field of this world, you may see an end of all perfection, but never here. 5. He is the delights and bosom love of God himself, Prov. 8. 30. Hence john when he came to set Christ out, john 3. 35. The Father loveth the Son. Now is it so, surely though you see not, taste not this good, yet there 'tis; now tell me if this person do not challenge love! would you not be glad to have him? you will say, can he look upon such a Wretch, embrace such a Leper as I? no surely he will never do it. SECT. II. 2. COnsider he makes love to thee, not one soul that hears me this day, but the Lord Jesus is a Suitor unto, that now you would be espoused to him: He came unto his own, and they received him not. Whatever the secret purpose of Christ is, I regard not: In this Evangelical dispensation of Grace, he makes love to all, john 1. 12. 'Tis clear, Mat. 22. 2, 3. If there be a Gospel in the world, there is this love of Christ yearning towards all; especially all that have this Gospel of peace sent to them, Luke 2. 10. 'Tis tidings of great joy to all people, as Law is tidings of great sorrow to all people, Luke 2. 14. Angels from Heaven preached this good will towards men. For if the challenge of love from men should be founded on his actual love to some, having died for some, than the offer would be particular. But 'tis grounded, 1. On his own worth and Glory, and hence he challengeth love. 2. On this, for aught I know he hath loved me. So that thou art not so vile, but the Lord Jesus his heart is toward thee, and his eye is upon thee for love. But 'tis not all love, but only some that overcomes. 1. Now 'tis real love. 2. Fervent love, 3. Constant. 4. Pure love he makes to thee. 1. 'Tis real love, when the Gospel and Ministers seek for love, the Lord is real in his desires, there is no collusion or dissembling, 2 Cor. 5. 20. in Christ's stead, He that receiveth you, receiveth me; thou thinkest the Lord cares not for thee, not doth not desire thee though he doth others: but 1. Either the Lord would have thee loathe him, or love him; what think you? 2. If the Lord did not really make love to thee, he would not be really angry for rejecting of this love, but the Lord is really angry for rejecting it, and wroth with nothing so much as that, Psal. 2. 12. here he swears in his wrath, Psal. 95. 11. when he opens his bosom for thee to rest in, and thou wilt not. 3. Look but upon the dealings of God with thee: 1. Hast not oft thought some in Hell better than thee? why the ruin of millions of men is to win love from thee, jer. 3. 8, 9, 10. 2. Hath not the Lord sent many a mercy to thee, not one but was to win thee, Psal. 81. 10, 11, 12. 3. Hath not the Lord withheld many from thee, as here in this wilderness, jer. 3. 3, 4. 4. Hath not the Lord sent many sorrows, terrors, fears, cares, wearisome businesses that thou hast wished an end of life? this is love, Host 2. 6. 5. Hath not the Lord moved thy heart many a time-toward him by persuasions, arguments which have a power to move the heart, this is love, Host 11. 4. Cords of a man. 6. Hath not the Lord oft melted thy heart for mercies, as David when he might have killed Saul; truly you may feel his love which is much towards you; that which keeps off thy heart from love, is, the Lord intends it not to me, he is not plain with me. But he sends to thee his plain Gospel which thou art to attend unto; and he takes fittest seasons to speak to thee now in the time of thy heath: and doth he not oft visit thy heart when thou art alone? 2. 'Tis servant, vehement, earnest love: sometimes a Suitor is real, but he is not earnest; now thus the Lord is: 1. The Lord longs for this, Deut. 5. 29. 2. Pleads for this, jer. 2. 5. What iniquity, etc. 3. Thinks long for this time, jer. 13. 27. jerusalem will not be made clean when shall it once be? 4. Mourns when he hath not this, Ezek. 6. 9 Broken with their whorish heart. 5. Content to give away any thing for it, all the love of Christ is founded on this. 6. If thou comest not presently, he is content to wait that he may be gracious. 3. 'Tis constant and continual, there is not a moment, thou dost not so oft breath, as thou mayst see and taste love, Isai. 27. 3. Isai. 65. 2. 1. After all thy whorish departing from God, that if man should do so, no man would own, yet he saith, Return to me: thou seest never a creature but thou hast loved more than Christ, yet return. 2. When God threatens most terribly, and sets his fury on record, yet then there he minds nothing but love, jer. 36. 2, 3. 3. When none else will own and pity thee thou art so vile, yet Ezek. 16. 2, 3. the Lord saith live, then is a time of love. 4. Nay when thou hast cast away thyself as a forlorn creature, yet Host 14. 3. In thee the Fatherless find mercy. 5. When he hath thee in his arms, ready to give thee up, yet then, How shall I give thee up O Ephraim, Host 11. 8. I tell thee if one sparkle of his eternal blasting displeasure should fall upon thee, it would be so intolerable that it would sink thee; his love is as strong as death, no water can quench it; oh 'tis not so with man, or great men, once repulsed is enough: why should the Lord do so here? many think time is past, 'tis not so, 'tis the temptation of them that have time, not of them that want it; take heed this make thee not despise him. 4. 'Tis a pure love, others make love for their own ends, but the Lord hath no need of thee, or of thy love: he could raise up of stones children of praise, he could have gone to others, he could have and can fetch his glory out of thy ruin: he was blessed before all worlds; and by all thy sins thou dost but throw stones against the wind, or snowballs against the Sun: why doth he do it? O 'tis thy good, he pities thee as once jerusalem, to look upon thy destruction and desolation: as 'tis with the Elect, they have wrath before their eyes, and hence persuade others, so the Lord Jesus. SECT. III. 3. COnsider 'tis nothing else but love the Lord looks for, or cares for. Love looks for nothing but love, Prov. 8. 17. and this is the end of all Election, to be holy before him in love: and mark it, if it be a stayed love, that constrain● thee to him, you cannot wrong him: As if thou come and persuade one to murder his Child, he cannot; so if persuaded to despise, oh bowels of heart-breaking love, 2 Cor. 5. And surely 'tis admirable love; What if it were thy Goods; thy Isa●● to be sacrificed, thy body to be burned, it was nothing, but he desires only love, only thy heart which hath forged so much villainy against him: let him never be called upon, or professed, if not worthy of this. After all, is this all? yes, no Portion he cares for, and when he hath this he hath all. Wonder at this O Angels! SECT. IV. 4. COnsider what he will do for thee, how he will love thee, if thou wilt thus love him. 1. He will set thee next himself in honour, Psalm 45. 9 that as the Lord Jesus is next to God, sits at his right hand: so here, which is an honour that the Angels have not, who are no where called Christ's Spouse: hence never had such an union, hence never shall partake of that honour of Saints. 2. He will enrich thee, as 'tis with Man and Wife, all that he hath is hers: so himself, and all his glory, his God, his Father, his Kingdom is thine, Prov. 8. 21. they that love me inherit something, others nothing: no, nothing indeed, only shows of good, and they find it so when they awake, nothing their own, nothing long: that let thy outward man, yea thy inward be never so poor, thou shalt by him be heir of all. 3. He will cousel thee: hence David, Psal. 73. made choice of God, Thou wilt guìde me by thy counsel; no greater curse than to be left to the guidance of a man's own counsel: but here there shall not be any straight, but the Lord will show thee a way out of it, either by his prudence or providence; there shall not be any secret of Christ that thou desirest to know, but as Christ told them, You are my Friends, so you are my Spouse: hence all his secrets shall be opened to thee: there shall not be one act of thy life, but ordered by infinite prudence, and wisdom, and love; sometimes we are befooled in our own counsels, and left to them to teach us to depend on the Lord the more, yet thereby shall come out such good, that it shall be among us as with Joseph's Brethren. 4. He will dwell with thee as a man must dwell with his Wife, john 14. 23. that the great Mediator that passeth by Kings and Princes, and will not look on them, should come and dwell with thee: this is better than to have the presence of Kings, the guard of Angels, better than Heaven itself, that he should dwell where is nothing worthy to entertain him, only something to grieve him. Now this is, 1. A constant assistance of the Spirit, that let the Soul go where he will, be brought to never so low an ebb, yet Christ will not out, but some stir, sigh, lookings, pant after Christ; when heart and strength fail, yet God, etc. when ready to give all for lost, then consider as Psal. 73. 2. If he doth depart, he will not be loug but return again: and those that know his affection, know it so to be, Isai. 54. for a little moment, etc. so the Lord may depart, and when his presence is a little more esteemed, come again with everlasting mercies: as a man may know many weaknesses by his Wife, yet she having not bestowed her heart on any other, he will return: so if thou canst say, yet I am the Lords, he will return. 5. He will rejoice in thee and over thee, Zeph. 3. 17. as a Bridegroom doth over the Bride: Not because of any beauty in thee, for there is none, but because given in marriage of the Father, and for his own sake. This day thou shalt no sooner set thy heart on Christ, but he falls in love with thee, and will take thee with joy; thou thinkest he will be angry if thou closest with him and love him, no, it will be the joy of Heaven, of Jesus Christ himself. 6. He will exceedingly comfort thee; and look as 'tis with tender husbands, than they comfort most when most sorrows be●ide them, for who could endure his wife should be always drooping? So even then when nothing doth or can comfort thee, the Lord will, Isa. 54. 6. For the Lord doth not always comfort, but when in need, as it was with the Patriarches, Then God appeared, when they were at worst; and these are abundant comforts, 2 Cor. 1. 3, 4, 5. You shall not need to scramble for it as many do, whose hearts do not love Christ in truth as yet. 7. He will put up all Wrongs, and bear exceedingly with thee Many think even when God hath sealed love to them, if any little sin be committed, than they are cast off; no, if under the Law so indeed, but when espoused to him, 'tis not weaknesses, nor wilfulness can make the Lord cast thee away, but he will heal the one, and afflict thee for (yet not cast thee off) for the other, Psal. 89. 33. My loving kindness will I never take away. Yea, he will forgive both, Luke 7. 47. Much forgiven because she loved much. Nay, thy wrongs shall be an occasion to make him love thee more, Rom. 5. Where sin abounds, Grace abounds. 8. He will never part with thee, Host 2. 19 Once love him, and he will never lose thee. 1. No sin shall part thee and him; for Christ when he enters into marriage covenant, doth not suspend his love on our Grace or Holiness, than he might leave quickly, but on his own Grace to wash away out filthiness, Eph. 5. 25, 26. If a husband marries a woman only for so long as she is in health, then when sickness comes he may depart. But è contra, if to take away her sicknesses, than they cannot hinder: Nothing but Adultery can part; Now that they cannot do, for nothing breaks, till covenant is broken: And the covenant here is everlasting, and so undertaken for by the Lord that it can never be broken. 2. No miseries can, Rom. 8. 35, 36, 37. Can tribulation? It makes man leave us, but this is peculiar to Christ, he will not leave. 3. Death cannot, it must part man and wife, though loved never so dearly before; but here not; but then he will come himself and fetch thee, john 14. 1, 2, 3. Take thy soul to the Bride-chamber, there to be with him for ever and ever, and he will keep the dust of thy blessed body, and not lose one dust of it, and at the last day raise it; and then when others shall cry out Yonder is him whom I have grieved, then shalt thou lift up thy head, Yonder comes my husband to comfort me, to crown me, that I may dwell with him. It shall be the blessed day to thee. And when judgement is done, thou shalt go with thy beloved from the air up to Hewn with a shout, and live in his love and dearest embrace of thee, and this he will do for thee so poor and vile in thine own eyes? Now will you have him? and that now, or no? SECT. V. 1. IF the Lord be so desirous of me, Object. 1. why doth he not overcome me? If the Lord doth it, Answ. 'tis by these cords of love, and if not, the brand of a reprobate is upon thee. 2. But I do love him already. Object. 2. Is it with such a love as makes you unable to resist him? Answ. to wrong him? as the Apostle said, We cannot speak against the Truth, but for it; for if not 'tis naught. There is a natural love to Christ, as to one that doth thee good, and for thine own ends; and spiritual for himself, whereby the Lord only is exalted: H●st thou this? 3. But I do not have Christ. Object. 3. If any man do not love him with a positive love, Answ. let him be Anathema. 4. I cannot love him. Object. 4. 1. What canst thou love else? Answ. 2. Thou canst not love him so well as thou shouldst, therefore close with him, and love will follow. 3. Get the Lord to overcome thy heart, jer. 3. 19 How shall I do it? Quest. 1. Set him before thee? Who will commit lewdness while her husband look● on? Answ. Psal. 16. 8. 2. See what content thou givest Christ by love: Smallest duties coming from love are accepted. What makes thee wrong him to please thyself? Let a thing cross thee, yet it contents Christ Jesus. 3. Get him, and wait by Faith on him to overcome thy heart, and the work is done then. Now will you do this or no? If not say then you have had a fair offer, and tell the Devils so, when thou goest down to Hell, as it may be thou mayest ere long. Men talk of terrible Sermons, but these sink deepest. Tell me, dost thou love the lord only? wil't keep lusts or Christ alone? If so, then look to it. In this Country a woman killed her child, and she said, when she did it, her child smiled upon her. Wilt thou kick Christ's love now when he smiles upon thee. Afterward she repented, but it was too late. womans when they have a mind to some other, murder their husbands, but if known; burned they must be. But wilt have him and love him alone? Oh if persuaded to this, then happy for ever. Let this day be the beginning of eternal Glory to thy soul, and the God of peace be with thee. CHAP. VII. showeth that a man hath no power in himself to do any spiritual work, but that he must receive all from Christ. 4. HEnce we see a necessity, Use 4. if ever we look to have communion with Christ, to do all spiritual work, all we do (Theologice) from the mighty power of Christ, from the life and Spirit of Christ. To bring forth no Spiritual Act but from Christ, and for Christ, (I shall put both in one, and the latter into the first; for none act truly from him but it is for him) for you know if a woman bring forth children to any other but her own husband, that woman hath lost her chastity: So when men shall bring forth the fruits of obedience to any other, from any other, but from Christ, they lose their virginity, their chastity, without which no communion with Christ. For I have ever made two parts or degrees of Christian chastity, (as 'tis in outward chastity.) 1. The soul sets its chief affections on Christ alone, that look as 'tis with a woman, though she cannot do much, nor deserve his love, yet her heart is with him, herself is his, Cant. 6. 3. I am my Beloved's. 2. The soul b●ings forth fruits of love only unto Christ, i. e. from Christ and for Christ, as in marriage the woman brings forth fruit of her womb to her Husband; and this is set down plainly, Rom. 7. 4. The first we have handled. Now a little of this. And that I may press this which is of much use to you, give me leave to express myself in these Conclusions. SECT. I. THat all men living nakedly considered in themselves, Concl. 1. have l●st all power to do any thing that is good, Rom. 3. 12. None that doth good, 1. His light is quite extinct, and his eyes quite out: hence said to sit in darkness, and the shadow of death, Mat. 4▪ 16. now a shadow is a privation of some light, this of all light, hence called darkness itself; take the blindest Indian, he is a witness of this truth, and a right picture of a soul fallen from God: hence because he cannot see, he cannot do, 1 Cor. 2. 14. 2. All that life he had to act well is lost too, Eph. 2. 1. he is dead in trespasses and sins: he cannot breathe, not speak, nor think, nor do one thing that is good: I say nakedly considered in himself. And hence look upon a man quite forsaken of God in Hell, there you may see as in a lively looking-glass what every man living is when the Lord leaves him: he can blaspheme him, he cannot love him, he can contemn God, he cannot esteem him: he can wish there were no God to punish him: he cannot submit unto God, though he leaves the most heavy load upon him, and you see not yourselves until you see yourselves here, and see yourselves thus. SECT. II. THat unto some men especially, nay unto all men almost, though vile, yet more or less the Lord gives a power to act, Concl. 2. and live, and move, and to do many spiritual duties, or good duties from themselves For as there is a breadth in the ways of Grace, that every Christian hath not the like measure of Grace, so there is a breadth or latitude in the ways of sin: every sinner breaks not forth into the like measure of sin, but some are far better than others; as the three grounds that were bad, yet one better than another. Now how comes this about? why, the Lord gives that power to act (as all the knowledge of a God) by the light of Nature (falsely so called) this is the work of God, Rom. 1. 19 Hence all terrors, and comforts, and duties of Conscience are all from God: so the Historical Faith of the Gospel which many have, and so to confess and profess no salvation but by Christ, together with a readiness to die in defence of this truth and Religion, and joy from this, and reformation of life upon this, none of these are natural to this soil of a man's soul, but all are planted there by God, 1 Cor. 12. 2, 3. and so that man can act according to the Law, be strict in Sabbaths, frequent in Fast and Prayers, etc. 'tis from God, Rom. 10. 2. And why doth the Lord work this? 'tis else no living in the world among men, and because Christ is the politicum caput, and hath bought all men in the world to be his servants, hence gives them gifts which he turns for the good of his people: but yet this is the nature of all these abilities, that a man acts from the strength and power of them, not from Christ, Mi●. 4. 5. Other Nations will walk in the name, etc. and the reason is, 1. Because every man is under the guidance either of the first or second Covenant, and power of either: now as the power of the second Covenant is to draw a man out of himself to another, and so to make him act from another: so the power of the First is to drive a man into himself by terrors, and fears, and hopes, and rewards, and so to enable him to act from himself; hence 'tis impossible but they must act ever from themselves. And 2. Because though many good Gifts, and moral virtues may be said to be supernatural, i. e. above the power of Nature to work, yet never above the improvement of nature: for let God work never so many good things in men, nature, i e an ill stomach when diseased, is strongest, there Nature turns all into the humour, and so a man dies at last; so the power of sin in Nature being more powerful than any Grace which by common work is given it. ever turns that Grace into itself, and leads it into captivity, bondage, and service of itself; so that there is never a Grace but 'tis made to serve some lust, as in jehu, in judas, etc. and God complains, Isai. 43. 24. So this I say is the case of thousands unregenerate, who can do many good things, but from themselves, which God 〈◊〉 wrought to: and hence many a child of God hath been long ●indred from conversion, and others not converted at all, because they have thought wicked money whom God minds to damn, are such as have no good, nor do no good, ●● if they do, they have it not from God; but 'tis not so with me, for I have and do many good things, which I acknowledge come from God, and I thank God I am not as other men. Now mark, 'tis true, nakedly considered no good could come from unregenerate men, but yet the Lord gives power to many to do, so the Lord hath done to thee, and thou hast been thankful for it. And this is common, many account themselves great sinners, but yet they can believe: many say they can do little, but their desire and will at worst is to do: tell them these are not right, unless they come from the Lord, they will say the Lord doth all, and they acknowledge it, and so I believe, and 'tis true, but 'tis not such a work of the Lord as is peculiar to the Elect, because when the Lord hath wrought these, you act only from them, and hence never feel a want of these, for the Lord never yet wrought any Grace in his people, but after they have had it, and tasted of it, he hath more or less deserted them, and so hath made them feel a want of it, and made them fetch it again with sighs, and groans, and tears; now it hath never been so with thee. SECT. III. THat it's most pleasing to man, and agreeable to his nature to act only from himself: Concl. 3. As it was with the Prodigal, he desired his Stock in his own hands, and while any thing lasted, he would never come home; and hence those, john 6. 28. What shall we do to work the works of God: and when Christ spoke of Faith, they were stumbled there, insomuch that divers did forsake him. 1. Because man's acting from himself is best able to attain his own ends, to which you know a man is gently and necessarily carried: for no man out of Christ, but his own ends draw him; now Christ crosseth a man's own ends, and to live on him is to live on him that will confound them of their own ends, or else no life there: Hence they live from themselves. As 'tis with a Crafts-man, or Artificer, propounding the gain or credit they may get by being excellent in their Trade, may by their own study and frequency of acts, grow dexterous, and very skilful at last, and hence delight in it, so here, profession and practice of Religion may be a man's trade which he may drive for his own ends and gain, and hence may desire to be excellent, and by endeavour be excellent, and profit exceedingly in many excellent endowments: hence he acts and works for himself, Rom. 1. 14. 2. Because a man naturally knows not how to fetch it from Christ from Heaven, Rom. 10. 3. Hence 'tis with them as with a Child cast off by the Father, and put to some hard Master, because they have no Father to maintain them, they most live as they are, and do as well as they can. A man comes to pray, knows not how to fetch strength from Christ, and he must pray, and hence prays as well as he can. 3. Because it's so hard a thing to live upon another, it's easy and sweet to a spiritual heart, but most difficult to any carnal heart, john 6. Christ tells them they must eat his flesh, they say, who then can be saved, and many departed. Men had rather make holes, and keep water in their own house, than have it far to fetch, and when they come to fetch it, to bestow such strength in drawing of it. 4. Because every man thinks he loves and care▪ for himself be ●●, and sees no God nor Christ caring for or loving of him more than himself; Hence a man plots for himself, and lives for himself, and all from himself. As when Joseph's Brethren saw their Brother, than they came down and lived upon him, before they came to him indeed, but with their money, to live of themselves. And thus it was with the young man, Sell all and have riches in Heaven: No, he loved himself, and cared for himself better than so; hence would not commit and give away all to Christ. 5. Because whatever a man doth from himself, ei●her 'tis good, or he thinks it so, or hopes if not, God will accept it. Some evil in it perhaps, but he hath his allowances which will make it go, some good desire● o● Faith in Christ, and hence hopes if not thinks God will accept of what comes from himself. As, Prov. 21. 2. All a man's ways are right in his own eyes. And truly Nature and Satan have ever been Imitators and Ape● of God, to forge and make Grace like true Grace, hence deceived. This being pleasing to men, is the practice of most men, yea, all men out of Christ. And this is one great part of the inward, secret, subtle, spiritual whoredom of the soul. Thus men may force sorrow, when yet there is little true sorrow, and so in other cases. SECT. VII. THat all these works though good in themselves, Concl. 4. yet are most vile before the Lord; as Christ speaks of the Pharisees, Its abomination in the sight of God, which is glorious before man, Luke 16. 15. 1. Because hereby the soul deprives Christ of the end of his coming; for all men having lost the stock and power to live, the Lord hence will trust no man with it again; hence puts it into a surer and better hand, that thither poor, blind, dead creatures might fly for life, & when they are there, live there like ●ees on their honey, john 6. 27. & 17. 23. He might never have looked after you, and will you despise him now? What folly and unkindness is this, that when your pits are dry, and bottles empty, and souls miserable here, you will not (I do not say sip) when water runs by your door, but not live. 2. Because whatever come● from self, it's ever for self. A man can do nothing from himself, but his last end is self. As 'tis with water-works, they rise no higher than the spring, Gen. 11. 4. This Babel I have built, Dan. 4. 30. And a man that hath but common Grace, look as by virtue of that Grace, or gift of God, he may act for God, because it came from God; so nature and sin being mo●e powerful than that Grace, hence he never so acts for God, but in the last place acts for itself, as in jehu: And so a man makes himself his own Go●. 3. Because whatever a man doth from himself, he will grow proud of it, Rom. 4. Not of works, lest any man should boast. Hence I●ab sent to David to take the City that he might have the Crown. This robs Christ of the Glory. 4. Because whatever work is not done by virtue of the Lord Jesus, is a dead work, which a living God, and a living Christ, and a living Spirit lo●th, Heb. 9 14. Sprinkle your Consciences from dead works. Deadly works are sins, dead works are good works done, but not from the principle of the life of Faith, but life of Nature. Now as Conscience is the principle of the life of Nature. So Christ is the principle of a Christian life, Col. 3. 1 john 5. 10, 11, 12. For 'tis not sanctification that is the principle of life, but the life itself that flows from it, as from union of soul and body, the soul is not the life but the principle of it, hence as soon as it's out, the body is dead: So, etc. And do you not find it thus, whenas you do many duties, how tedious, wearison are they? yet must be done, this is a dead work. What comfort, what peace is there, when you have done them? because not from life. 5. Because what come▪ from self, comes from all sin, 'tis dipped and died, and tainted and poisoned with all sin in a manner. Who can bring a clean thing out of an unclean? 6. Because when a man will act from himself, and not suffer Christ to act for him, he will not have Christ to reign over him, he pu●● down the Kingdom of God that should be within him. For when a man professeth Christ is King of his Church, he is now a King in name: When a man feels an impossibility to rule himself, and hence desireth and chooseth Christ to rule, now Christ is a King by choice: When the soul after this choice, depends on Christ for what he chose him for, and the Lord works, now Christ is a King indeed. Now if you will not have the Lord to reign over you, you will be found enemies to the Lords Kingdom. SECT. V. HEnce it will follow, The soul is to act wholly and only from the Lord jesus Christ, Con●l. 5. and whatever fruits of love it shows to Christ, to bring them forth from Christ. Which doth not only concern them that never yet knew Christ, and yet pride up themselves in what they have and do, but those that be in Christ in a special manner. For john 15. 2. Every Branch in me that brings not forth fruit. 'Tis not meant of one indeed in Christ, for he shall bring forth fruit, but every branch, i. e. by outward profession, so that it brings not forth fruit, but appears fair, and deceives man, God will cast away: And without me, even ye Disciples can do nothing. 1. How is the soul to act from Christ only, Quest. 1. when it hath life, especially the elect? 2. By what means may this be done, Quest. 2. to get and keep this chastity? First, How is the soul to act from Christ alone when there is sanctification within? Quest. 1. 1. If the soul feel no power to act from Grace received, Answ. 1. as Saints sometimes do, either after Gods deserting them, or their forsaking God long, or after some hardening sin; then 'tis clear the soul in this case is (though not in a way of carelesseness) to depend upon the Lord Jesus, that he would quicken and help. As David after his gross fall, Lord create in me a clean heart. And Isa. 63. 17. Why hast thou hardened our hearts from thy fear? Oh return! In this case the soul is not to bring the soul to God, but God to the soul. As many a Christian cannot prize not love the Lord not his ways, he is not to say, I will bring my soul and o●fer it to him; but look to the Lord that he would raise up my dead affections again. As the Centurion of his Servant, Speak the word, etc. Christ marveiled at his Faith. Men think when they feel nothing, that they must and can work it out; and hence comes one of these three things. 1. Either the soul cannot love Christ when it sees such Laws it cannot submit to. And hence a Christian once said to me, If the least thing was left for me to do of myself, I could not love Christ; but now that when brought low and can do nothing, he brings all the help we need. This makes the Spouse go to the bosom of her Husband, Psal. 116. 6, 7. Or else, 2. It cannot do it, for corruption in a Saint is too hard for his Grace, I am but a child, and thy people many, 1 Kings 3. 7. Hence he must be strong in the Lord. Or 3. If it do, it never hath any peace in what it doth, the duties never so well done. Whereas otherwise the poorest duty done from Christ, witness Heb. 11. 4, 5. as a child bego● of the Father, he will own, but other children not. If any poor tired heart that hea●s me this day, thou hast been making thy Brick, and promises and vows will not help, now away to the Lord, if ever help now 'tis when most helpless. 2. If you can do any thing savingly good, the soul is bound now (by the power of Faith) to stir up itself to act, though not to trust to it alone, for sometimes the soul hath the regenerate part uppermost, and the prevailing Spirit of God, Psal. 21. 3. which comes to him, and gives it power to act before the soul come to it. Now a man is bound to act, because 'tis from Christ now. Hence Timothy was to stir up the gift, 2 Tim. 1. 6. Hence complained of them Isa. 64. 8. None stir up himself to take hold on the Lord. A man must stir up himself to believe, as well as other Graces, hence the Kingdom of Heaven is taken with violence, and though corruption is stronger than Grace, yet Grace assisted with the Spirit, is stronger than it, which is never quite out of the soul, but 'tis in the soul, 1 john 4. 4. Stronger is he that is in you. And 'tis said professedly, He purgeth himself, and keepeth himself, the evil one toucheth him not, 1 John 5. 18. But mark, trust not barely t● this, but when you do this, withal remember, Lord I cannot hold out in this unless thou dost help me: But know, Isa. 26. The Lord is the rock of my strength. And if you by the Spirit mortify, etc. Rom. 8. 13. Therefore ever hold up sails, but look for a wind. And if a man be not to do this, then when any sinful temptation comes, if a man do not find the Spirit and strength ready at hand to help, if he be not to stir up himself against it, he is to suffer himself to be carried down by it. Hence a man may neglect all duties a long time, if he do not find the Spirit assisting, if so be a man must not stir himself up, and so (will some say) a man may. May? What shall I say to such sluggish soul, but sleep on? But know it, the Lord will awaken thee, when you shall say, Oh that I had improved the Talon I had! And if you do find Christ in such a condition, know it they be but the last visits of Christ before he departs. You can do more than you do, and the Lord will have you do it. But I cannot do it for good ends without Christ. Obj. Yet do the thing as far as you can, else if you owe another a debt, Answ. and will not pay, because not for a good end, that excuse will not serve: So you owe the Lord your lives, your spirits, your abilities; lay them out for the Lord, though evil be in them, be humbled for that. Is this good requital to say you find your hearts dead in prayer, and God must do all, and there leave it? 3. You are to expect and look for power from the Lord Jesus in the use of means, all known means: For Faith fetcheth all from Christ, hence we must go thither where Christ is to be found, and he dwells in his House, in his Ordinances: Therefore there you must depend upon him. As 'tis with a Merchant, he wades not over the Sea for Pearls, but gets into his ship, and there he sits still, so here, Mat. 13. The Kingdom of Heaven is like a Merchant man. Hence you that know you can do nothing, being under a spirit of conviction, and hence do nothing, under a spirit of sloth and neglect of means, by virtue of a spirit of presumption, and say Christ must do all, I say you take not the right course for the Lord to help you in. The Lord will never be a slave to thy sloth, but thou shalt be like a shrub, never to see good when it comes, and shalt die in horror with this, Oh I might have done more! Hence you are worse than the other, that think if a man fasts, prays, watches against his distempers, mourns for want of Christ and Grace, and follows God hard here, he is a Legal Christian: Why, these are but his own works, and this is not living on Christ. I confess bare using them, or trusting to them is not, but he that lives not on Christ in use of means (these and all other means) to find Christ, or enjoy more of Christ, shall never have him. Neither do I know what turning God's Grace into wantonness is, if this be not; and under a conceit of liberty to be a servant of corruption. I know not whether it be thus with any, but if I did, I would pity them. 4. If the soul cannot every moment live on Christ, i. e. for every particular act, have a distinct act of Faith, for this cannot be, yet every fit season that it can, it ought to look up to the Lord for life and fresh strength. Pray as 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every fit season. And as he brings forth fruit, so he goes for fruit in season, Psal. 1. 3. And when the soul doth this, the Spirit of the Lord helps, when the act is ceased. Now the fit seasons are, 1. At beginning of any action, as prayer, hearing, reading: All the time a man is in his journey, or in his work, he is carried on by the act of Faith at first setting out: The reach of Faith is long, and continues all prayers, all the duty throughout, the act of faith is short: Now the Lord looks to his people according to the first. 2. When our act beigns to die; as Moses lifted up his hands, and when they were heavy, Aaron and Hur supported them again. 3. When a man feels himself strong, now apt to be self-confident; now Lord for an humble heart! And thus you are to live on Christ, which if done, would make a Christians life glorious, and give infinite content to the heart of Christ. But here is the misery, either hearts are full, and need not, or slothful, and care not for living so. That truly I do not wonder to hear and see so many withering trees, as though blasted by wrath, because you fetch not all out of this stock; and Christ is such a stranger, because you are so seldom with him to act and bring forth fruit to him. SECT. VI 2 COnsider of the means to act from Christ Jesus, and indeed herein lies the skill and life of a Christian, and this is the complaint of many a Soul, Christ is full, and he is not for himself, but for those that want, and I come to him when I want it, and yet I find no help; and hence many are brought to think either it's in vain to come to Christ, or else I have no Faith in Christ; I will therefore premise these three things. 1. That a false, double, treacherous, disloyal heart to Christ cannot expect to receive any thing it comes for unto Christ. As 'tis with a Woman, that though others do not, yet her Husband knows she is fallen in league with some other man, he will be strange to her, and will not do any thing for her. john 2. ult. He knew what was in man; as 'tis in grafts, james 1. 7, 8. Let not a double-minded man think to receive any thing at the hands of the Lord, for that is the nature of man under the power of any lust, it makes all serve it, even Christ himself, which he will never do, I am weary of your new Moons, saith the Lord, and you fast, and pray, and have no answer, for you fast for Debate: and therefore I take a man considered as broken off from the power of his lusts, not one that feels himself under the power of it, for such an one may be delivered from it, such a soul as can say, much ado have I had to feel my sin, and to be willing to part with it, but now I am; here is the Soul I speak of. 2. That the Lord in the dispensation of Grace to his people, is wholly free to give it when he will: for a man that works for his wages, must in justice have his wages when his work is done: but he that begs for his living must be content to stay. We live by Faith, and free gift, not by works and deserts, and hence must wait and stay, Mic. 7. 7. Hence let not any man think sensibly to receive what he goes for to the Lord Jesus presently, as many feel a want of Grace, and think the Lord hath promised to help, and now how would it make for his honour to give, but find it not, and hence grow sad or discouraged, and think it is in vain to seek? no, no, Christ's hour is not yet come, when you think it is, john 2. My hour is not yet come; and hence many get nothing because they lie out of the way of the Covenant, viz. to think, oh the Lord owes me nothing, and I deserve the contrary. 3. That no man is to look to receive all that which he comes to the Lord for, but only so much as is fit for him: a man feels much straightness, and he would have many enlargements; he finds much deadness, and he would have deep and overflowing affections, and he comes to the Lord for it, and the Lord gives some, Doth he ●ot? do you not find it? can you say you seek the Lord, and attend on the Lord in vain with these Hypocrites, Mat. 3. 14. True, but yet methinks more would be better. How do you know that? I think so, that it would be more for his honour: you think so, than it seems you have one eye more than Christ, and that he is very careless and foolish in raising his own honour: Oh abhor those thoughts, he gives you such a coat as is fit for you, such a sail as fits your boat, such shoes as fit your feet, Psal. 21. 5. Honour and Majesty hast thou fitted for him: therefore do not look to receive any more than is fit for you, and know it, that is best for you. The Physician prescribes that which is fit, not that which is most desired of the Patients; if they will not accept of this, he will not look after them, 1 Cor. 12. 7, 8. 4. Think not to get any thing from the Lord Jesus with ease, I mean to the fleshly part: it hath been an old complaint, I go to Christ, and fish all night, and can catch nothing: and why? here is the cause, they cannot get it easily, and therefore they cannot get it at all, yea there ' 'tis. Heb. 11. 6. This is one of the two main handles of Faith, he is a rewarder of all them that diligently seek him, not negligently: and hence at their first conversion how doth Christ's Fruits overflow, and his jordan rise above the banks: and what a deal doth a christian gain, yet not afterward: so in time of great trouble, oh 'tis because you seek him diligently: Therefore in prescribing means, do not say this is hard, and so depart as those did upon the very same ground, john 6. 60. SECT. VII. The Means are these. 1. LAbour for a comprehending knowledge, Means 1. what is the love of Christ to thee: there is a double knowledge of Christ's love. 1. That he loves me, and this very apprehension fetcheth in warmth and life into the heart, In thy favour is life. 2. What that love is, and that in all the dimensions of it: and beloved this is that which fills a man, Eph. 3. 18, 19 that as 'tis with Women when the fullness of the Husband's love is seen, it knits the heart invincibly to him, and makes her do any thing for him, so here. And as we say of Trees, if the Tree begins to wither and die, the only way is not to cast water on the branches, or to pray for water and dews from Heaven on them, but water the root. Love is the next root of all Grace, love Christ, and you will never be weary of doing for Christ, love him, and he will love you, Prov. 8. 17. Now what kindles love so much as this comprehending knowledge of the Lord Jesus, and his love, this will make a man a burning Beacon of love, make a man melt into love, which is as strong as death, much water cannot quench it, 2 Cor. 5. 14. Love of Christ constrains, Gal. 5. 6. Faith works by love: Faith is our feet whereby we come to Christ, Love is our hand whereby we work for Christ: now let any Surgeons servant come to a Chirurgeon with a broken arm, and tell him he can do no work for him, therefore desire him to give him strength to do it, come saith he, let me heal your arm first: no by no means; let me first do your work, that so you may heal, and I may feel my arm to be whole: It can never be: So 'tis many a Christians course, Lord let me do thy work, and hence he cries, Lord give me strength, and then falls to do it, and cannot without pain, because his love is broken. Many say, I will go to Christ, and act for Christ, and then I will think the Lord loves me, but never find it: first see and comprehend the love of the Lord: And truly this is the reason why no heart, no strength to act for God, unless it be in a wearisome manner, and why? oh love is out, and why is that out? why 'tis not comprehended by the eye of Faith, it's despised by some, other things are sweet to them, or it's forgotten by others; men remember not what once they were, and what the Lord hath done, 'tis seen a little, and hence a little life and strength, but 'tis comprehended by few. O sinful times! O unkind world! never was my heart so dead saith one, never so straitened and shut up saith another, never so feeble in all duties saith another: why, you see, and taste, and sip of this love, but you feed not heartily, abundantly on it. Never didst thou think so little of this love; for though Christ will convey rich Grace to his people, yet it shall be by love. Christian's will come to Christ, and when they receive and feel the good they come for, they will think of Christ's love and that he love; them, no first come unto the Lord Jesus, being once come, know he will not cast thee away, john 6. 37. then think of this love; stay here, first feed here and you may act, and then the Lord will convey strength and power, and enable you hereunto: For though when a man trusts to his love as Peter without Faith, a man will fall because he trusts to an arm of flesh: yet when Faith imploies love, the work is very great. As a Father hath a child who must keep at home with him, but he hath never a Steward to lay out that estate for him that he means to give him, but when an able Steward, now he gives his Son richly. So here: Quest. How shall I comprehend it? Answ. First, the Apostle prays for it. Secondly, see what 'tis by his description, and meditate on it. 1. The breadth, i. e. the same love wherewith the Lord comprehends all Saints, as Abraham, etc. thou art as dear to the Lord as he or any in Heaven, nay it may be did cost more: not a cross, not a mercy, but it's common (for substance) unto all Saints. 2. The length, from eternity to eternity, nothing can part, nothing shall part; all other things are but Summer Swallows that build with us for a time. 3. The depth, that the Lord should look upon thee when in thy Pest-house, when no eye pitied thee, when as low as the Grave, nay as low as Hell, nay lower, for they in Hell would come out, thou wouldst not. Never think to see what infinite love is, till thou seest infinite wrath. 4. The height, to be as happy as Angels, and more to, nay to be all one with Christ, and in Christ, and loved with the same love Christ is, john 17. 23, 26. 5. When thou seest it thus, yet it's the love of Christ that passeth knowledge: As children cannot tell how Parents love them, Will you do thus? 'Tis with many Christians as 'tis with many Trees, the Tree is good, and the soil is good, and rain, dews, sun, Husbandman good, yet it begins to die, than now nothing is wanting, but only to be set a little deeper, that it may take more root of the soil. And so here, there is nothing wanting in many a Christian, but to be set a little deeper, and to take more rooting in the Lords love. Faith roots itself in God's love, and now prospers by love. The eye is but little, yet can comprehend a mighty world quickly: man's mind is but little, yet can comprehend, though not the infiniteness, yet an infinite love. If there be this light of glory, see by it all your poor sad hearts that conceive nothing but terror and holiness in God; if you see it not, know it here is your work now; for the first work is to get Faith, then to get love, then to act from Faith by love. Now the Lord hath wrought the first, and thou art busy a doing the third work, not remembering the second. 2. Content not thyself with feeling a want of supply, Means 2. but labour to feel a need of supply from the Lord Jesus, for many a Christian feels a want of Grace from Christ, brokenness, etc. sees he hath nothing, and is sometime by fits troubled for the want of it: but he can be well content though he have no supply, having somewhat else to ease and content him, he feels no need of supply, so as he cannot be without it, that his Spirit fails unless the Lord Jesus in mercy give it, and therefore must have it, there is a necessity of it. Hence he never finds supply, and wonders at it why 'tis so: and here 'tis, here is his wound, and so brings up an ill report of the Lord, saying he is loath to give, and of the Ordinances of the Lord, 'tis in vain to seek, and truly so it is to seek so: for let thy condition be never so miserable, if thou feelest a need of supply, the Lord will make bare his arm, and work wonders, bring Heaven out of Hell, joy out of sorrow, and light out of the thickest darkness, and floods out of dry ground, Isai. 41. 17, 18. when the ground is dry and perched away, no moisture left; now the Lord pours out water on this soul, Isai. 44. 3. Heb. 4. ult. Many come to the Lord for Grace, and find it not, methinks I hear the Lord speaking thus to his people, I love you dearly, and I am content to give you any thing you need, but you do not need my Grace, my Spirit, my presence, i. e. you feel not a need of it, for if you had it now, you would not prise it much, nor keep it long: my precious Grace must not be spilt. Many know their wants and distempers, and know there is no help in themselves, and see all fullness in Christ, and hence come to him, but find none, because they can be content though the Lord deny: no nor never shall unless you feel the woe of your wants, that your Spirit fails if the Lord send not in supply, Isai. 57 16. I will not contend, lest the Spirit fail. Hence there God promiseth to dwell, to send and create peace and comfort: for what is the reason that Christians at first beginnings ●eek peace and mercy, and have abundantly then? why truly I was long time before I had any thing, but when my spirit began to fail, and I gave all for gone, and could hold out no more, now the Lord helped and pitied me; but where are those comforts, and that presence of the Lord now? Truly now you think the worst is past, and would be glad of the life of Christ, and Grace from Christ, but if not, you have a little, your state is safe, and so can lie without putting yourself to a necessity of it. Is it not thus? is not this your very wound? if it be, for the Lords sake then get it healed, and do as people in Christ's time, those that were well, and had not desperate Diseases, commonly came not to him, but when the Disease was desperate, you know the Fame of Christ being spread abroad, than they brought their sick and laid them before his merciful eyes, than they looked for the laying on of his hand, or a word of his mouth, and all were healed: so do you, you have heard of the Fame of Christ, and seen others humbled, others par●oned, lay thy ●ick Soul (but look that it be sick) before his eyes, and so look for one word of his mouth, as the Woman of Canaan, he may deny for a time, yet she must have it, and the Lord will say, Be it unto thee according to thy Faith, not according to thy deserts, thou wilt have it, I must give it, thou diest without it, behold I live to revive thee, and therefore to give it. You come to Prayer, and Word, and want many things, but find them not. Oh come therefore, Lord I must have, I cannot go without supply. Not but that a Christian must wait, and be content humbly, but not carelessly: Therefore think within thyself, 1. What is there that I need but this, the presence of God, the life of God, etc. Is it not enough in Heaven, where's no wealth nor comforts else? and is it not sufficient now? 2. May I have it o● this condition, [I must have it, I am resolved not to go without it] Rev. 22. 17. if you will come, take it. Are the terms so sweet? 3. Do wicked men thirst more and more after their lusts, and is Christ, and his Grace, and his Presence no better, that I have enough of them quickly? God forbid there should be such a heart. 4. Doth the least sin so exceedingly go to the heart of my God, and shall I suffer it not only to act here, and tempt here, but remain alive here? 5. Is not the Lord after all love shown me, worthy of infinite (not a little) honour from me? and doth he deserve all, and must I not, shall I not give it him before I die? it must, it shall be so. Now when here you feel a need, know it that you are at the very door of relief: I conceive this is the great door at which Christ enters into the soul. The root of Faith (i. e. the author, object, and foundation of Faith) is out of a man's self, the door of Faith which opens to all treasures is in a man's self: This door is not any good in us, for than we should have somewhat to boast of, nor sin in us, for that shuts out God from us; nor knowledge of want, for that the Devils have, but sense of want, which when the Saints have, now the door is opened for the Lord Jesus in all his fullness to come in. Now if you know these things, blessed are you if you do them. SECT. VIII. TO all the Churches of the Lord Jesus here planted in these Western parts of the World, Use 5. to maintain your Church-chastity and Virginity, you have a name of it abroad, pure chaste Virgin-churches, not polluted with the mixtures of men's inventions, not defiled with the company of evil men: pure Ordinances, pure People, pure Churches, which is the cause of the scoffs and enmity of some, but of the desire and joy of others. O if there, how happy I? and how blessed they? Take heed you do not defile yourselves again. Open whoredoom is too gross, too shameful, to yield to man's inventious, to open the door for all comers into the Church: but take heed of secret whoredoms and departings from Christ, for think of this speech when you see me dead, that of all Churches in the World, the Lord Jesus carries a most jealous eye over these for whom he hath done such great things; and I know it, he takes exceeding ill your secret wantonness and whoredoms of heart; the Lord hath kept you hitherto, look you maintain it, for you may be soon deflowered again, few Churches retain their purity long, aged, gray-haired purity is seldom seen. I will tell you of the several Temptations (some at least) that may prevail to the defilement of you. First, Spiritual defilement is forsaking of the Husband, a total secret forsaking of Christ; for here is the temptation to it, viz. Gods withdrawing himself in his Ordinances from his Ordinances. For three sorts of Temptations make men fall back. 1. By Persecution, and there many fall (though some hold out) as in the stony land. 2. By Peace, and here many fall like the thorny ground; like Sailors that in a storm at Sea, every man is ready, and will be pulling his rope, but when a calm, then go to their Cabins, and there fall asleep, and here many fall in this place, and others stand it out. 3. By the Lords withdrawing from them, as those, Mal. 3. 14. and here the great ones fall. Many come to enjoy Ordinances, and persecution vexed them not, world it's base, it troubles them not, and they think to find much, but do not, but the Lord withdraws, and they can get no good, hereupon their false hearts discover themselves, they draw back from God, and lie still, whereas Saints cry the more after him, and look the more into themselves, and find out the cause of it, and then the Lord helps them, Isai. 63. 17. Oh take heed of this. 1. Shall I forsake the Lord that hath done these great things for my Soul? 2. Shall I now do it after I am so near Heaven? 3. Shall I forsake him when he departs from me but for a time it may be, when as he followed me when I departed long from him? 4. Is it not Hell to die without him, and shall it not be Death to live without him? 5. Doth he depart without a cause, he hath no cause to follow me, I have all reason to follow him, the Lord grant you may do so. Secondly, Secret defilement is by neglect of private communion with him: this is whorish in a Wife. Here is stronger Temptation to neglect private Prayer and Meditation, partly by want of room, partly by multitudes of businesses, and work, and cares hereabout, that being weary in the day, sleepy at night, busy in the morning, Prayer, Meditation, daily examination are sent away as Paul from Faelix, we will speak with these at some more convenient season; and hence straightness of heart toward Christ, and no means do good. Oh Beloved, have you such a Husband as Christ in Heaven that loves thy looks, thy company, thy sighs, thy speeches, and will you neglect him thus? what no love? 2. Is he not broken with this whorish heart? 3. Is that speech worth any thing with you, We shall ever be with the Lord, doth it comfort you to think of being ever with him, and now neglect him? where are your hearts? Thirdly, Secret defilement is by bringing other lovers into the same bed, the same heart with him: and here the Temptation to this is strong, for most men have lost and sunk in their Estates, and it's hard to live lower than we did, and this is a grief, and here 'tis possible to recover estate again, and here grief for loss hath a vent by greediness and pursuit after more. In other places men had a very comfortable estate, hence rejoiced in what they had, and did not greedily desire more; but now want makes men hungry and greedy: and now when a man hath thought and looked about him, and seen what he may gain by his labours of many acres, by his Goats and Cartel in so many year; now he casts himself into the world, and also will not forsake Christ utterly, but bring both into the same heart, Christ shall have some love, some desire, but the world as much, and so the heart is divided: and hence some set high prizes on their corn, commodities, cattle, others look for large wages, etc. and yet Christ too. Hence men cry out of the world because it hinders them from Christ, and yet bring it into, and hug it in their hearts, because they must have it in the bed with Christ. It was the speech of one, that he never heard of any Saint in Scripture given to covetousness, some to one sin, some to another, but none to that; I have read of Lot, but God fired him out of his estate at last: and that is all I would say to this. Fourthly, Secret defilement is by decaying in love to those whom Christ loves, and those are his Saints, and Temptation is strong in this place to this: 1. Because we have multitudes of them; Even Gold itself being so common as to pave our streets, is despised. 2. Because there wants a common enemy to drive them together. Take several men that never knew one another, yet in time of War they will love abundantly, and then encourage one another, and can with joy lie together: so 'tis here, hence arise your petty Duels and jars in Churches, surmisings, cens●rings, etc. and the reason is this, there is little love to Saints, and for want of this, men shall not know whether you be Christ's Disciples or no. Be thy Brethren Saints or not? bear they the Image of Christ or no? if they do not, why dost not convince them, admonish them? and if they will not be better, away with them: If they be, Oh bear, Oh love, Oh tender them, as thou lookest the Lord Jesus should tender thee. And therefore let the Image of Christ appear, and then see it, and then love, and then no more breaches will follow: if not, the Lord can and will soon send Wolves to make Sheep run more together. Fifthly, Letting a new Generation of Harlots into Christ's bosom, I mean, not greatly caring for Posterity, that they may know and serve this God, for after this Generation is past, our children are to follow, and 'tis very rare that they prove right, yet it may be so. Harken therefore you Parents, if God brought them over for this end, and if they never know God, what a sad thing would it be? or if they be brought forth to pull down the Temple of God. Oh therefore, 1. Be careful of a pious education of them in Schools, in private, and take some course for that end before others come over, this will draw them. 2. Oh make many Prayers for them. 3. Set Faith a-work in God's promise; as he said, he would not abate the Lord, (though he gave it him in 99) of that one. Leave in record what the Lord hath done for you, that the Lord may be with them, and that all these Churches may be the glory of Christ, and then you shall enter into the Bride-chamber of the Lamb at last. CHAP. VII. Concerning a Christians Duty of being constantly and continually ready to meet Christ, and to enjoy Communion with him. 2. Took their Lamps. SECT. I. MUch dust is raised, and much Dispute is made, especially by Popish interpreters, What the Lamps, what the Oil, what the Vessels should be? The general conceit of most of them is: that by Oil is meant good works, and by Lamps Faith; answerable to their own conceit, that not Faith but good works chiefly save: Whereas if we consider the thing rather e contra, that by lighted Lamps are meant good works, or external shining profession, according to that of Christ, Mat. 5. Let your light so shine before men, etc. and that by Oil should be me●nt Faith, because 'tis inward, and is the nourishment of works and outward profession. And in this sense some of our Divines do take this Scripture; and the Rhemists likewise, who understand by Lamps lighted, good works; by Oil a good intention: To which 'tis answered by Cartwright, (that burning and shining light of our Times) that rather by Lamps lighted is to be understood, watchful minds always lifted up in attending for the coming of Christ, according as 'tis ver. 13. And I doubt not but this is one thing aimed at, that they took their Lamps, i. e. were watchful for Christ's coming. But when I weigh other circumstances, methinks there is somewhat else more plainly and principally intended, of which I scarce read any Divine, but he gives a hint of, viz. that by lighted Lamps, and taking of them, is meant nothing else but the readiness of the Churches to meet and to have fellowship with the Lord Jesus. And my Reasons are these: 1. Because the Lord Jesus to teach his people watchfulness, and to put them to a narrow search of themselves, borrows a similitude from the custom of those Times, wherein their Marriages were celebrated in the Night, and hence the Virgins (the only children of the Bride-chamber, and some think their number never exceeded Ten) being to walk out in the Night, took their Lamps: and when they had kindled their Lamps, (usually the last thing that is done) now they are ready to go out, and this is that which Christ aims at. 2. From Luke 12. 35. Let your loins be girt, and lamps burning; it's evident that thereby is meant nothing else but readiness to meet the Lord whenever he comes; for when loins are girt, than one is fit for travail, but seeing 'tis in the Night, hence lamps must be burning too. 3. Because 'tis said plainly, ver. 10. when their lamps were kindled again, they that were ready went in; I know the Word is called a lamp for our feet, Psal. 119. and so by lamps may be meant minds enlightened and kindled by the word. The eminent profession and excellencies of the Church is like a lamp, Isai. 63. 1. and more particularly may be here included and aimed at: but in this verse lamps are spoken of in general, including light, Oil, Vessels; and hence I give this general Interpretation here, intending Particulars if need be afterward: So that now I shall only raise this Point. SECT. II. Doct. THat all those that are Espoused unto Christ, aught to be in a constant or continual readiness to meet Christ, and to have immediate communion with Christ. A Woman may be Espoused to another, and yet she may be sometimes not ready to meet him, her foul apparel is on. So here, therefore 'tis not enough to be espoused unto Christ, but being espoused, now you ought to be in a continual readiness to clasp the Lord in your arms, and to lay your heads in his bosom in Heaven: this is commanded by Christ, Mat. 24. 44. This was the mighty power of God's Grace in Paul, when others were weeping to think of his Bonds, Why do you break my heart, I am ready not only to be bound, but to die for Christ, and so doubtless to be with Christ; much more ready to meet Christ when ever he shall come, ready to welcome Death, much more ready to welcome Christ, Acts 21. 13. This also is the end of john's Ministry, Luke 1. 17. To make ready a people prepared for the Lord, to meet with Christ on earth; now he is gone, our work is to prepare a people to meet the Lord in Heaven. Hence this is put in as the difference between Vessels of wrath, and Vessels of Glory: the one are fitted for destruction, the others are fitted, prepared, or made ready for Glory, and the glory of a christian is chief to enjoy fellowship immediately with Jesus Christ. There is many a soul dear unto Christ, and espoused to him, and hath his heart affected to think of the good time that is coming, when we shall ever be with the Lord: but ask, are you ready ●yet for to go to him, though it be through fires, waters, thorns, sorrows, death itself? who can say yes? but (say men's hearts) shut the Lord out a little longer, let not the door stand open yet; yet this must be: And therefore for explications sake let me, 1. show you when the Soul is in a readiness for the Lord Jesus. 2. The reasons why there must be a continual readiness. SECT. III. When is the Soul in a readiness to enjoy Christ? As there are four things which make a christian unready, Quest. so this readiness consists in Four things contrary. Answ, 1. That which makes a christian unready for him, are those strong fears, and jealousies, and damping doubts of the love of Christ to him. The soul haply hath made choice of him, is content with him, melts into wonderment and love to think that he should love him: what me? and Christ hath writ him on his heart, and on the palms of his hands; but Israel saith, my God hath forsaken me, my God hath forgotten me, Isai. 49. 14. Is it possible? is it credible? one that hath been so ville, one that still hath such a heart, for him to set his heart on me? surely no: hence the Soul is afraid to die, and desires too much to live still: and the more he thinks of that time, and blessedness of following the Lamb wherever he goes; the more he sees and fears this may possibly never be my portion: there may be some falseness in my heart towards him that I never yet saw, some secret knot that was never yet unlosed: and hence not yet ready. Hence many a christian saith, if I had a little more assurance, let him come when he will: Thus some think it was with Hezekiah, who though he had walked before God with a perfect heart, yet bitterly complained that he was cut off, Isai. 38. per totum. So therefore then the soul is prepared & ready for him, when he hath some comfortable assurance of the love of Christ towards him, that it can say, if I live he loves me, though he kills me by Death, yet I know that he loves me: nay, than he loves me mo●t, when he puts an end to my sins, and to my sorrows too? And therefore now saith as one ready to ceive a Prince, now let him come to me, or send for me when he will: why so? Who can separate me from the love of Christ? Rom. 8. 35. That look as 'tis with a Soldier that is to go to war, where many bullets and arrows are like to fall about him, and hit him while he hath no armour on; call him to the Captain, and he will say he is not ready yet, but when he hath his armour on of proof, and such armour that he knows let him receive never so many wounds, yet he shall escape with his life, and triumph with his Captain afterward: Now give him but his watchword he is ready, though never so weak, yet I am sure I shall escape with my life, nay not so much as hurt. So a christian wanting his assurance, wants his armour; he is weak, and powers of darkness will assault him, and he is slain by them, now he is unready: but if assured, though weak and feeble, he is now at Christ's watchword, I know I shall live, I may fall, but I shall rise again, this puts courage and spirit into a christian, Dan. 3. 17, 18. Heb. 11. 35. Others were tormented, (and so ready) not accepting deliverance; why so? to obtain a better Resurrection, which they are s●id to see by the eye of Faith, and this was by poor weak Women; therefore labour for this, else not prepared. The Lord would have his people look death and dangers in the face, and triumph in sorrows, and not faint-hearted, (which cannot be done without this) that the world may see that there is more than men in them, 2 Cor. 4. 16, 17, 18. and 5. 1. who would be without this? yet may we not complain, as Christ of his Disciples, Oh foolish and slow of heart to believe all that is written, so many promises yet not assured, so many experiences yet not established, and therefore not yet prepared and ready for the coming of the Lord. A man that hath a fair estate and house befallen him, so long as he is in Suit for it, dares not dwell in it, but makes a shift where he is: but then he is ready when quiet possession is given him. So get the Lord to pass sentence for assurance of your everlasting habitation, then are you re●dy to dwell therein. 2. Then a man is unprepared for the Lord Jesus his coming, while he wants affection's suitable to the Majesty, and according to the worth and love of the Lord Jesus: Suppose a Woman knows her Husband's love, yet if she have lost her love to him, or if she love him, 'tis only as she loves another man, not according to the worth of her Husband's person, or the greatness of his love: Is she fit now to appear before him, when no heart to receive him? so although you question not Christ's love to you, & thank God you doubt little of it, yet where is your heart? your love to him? have you not lost your love, your first love, or second love? if you have love, is it not divided to other things, as Wife, Child, Friends, hopes of provision for them, and too much care hereupon for that? or if you do love him, 'tis with a carnal love, he hath no more than a lust hath had, and it may be not so much, 'tis with a cold love; now you are unfit for him: hence the Lord, Luke 21. 34. Take heed your hearts be not overcharged, 1 Pet. 4. 7. Now therefore then the soul is prepared to meet Christ, when if the soul hath lost its affections, it recovers them out of the hands of all creatures that stole them away from Christ; and hence David prays, Oh spare that I may recover my strength: and when it breaks out with such love unto Christ as is fitting for him, 2 Tim. 4. 8. There is the righteous Judge ready to give the Crown, when Christ's appearing is loved, i. e. they are so taken with him, as that they love the looks of him, it would rejoice my heart to see, which shall make others tremble to behold him; Oh it must be a dear love, a spring of running love without measure, for this is the difference between affection's of Saints and Hypocrites to Christ, the one ariseth like a morning dew which is soon licked up by the Sun, Host 6. 4. the heat of affection● after other things licks it up; but the love of Saints to Christ is like a spring which riseth to everlasting life: a spring is but little, but yet the f●rther it goes, the wider 'tis, till at last swallowed up in the Sun, and there is no measure of water: so Saints have but a little love, but the longer they live, the more enlarged for Christ, and there is no measure, but all is too little, they never can, never do love enough, so that look as 'tis said in another case, Psalm 102. 13, 14. ' 'tis time for thee to build up jerusalem, i. e. to return to thy people in thy Ordinances, for they love the stones; so then it's time for Chri●t to come, and then the set and fit time is come for a people to meet with Christ out of Ordinances, when the set time is come when they love Ordinances, and love Christ much more. When a man is gone beyond Se●, and all his Friends and estate are at home, they long for him, and he is left among enemies: why comes he not to them? why send not they for him? why they know he is sickly, and cannot live on the dyet of the country; hence he is unfit to come, but when that is once come to pass that he can live only on it, than he is ready whenever they send: so when men can live with, and be content alone with Christ and his love, now they are fi. With what face can a man appear before Christ, when he requires nothing but love, and he hath not that. 3. Then a man is unready for Christ, whiles he neglects the work of Christ, for suppose a man hath some inward love to Christ, yet neglects & hath no heart to do the work of Christ: he is as yet no more fit to meet Christ, than a Steward who hath had much betrusted him, to improve for his Lords use, and he hath let all seasons go wherein he might have traded for him, and gained somewhat to him. How can he appear before him when no fair accounts to be seen; so the Lord hath betrusted thee with many Talents, time●, strength, means, etc. & you are not Lords, but Stewards of all these. Now do you not let many fair seasons and winds blow by, you have (if espoused to Christ) every man some work. Now how can you stand before Christ if that be neglected. Oh thus 'tis with many christians; hence those sad alarms of conscience, and shake of God's Spirit, after many loose d●yes dipped in some good duties. What dost thou that others do not that never shall see God's face in Heaven? Now therefore then the soul is ready for the Lord, when 'tis daily at it, finishing God's work: hence john 17. 5. I have finished my work, now glorify me: Christ hath given us our lives, work, dayes-work, every hours work, for Christ hath ever employment; now though a soul may livelong, and cannot finish its lives work, yet if it finish its day's work, or hours work, it may have comfort then if the Lord should come. That look as 'tis with a Mariner when he hath his Fraight, now let the wind come to drive him out of the Haven, he is ready to depart: so here, 2 Pet. 1. 8, 9, 10, 11. If ye do these things, and abound, an open entrance shall be ministered unto you, i. e. when a christian is ever acting for Christ, and adding one Grace to another in his course, than he is so ready that an open entrance is made for him: Therefore look after this. 'Tis with most Professors commonly, as 'tis with a Woman that loves her Husband, and begins to dress herself, but so much business to do, that she doth it but by starts; hence call her never so la●e, she will say she is not yet ready, she hath so much to do she cannot; so 'tis here: Or as 'tis in a house where all things are in a lumber, and many things wrapped up and put into holes, so long as all things be in a lumber, there is no readiness. So many a soul hath a heart fit to receive Christ, but all things are in a lumber, in a confusion, out of place and order, and hence not yet ready to entertain Christ, but when this work is done, then ready. Oh betimes do this work, set things to rights in your souls. 4. Then a man is unready, when having done his work he grows puffed up with it: for let all the three former be wrought in the soul, if now the soul be puffed up, thinks highly of itself, attributes any thing to itself: as he said in another case, they are too many for the Lord; so he is too big for the Lord. And truly this we shall find it's pretty easy to be mean in our own eyes, after we have been indeed careless and vile before the Lord; but when the Lord hath mightily assisted, enlarged, assured, enabled, comforted, quickened, now to be as nothing, this is difficult. Hence Knox on his deathbed had this Temptation of Meriting. When Hezekiah was sick, he was cast down, but when well, and God gave him great Treasures, his heart was lifted up; now he was unfit. Now therefore when a christian is ready to give all to free Grace, and to adore that, now he is ready for the Lord, Psalm 108. 1. My heart is prepared, I will sing 〈◊〉 give praise. God's last end is to bring the soul to the praise of the riches of his Grace, not only to enjoy God as Adam. Now the great reason why Christ comes not to his people presently after they are espoused to him, 'tis to make them ready to attain that end. Hence he leaves sins, temptations, sorrows, desertions, on purpose that they may at conclusion look back, and see if ever saved, pardoned, it's Grace. Now therefore when the soul is brought to do this, when he hath this rent in his hand, now the Lord is ready to receive him, and it too, and he is prepared for the Lord: he that hath not his Rent ready, himself is not as yet at all ready to meet with, and see his Landlord. So that you think you boast not, Oh the Lord sees you do, or have not hearts so enlarged towards Grace as you should, it's certain you are yet unready then, but when empty, and poor, and cast down, and makest an infinite matter of a small sin, and settest a high price on a little love much more on infinite, now you are prepared: Hence David falls a praising when near to death, and the Lord near to come to him. SECT. IV. 1. THe law of Respect and Love requires this of us: when Peter would express his love unto Christ, Reasons. Luke 22. 33. he professeth he was not only ready to go to prison, but to die with him. Christ hath poor respect and love if men will not so much as be always ready to receive him: it certainly argues a careless heart that sleights Chr●st, that is not ever prepared to receive Christ. 2. Because the time of Christ's coming is then when we least look for him, vers. 13. Hence a christian aught to be ever ready to receive him. Many of eminent parts, when the Church had most need of them, then are cut down: Many at their first conversion, before they or others almost could tell what to make of them, the Lord hath cropped them in the bud. Men find their hearts unfit and unready, they think hereupon that hereafter they shall get their hearts into better order and tune, when these businesses are over, but yet will live at liberty a little while: why then it's most likely is the Lords time of coming, even now when they think least of it, Luke 12. 40. 3. Because the Lord hath set apart every one that is espoused to the Lord Jesus, only for the fruition of Christ, and use of Christ, 1 Cor. 3. ult. You are Christ's, and Christ is Gods. A Woman that is not chosen, nor set apart for the fellowship of a Prince, she may go how she will, and do what she will, any base drudgery work; but she that is chosen to be next unto him, and only to behold and love him, she is not to plead she hath so much business to do, and so many Friends to speak with, that she cannot make herself ready: she is set apart for a better person, and for more noble employment. So here men of the world not loved of God, nor chosen and set apart for him, may do what they will; but when the Lord hath chosen and set you apart of purpose for this end, Ephes. 1. 4. Chosen to be holy before him in love, i. e. to stand ever in his presence before him, with a spirit of dearest love unto him. Hence the Lord hath taken the care of all things else, 1 Pet. 5. 7. that we might mind and do this thing; It in danger, he will deliver, if in want, he will provi●e, if weak, he will strengthen, only no● be ready for the Lord, Psalm 45. 10. Forget thy Country, and thy Father's house, so shall the Lord desire thy beauty. You are not now free to love and follow whom you please, the Lord hath bound you to himself by love, and you have bound yourself by promise to the Lord again: Therefore now a christian after once espoused to Christ, is better than all the world, being the Bride of the Lamb; and he hath a better and greater good for to enjoy: therefore he should scorn and abhor to march himself to, or to do any thing for any other creature; and therefore methinks should sit as one upon a watchtower, looking out, and telling the clock now day is near, waiting only for Christ, Oh let it be so: If in Heaven, you shall have only Christ▪ Oh prepare for him much more now. As a Woman that is Maucht to a rich man, all the servants attend on her, and follow her, she is wholly and only for her Husband: so it should be here. 4. Because he hath prepared and made all things else ready for the soul, it's hard if he hath prepared a place in Heaven, and Grace in Heaven, not to prepare an heart, and make it ready for him, john 14. 1, 2, 3. his Kingdom was ready long ago, and his Father ready to accept and entertain thee, and his heart loves and desires, all are ready after thee: hence be ready to meet with him. I am my Beloved's. SECT. V. HEnce see the great unkindness of many a soul immediately after his espousing to Jesus Christ, Use 1. who having once given himself to Christ, and received comfort thereby, presently grows more careless than before he was matched unto the Lord Jesus, who should now stand in a holy watchfulness and readiness to receive Christ, as 'tis Psalm 85. 8. Let them not turn again to folly, because they are very apt so to do. Many say when in some distress, and after long waiting, if the Lord would pity once, then happy I; I would give away any thing, all I h●ve unto him●●well, the Lord pities; the soul when in its low estate, and then it blesseth God, but like the Israelites, soon forgets his works, his love, and after great peace from God, comes greatest carelessness: can this stand with Grace, and Christ? very hardly; but yet it may, for there are Two things that make for it. 1. Because at first conversion there is much see●ing of Christ, for healing the horror and smart of sin, as well as for the curing of the wound and scar of sin: hence when espoused, and horror being past, that wheel being broken, a man draws more heavily now, and neglects seeking; now the Knife is out of his heart he cries not so earnestly. 2. Because when espoused, and much affected, commonly a man trusts to his affections, when he hath a fullness of them: hence the Lord lets Satan prevail, Luke 22. 31, 33. Satan hath desired to winnow thee as wheat, and I (saith Pe●er) am ready to die with thee; but you see he fe●l, and then when the Lord looked upon him, he went out and wept bitterly: How shamefully hast thou fallen, should any love him more than you if ever he pity? well, for his Namesake he hath done it. But how oft hast thou broken Covenant? how forgetful of the Lords kindness? The Lord looks upon thee this day, why hast thou so soon forgot me, and forsaken me? have I not took thee from the Dunghill, nay from Hell? and whereas I had so many thousands to set my love on, I chose thee; and whereas thou couldst not love me when I offered myself, thou couldst not return me love again, I gave it therefore to thee, yea and have given myself to thee for ever: Hast thou thus forgotten me, when as I take little wrongs from thee more heavily than great ones from others? Oh that this might make you go out and mourn bitterly: so if ever you have tasted that love as Peter did, Christ's looks will humble you. Hence see the reason why some Godly People die so uncomfortably, Use 2. and with such distress of spirit; why they have not lived in an expectation of Christ, and hence they cry out of themselves, not knowing whither they go, insomuch as some have not been comforted by all former experiences, and by all present consolations of Ministers: Oh no, 'tis now too late to speak, they thank them for their love, but God hath otherwise thought of them; yet if any hope be given them 'tis ever picked out from some word, and they cry, Oh I thirst for a little mercy, and then die; and what is the reason of it? what need I speak? Themselves will tell you, and have done it, Oh I have lived thus and thus before you, but my heart in secret hath gone after the world, etc. I have neglected the Lord secretly, I have seldom thought of, or prepared for Death, and I had thought to have been better, but the Lord hath met with me: I know violence of Disease may do it sometime, but I s●eak how 'tis many times; whereas otherwise an open entrance should be made, 2 Pet. 1. 8. 9, 10, 11. And as it hath been with some, so take warning lest it be so with you; you may be saved alive, yet to suffer wrack on the shore is uncomfortable, and know it if your conscience be awake, it cannot but be so. Therefore do not conclu●e they were damned without Christ, but they were not made ready for Christ; and it may be your time draws ●igh, and what have you to say? now a world for half an hour will a dying distressed man say. Is of a fourfold exhortation, Use 3. to all those especially that the Lord hath espoused to himself. CHAP. VIII. A fourfold Exhortation to Believers. SECT. I. TO quicken up all those doubting, Exhort. 1. drooping, yet sincere hearts, that much question the love of Christ to them, Now to use all diligence to make their Calling, and Election, and the love of Christ sure to them, not but that it's sure on Christ's part, but make it sure on your part too; else how can you be in a readiness to meet the Lord Jesus; while the strong man keeps the Palace, the Goods be in peace; but when Christ hath once driven Satan out of his Throne, ●●en nothing sometimes but war, but doubts and fears; Satan told God to his face, job served him for nought, much more will he accuse the Soul it se●f: and some Divines think the very first ingredient of Satan's poison, and the first assault on Christ himself, Mat. 4. was by seeking to make him doubt of his Sonship, If thou be the Son of God, etc. And his wiles are here very great, that hence very few living christians have any settled comfortable evidence of God's eternal love to them in his Son: and hence many sad events follow. How can any bless the Lord for that love which he knows not of? many times 'tis with a man's doubts drooping from his mind, as 'tis with his continual dropping on his Lungs, there is a daily consuming of what once was; that many a christian doubts away his life, his heart, his strength, and when all is wasted, glad now to return to that where he should at first have begun. And hence in one word, he is made every day unready for Christ. Oh therefore quiet not yourselves in that estate as I fear too many do (at least for a time) it's one of the most dangerous estates that can be, to be troubled with weak fears, and yet rest in uncertain hopes; but bring it to a conclusion, Is the Lord Jesus mine or no? and if he be yours, and his love yours, see it, that you may trample on the neck of death, and triumph over hell, and the grave, and long to be with the Lord, and love the appearing of the Lord, and go away with joy unspeakable and full of glory out of this world, as to your Wedding, and if there be any hope of getting it, who would be without it? Some of you it may be have a long time been careless in seeking for it, hence want it, some of you have been traders with the Lord long, and yet doubt; some of you have not clear evidence, but content yourselves without being thankful to the Lord for what he hath done for you, hence still doubt. Others have grey hairs on your head, or at least are near your Graves, the battle is near, your armour is not on, you are not yet ready, and so still doubt. I remember what Christ said of Mary's Box, she prepared that for his burial, it may be that these Truths may be prepared for your approaching departure; and therefore light your Lamps at this fire, and light of the Lords love to you, and see that indeed he loves thee. But why do you persuade to this, Object. till the Spirit comes and speaks it? How can I see it? 1. 'Tis true the Spirit only can do it, Answ. but yet the same Spirit that seals the Elect, the same Spirit commands the Elect not to sit Idle, and dream of the Spirit, but to use all diligence to make it sure; and you shall never have it (unless you lay hold on a Fancy for it) on those terms. 2. Though there is an immediate witness of the Spirit, of the love of Christ, yet it doth most usually and firstly witness by means. And hence I shall give you means looking only to the Spirit of Christ to set them on. Evangelical Precepts have a power: For Gospel-ministration of the Spirit consists not only of stories and promises, but commands, and the Elect feel them: Hence carnal men under the Law, yet pretending Gospel, will profess the Law is preached when they are pressed to any Evangelical duty, because they feel not the power of the Gospel, being not yet under it. And the means I shall mention, are only general to establish the hearts of some. Make a sad enquiry first of this, Whether the Lord hath loved thee for his own everlasting Names-sake or no, Means 1▪ for if the Lord hath loved Thee for this cause, than thy great Objection will be answered, and that deep valley will be filled. How can the Lord love me that am thus vile before God, and fallen from God? why if the Lord for his own sake hath loved thee, then as no good in thee moved him to love thee, so no sin which he did know was and would be in thee can quench that love; and if he hath manifested his love to be grounded on this, though but once, that same Name when thou changest is not changed, but is still as dear to him, and ever before him to move him to love thee still, Rom. 11. 2. The Apostle answers a Cavil, Will God cast away his people? no saith he, none that he foreknew; and who are these? vers. 5. A remnant according to Grace as with us, i e. God hath for his Grace-sake chosen and called without respect of any thing else: Hence that is to be understood, 1 Sam. 12. 21, 22. For there are two sorts of people in the Church; 1. Servants. 2. Sons, john 8. 35. Hence there is a double love the Lord manifests to men. 1. Some he loves as servants, that as we hire some men to do our work, and give them meat and wages, and then turn them out of doors, or let them go: so God hath work to be done, for his Son and Saints, and for many reasons hires wicked men to it, either by giving them reward in this life, or hopes of reward hereafter, and when the work is done, and use made of their Gifts, Graces, Spirits, then turns them out of doors. But 2. Some he loves as Sons, even the most foolish and weak in the world sometimes: hence not for any service they can do, but for his own sake he will give them an Inheritance, and love them as sons, because he will; these abide ever in the Lord's love: Hagar and Is●mael cast out, Sarah and Isaac stay in the Family. How shall I know that? 1. If the Lord loves thee for his Namesake, it will draw thee to that fellowship with itself, Quest. that whatever thou wantest, thou wilt seek for it hence, by presenting that Name of God, that for his own sake he would supply: Answ. I know the Lord loves for Christ's sake, but why should Christ help? for his Namesake: For thus many hypocrites think when they see God's anger against them for their sin, they seek to remove that 〈◊〉, and when that is done, think God is at peace, and now all is well. They see the Lord is delighted with the obedience of his people, hence fall to that work, and now thin● the Lord is pleased with them. But if ever the Lord loves any man, he will first stop his mouth, whether Jew or Gentile, Rom. 3. 19 and make him on his Knees know there is no reason for it, nay all reason against it. Now hath no● the Lord brought thee to this? and hence having nothing to quench God's anger, but Christ, hast held up him before God, and having nothing to move Christ, hast held up his Name before him, and here hast rested thy wearied heart looking to him, if any Grace be begun in thee, that he would perfect it, i● none, that he would begin it; if unfit and unworthy, to prepare thee for it, only for his own good pleasure: this is one evidence of it. As 'tis in some Seals, you can hardly perceive in the Seal what is engraven there, but set it on W●x, you may see it evidently: so here, hardly can you see the Lords love, look on thy heart if it loves him; his choice, see if thou choosest him, his love for his own sake; if thou cleavest with dearest affection to this love for its own sake, there thou art safe, Prov. 18. 10. The name of the Lord is a strong Tower, etc. and this not only at first conversion, but ever after all duties, all enlargements, Ezak. 16. ult. And this doth evidence love. 1. Because if thou hadst the righteousness of Angels thou wouldst think it a good evidence, but this of Christ is a thousand times dearer. 2. This is a setting of God against himself, i. e. to answer himself, and hence Saints in all their straits and sorrows, hither had recourse; I speak not now of Temporal Blessings, but of Everlasting love, and all the Fruits of it, that here it hangs. Now I say you are built in a Rock higher than all powers of Darkness; now a Key is put into thy hand to unlock all God's Treasure; now thou art in the very lap of love wrapped u● in it, when here thy heart rests: and if not Beloved, the Lord would never let thee lean thus in his bosom: and therefore if this be thus, see it, and wonder his Name hath moved him to love me. 2. You shall find this, if the Lord for his Namesake loves thee, there is no● any carriage or passage of Providence of him to thee, but he gets himself a Name first or las● by it: for if this be God's end, every passage of Providence is but a means to this end: hence he will attain this end by every act of his Providence towards thee: hence you shall find that those very sins that dishonour his Name, he will even by them (and if by them, by all things else) get himself a Name: he will be so far from cas●ing thee out of his love, that he will do thee good by them. Those very sins that God damns others for, he will make to humble thee, empty thee. Pharisees persecuted Christ, and lost all for it, Paul was so, and it humbled him all his life, Not worthy to be called an Apostle, because I persecuted the Church of God, and it made him lay up all his wealth in mercy, I was received to mercy, 1 Tim. 1. Marry sins much, and God forgives much, and she loves much; others sinned much, and God hardened much; judas betrays Christ, and reputes, and hangs himself, and flies from him; Peter denies him, and weeps, and hence he is the first that Pre●cheth him. And this is certain, in the best Hypocrite, sins left in him, either never make him better, but blind and harden him, and he hath his distinctions of infirmity, etc. that he sleights them day by day, till all his days are run out, or if any good, 'tis no more than judas, or Cain, some legal terrors, or other light flashes of comfort, but to be more humble indeed, etc. this he findeth not. Now is it not so with thee? Doth not thy weakness strengthen thee with Paul? Doth not thy blindness make thee cry for light? and those cries have been he●rd, out of darkness, God hath brought light. Thou hast felt venom and risings of heart against Christ, and do they not make thee loathe thyself more? that thou thinkest never any so beholding to Grace? do not thy falls into sin make thee more weary of it, watchful against it, long to be rid of it? and so sin abounds, but Grace abounds: Why should this be so? for his Names-sake, because he will love thee; hence 'tis so great and unmatchable, that he will make thy poison thy Food, thy Death thy Life, thy Damnation Salvation, thy very greatest Enemies thy greater Friends. And hence Mr. Fox said, he thanked God for his sins more than for his good works. I have marvailed at God's dealings with his people, they depart, and stay long, and care not for returning again; in that time a mighty power teacheth, humbleth, brings back, when they never thought of it. Oh the reason is, God will have his Name: now if thus, your assurance will be strong and constant, but if you build thus, I have done this, etc. I have that, your assurance will not stand; Means 2. therefore look and see if it be not thus with you. Take heed you do not build your assurance from a mingled Covenant of Works and Grace, for this is the frame of divers when they lie under the first Covenant only of doing, they will not take this as any evidence, as they have no reason so to do, Rom. 9 31. Nor when a man lies under the Second Covenant of Believing barely, and if it be a dead Faith, they have no evidence or reason so to do. Hence they mingle the Covenants, and think thus. If I can believe in Christ, and perform universal obedience to all the commands of God, I shall be safe; hence set upon the observance of both, and finding they can never do them, especially the latter, hence are ever troubled, and never have any settled peace. Hence those Galatians Paul writes to, perverting and mingling the Covenants, were troubled, Gal. 1. 7. & 5. 12. Not (beloved) but that whoever believes and performs universal obedience Evangelically to the whole Law, he cannot but do well; and he that doth it not, but lives in any one sin, let him evidence his Faith if he can. But I speak when a man submits to it, sub forma faederis, if I can do it, and because I cannot do it, hence doubt. Hence gather your evidence of Gods love primarily and chiefly from your subjection to the Second Covenant, Gal. 6. 16. Peace on them that walk according to this rule; for Adam's righteousness that did tie him to God, it broke; hence no life, nor evidence from that, but Faith is an everlasting invincible Grace, upheld by the mighty power of God, and hence here will be everlasting evidence and peace, 1 Pet. 1. 8. Whom though we see not, yet believing we rejoice. Object. Is a Christian then free from the Law? Yes, Answ. he is free from it as from a Covenant: hence though it be broken by him, he is not cast out of Covenant, or favour, but he is not free from it as a Rule, from which if he swerves he is to call himself, not God's love into question: Why? because it hath pleased the Father in another Covenant to offer life, give life, and hence only to evidence life. whatever the Law requires I have, at that instant I did believe, I performed it in a Saviour by Faith: and that I myself may do every tittle of it, I come unto a Saviour for it by Faith; so that when Satan objects you have no Christ, nor love of a Christ, because no Faith, and no Faith because you cannot do this or that. Answer, I cannot do it indeed, I never undertook it to have life or love thus, but I have done it in another, and I can do all things by Christ, if he will help me, under whose Grace I lie, and hence will be so far from doubting, that I will rejoice in mine infirmities, that I am a fit subject for the power and Grace of Christ to show itself upon. Thus retire to the Second Covenant ever if ever you would get any settled peace. And from neglect of this flows a worl● of unpeaceableness in many a spirit, ever complaining, and why? I cannot do this or that, never peace now; but cannot you lie under the Lord that he would help? keep here, and keep your peace here. But many a Christian that retires hither hath no peace, and so have I done, yet find none? Object. It's then upon a double ground which you are to avoid: Answ. either, 1. Because you have Faith, but you imprison your Faith, you put out the eyes, and shackle the feet of Faith, for Faith will conquer and triumph over all sins, and fears of the world, if at liberty, 1 john 5. 4. like a Master in a Ship, if he cannot save the Ship one way, let him have liberty, he will by another. As if it be Objected, You have departed from Christ, what have you to do with him? I'll return saith Faith to my first Husband. Ob. But he is angry with you. Ans. If he b● angry for my departure from him, I will not provoke him more by staying here, who knows but he may repent? Ob. But you cannot go to him with all your heart. ● Answ. True, yet I'll look to him to draw me. Ob. But you feel nothing. Ans. Yet I will wait. Ob. But you will wait in vain. Ans. Still I'll look he would keep me from that. Now stop at any of these, trouble comes, suffer it to shift it will find rest. As 'tis with the Anchor, let it down but little▪ ●he ship drives, but let it down at full length, it will ride in storms; then, 'tis 〈◊〉 of Faith that gets the Blessing, where opposition makes the Soul take faster hold; as it was with jacob. The Woman of Canaan got it thus. Or 2. 'Tis because they look for another kind of Faith, and hence own not this, as the jews the Messiah, they made account to have received him in state, and he came low; so men look for a superlative Faith, but want it. But thus the Soul espoused to Christ, so long as Marriage-Covenant lasts, she may conclude of love. Do not fear the love of Christ is not toward you, because he hides his face, and departs some times from you; Husbands remain so when they depart, Means 3. and leave the house for many a day, and 'tis simple to say he is not my Husband now. So here the Lord loves his people, yet departs, Isai. 54. 1, 2, 3, 4, 5, 6, 7. and truly 'tis very hard when inward blows, and sad desertions, and outward miseries, and no Christ found, though sought for. But how shall I then know and discern his love? Answ. Many things might be said this way, only one thing observe, whether thy love remains still to him for himself; for its rule that most commonly a christians purest and dearest love appears in Christ's absence from him. As 'tis with Friends, while with us we love them, but when gone, we feel that love mo●e quick than before. jerusalem lies in the dust, and now the very dust is beloved, Psal. 102. 13, 14. and if it be so, it's certain we love him because he loved us, and we continue to love him, because he continues to love us; now look then if thy love do not appear, 1. In mourning for his absence. 2. In longing for his presence. 3. In blessing him for a little that is left of himself, as seeing such want of him; and is not this for himself to have his company again, that though God gives thee all other things, yet when thou comest to consider the Lord is gone, this strikes near, as when Christ departed away, john 16. 5, 6. But because love may be benumbed, and lie dead, therefore try it a time of parting, and put thy heart thus to it; if he be none of thine, then take thy fill in thy sin, and forsake him: no Beloved, here you shall see the heart will yield and melt, john 13. 3, 4, 5, 6, etc. and it will say, Lord let me never sin more against thee, though never saved by thee. And take it for a rule, do not think the Lord hath left off his love to you when you depart from him, and he from you: but lying in your Departures, Oh that is sad; but return again, it comforts the Lords heart, especially when 'tis for himself, not for peace and salvation, but though he never saves me, Oh yet I will look after him. Look to the tenderheartedness of the Lord Jesus, Means 4. for (Beloved) all the doubts of Christians arise chiefly from this head, from a hard opinion of Christ, which Satan suggests, as at first, Gen. 3. 5. that so they might take in his wares. God's people do not know the tenderheartedness of the Lord Jesus; Satan presents him only in wrath, when any threats are spoken, all these are mine saith the soul, etc. And now if any Woman lives with a man that is of a hoggish churlish disposition, she will be ever doubting of his love. Men do not know it I say, and hence when any misery or trouble comes, they grow jealous of him, which the Lord takes exceeding ill, Deut. 1. 27. Quest. How shall I know that tender-heartedness of Christ? Answ. By his carriage towards men when he was here on earth, for now he is in Heaven in Glory, and we know not what his disposition is: therefore his life on earth was the living lookingglass of his heart for ever. In Four Things. 1. Never any came to him that he cast away, whatever their sorrows or sins were, but healed them every one if they came to him with their miseries: for in healing their miseries, he did but show his readiness to heal them of their sin; hence Matthew applies that, Mat. 8. 17. He bore our infirmities. 2. When men came to him for by-ends, not for himself chiefly, he rebukes them for it, and shows he was more ready to give himself, than bread to them, john 6. 27. 3. Those that were lost, and sick, and miserable, and came not to him, he went up and down to seek and save them, the lost Sheep, Luke 19 10. 4. Those that would none of his love, he pitied and had compassion on their misery and sin; as on them that were sheep without a shepherd; he mourned for the hardness of their hearts: he wept over jerusalem. Now look upon Christ the same still: thou comest to him in secret to take away all iniquity, to give thee himself; tell me, dost think the Lord if here would reject thee ever. 2. But I dare not receive him. Ans. Thou wilt take Bread from him daily, and he is more willing to give himself. 3. Thou canst not come to him, nor find him, but only sometimes, nor see him; well, but then he will seek thee out. 4. Oh but I oft reject: yet he pities thee still. O think of this compassion of Christ, and make him as if present; 'tis a special means to establish the heart in Believing. Learn to know when you are bound not to give way to your fear of God's love; Means 5. for sometime it is the case of many a precious soul, that he hath clear evidence of God's love to him: and what is there against it? nothing but a fear, what if I should be deceived when all is done? and hence the heart sinks exceedingly. As some Women that have special love, if once they take a jealousy of their Husband's love, it's never removed; So here. How shall I know this? First, Quest. If those fears thou hast drive thee farther from Christ, it's clear you are then to cast them off: Answ. those fears that cause sin are sinful, but to be driven from Christ is sinful, Luke 5. 9, 10. Lord depart from me, I am sinful: fear not saith Christ, 1 Sam. 12. 20. they were ready to cast off all, Fear not, saith he; think of this, what 'tis you get by nursing up those fears, they hinder your joy in, and your love to Christ, your blessing of Christ, cause a dead discouraged heart: nay though they drive you to Christ one way, if they drive you from Christ another way by questioning his care; concluding against his Truth, never doubt they are vile, Mat. 8. 26. Why did ye fear O ye of little Faith. So far therefore as fear drives us to Christ, 'tis good, otherwise to be cut off. 2. If the Lord hath drawn thy heart to come to Christ, and when undone, every way secretly persuaded thy heart that thou shalt have help if thou come, and by coming haste received healing Virtues of thy lusts and vile affections from the Lord Jesus, fear not now, 'tis a sin to fear I shall not have help, as Mark 5. 33. the Woman with the Bloody-issue, she was afraid she had presumed, hence came trembling, but the Lord told her, Now fear not, be it unto thee according to thy Faith: only thy Issue is but begun to heal. What say you, have you never come to him, never received any healing from him? that is hard. Surely 'tis so, that I would not be in my lust again for a world. If none of these prevail, Means 6. but the Lord follows thee with fears on fears, as wave on wave, then see if there be not some guile of spirit in thee, i. e. some sin you have or would give way to if you had assurance of God's love. It was the speech of one to me, next to the Donation of Christ, no mercy like this, to deny assurance long; and why? for if the Lord had not, I should have given way to a loose heart and life, but, etc. so if the Lord should deal so with thee, it may be thou wouldst lie in thy sins, if thou hadst pe●ce there, and it may be you have had it, but sinned, and not confessed, not lamented, not opposed: Thus it was with David, Psalm 32. 1, 2, 3, 4. Hence when he confessed, the Lord forgave in his Conscience his sin. Men will withdraw their love from their Wives if it make them wanton, and deal sharply with them: so one that never restored, could never get peace; some ever complaining, never settled, because they have their Truces with sin, and would have peace with Christ, and it cannot be. And this is a rule I have long held, in them that have clear light of the Gospel, long denial of assurance is like fire to burn out some sin, and then the Lord will speak peace, judg. 10. 16. And therefore take this counsel, and God will tell thee thy sin, if thou art desirous that he should find it out, but get this mercy from him, Zach. 13. 9 Bring thy heart to a strait, either to reject or receive him to be thine, Means 7. he is offered to be King, and Saviour, and Lord, and Husband; now thou shalt have his heart, his hand, his Spirit, his Father, his Kingdom, his Ordinances, his Angels, himself if you receive him, or else if not, you shall lose him, and then woe to thee when any mercy, any misery, any Ordinance befalls thee, for all shall suck thy Blood, consume thee, and fit thee for eternal ruin: and then wish, Oh that I had taken him, but then too late; therefore receive him or reject him: Oh I cannot; that's another matter: However we propound these Evangelical commands that may come with power, and therefore know, that if they do not now, they shall arise again in time. SECT. II. THis is not all that which makes you ready for Christ, unless your love is set and fixed on him: Exhort. 2. and therefore look that it be ready. I doubt not but that there is glowing in your hearts, some love to the Lord, it cannot be that all should be quenched, that all his kindness should be forgotten, but remembered many times with some affliction: but know it, if it be so, your lamp is not yet in your hand, nor your Souls ready to meet the Lord: For look as 'tis with a mighty Prince that shall set his heart on some poor servant, and he requires no portion but to love him the more, and she cannot bring her heart to love him more than other mean Fellows, is she fit or ready to be Matched unto him? So here: hence. Mat. 10. 37. He that loves Father or Mother, etc. then you are ready when your love is fit for such an Husband; and therefore though you feel some love under the ashes (when you stir up your hearts) to the Lord Jesus, yet if it be not a fit love beseeming his Excellency, and the Glory of his Person, when you can draw out buckets of love, and pour it upon other things, but scarce fetch out a drop for Christ, and yet you hope that will serve the turn; I tell you no, you are yet unfit and unready for him. Look as it was with their offering the Testimonies of love and thankfulness, Mal. 1. 14. so it's here. And therefore my Exhortation shall be as 'tis said in that Psalm, Psal. 86. 7, 8. Give unto the Lord the kingdoms of the earth. Give unto the Lord the honour due unto his Name: So give to the Lord the love that is due unto him, that love that is fit for him. What is that love the Lord would have, Quest. which is fit for him? 1. Beloved, I hope if you think not your Blood too dear for Christ, you will not think any love too much for Christ: Answ. Yet because I would not have you aim at an uncertain mark, and shoot at a venture, I shall single out that love which I hope your own Consciences cannot but say is fit. And, 1. I had thought to have sought for this from you, viz. Give the Lord Jesus but that love, no more love than thou hast given to thy lusts, the Lord will be contented with it, Rom. 6. 19 As ye have yielded, etc. so now; but that it may be you may think this love too base for him, yet give him but this, and the Lord would be contented with it, and accept of it; and those that shall not, it shall be their Torment in Hell to think of this word: Oh that I had given the Lord Jesus that love I gave to my base lusts, I had had him, and been in Heaven with him. But I wholly press a Second. 2. Do but love him as he loveth thee, i. e. you cannot answer the greatness of his love, but do it for your measure: If you cannot pay him in pounds, yet pay him in pence, and this is fit for him: For 1. He is worthy of love, there is beauty in him why thou shouldest desire him; there is none in thee. 2. Thy love shall have a recompense, 2 Tim. 4. 8. he never can have recompense from thee. 3. He loves thee first with his own love, now that is unreasonable not to reflect his beams, and return him his own again in similitude, if not in parity. Wherein appears the love of the Lord to me, Quest. that so I may see how to manifest the like love to him? He hath loved thee more than himself, more than his own honour, for he made himself of no reputation, Answ. Phil. 2. 7. more than his own comforts, he left the bosom of a Father, and bore the wrath of a Father for thee; more than his own life, he saw thy neck upon the block, and God's Axe up to give the Bloody Fatal stroke; and he came in thy room, and loved thy life more than his own, lost his own before one hair of thy head should perish, though he knew thee a Traitor to God, and an enemy to himself, Rom. 5. 10. Rev. 1. 5, 6. if this be not thus, woe to thee living, woe to thee dying. What art thou but a sad spectacle hung up in thy chains in this world for Angels in Heaven to see and tremble at, and for Devils, Sins, and eternal Sorrows, like Fouls of Heaven to Prey upon. Now is it not fit that thou shouldst love him more than thyself? his honour more than thine, his consolations more than thine own, his Person more than thine own, nay more than thy life? Rev. 12. 11. I have known them whom the Lord hath revealed this love to, that have thought it too little to do, and hence have wished they had been born in those Times that they might have laid down their lives for him: Where is now this love? Doth not self-love swallow up all? Lord, what selfseeking, self-serving, self-minding, self-honouring, self-pleasing, and the Lord himself and his love forgot, as if there were no Christ, or in him no love. 2. He hath loved thee when he might have passed by thee, and loved others that might have won the Lord towards them (I speak after the manner of men) rather than thee; men of greater place, greater gifts and parts, greater pomp in the world, but Rom. 9 jacob shall be loved, Esau hated: he hath passed by Kings with their Crowns, and now set his heart on thee a Babe, when wise ones know him not; foolish, when prudent ones see him not; weak, when strong and mighty receive him not. Yea, as the Apostle speaketh, 1 Cor. 1. 28. Base things, and things which are not. God hath made thee nothing in thine own eyes. Behold his love, and now do the like for him. It may be sometime thy carnal eye sees more Glory in the creature, than in Christ; more in the honour of man, than in the honour of a Christ, etc. And hence mightst set thy heart on them rather than on Christ, because strongly tempted so to do, and it may after some scourges be saved at last, yet pass by them, and set thy heart only on him. We judge of a Friend by the times of trial, and of a Christian, by a time of temptation. Now a Balaam, a Witch may not dare in time of temptation, to fall into it. Oh get one strain highe●, and go one step farther than a Witch, though I might let my heart lose after the world, I will not love it, the love of the Lord deserves it, the love of the Lord constrains me to give my love to him and not to the world, though I might hide it, and have pardon for it. 3. He loves thee although thou wrongest him, Isa. 43. 22. to 26. when he is so wronged that he is ready to give thee up, yet Host 11. 8, 9 He is God and not man, nay, which is more wonderful, where sin there Grace abounds. Hence David makes this an Argument, Psal. 25. 11. Forgive because 'tis great. And hence Moses, Deut. 33. 9 Because 'tis astiffnecked people. Oh therefore love him, though he smites thee, though he forsakes thee, wherein he may seem, but indeed doth no wrong to thee, but love thee; for chastisement is part of the portion of sons, not of Bastards, Heb. 12. 6, 8. But do as that woman when she came to the stake, gave away her clothes, some to one, some to another, Now farewell friends, and world, welcome Love, welcome Christ So if the Lord comes to take away all from thee, the child of thy body, the husband of thy youth, the wife of thy bosom, the comforts of thy life, provisions from thy family, bread from thy mouth, bid farewell to them, give them into the Lords hands, and now say, welcome Christ. It's usual for Christians at first conversion and espousing, the Lord loves them dearly, and tenders them, shows nothing but love to them, and then their love is fresh; afterward come hard Frosts, and Winter-storms, and cold blasts of displeasure: Christ departs from the Soul, withdraws himself, hides his face, and sends sad afflictions; now the Soul apprehending anger, and nothing else, it grows discouraged, and so dies: when if it could stay and wait, it should see all from love, and doing it the greatest good. Oh remember this: he doth afflict me, he doth depart from me, he doth fear me with Hell, yet I'll love him never a whit the less: Though the Lord buries all the Blessings he gives me, yet my love shall live, and if it do fall it shall arise. 4. He loved thee when in thy low estate, Psal. 136. 23. even when as no eye pitied thee, Ezek. 16. nay when thou wert vilest, at the height of thy sin, under deepest depths of misery, and straightest captivity, after Friends had almost ceased to counsel, Word and Spirit could do no good, after Conscience had warned thee. Oh love him when he is in his lowest estate, when his enemies persecute him, and his seeming Friends forsake him. Before you came to this Land, you thought Christ and persecution, Christ and the meanest condition, nay Christ and death would be sweet: the Lord it may be doth or will try your love; and here you find Christ and losses in Estate, Christ and crosses in your Family, Christ and many fears, and toils, and cares. Do you love him now as well as ever you did for all this? Oh never was my heart worse! I doubt not but a discerning Christian may see how all the world is against Christ, nay many Traitors in his own Family, who love the bag more than Christ. Many foolish Virgins who love their sleep and sloth more than Christ; nay the hearts and Spirits of his own Friends declining, that there is not that life of Christ, that presence, and savour, and power of Christ in Hearts, in Prayers, in Lives, and no complaints of this: Now is the fittest time of love, when no eye sees, when no heart loves him, or cares for him, Psalm 119. 126, 127. Therefore I love thy commands, when he is shut out of every heart, when none to receive him, if any love it will appear now. 5. He doth love thee constantly every moment, john 13. 1. 2. He hath thee every moment in his own bosom, every moment thou art sinning, and he is pardoning. Sin, and Satan, and Hell, and wrath are every moment waiting to hurt thee, and he is every moment watching over thee, redeeming of thee. Every moment sin and justice cry against thee, and yet he is continually making intercession for thee, Isai. 27. 2, 3. Every moment he is blessing when thou art sinning. Oh the unknown love of the Lord Jesus! Oh these fits of love are not fit for him. Love him every moment, delight in him every moment. When a man hath a fire every moment warming him, but still is cold, it's a sad sign that Death is near: You can love him sometimes in a Sermon, but soon after cold again, or in a Sacrament, and presently heart-dead again: or after answer to Prayers, and some special deliverances, and then the heart is un-affected again, and so a little pang of love must content Christ: if he ceaseth one moment to love thee, and to manifest it to thee, then cease to love him; if he ceaseth not to love thee dearly, never to leave thee, Oh then ever love him. But we have such distractions and cares? Men in love will follow their work, Object. and Women will do the Huswifry of the house, Answ. and yet love is at notime to seek to their Husbands, and shall the Lord have less? 6. He loves thee with an unmeasurable love, Rom. 5. 20. Where sin, there Grace hath abounded: hence Eph. 2. 3, 4. Love, and great love, vers. 7. Exceeding riches of his Grace: For there is in Christ. 1. A created love. One man loves another exceedingly, as jonathan did David. Now he hath the perfection of all humane or Angelical love towards his people put in him. 2. Increated love, infinite love of a God, and hence 'tis immeasurable. He thinks nothing he doth too much, nothing he gives too dear: hence when world is slain, Satan cast out, when he is out sin must out; when some sins removed, the rest must; when they are out, then death must; when Death, then Hell. And when there is no life, no Grace, he works it; it decays, he restores it; it cannot act, he quickens it; it cannot, doth not grow, he waters it. He hath given thee the earth, and the days of peace and patience; those are too little: he calls thee, and when thou canst not come, draws thee, and gives thee pardon: that is too little: he gives earth to thee, that is too little: (world is theirs) he gives Heaven to thee, that's too little (for they are made Coheirs:) he gives promise to thee, that is too little: he gives himself, and Spirit, and can he do more? Yes, we cannot drink in all that goodness and love; hence he gives eternity to thee, and he shall more and more enlighten thee: not only let thy Soul live to bless him, but thy poor body, and every dust of it to be raised up to Glory with him. What the Lord promised to Abraham, In blessing I will bless, that portion is thine. Oh now love him without measure. Oh how I love thy law! how did David love it? I cannot tell; but if he loved the word of Christ, then much more the person of Christ, the presence of Christ, everlasting fellowship with Christ. Oh take heed of giving Christ, and measuring out unto Christ his portion, his allowance, that when the Lord comes to you for more love (as he doth daily) you give him that answer which many do in their practice, you have let him have as much as you can: so that you cannot spare any more from yourselves, from a base world, from Wife, and Child, and Creature, from a slothful course: you hope the Lord will accept of that little he hath. I confess a little water in a Spring is better than much that comes by Land-floods, but be sure it be a Spring, else not accepted. Beloved, time was you lived without Christ, did nothing for him: now you do; and what thou dost this year, didst last year, and no more: what love Christ had yesterday, the same he hath to day and no more: Will you thus stint the Lord? Either do more, give more, or mourn you cannot: Oh one life, one heart is too little for him. It hath put me to sad fears of many men's estates to see this frame, a world of sin without measure every day: where is the Christian that loves the Lord the more every day? how can any than say much is forgiven, when they do not love much. 7. He loves thee now in Glory, there hath prepared a place for thee, john 14. 1, 2, 3. where he long● for thee, john 17. 24. You know Pharaoh's Butler when exalted to his place, forgot poor joseph. One would think now the Lord Jesus is in Glory, and hath God, and Angels, and his Kingdom to content him, he should never look after such a worm, such a poor helpless creature as thee. But as the High Priest carried the Names on his breast, and precious stones, so the Lord Jesus hath thy Name writ upon his very heart. Oh now love him when he exalts thee to Glory, to give thee the Kingdom of Heaven on earth, with peace and quietness. When Germany lies in blood, and Eastern Churches slain by the Dragon, devoured by the Turk, when England's lights and lamps are going out, no people have such peace, such glory in so small a time. Beloved, now where is love? The Churches of Christ never lost their love so much as when they had their peace, and have been 1600 years a learning by Afflictions and Persecutions, h●w to enjoy their peace, and to have their love smell as sweet then, as when be●●en most, and yet have not, but like the Globe without the Cross in the Emblem rolling and running farther and farther from God, In Cruse quies. Oh unreasonable to love him least whom he tenders most. Doth not Prayer grow cold for the Name of Christ, for the Churches of Christ? then love grows cold. Doth not plenty of means make thy soul sleight means: when you went many miles to hear, and had scarce bread at home, Oh you thought if once you had such liberties! but when they are made yours, now what fruit. Dost not fall in affections to Saints? Oh love dies, Christ deals not so with thee, and who knows but in Rocks and Mountains of the Wilderness thou mayst lament these evils which peace breed now? 8. He loves thee so as when any evil toucheth thee, he hath a feeling of it, and is grieved at it, jud. 10. 16. Isai. 63. 9 nay he than comforts thee most, both in them, and by them, john 14. 27. Not as the world gives peace, so give I it to you: Oh then grieve thou for those evils that betid him, the wrongs that others offer him, but especially the unkindness thy own Soul shows him, Mark 5. 3. He mourned for the hardness of their heart, Eph. 4. 29, 30. Let no corrupt communication proceed out of your mouth, and grieve not the Holy Ghost, Heb. 3. 10. Forty years long was I grieved because they erred; I confess you will wrong him, but will you, must you be impenitent too? Did his enemies grieve him on earth, and shall his Friends grieve him in Heaven, and no sorrows, no secret tears? he hath shed his Blood for thy sin, it shall never condemn, and wilt not thou shed tears? Is there no good Nature? But what is there no spirit of mourning? It may be many a day and week hast thou grieved him, and not a sigh to any purpose to ease thee of thy sin, but what hath eased thee in thy sin. Oh now comfort his heart again after thou hast most grieved him; comfort his Spirit that is dying sighing in thee; as he comforts thee by thy troubles, comfort him by making a right use of all thy sins to be more humble, more vile, to love him the more, and love thyself the less, as the Prodigal Son, Luke 15. 18, 20, 24. 9 He loves thee so, that though he departs, he will not, doth not stay long from thee, though you may think it long, Isai. 54. 7. Hence it's wonder to see when heart gone, love lost, life lost, yet suddenly thou art brought down on thy knees: Oh 'tis the Lord that doth it: Thou wast in sorrow of heart, he did not stay long, but came and comforted thee; thou wast in thy sins, it was not long but he delivered thee; thou wast in want of knowledge of him, it hath not been long but that he hath revealed the Lord to thee; thou hast been in afflictions and troubles, it hath not been long but he hath heard thee: So give him the like love. I know you will fall from him in love, in delight, in care; but do not stay long from him. Sometime the baits of the world will draw thee from him when thou hast thy ease and peace, Oh think it was better with me once than now; when fears drive thee from him, yet return, 1 Sam. 12. 21, 22. Oh here is that which hardens hearts, breaks your peace, and grieves the Lord so as he is forced to send many sad afflictions, because you lie in your falls: Oh be not long, no● far from him. He returns to thee when thou art most unkind to him: return when he is ever kind. He returns to thee though he hath no need of thee, thou hast of him; He will not leave thee: Oh leave not him! 10. He hath from before all worlds loved thee, when no reason for it, jer. 31. 1, 2, 3. Thou hast neglected to love him long, all thy youth, nay it may be all thy life; Oh you beloved of the Lord begin to do it now, when there is all reason for it, when Heaven calls for it, Earth calls for it, Ordinances plead for it, Spirit saith come, and calls for it too. It may be thy life is not long. What not yet? But how shall I come to do this, Quest. thus to love the Lord? The Lord only can plant, Answ. can water this Grace, yet because the Lord doth it by means, I will give you some now. 1. Labour to find out the true sweetness, and to taste the bitterness of the deceitful sweetness of all Creatures, for this is a rule in reason, a man's affections like streams must run some way: and 'tis a rule in Theology, stop the affections from running to the Creature, and in a sincere heart it will run unto Christ, Host 2. 6, 7. if it be from all creatures: Now than the affection is turned from the Creature, when it finds the bitterness of the deceiving sweetness of it: and Secondly finds out the real sweetness of it; for make it as a rule, when a man's heart cannot love Christ (unless it be when it is benumbed) 'tis because he hath somewhat else to joy his heart; now let the Creature yield you no more joy, and Christ hath your love: indeed you may and must joy in the real sweetness of it, and this will increase, and not diminish your love. Quest. What is the real sweetness of the Creature? Answ. Christ's love: Oh see 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 joys 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 'tis 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-kindness 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 bitterness of the sweetness remaining now 'tis distilled; and Satan shows a threefold 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 'tis sweet, but when 'tis sweet to thee, 'tis 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 sweetness 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 all-sufficiency of the love of Christ: a Woman that is not content with her Husband's love, she will not love him as 'tis 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, whatever 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, etc. so as thou shalt say his denials are better than his gifts, his blows better than smiles, his withdrawings better than his presence, these evils better than joys, 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 ●n truth this were enough to make any profane 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 john 3. 1, 2, 3. We shall see him as he is. Why suppose the day of doom was come, Christ in the clouds, and all creatures before him, all Angel's ministering 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 less seen, in all the Glory of his Father, all mighty Angel's ministering 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. When Simeon and the Wise 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 Glass 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 less 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, Exhort. 3. to be daily at it, and finishing of it; for look as it was with the Head, 'tis 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 john 17. 4, 5. I have finished the work, and now he stands at the door and knocks, and is ready for entrance, Now glorify me with thyself, 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? Quest. I have answered this elsewhere at large, Answ. yet these two things I would say. 1. That a man's chief work lies not in facile duties, for though Grace and Christ's spirit makes duties easy, his yoke easy; yet there is a contrary Spirit that will make them hard and difficult at first. 2. Lest 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 joined 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, inquire thus, Am I not like to lose my time, my heart, Christ's 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 yourselves instruments of iniquity, etc. 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 men's examples for patterns and copies of their course, content themselves to do as others do: And this being a close act, mainly consisting in what is unseen; and because men are apt to put off Christ with desires, and serve Satan indeed, and because apt to resolve all Religion into some two or three duties or Graces, and because men's hearts are catching at comforts and promises, but commands tedious and burdensome; I shall press this upon these Motives; only here let me premise when I press you to this, 'tis not to a Covenant of Works, as though you could act yourselves, but we look to Christ's Blood and Spirit to set on things; I speak to them under Grace, who have the Spirit without, and Faith within to act and carry them here. But 1. Whose work will you do? M●t. 1. you cannot cease to do Christ's work, but you must do your own work, (I speak not for idleness) i. e. you must serve your lust; now consider what good did thyself ever do thee, nay Satan never such an enemy as thy own self: and will you fall down to such an Image? Shall thy lusts have content more and rather than Christ? 2. Consider the Lord will take care and charge of thee, to do thy work, to bring about thy ends for thee, do but thou do his. Martha was cumbered about many things, hence forsook the better part: so men neglect, forget Christ's work, because of so many distractions of their own. What will become of my hundred Talents? what will become of my Wife; Child? Now do you take care of the Lords work, take that for your charge, and the Lord will take charge of you. The best, readiest, and only way to have your own ends, is to seek the Lords, and forget your own. As in Solomon, his great work and care was to rule a State well, and the Lord gave all the rest. Set thy face to the Sun, and these shadows will follow you. The Servant takes charge of his Master's work, and he need not trouble himself for meat and drink, and è contra. First, there shall not any evil hurt thee, whereas else thy good things shall, Isai. 27. 3. Secondly, All Creatures in Heaven and Earth shall serve that man that serves his God, Host 2. 21, 23. whereas else they groan under thee. Thirdly, Angels shall come out of Heaven to guard thee. Fourthly, Nay the Lord Jesus himself shall stand at the top of the ladder, that when every thing else shall leave thee, he shall then bring the best wine at the last, he will be a portion to thee, Psalm 16. Phil. 3. 8. 3. Consider that the more difficult any duty is, the more sweetness shall you receive if you break through it: Men plead difficulty, I plead gain. Hence he that overcomes shall eat of the hidden Manna: Hence never any so comforted, honoured as Christ, because never any went through so hot a work for the Father as Christ, Phil. 2. You plead the difficulty of a christian life, and taste not the sweetness of that life: if you can do no more than what is easy, and pleaseth self, the Lord will never let you taste the sweetness of pleasing him. Have you not sometimes found your hearts dead to Prayer, yet you fell to it, and then would not but have took the season for a world. 4. Consider, let the duty be to Nature impossible, yet the Lord is at hand to help, even when no strength, Isai. 40. 29. Nay Heb. 11. 34. Out of weakness were made strong. If you had no Christ, no Spirit, no Promises to assure you of help, you might then cease acting, and say 'tis impossible I should ever overcome such evils, attain to that measure: but when Promises to assure, and Christ and Spirit at hand, now to plead impossibility, is to reproach the Lord; to think he will set his people to make Brick, and give them no straw: nay to war against God and to make the Lord war against you, Numb. 14. You know how they cried out of impossibilities, and now the Lords anger rose when they were ready to enter Canaan: So when men are ready to enter upon possession of Christ, and Promises, than impossibilities appear. Consider therefore what the Lord hath done for David, Gideon, Samson, who went out in the name and Spirit of the Lord, and were helped: If you were under the Law, you might plead this, but under Grace 'tis horrible to make this excuse. 5. Consider if the Lord do not help (as he will be free) yet he will accept thy will, I know he will not accept the wishes of servants, yet he will accept the will of Sons; neither will he accept the will of Sons in a work they might have strength from him to do, and go not to him for it; but in that case he will; as 2 Cor. 12. 9 i e. 'tis enough, I accept thee: and this is very sweet, that for his own sake he should be pleased as well with the will as with the work, for this is that which troubles, I would have help, the Lord gives none; why the Lord accepts of it as if thou didst it, as in David's building a Temple: For a Christians work is done two ways. First, Sometimes by feeling, when we feel help. Secondly, Some times by Faith, by going to another for it: and this the Lord accepts most mercifully, for this is his Victory over all sin, even his Faith. When we see a duty hard, and do not go to the Lord for help, than we are overcome properly: For out of the abundance of the heart the person acts for Christ. 6. Consider the Lord will honour thee (though the work doth not) john 12. 26. Him will my Father honour, both in this life, Rom. 2. 29. and in that to come. Now as 'tis in acting parts, 'tis no matter what Fellow-acters think, God is the great Spectator, God will esteem of thee, and Conscience shall witness as much when no eye sees, or when men see and judge amiss, yet the Lord approves, and at the great Day before Men and Angels, and all the world, 1 Cor. 4. 5. Then shall every man have praise of God: and hence Mat. 25. Christ's judgement is made according to the works of his people: because than they shall not be compared with themselves and their sins, but with the wicked: and hence to set out their glory, he reckons up all they have done. All men in all their acts seek to avoid shame, and attain honour: now if you did know a way for all men in the world to honour you, would you not attend it? what is their Dreams to God's honour? Hence not one act but is now chronicled, Mal. 3. 16. and afterward rewarded, 1 Cor. 15. 58. Oh then give content to the Lord. 7. Consider the peace you shall have by this means, both while you live, and when you die: what's the cause of so many doleful clamours of Conscience, but a loose careless heart, the Lord is neglected; that when one pleads Faith, it will be replied, the true Faith is the Faith of the Son of God. Now is the Faith of God a careless Faith, a secure, worldly, impenitent, dead Faith? you may sit down, and rise again, and say true, yet I'll believe, so you may, but it will be with such a trembling spirit as you will find no peace: Neither do I know how any can keep his peace otherwise, for there are children but Stillborn; if born a living Son, thou wilt live to God, necessarily I must do it: But by this means, Oh there is unspeakable peace, Mat. 11. 29, 30. Hence Paul, I have finished my work, etc. john 14. 21. to 24. you live without God, and walk without God, and Pray without God, but there is a day approaching that you shall appear before the Lord Jesus, you shall wish then, Oh that I had lived so and so: Oh do that now. 8. Consider the Lord will have it done, it must be done, hence Paul said, Necessity lies upon me, and woe to me, etc. the Lord should be forsworn if he should not bring you to it, Luke 1. 73, 74, 75. According to the Oath, etc. Beloved you think lazy desires will serve: no, it must be done: you say I cannot, it must be better with you. And hence look for a rod, and that the Lord will bring you into great affliction till all is removed, and so purge you; and if one affliction will not do it, than worse shall come, he loves you better than so. And remember you have had warning this day: you came hither for the Lords work, and now your own justles it out: look that God will take away the Kingdom from you, or set oppressors over you, or send some stings among you: and then say, Oh I may thank my walking unworthy of God and Gospel for this. 9 Consider else you shall make the Blood of Christ shed of no effect, 2 Cor. 5. 14, 15. Now wicked men need not fear this, no Blood shed for them. Will you do so? God forbid: The Jews have killed him, will you drag him up and down the streets, trample on his Blood, and put him to open shame. 10. Consider your time is but short, and you have done but little work, and 'tis not long but that your Crown shall be put upon your head. It's noted of En●ch Gen. 5. that he walked with God three hundred years, (and that having Sons and Daughters, h●ving Family-contentments, and encumbrances,) and he lived the shortest time. I am sure Angels are content to come out of Heaven to do the work of God: what not do it here? Paul thought himself born too soon because for a time he lived without Christ. Oh but now make trial, and you will find it the sweetest life, that you will say, why have I neglected this so long? and if thou dost not find seven times more peace therein than in all the world, never set foot here. How shall I thus do the work of Christ? Quest. I. Without Christ you can do nothing, Answ. john 15. 5. The Sun runs still because its light of itself; so when the Lord is in you, you will do so. Hence go not out to any duty in your own strength, for than you will either not do it, or not hold out in it: No man can hold out at his work that feeds not abundantly on his meat, so here; and here note but these two things. 1. Do not only in Ordinances do thus, but out of Ordinances then, as in particular times of trial (for the Lord will not give you in an Ordinance as much Grace as shall serve you out of it) lift up your hearts to Christ, and say as Christ, Father the hour is come, now glorify thy Name, john 12. 28. So Lord, here is work to do, but a dead heart is upon me, Lord glorify thy Name. I have seldom seen but the Lord either helped then, or at some other time when thou didst come, and then the Lord puts thee in remembrance that 'tis out of respect to that. 2. Thus coming and feeding on the Lord Jesus, believe that he will help, and that shall be so; some have never got strength against sin till then, but this hath conquered difficulties, Rom. 8. 37, 38. In all these things we overcome, for I am persuaded, etc. So you coming helpless to a Christ, all his strength is yours by covenant. Be persuaded he cannot go from his word: but yet we must use other means sanctified by Christ, for Christ worketh by means. And therefore, II. Find out where the cause of all your negligence and sloth lies in not doing the Lords work, nay of your doing Satan's work. It may be you will say you cannot, I know there is that in Saints in part, but this is not the main, therefore I will tell you thus. 1. Before conversion the main wound of men is their Will, Video meliora proboque dexteriora sequor: Hence john 8. 44. His lusts ye will do. Hence Mat. 23. 37. You would not: they say hence we have a Will, I say no. And hence we answer that great Objection for Possibilities to keep all Laws by universal Grace, which 'tis unjust to punish for not doing that a man cannot do. We answer, There is a double impotency, Ex infirmitate, or Ex malignitate, when men will not, Prov. 11, 12, 13. 2. Hence it follows after conversion, though the Will is changed, so that a man would but cannot do many things, Ex infirmitate, yet the great cause why he cannot do more is from the remnant of malignity not yet removed. A man will sleep, he loves it, and secretly loathes the ways of the Lord: Hence the Church, Isai. 63. 17. complains of this. A man shall find his heart wills the end exceedingly, but when he comes to will the means, there his heart is weary of them, and loath● them; a man will be careless, and this being not seen, is not fought against. Sin is vi●ified, and hence the enemy to all good remains still. It's an old Rule, Tantum possumus, quantum volumus. Get Christ to help here. 3. Make this your last end, to live unto Christ, and to do his work: Hence Paul did not account his life dear; this is your last end, for the end of being born by Faith, nay of being redeemed by Blood, 'tis to live unto Christ, Tit. 2. 11. When you cry for Faith, and Peace, and Assurance, that is not your end, for he that doth so is a very Hypocrite, and hath a false heart, but 'tis to live to Christ: Hence Paul, Phil. 3. 9, 10, 12, 13. sought to be found in him, but further to know him, etc. The Father is glorified in our bringing forth much Fruit. Hence make it your ●ast end, and then your happiness will lie in acting thus, and that that is a man's happiness he is carried to with most infinite delight. For press people to do Christ's work, their hearts are dead, tell them the Lord Jesus shall have a Name by what they do for him, yet dead, because though they see it good, yet they place not their happiness there, because that is not their last end. But come to this, now it will do; a man cannot bear a cross, yet let him consider, the Lord shall gain though I do not; so for Faith, so for any other duty. Men think it good, but not their greatest good. Hence see Christ better than thyself, and his honour better than thy glory for ever. Hence the Lord denies us help, because we ask it for our Lusts, not for himself, james 4. 3. 4. Keep those glorious apprehensions of the Lord and his ways, which you have sometimes in an Ordinance: You are sometimes near the Lord, and you then see a beauty in Christ, in his ways, and then thinkest shall I ever wrong him more? then you come out and lose your light, and so you ever lose your strength and life. Hence Eph. 5. 11. 'tis as with a man that eats, but he looseth and spends his spirit's, he can do no more work, but faints away: see 2 Pet. 2. 9 Steven can be content to have stones about his ears, when he can say, I see jesus. And hence when those glorious apprehensions come into your minds, stamp them there, for set up other Images of other things in your minds, and your hearts will bow down every moment to them. Doth not Christ's Spirit do all? yes, but by this medium, 2 Cor. 3. 18. As by the Spirit of the Lord. SECT. IV. AFter you have done your work be ever humble, and be ready to give the Lord the honour of his Grace, Use 4, Of Exhort. that ever he gave any thing to you, that ever he did any thing by you; for the last end of all the Elect, 'tis to admire and honour the riches of God's Grace, Eph. 1. 5, 6. Hence the Fall was permitted, never should Grace have been seen, if sin and misery had not come in. Now if this be our last end in Glory, than the heart is ready to have immediate fellowship with Christ there, when 'tis ready to act for its last end. Hence it's frequent in the Psalms, when David was in any straight, wanted any mercy, nay the presence of the Lord here, this is the last end he pursues, the last word he speaks before the Lord, My soul shall bless thee, as Psalm 63. 3, 4. and hence when all his enemies were subdued, and he ready to lay all in the dust, he gives the Lord all, 2 Sam. 22. per totum. and 23. 5. Beloved, this is Heaven's work, Oh learn this Song before you go there, which none can learn but the Redeemed and Sealed of the Lord, Rev. 14. 3. john 1. 14. It's writ of Christ, he was full of Grace and Truth; Do you ever think to meet with him, that get not your hearts full of the sense of it? Before I come therefore to press this, I shall premise these two things. First; That the Lord in all his dealings with his people, seeks lastly to bring about the glory of his Grace: he regards nothing men do, if at last they deny him this; He respects not what sins and evils men have, if at last he gets this, for this is his last end: hence all he doth to his people, for his people, by his people, 'tis for this. And hence 1. He leaves them a long time in their Graves and Sins, that they live like other men, which is strange that he that hath loved them so long, should leave them so long to be as bad as any, yet this he doth, because it makes for the praise of his Grace, Ephes. 2. 4, 7, 8. Dead in sin, that in ages to come, etc. And this doth so confound God's people, that they wish not only Heaven, but Earth, and Ages to come may record this love. 2. Hence out of men fallen, he picks out usually the poorest and vilest, the younger Brother less loved out of a Family, leaves elder, Rom. 9 11. and the foolish, and weak things, and things that are not, that no flesh might glory, but in the Lord, 1 Cor. 1. 26, 31. and this is strange that the Lord should choose thus, but this he doth to blur the glory of all the world. 3. Hence the Lord saves by Faith, and justifies by Faith, and seals by Faith, Eph. 1. 13. and sanctifies by Faith, and glorifies by Faith, 1 Pet. 1. 3. So that all a Christians life is a Beggar's life, and 'tis strange the Lord should choose the basest, poorest Grace to save by; and the end is the glory of his Grace, Rom. 4. 16. 'Tis of Faith that it might be of Grace. 4. The Lord leaves many wants in his people, under which they sit sighing, and that sometime very long, refuseth to hear their Prayers, that they may repair to the Throne of Grace, and so in conclusion bless Grace, Heb. 4. 16. 5. Hence the Lord takes away sometimes those feelings, those enlargements they had, and baits them with most vexing sins, and pricking distempers, 2 Cor. 12. 7, 9 and it is to advance Grace. 6. Hence the Lord is sometimes angry with his people, and hides his face from them, that if ever he returns in love, his Grace may be the sweeter, and last the longer, Isai. 54. 7. Nay hence sometimes strips them so of all that they have had, or can do, that if you ask what have you now to say for yourselves? nothing but Grace, their mouths are stopped. Hence Psalm 6. Lord save me for thy mercy's sake, Psalm 51. 11. According to the multitude of thy mercies, etc. 7. Hence the Lord speaks peace to his people, that they may say, I was so vile, and yet loved; Oh Grace! Oh love! Ezek. 16. 63. When they see nothing but shame, and shame covers them, and afraid to appear before God, it is for this end. I'll name no more. Do you not observe it? Sometime you shall find the Lord so strangely carrying matters, as if he did not love nor care for his people, against the hair and grain of their desires, and when all comes to winding up, 'tis to advance Grace. All a man's good days, and bad days, all God's frowns and smiles, all the Lords Food and Physic, all God cares for, works, plots for, 'tis to do his people no more hurt than this, to advance his Grace in them, and by them. All his hew and hammering of you, nay his knocking you a pieces, and new melting, and new casting of you, 'tis that you may be Vessels of his glorious Grace, that you may be able to live in the air of God's Grace, to suck in, and breath out Grace, and let all the power of Hell seek to blur it, yet Grace shall conquer. Who would not be under Grace? Oh poor creature, Satan is tempting, sin vexing, yet Grace must reign. Secondly, This I say, that Gods own people do by strange ways and courses deny the Lord, and deprive the Lord of the Glory of his rich Grace, for that being the Diamond in God's Crown, and the beloved Attribute which God intends to advance; all the policy of Hell is against this; this is the reason why Satan's enmity is so bitter against Faith, as in Peter; and observe, however there be many Temptations, his end is to crush Faith: the reason is, as 'tis with an enemy, if the Besieged hath water brought to the City by Pipes, he cuts off them and stops them, so Faith fetching all from Grace, and returning all to Grace, hence Faith is opposed most; and hence the unregenerate part will take Satan's part, and doth strangely rob the Lord of the glory of this, though I confess the Lord will have it for all that they seek to scatter it, Isai. 43. 21, 22. It's strange to see how few plot for the praise of Grace; hence how many are straitened, nay do cross Christ in this. As 1. If the Lord give them not what Grace they would, than they slight what little he bestows; and if he gives them much, than they solace themselves in it, and grow puffed up and proud. It's the temper of Gods own people to set up such a measure of God's Grace and Spirit which they would have, and therein they do well: Paul, Phil. 3. 11. looked to the Resurrection of the dead; but if the Lord denies them that, (as he will make his people live from hand to mouth) they slight what they have, either as if all were but hypocrisy, or because it is but little, not so much as they would have, and herein they do ill, for here the Lord loseth the glory of some Grace, for its Grace that you have the least desires after it; nay that you do but know what it is, and see the want of it, and yet ever complaining, and never rejoicing, for every degree of Grace in Saints, is virtually saving, though formally common. But suppose the Lord fills the bottle full, and gives as much peace, affections, enlargements of heart, as it hath almost required, (for there are Springtides, and overflowing times of God's Spirit, now they are ready to swell, and be puffed up above measure, as Paul, 2 Cor. 12. 7. Lest I should be exalted above measure, for there is self-love in Saints. Hence they desire an excellency in themselves: hence when they find none of their own, they are apt to deck and set out themselves with what the Lord hath done, and so to joy in this, and now to think themselves better than others of God's Saints, whereas they should be more vile, and advance Grace the more, Eph. 3. 8. To me the least of Saints. And hence the Lord after greatest deliverances and mercies sends great sorrows, as to them in the Wilderness. Hence the Lord takes away affections, and they die, that Grace might be the more advanced. 2. If the sins of their hearts are common, and cannot be removed, and so seem little, than they pass them by, and never take notice of them, God will pardon them, and hence the Lord hath sad times of reckoning (with a rod in his hand) with his own people, Ezek. 6. 9 That those loose times are heavy times, this is for my neglect, etc. but hereby Grace loseth Glory; for how can they see how deeply they are indebted to the Lord, if they see not their Debt? on the other side, if their sins be very violent, and their distempers so strong, that they think none like me, now their hearts sink, and die away, and grow discouraged, and all the use they make is this, I think it will never be better with me, and can there be life for me so dead, deliverance, redemption for me in such bondage, love for one that cannot but loathe myself, and if others did know me, they would do so too. Can the Lord love me now? Yes Beloved, that he can and will, Isai. 63. 16. Though Abraham know us not, yet, etc. But here is your sin, when you should make this use of all, to feel the more need of Grace to pity, and say, the more precious shall Grace be to me for ever: your hearts now sink. The Lord brings his people into very low condition to humble them, and to show them more of his Grace, Psalm 78. 19 Can God prepare a Table? they spoke therein against God: so 'tis here; for herein the Lords Grace is seen, to love them when Lepers. 3. Grace that hath been shown, for times passed they forget it, 2 Pet. 1. 9 And what is this but destroying God's Grace? for why is Grace so precious at first conversion, that Heaven and Earth are too little to hold praises enough for it? And afterward, the Lord hath little love; Oh you forget what once you were, and what the Lord hath done, hence 1 Tim. 1. 13, 14. I was so and so, etc. but now have received abundant Grace. You have had many meetings with God, many answers from God, many consolations and times of refreshing and reviving, and these forgotten and buried, the life of them after a year or two expired. And what is this but eclipsing God's Grace? On the other side, as for Grace for time to come, they fear it, especially when worms and no men in their own eyes. Hence saith God, Fear not worm jacob, Isai. 41. 14. There is a certain Divining Spirit (as one once told me) that until that was pulled out, no honour can the Lord get. Before you come to Word or Prayer, thou wilt fear thou shalt never get any good; and when the Lord gives any, thou wilt fear thou shalt never hold out; and what Promise soever is made, thou wilt fear thou shalt never find it. And what doth this but eclipse Grace? we should go with boldness to the Throne of Grace; nay hence let the Lord send never so much Mercy for the Present, a Fear will cut off all, that all this will rise up in Judgement against me. 4. When they are most fit to honour God's Grace by Faith, now they will not believe, not then above any other time: for then a man is most fit to honour Grace, when he feels most need of it: and when hath he most need, but when he feels most emptiness? why now above any other time a man will not come in, but will have somewhat in himself first, and then he will, when his heart is so and so sweetly settled, etc. Hence Luke 14. Poor, and blind, and lame, and halt compelled to come in: one would think there needed not that; but now when fittest, now they will not: for let any man observe what would endear his heart so much to Grace as this: to think if it be the Lords mind to save a poor dead damned creature, then happy I? This is wonderful, this hath quickened dead love, and dead Faith, and a dead heart. And on the other side, if the Lord delay, if it comes not at their own time, than they distrust it; Grace! alas I feel myself never a whit better: For there be two things in Faith, First, A coming to Christ, which is our work, i. e. God's work in us. Secondly, Receiving what I come for from Christ, which is the Lords work; Now the first gives evidence he shall have it, john 6. 35, 37. Hence the Lord will have them rejoice in what Christ hath, as my Grace is sufficient; but if it comes not presently, than they cast off Faith, and so cast away Grace, I feel no good: hence john 4. 48. etc. I know there is a seeming coming to Christ, to have the Grace of Christ and sin too, and this you may well cast off: and a coming for his Grace and Spirit only, and you despise Grace, and distrust the Lord if you cast off this, or you seek to put the Lord out of his working by a covenant of Grace, (where he takes his times as he pleases) and give a flat lie to all promises of Grace, and refuse to be contented with Christ's Grace, that thou mightest have the more attributed to thyself, and the Lord the less. 5. Either they think not of the exceeding greatness of the Lords love and free Grace to them, and hence Paul bows to Heaven for this, Eph. 3. 16, 17. And hence it comes to pass, that look as 'tis with sweet things, swallow them down in the lump, you never taste the sweetness to purpose, nor never commend them; so 'tis when men swallow down God's love, and chew not upon it, whereas if they did but think of it, Oh how sweet would it be! Psalm 63. 5, 6. Lord, how many days and weeks are spent thus? It's apparent you have the profession of a Christian life; but do you taste the sweetness of a Christian course? No: why if you did think, you would; But you are weary at Night, sleepy in the morning, busy in the day, dead on the Sabbath: hence think not, hence give not God the glory of Grace: or if they do think of it, and the greatness of it, than they cannot think so great things should be given unto them, or done for them: that God should love me as his Son, make me an Heir of all he hath with him, redeem me that have despised his Blood: 'tis too good News to be true. Hence the Disciples believed not for joy, Luke 24. 41. Hence when delivered out of Babel, we were in a Dream; this robs the Lord of Grace, for the greater the love is, and the more you take, the more love shall the Lord have, it cannot be otherwise, if you come to say this is mine. 6. Either they will poor only on their sins, and distempers, and miseries, and never look unto Christ the brazen Serpent, and search for a righteousness of their own, and cannot find it, and hence poor still. As when men have wounds, they only think on them, that when awakened out of sleep, they complain in their beds like the Israelites, Exod. 6. 9 that would not hear Moses because of anguish. As the impotent man answered Christ, john 5. 5, 6, 7. Wil't be made whole? he turns his eyes upon his misery, I have none else to help me at the time; here is but this means, and when I come myself, others step in before me, etc. Now so do men, and never look beyond means, the Lord can, the Lord will, and so eye not him: or on the other side, if they get healing of their wounds, than they eye Christ only, Eph. 2. 6. They were exalted in Heavenly places, yet remember, as vers. 11, 12. For let any Christian see that he is poor and miserable, but he is not much affected with it, nor afflicted with it, and so eye Christ, and trust to Christ, and ease himself here, & say we must look only to Christ, either you will hear of his fall (yea and himself shall find a decay) or he will grow very proud, unfit to give all to Christ. Is there Grace here? 7. Either if the Lord gives him any thing, himself and mercy, he will now add something of his own to Christ, and pull the vail of the Law over the face of the glory of Christ, Gal. 1. 6. or else do nothing at all for him, unless it be when the good fit takes him, under a pretence Christ must do all; as here the five wise Virgins that fell asleep: and thus you see how Grace is opposed by the children of Grace. Now therefore my Exhortation is, to take heed of this, and be ever ready to attribute all to the Lord, as they cried when the Second Temple was building from beginning to the end, Zec. 4. 6, 7. so that thou wast spared so long, that called by means that the Lord should by Faith accept, that he should speak peace, this is Grace, that though vile, yet he will save me: 'tis Grace, that though I can do nothing, yet he will help me, and afterwards Crown me: Oh this is wonderful Grace! And First, Do not only give the Lord the glory of Grace to redeem you from misery, for this you may do, and be full ready to give it, yet perish at last, as the Israelites that sang Gods praises did, but that he will save thee from greater, i. e. from sin. And Secondly, Not only when you feel nothing, but when you feel most, Oh to honour Grace! And Thirdly, Not to do it coldly, but with a heart inflamed with sense of it, that I live, I have, I do, I am what I am: Oh 'tis Grace. So that now if the Lord shall come and ask you, what will you say if I'll deliver you from all misery, subdue all sins, pass by all wrong, hear all Prayers, do all good to thee, do much good by thee, love thee every moment, give a Kingdom when thy work is done to thee, and myself better than all? say, Lord I can never recompense this, I shall be I hope the more vile in my own eyes for ever, and give all to Grace. Oh sing that Song, or get that Song by heart now, for Rev. 7. 10. there is a Song, Salvation to the Lamb, which none else could sing. This is our work, and a great work indeed. How shall I do this? Quest. 1. Get a new light from the Lord to show you clearly the infinite, endless, Answ. unknown evil of the least sin; Paul was a proud Pharisee until he saw sin, and jer. 3. 24, 25. for if sin be seen, one smile, one day, nay a moment's breathing-time in this world will be matter of amazement to thee after all thou hast, and hast done: much more when thou seest so many sins, and that in every thing: Entreat the Lord to do this. We walk up and down the world, and say we sin and grieve the Lord; but Oh 'tis not known, happy art thou if the Lord hath discovered it; then thou wilt say, why doth the Lord do any thing for me? could not he pick out stones, nay Toads that never sinned against him, rather than me to enjoy him, especially is sin vile in thee, so near God, and so near Heaven too. Angels were hurled down for one sin. 2. Set a high price upon a little Grace; a man will be exceeding humbly thankful for the giving a little of that which he highly esteems, much more for giving much of what we value. The poor Woman of Canaan, Mat. 15. was glad of crumbs. How thankful do you think she was for loaves? that made her ready to receive all; Be it as thou wilt; so it shall be with you, for if you prise a little, Oh when all shall be given, this will swallow you up into Grace. And it's certain, there is never a mercy but 'tis great, if you consider him that gives it, who receives it, him that bought it. But the most of God's Grace in us appears to be but small; hence we prise it not, and hence never ready to give all to the Lord again. 3. Learn to put a difference between your double being: for every Christian hath a double being: 1. In himself. 2. He hath a subsistence in Christ. Now look upon yourselves as in yourselves, you will ever complain there, ever dead, and never have your hearts ready to bless the Lord. If you only look on yourselves in Christ, you will be proud, and never give the Lord honour. I say therefore, put a difference between these two, for men appropriating to themselves what is Christ's, they rob Christ of his glory. Hence Paul so humble, 1 Cor. 15. 10, 11. For if you look upon yourself, I am dead, guilty, damned, weak, here will be shame: if any life, or Grace, this is Christ's. As a man on a Mount is the same man, no taller, only the Mountain makes him so: so think of thyself. Or as a mud wall, the sun shines on it, but in itself it is a mudwall still; all the warmth and lustre is from the Sun. 4. Learn to love Grace; what we love we will seek the good of more than our own, and commend it. First, It's the only first mover of all our good: thou shouldst never have had a dram of peace or mercy. Why hast it? the Lord will have it so, Grace pleads it may be so; this is the only Petitioner at Court against the cry of sin, against the cry of Justice. Secondly, 'Tis the only support under the heaviest evils; sometime God frowns, and Hell smokes, and Satan tempts, and sin rageth, and it may be no feeling of Grace, no reason to show there shall ever be any; now what have you done, what will you do? Fly for refuge to the Promise of Grace, Heb. 6. 18. It is such a Friend as holds up the head when sinking, when dying holds that, when all fails, and against which the gates of Hell cannot prevail. To him that lays hold on Grace, this is wonderful; Paul was a man taken with Grace: hence he every where commends it, I was received to mercy, etc. 1 Tim. 1. 13, 14. 5. See how the Lord loves that thou shouldest honour it, for the greatest honour Grace hath is by Faith; hence they are put for one, Rom. 4. 16. and the great cause why Faith stirs not, is because he sees not how the Lord shall have by it the praise of his rich Grace, nor how the Lord loves it should do so. For if a man did see how by Faith he shall honour Grace, and how the Lord is pleased with it, it would draw the heart to be assured, and to bless Grace; for when the Soul feels itself at worst, why doth it not believe? I shall presume: True, if you have this only in your eye to save yourself; but if the Spirit presents the glory of Grace, and this draws your will that you will glorify Grace, than you will say 'tis no presumption so to do, and so to believe, for the Lord loves his Grace, and all means for the glory of Grace. Hence he will use Faith for that end, to honour Grace. Oh therefore see how the Lord loves to have thee honour it. This gives God's heart full rest; this is that which he desires most, because 'tis his end: This is that which all the business of the world is for: Oh see how he loves it! and than you will love to act thus. Now set upon this last work: look over all your life, and like Bees gather honey from every flower, and then come loaden home; so do you, and look over all the Lords love, turn over all the leaves of it: The Lord hath now called me; why? it's because Christ hath redeemed; and why that? because the Father hath chosen; and why me? to glorify his Grace: And why me rather than another? No reason, but he would. This I doubt not will be the work of Heaven, I am glorified because called, because redeemed, because elected, for none other reason why, and here astonished. You have not christian hearts in you, that will now have no care to do this work there before you are turned off the stage: you poor doubting Spirits, that see so much vileness, and cannot be persuaded; be not discouraged. Wait for the Lord, and say, if he shall save, I shall for ever love him the more. Now hold here, an● be ready to do so, and it's certain thou art a vessel of Glory, ready to sing the Song of the Lamb, and shalt follow him wherever he goes. CHAP. IX. Concerning the Souls immediate closing with the Person of Christ, as the proper Object of Saving-Faith. 3. Went forth to meet the Bridegroom. SECT. I. Here needs the Explication of Three Things. 1. Who is the Bridegroom? Answ. The conclusion of this Parable is the Explication of this, viz. the Son of Man, the Lord Jesus Christ, who according to the several conditions, or dispositions the Church is in, appears to his Church under several relations and titles. The Church is oppressed by her enemies, he appears now to her as her Prince and King: the Church wants wisdom, light, and life, he appears now unto her as an head. The Church hath been seeking of his love, and yielding herself to the obedience of him as her Lord: at last he appears more fully to her as an Husband, or as a Bridegroom with whom she is to have her nearest and everlasting fellowship and communion, and so here. And when Christ comes to show most special love, and to have most special fellowship with his people, he thus styles himself, Isal. 54. 5, 6. So john 3. 29. And when the Church hath tasted that love, she calls him so. II. What it is to meet the Bridegroom? Answ. To enjoy fellowship and familiarity with him. III. What is it [to go forth to meet] the Bridegroom? Answ. There are but three ways of going forth to meet with Christ in Scripture. 1. When Soul and Body at the last Day meet the Lord in the clouds of the air, 1 Thes. 4. 17. Thus the whole Church, the Bride shall appear in glory to meet the Bridegroom. 2. When the Soul only goeth out of the Body by the ministry of Angels to 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, ●his shows the 〈◊〉 of the Jewish Church long before Christ's 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 itself by Faith: hence john 6. 35. 'tis 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 extremes) of the Soul from a nothingness, emptiness in itself, to an allness and fullness in Christ: And as 'tis 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 'tis meant of a second going out of the Soul by some special acts of Faith, after that it doth believe, and after 'tis ready for him. And for Explication. From whence doth the Soul go? Quest. 1. It's chiefly going out of this world by trampling this Moon under her feet, Answ. by forgetting this her Father's house, by a holy contempt of it, and a holy dying to it, and all the glory of it. For 'tis a thousand to one if Satan doth not entangle here, if Lot be not taken with Sodom though burned out there; and if this going out is to enjoy the Lord in another world chiefly, then going out is from the opposite term, 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, 'tis a good world, and good being here. 'Tis an evil world: 'tis so when Death comes, but for present 'tis best. No, 'tis a present evil world. By what acts of Faith doth it go forth? Quest. 2. There be two affections of the Soul that chiefly look to a good absent, Answ. 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 jesus, come quickly; by love and joy we embrace and entertain the Bridegroom, 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, Doct. 1. and closeth with, is the Person of the Lord jesus. 'Tis the Bridegroom himself that the Virgins chiefly have to do withal; 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: 'Tis him they love, 'tis him they want, 'tis him they look for, 'tis him they close withal. 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 'tis himself chiefly they care for, john 1. 12. to so many as received him, he gave power to be Sons, john 6. 27. when the people followed him, but it was for loaves: Labour not for bread that perisheth, bu●, etc. for him hath the Father sealed, Mat. 13. 44. The man did not buy the Treasure, but bought the field: 'tis him Faith seeks for, jer. 50. 4. They shall seek the Lord weeping; 'tis him Faith chooseth, and is contented with, Whom have I in Heaven but thee? Psal. 73. 25. 'Tis him Faith glories in, Isai. 45. 25. In him shall all the Seed of Israel glory. SECT. III. 'TIs chief and firstly the Person of Christ that the Father gives unto the Soul, Isai. 9 6. hence Faith lays hold on him: Reas. 1. 'Tis not seemly to keeps Portion from any, much less Orphan's Portion. Faith empties a man so as it makes him the poorest Orphan 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 'tis his Son himself he gives to Orphan, fatherless, helpless creatures, for the Lord is their Portion, Lam. 3. 24. The portion of jacob, jer. 10. 16. hence 'tis 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 misspend 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 will receive that. Because there is no satisfying of the Father without him; Reas. 2. bring Benjamin with you, or never look to see my face. The conscience of a man can never be pacified until God is satisfied for all wrongs. Now the Lord Jesus hath satisfied, nay perfected for ever them that are sanctified, by once offering up of himself to God, Heb. 10. 14. Now the soul never comes to have settled peace in his own conscience (though peace was purchased before) but by offering up of the Lord Jesus by Faith, even Christ himself: the Soul wants him, the Father shows a Ram in the bush, gives Christ; and that the Soul gives him for satisfaction, and offers him to God again. As the Priests in the Old law, when the Sacrifice was slain, than it was offered. God offers the Soul a crucified Son, Faith takes him and offers him, Lord behold thy Son, Rom. 3. 25. And hence comes Propitiation and peace, peace to see that God is satisfied. Now if by Faith we come to have the peace of the Father's satisfaction with us, than it must needs pitch upon the person of the Son first. Hence many never have peace, because 'tis not a Son himself they look for, but somewhat from him: they are blind, and dead, and hard, and these things they would have helped, but close not with Christ himself. Because the Soul can neither actually receive, Reason 3. nor expect to receive any thing from Christ, unless it hath first pitched upon the person of Christ. A man may hope he shall, and presume and think he shall, and it may be receive somewhat out of the common courtesy Christ shows to them that look towards him, but never shall receive any saving-good thing till now, john 6. 53. Unless ye eat the flesh of the Son of God, and drink his Blood, ye have no life. Look as 'tis in our eating, as if a man should seek to get nourishment out of meat or drink, not by feeding on it itself; so 'tis here: Some said this was a hard saying, and so 'tis to a carnal heart, Rom. 8. 32. And hence observe when the Lord promiseth any great thing to his people, Isai. 7. 14. he ever brings in the Lord Jesus, that if he shall be given, than all things also. Because true Faith ever closeth with Christ by love to Christ, Reason 4. as false Faith closeth with him out of self-love, Cant. 1. 2, 3. The Virgins love thee: that's love indeed which is set upon the person. The Lord never puts his Pearl, nor sets it in a swinish faith that contemns the Son: no, 'tis a precious Faith that loves the Lord. Hence it carries the soul to the Beloved. SECT. IV. HEnce see the reason why the Lord keeps his people hungry, Use 1. and empty, and cuts them short of many spiritual Blessings: 'tis that they might ●lose with, and be contented with the Person of the Son. There are three things some of God's people seek for, and find not, if the Lord intends good to them. 1. They desire the comforts, and conveniencies, and peace of this World, Oh rest is sweet! and the Lord will give them none of these, or keep them at short commons with these: and why? that they might lay up their peace, and find all in himself, Gen. 15. 1, 2. Abraham after the slaughter of the Kings was in fear that he might make the Lord his shield, Host 2. 6, 7. She shall seek her Lovers, but shall not overtake them. 2. They seek for some good to themselves, in themselves, from themselves; I would fain believe and cannot; I would fain do (says a man) but alas he grows worse and worse; the commandment comes, you will do, there is your task, do it, yet they languish and die, and why so? jer. 3. 23. that they might look for help and righteousness in another, In the Lord our God is the salvation of Israel; not from the Mountains the strongest helps and means; in the Lord 'tis alone. 3. They seek for Grace, and strength, and peace from the Lord Jesus very importunately, and many times very impatiently, and so sinfully too, and the Lord denies them; it hath been better with them than now, therefore they wonder the Lord should be so full, and they so empty, and think sometimes to seek no more, and the Lord denies a dole at this door to, that they might content themselves, and lay up their joys in the Lord Jesus Christ, 2 Cor. 12. 9 My Grace is sufficient; It's strange that Christ so able, so ready to help, yet denies: I confess 'tis sometimes some lust and stumbling-block the Lord Jesus sees, Oh but against that they seek, and truly here is the cause, that having no good from him, they might place all their happiness and felicity in him. Look as it was with jacob, a great Famine co●es, and all the sacks are s●ent, and they are used roughly, though not hardly nor wrongfully, and all was to bring them to the sight and embracings of joseph: all the time of Famine was for this. So the famine of Spirit is to last long, and the Lord denies supply, to bring the Soul to see, embrace, and rejoice in the Lord Jesus: the most flourishing Trees in God's House shall have their winter season, and cast their coat, that they might preserve themselves in their root. This is the great wound of many a believing soul for a time, to rest more contented with what he receives from the Lord, than to quiet himself and his heart with what is in the Lord: Man would have his lost happiness in his own hand, and this the Lord will not suffer his people to lie in long, Gen. 26. 4. and the best and surest course that can be taken, is to cut them short of all; for Faith is an unconquerable Grace, that whatever it loseth out of its own hand, it will find it and enjoy it in another. And therefore see God's end, and meet the Lord in this end of his. See all in the Lord, and seeing your blessedness there in all your wants, lay it up there, that if you will boast, here you may do it all the day long: for this is God's greatest plot to pull all men down that his Son may be set up, to wither all the grass and beauty of all the flowers of the field, that the glory of the Lord might be revealed. I must here give you a taste, for it doth me good to think, and it will do you more good to enjoy the sweetness of this Truth. There are four Things you desire all, which are chiefly laid up in Christ, to that end that you might in all wants quiet your hearts with unspeakable peace there. 1. The free Grace and love of the Father, this is that I hope which you prise most, pray for most, fear the loss of most, would rejoice in the having of most, without which thy life is death, and blessings curses, and death the beginning of Hell. Would you see this love better than life to thee? Oh I cannot see it, or but very little of it. 'Tis true, look upon yourselves you can see but little, many fears, many tears, many heart-sorrows, many temptations, many desertions, many vexing sins, many denials 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 shows to him, that love is thine; that love in him is shown 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 Devil, notwithstanding all thy want, all thy sins, all thy miseries, john 17. 23, 26. 2. Life: Oh Death is terrible, and a dead heart is woeful, 'tis 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 ways of God: alas thy life is but a linger 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, etc. Oh if it might be ever so, how happy! Oh but it dies 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 'tis ever thine in him, even eternal life, 1 john 5. 10, 11, 12. This is the record, that he hath given us eternal life; alas I find none: Oh 'tis 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 'tis lost here, and rejoice that when you have none, yet here it is: blessed be God, he will keep our lives as the life of jacob 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 fo●ling: and as I feel many, so I fear more sorrows before I die, 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: 'Tis true, you may rejoice in that you shall conquer, but Oh remember this, 'tis 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 ●pon the Lord Jesus, in him thou art, if he can fall, if he can die, if he can be cast from the Father's face, than thou mayst; believe that I live, you shall live also, john 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 nothing but want in thee; Do not shift so much for a little from the Lord, but see God's end and rach it. Oh rejoice, 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, 'tis 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 myself, I never can fall in him; that which he hath is mine. 'Tis true they may do this that know the Lord jesus is theirs, but alas I know not that. Object. If you do not you must wait then until the Lord make himself known unto you: but tell me, Answ. 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 another's wealth? and a sick man for another's health, and a naked man when others are clothed? Yet Beloved, by virtue of the power of Faith, and our union to the Lord Jesus, a man is the better. A Woman that is matched to a Prince may have never a penny in her purse, and yet she rejoiceth 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 clothes, 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 fullness that is in the Lord Jesus, 'tis not for himself, but for them that want it, john 17. 19 he might have been blessed in his Father's bosom without thee; why should he therefore live, and do, and suffer, and rise, and glorify 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 'tis in him for them, for the Lord fills the hungry, and so hungry as 'tis 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 satisfy yourself. 2 Cor. 12. 9 Paul prayed, and the Lord denied, yet now the Lord bid him feed on his Grace: so that when thy heart asks what haste 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 yourselves 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 Fa●th of the Elect, no more would I patronise the sloth of the wicked. Many a man it may be may say, I have nothing in myself, 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 Den of your thievish heart; no, do you so content, or will you so content yourselves with him, as to account yourselves 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 rejoice 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 yourselves the less, and the Lord the more. SECT. V. HEnce see a necessity of seeing & knowing Christ, Use 2. 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 Bridegroom 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 john 6. 40. He that seeth and believeth in the Son hath eternal life: this is so necessary to Faith, that Faith itself puts on this name, Isai. 53. 11. By his knowledge, Luke 19 41. Oh that thou hadst known. Isai. 46. 22. Look unto me and be saved. And hence unbelief in Scripture is expressed 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. john 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 knowledge or seeing of the Lord? Quest. I make this question, Ans●. partly because this is the first chief Evangelical work, as it appears to us, nay indeed 'tis in a manner all; hence Mat. 11. 27. I thank thee thou hast hid these things, etc. If this be right, Faith is right, etc. And if this be not, a man's Faith is but a Fancy; and a man's Sanctification and Reformation, hopes, desires, are but the works of death and darkness, if this Sun be not risen. And partly also because all the policy and power of Satan is to blind the eye here, for than he knows men will stumble at every step, 2 Cor. 4. 4. He will help to believe, and joy in believing, and reformation after tha● 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 believe 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 man's justification from his sanctification, and that 'tis but a f●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, john 4. 25. When he is come he will tell us all things; so many among us hear that Christ is come and risen, and glorified, and the Saviour of the world and of sinners, etc. But how come they to know this? By way of tradition and report only. I confess this knowledge may be a means in the Elect to bring them to saving knowledge, as in the Queen of Sheba that heard Solomon's fame, and the Disciples john 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 knowledge 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 knowledge of Christ by his works, that by him the worlds were made, Heb. 1. and all creatures governed, and a man m●y see him in his trading with others, and himself, all comes from him, that a man may say, the Lord hath done all this and that for me, and yet strangers to Chri●●. And if men be ignorant of him here, he may do such wonderful things before their eyes, that they cannot but wonder and say, this is the Lords work, and yet know him not, Met. 11. 20. He upbraided the Cities where most of his mighty works were done, but they saw him not, john 15. 24. If I had not done, etc. the Lord may work strange temporal deliverances, that you may know all power is in Christ's hand to save and pardon, Mat. 8. 27. so as to marvel and not envy; What manner of man is this that winds and seas obey him? 'Tis true the Saints do know the Lord here, but they are not idle spectators and receivers of them, but Oh that I might see and have that Christ himself, they do him no good, give him no content without him; as he said, What givest thou me if I go childless? john 9 Christ had opened the blind man's eyes, and yet he cries, Lord, who is he? verse. 36, 37, 38. whereas others see the works of Christ, and vanish, or if affected, an evil spirit comes on them, as on S●●l when he saw David's love. 3. There is a literal knowledge of the Lord Jesus by the bare letter only of the Word, and 'tis wrought in this manner. A man doth not only take up the knowledge of Christ by report, nor from his works, but he hears, reads, is well Catechised concerning Christ, and all his Offices, and Benefits, that there is much light let in; hence his mind having those literal relations, guesseth at them, and conceives of them, and because the mind is carnal, it apprehends them in a carnal manner (though in thinks it sees Christ truly.) Hence a man having a form of this knowledge in his head, he may be able to express much, and make a large confession of his Faith, discourse of points of controversy, in matters that concern Christ, and justification by Christ, etc. and instruct others, and yet having no more, know not all thi● while what the Lord Jesus is. First, Because as he was a carnal Jew that had but the form of Knowledge in the Law, Rom. 2. 20. so he is but a carnal Christian that hath but a form of Knowledge in the Gospel. The Jews were exceedingly versed in Scripture, and boasted they heard God, and saw God, Christ tells them, they never heard his voice, nor saw his face, john 5. 37. i e. they only saw it literally, not savingly. Secondly, This is but a carnal knowledge which letter and fancy beget, 1 Cor. 2. 14. He cannot know them because they are spiritually discerned. Thirdly, 'Tis a dead Knowledge, or will be dead and unsavoury; and hence many that know much of Christ, feed on their lusts and Dunghill delights, because their Knowledge feeds them not, fills them not, as fancies do not feed. Fourthly, 'Tis a f●lse Knowledge, for give a blind man a description of the Sun, or a tasteless man of honey, he may set up a false Image and deceive himself, and so doth this. Many set up a false Image of Christ, and trust to that. Or as in the description of another Country, when he sees it, than he sees he was deceived: so Saints see they were deceived, and saw not Christ, nor Sin, nor God; and so shall men in He●● see; hence Isai. 6. 9 In seeing they see not: how came that to ass? they did see, but saw not really. Fif●hly, 'Tis such a Knowledge as hinders from saving-knowledg of Christ, john 9 39 I came that they that see might be made blind. The wise learned Corinthians must become foolishness, and the light that is in thee is darkness. This light stands in your light: and yet this is the Knowledge that thousand thousands content themselves withal, and hence catch hold on Christ, and think they have him, when in truth 'tis but the Image and fancy of him. What then is this knowledge or seeing of Christ? Quest. There is a seeing of Christ after a man believes, Answ. which is Christ in his love, etc. but I speak of that first sight of him that precedes the second act of Faith, and 'tis an intuitive or real sight of him as he is in his Glory. C●rist reveals his wonderful glory to the soul really, as ex gr. A man hears sin to be the greatest evil, and sometime conceives by argument how, but sees not the thing sin, though he sees the word sin: so a man that never travailed into foreign parts, may hear, and read, and speak of Countries: or as Herbalists read of the nature of Plants and Tree●, yet never saw the things, nay trample upon them when they see them: so it is one thing to read of the Sun in a Book, or to know it by relation, another thing to know it by sight. This is therefore the saving-knowledg of Christ, to see the Lord in his Glory as he is: not perfectly, for that is in Heaven; hence we shall there see him, and be like unto him, but imperfectly, and in part, 2 Cor. 3. 18. Changed here into the same Image. And this appears from these four Grounds. 1. That Knowledge the Saints have of Christ, 'tis not by bare word only, but also b● the Spirit. The word relates Christ, but the Spirit is the interpreter of the Word: the Interpreter of Heaven must interpret the language of Heaven. Now the Spirit ever shows us things as they are, even though they be deep things, and mysteries, it makes them plain, 1 Cor. 2. 9, 10. As the Sun when it ariseth it scatters all darkness, so when this day●ster ariseth: Not that these things are revealed without the Word: for 2 Cor. 2. 14. and 2 Cor. 4. 4. lest the light of the Gospel should shine: 'tis by the Word that the Spirit doth enlighten. 2. Because the sight of the Knowledge of Christ, 'tis as the knowledge of a thing in a glass, 1 Cor. 13. 12. Now though you see not the man face to face, yet if you see him in a glass, there you see him as he is: Quod videtur in speculo, non est imago, as some think. A man may know another by relation, or by some picture, but in a glass that is more full. The Jews they saw Christ, but it was under Vails and Types, and Pictures of him, this was obscure: under the Gospel the v●il is pulled off, and with open face we see as in a glass the glory of the Lord. In Heaven the glass is taken away, and then we see as we are seen. 3. Because that estate the Saints are translated into is a state of Glory. Hence when justified, then glorified. Hence as that sanctification that is in the will is the beginning of the life 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 glass imperfectly. Hence we are said to see in part. 4. In regard of that abundant goodness and love of Christ to his people. Love cannot lock up secrets, joseph hid himself from his Brethren for a time, but his bowels melt, he must tell them that he is joseph. Christ may do so, but his love even constrains him afterward, to let them see whom he is, john 14. 21. I confess its admirable love to reveal Christ in the Word and letter of the Gospel, to hear of him is happiness, 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 man's 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, Quest. rather desire to learn than teach, even from the meanest; Answ. yet what is obvious I shall suggest, in this weighty business. 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 Godheads beams filling Heaven and Earth; though not yet coming in the Father's Glory, yet sitting clothed with the Father's Glory: for if a man looks on Creatures, he sees God's footsteps of power; if on Angels and Saints, God's Image of Holiness; if in Christ, there God himself, 2 Cor. 4. 4, 5, 6, 7. 'Tis true than Christ's 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 spite 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 ways and work of Christ, I●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 come● 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 entering 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, etc. So when Christ comes to make any his people, he comes as Mediator of a be●ter Testament, Heb. 7. 22. On Mount Zion, Heb. 12. 22, 24. No● 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, ●o theirs w●s, and Christ the●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 L●w, but only the Veil, viz. the Law, and hence looked for life by that, and hence we●e hadened against Christ, Rom. 9 31, 32. So 'tis the misery and blindness of many people at this day, they see the Lord Jesus, but with his vail on: for people being not able to see and pri●e the glory of Christ immediately, 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 hypocrisy of them, or else they are never at ●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 Chr●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 die, 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 m● that have done it, and thou shalt live. Oh but may I now live as I ●ist? Am I now free from the Law? No, 'tis to be thy Rule and life in Heaven, but I will write my Laws in thy heart, and cause thee to walk in my ways. 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 means, 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 unbelief, but sees the end of the Law, which is Christ, that in him he may perform the Covenant, and by him be strengthened 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 its 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: 'Tis true for a ti●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 hu●b●e them, as joseph did to his Brothers, but it will not ever hold; and the Lord appearing thus to them that have been stung by the Law, and that kill letter, now ●he Lord appears in ineffable Beauty and Glory; To others there is nothing in it, they may see this, yet not believe. 3. In seeing the Lord in the Glory of his Grace, or fitness for him, and this is the main: for look as 'tis in Marriage, there is a respect to Beauty and feature, and that draws. Now a Woman sometimes appears to one so, that though Portion be great, etc. yet he cannot like, another can because God hath a hand in it, and what fits the fancy, that's beauty: there is a suitableness every way. So Christ is presented with a rich portion to many, and yet they cannot like, cannot see a Beauty, because they cannot see a fitness and suitableness to them, and for them: another man can, because he sees a fitness and suitableness in the Lord Jesus for him, in respect of his misery and sin, and his gracious disposition, john 1. 14. But we saw his glory full of Grace and truth. Psalm 45. 2. Thou art fairer than the children of men, full of Grace are thy lips: which is so beautiful in the Lords eyes, that the Father hence exalts the Son, for all the Grace he shows to his Elect. Now what makes Christ appear fit? Answ. The knowledge of a man's self, and sense of vileness; hence Luke 7. 29, 30. The Pharisees despised the counsel of God against themselves, when Publicans justified God, etc. And 'tis a Rule, that the saving-knowledg of Christ is dependant upon the sensible knowledge of a man's self. Let a Christian in Christ lie in his sins, and comfort himself in Remission of them without repentance, he may talk of Christ, but no beauty will appear in Christ: So 'tis at first, first the Soul feels sin, and that God is holy, and will hate him: then the Lord shows Christ; come to call such. Yea but I have no good, and cannot help myself; Christ appears fit to seek out such. Oh but I cannot see, nor believe, nor be affected; Christ appears one fit to do all, full of wisdom to perform the Second Covenant. Oh but I want all things; Christ appears all-sufficient. Oh but I shall fall; Christ appears constant in his love. Oh but he is far to seek; Christ appears present. Oh but I shall sin; Christ appears merciful to bear with, and heal infirmities. Oh but I shall believe too soon; he is fit to prepare and dispose. Oh but all the world will be against me; Christ therefore appears fit to rule all for me. Oh but Death and Grave may hurt me; Christ appears fit who hath conquered all: and this is ever in the Saints. Now lest you should think you have this when you have not; and know it not, see the evidences hereof. 1. If ever the Lord hath thus revealed himself to thee, he hath brought this light out of darkness, and made thee sensible of it, 2 Cor. 4. 5, 6. Oh you that have been a little troubled, and then hear of Christ, and then depend on him, and wait for comfort from him, and now you are well: you never yet saw him. Nay if truly enlightened, you will go mourning to your Graves for your ignorance of him, Prov. 30. 2. and seldom is your darkness seen and felt, but there is some beam let in. 2. It damps the glory of all the world, that a man lays down all at Christ feet, as the Wisemen Mat. 2. As glow-worm-stars go out when the light of the Sun ariseth, so all the comforts, and all the miseries of the world are nothing now, Acts 7. I see Jesus. 3. It makes a man very vile in his own eyes, Isai. 6. 5. Nay his excellency vile as Isaiah his tongue, and wonders that the Lord should look upon him a Worm who is so glorious. What am I that the Mother of my Lord should come to me, etc. He see; Christ fit, and then sees his Glory, and then saith, What me Lord? me to stand before thee? Lord depart, I am a sinful man! 4. It necessitates the heart to believe, not with assurance, but with a clinging to him: Hypocrites have knowledge of Christ, but it never heats the heart; this as fire necessarily heats, and that which is put to it is heated; so here, for the sight of the last end doth necessitate when 'tis seen, Isai. 55. 4, 5. They shall run to thee, because God hath glorified thee, Rom. 1. 16, 17. 'tis the power of God, for there is righteousness revealed: that though the Lord bids depart, yet he cannot be gone, nay when he concludes, yet as jonah 2. 4. so he can see to a Temple through the belly of a Whale. Many say, may I believe? or I cannot prise him! I tell you when the Lord appears as he is, you cannot resist that light, but you must cling to him. 5. Where this is, a man rests not here, but sees more and more of him, john 1. 49, 50. A man sees now his Glory, but after he shall see his love, and after that he shall know his mind, 1 Cor. 2. 9 Eph. 1. 9 The mystery of his will. And then his constant presence, and all his walkings with him and towards him, so as to be familiar with him, that in time of old Age he shall be an Acquaintance of Christ's, 2 Cor. 3. 18. From glory to glory; whereas an hypocrites light goes out or grows not. Hence many ancient standers take all their comfort from the first work, and droop when in old age. I know the Saints light is obscured, and the Lord ●ides his face, but then they are troubled, and it shall break out with healing in his wings. Nay all their life time they may think they know him not, because they have not those measures. Oh therefore see a necessity of it. 1. You that are vile, and ignorant of Christ, no Faith yet, no Christ yet: And what then? Thy sins are upon thee now, and woe to thee, for the wrath to come. Oh poor creature! thou dost not see, nor canst not see, if thou didst, thou wouldst not crucify the Lord of Glory. 2. You that be Professouts of the Church. Oh deceive not yourselves, if the Lord hath enlightened you, Oh bless him. If Christ were here, he would bless you, Mat. 13. 16. Nay when he was here, he did it, he doth it in Heaven. I thank thee Father, etc. Mat. 11. 25. Luke 10. 21. But if not, all is unsound, that ever you had. Oh therefore look you be not deceived here, and therefore wait upon the Lord to manifest himself, Who knows but the Lord may help? Nay when you are feeling of the infinite need of it, and of your own woeful blindness, 'tis begun. SECT. VI SEE the happiness of Saints (all you standers by) and of all Believers. Use 3. You think what are they? What have they, that I have not? What get they by seeking, by mourning? They have the Lord himself, not Kingdoms, nor Heaven, not guard of Angels, no● pardon, nor comfort or Grace only, but which is greater, and than which there can be no greater, the Lord of Glory himself. Is there any thing that is good there? 'tis theirs. I doubt not but Angels stand amazed at this. What hast thou? Thou hast peace, and ease, and duties, and friends, but no Christ, then poor and cursed thou art. SECT. VII. HEnce le●rn to judge of your Faith, Use 4. whether it be of the right make or no? whether it be such a Faith as will never fail you, but shall in deepest miseries, in sore●t agonies, and most furious temptations; nay in greatest sins and desertions, be indeed a friend unto you? Is it such a Faith as pitcheth on, and closeth with the person of Christ himself, and him alone? So that all the delights in creatures quiet thee not, unless thou canst find him through them; Nay no Ordinances cheer thee, unless thou canst see him in them: Nay, Heaven itself will not content thee, but him in Heaven, Psal. 73. 25. And hence 'tis him thou seekest, 'tis him thou feet, 'tis him thou approvest thyself unto, and servest: So that 'tis this Rock of ages thou trustest to, Isa. 26. 3, 4. 'Tis his strength thou art strong by, 'tis his life thou livest by, 'tis the Lord himself that thy Faith fathoms. This is right, 1 Pet. 2. 7. For now what good can the Father deny thee, when he hath given a Son to thee? What hurt can Satan do thee by all his shake, when thou hast the Son himself, this cornerstone, this horn of salvation to support thee? What hurt can the Law do thee, when thou hast righteousness in a Son? What hurt can delusion do thee, when thou hast wisdom ever plotting for thy good, in such a glorious Head as the Son? What hurt can death do thee, or sin do thee, when thy life is in the Son? Oh lead me to the Rock, saith David, that is higher than I. Oh here is a rock higher than death, than grave, than sin, than Satan, Who can hurt thee now? But oh Beloved, how many fall short of entering into this rest? and closing with this person? And there are four sorts of them, that spin the finest thread of deceit to themselves▪ that think they believe when yet they have not the Son. 1. Those that do not close with himself, but only come to him for some righteousness out of himself (for I shall not speak of them that forsake all, and follow Christ for the bag and for the loaves) for 'tis with all men living naturally, as 'tis with men that have been rich shopkeepers, but now they are broke, and cast into great want; steal they will not, dig they cannot, beg they know not how; turn Apprentice to another they must not, they have not been used to that life; hence they resolve to set up their Trade again, though they sell but Pins, and Points, and small Wares; and because they cannot set up for themselves, they go unto Merchants to help them, and run into their Books on trust, and desire day and patience, and they will pay them all again: now 'tis not the man that they respect, but to make up their markets out of him; but alas they cannot pay their Debts, and hence to Prison they go: so 'tis here, God set up Adam with a stock in his own hand, now he is broken and cast into great want, and fears the arrest of God's displeasure, now sin men dare not, dig and help themselves they cannot, and to beg and live upon the Lord and his Alms they know not how, indeed they will not, they are not used to this life; hence seek to set up their Trade again, though in never so small duties; and because they cannot help themselves, hence they go to Christ, not as to an Husband for himself, but as to a Merchant to set them up again: and truly Christ for many ends, and to show his freeness to his own, gives many Talents to such, which they receiving hope to please the Lord by; when I can get the Lord to give me some more knowledge, brokenness, affections, enlargements, abilities to do, than I hope I shall please him: but either they spend all and fall away to nothing before they die, or else Death come; and carries them captive to the judgement-seat of God, and there they see they are run but the deeper in Debt, and not able to pay. Thus it is with Papists who profess that none of their own Works save, but his works in us, and his Blood meriting, that these shall save. Hence they trust not to what they do, but to what the Lord does, against which very Faith the Apostle disputes, Rom. 4. 5. Thus it was with the Jews, divers despised Christ, and sought a righteousness of their own; others cried Lord, Lord: Lord there be these sins that wring my Conscience, ease me of them, here be these duties I must do, else never saved, and my heart is dead, Oh affect me, and help me to do them: there be such works I am to perform, and have no strength to Pray, to Prophesy, Lord assist me, Mat. 7. 21, 22. Depart, I know you not, never accepted of you, you thought these things would please me, you closed not with me, Oh now depart from me, from my fellowship, my bosom, my presence: for this is ever their frame, they think to pacify God by what they do, and though they think his justice cannot, yet they hope there is such indulgence in his mercy that he will accept. Thus it was, Isai. 58. 2. for this is their temper, they are not wounded with the want of Christ himself, but with some jarrings against the Law, for which they fear they must die. Hence not seeing into the spiritual nature of the Law, they are wounded, not slain by the Law: they hope they shall live if they can leave such sins, perform such duties, feel such abilities. Now having made trial at home, they go to Christ, and seek him with delight for to work this or that, and then they are well: now if they do not receive at present, than they hope by seeking to find in time, if he doth not help them, than they shall be well. Hence they ever live in some sin, and know it not, as these did, and as the young man, Mat. 19 And thus 'tis, as 'tis with two Princes, one is in trouble by inroders, he sends for aid to another, but doth not cast down his Crown, and put himself in subjection to the other. So men will be Kings, and hence send for aid against the inroads of some sin that stings Conscience, but put not themselves under the Lord Jesus. Bring those mine enemies hither, Luke 19 27. In one word; as the Wound is, so is my closing with Christ, if one be in outward trouble, now to Christ he goes to deliver; if pressed with inward trouble for some sins, now to Christ to remove them, and so to pacify conscience; if with want of Christ himself, now he goes for himself. 2. Those that close with Promises without Christ himself, and divide between them two, that strip Christ of these his Swadling-clouts, make their gain of these, and let himself go. I confess all a Christians wealth is laid up in Promises, not in words and syllables, for they are dead things, but Christ in them, and God's faithfulness in them, 2 Sam. 23. 4, 5. This is all my salvation, for all fullness is in Christ, he is rich, but what am I the better? nay the more miserable, for all emptiness is in me; therefore in the promise lies my peace. And this is a Christians support in all troubles, and hence he casts anchor here; but here is his frame, he lays not hold on them without Christ, but by them goes to Christ, and there rests, john 6. 45. He that hath heard of the Father cometh unto me. Give children milk in the dish, they cry still, they must have it from the Mother, and there suck: so 2 Pet. 1. 2, 3. Now there are others that finding some work in themselves without Christ, and thinking that it's saving, and so a good sign; hence are mistaken, and close with it without Christ, and now they think it's well. I doubt not but the Jews that be devout comforted themselves with that promise, He that confesseth, etc. Prov. 28. 13. not understanding of it, Mat. 3. Say not within yourselves we have Abraham to our Father, that promise kept them off from Christ, Mat. 22. Some came not to the Feast, some came but without a Wedding Garment. 'Tis with these men as 'tis with men that come to buy Wines, they taste them, and content themselves with a taste, another buys the thing: a Saint doth so; another tastes the sweet, and after falls to the impardonable sin, Heb. 6. Or as 'tis with a man that sees corn on the ground, he buye● the field, another he gleans somewhat, and contents himself with that. There is in one word a double error, First, When a man shall close with Christ without Promises; and hence seek to be seated without a Promise. Hence say some, you must not gather any evidence from any qualification you feel in yourself. Secondly, When men shall snatch and nibble at Promises, and misapply them, not closing with Christ in them and by them; I have confessed my sin, and repent, and run away with this without Christ. Oh time will come the Lord will say, how came●t thou in hither? what hast thou to do to take my Promises into thy mouth? to arm thyself against Christ by Promises to make a spoil of Christ's grants, and let him be crucified. When Saul rend off samuel's garment, he said, The Lord shall rend, etc. 1 Sam. 15. 27, 28. The letter kills, all Promises without Christ slay, because they keep the famishing Soul from Bread itself. 3. Those that close not with Promises only, but with Christ himself, but it's only with the Image and fancy of him, which they think is himself. In true Faith the Father reveals the Son as he is, or the Son reveals himself as he is, and Faith hence closeth with him as he is, john 6. 40. But some there be that hear of him, hence think what he is. Hence a carnal mind imagines of him as it imagines of a King in a far Country, and falls down to his Image, and trusts to it, and depends on it, and joys in it, until a man comes to be converted, or to die: and then he sees the deceit. Or if he did see him, yet he can see no beauty in him to desire him. There is many a man in this case that trusts to, and joys in Christ, whom if he did know he would loathe. john came preaching the Gospel to show them Christ, they all came to him, and rejoiced in his light, but it was but for a season: for when he came to show them there he is, john 1. 29. not one man stirs when he shows them Christ, and vers. 35. only two: and chap. 3. 32. No man received his testimony. This is (Beloved) the great sin and cause of all the rest, if they had known they would not have crucified the Lord of Glory. Christ is not seen, hence not thought of, hence not esteemed; hence men boast not in him: Nay 'tis the great plague under means, that in seeing they see no●. Lord how long: You say Christ never so clearly seen, true, but thou in seeing mayst not see; and if it be thus, then look for ruin, Isai. 6. 9, 10, 11, 12. We say Christians want not light, but life and affections. Oh beg for light that will bring affections, else all affections will dry up if not fed with this Spring, john 5. 37. What people had such means as they, yet they not eyes to see? 4. Those that do not close with the bare fancy of Christ, but with himself; but 'tis not for himself, and for his holiness, but only for his peace, and consolations, and joys. Like a sick woman that comes to the Physician, not to marry her, but to heal her, cure her, and so comfort her. Or if she doth come to marry him, 'tis only to satisfy her lust, or to save her from trouble, etc. In a word, they receive Christ, that he may give contentment to them, and not that hereby they may also give contentment unto him. They close with Christ to make them happy, not to make them holy; But they thus closing with him, think they have him, and hence rejoice exceedingly, and hence have a love to him, and hence some kind of communion with him, and hence think they are espoused to him, and more familiar with him than others, and hence veri●y look with these five foolish Virgins to embrace the Bridegroom: That look as a Saint from a false apprehension of Christ, to be none of his, may be very ●ad, lose his joy, nay his very love, in the act of it, nay his communion and boldness to go to him, nay his expectation of him; so from a false conceit that Christ is mine, è contra. Thus a man is grievously troubled with the sight of God's anger, and with horror, and useth all means, at last he sees only Christ can do it, and hence seeks for and prizeth his love (for his one ease) for as horror may be his greatest evil, so love to ease him, may be his greatest good: At last he is fully persuaded. How? By any work or word? No, but God hath persuaded, and it's now sealed, hence joy. But now there is matter of more trouble, holiness, and close walking with Christ, this is troublesome, he cares not for Christ, to help him here; but deviseth how to keep Christ and joy without holiness. Hence let a world of sin lie upon them, they be not troubled with that, they look up to Christ; or if they see and be troubled at it, they take it as a burden, not as the greatest burden. Hence (say men) you must not judge of your estate by any thing or qualification you feel in yourself, for these may fail your eyesight in misty times (But we must follow it then, and not rest till we see and find it, for without holiness no man shall see God) Hence also let there be never so many falls, yet say they, never call your state into question, hence they profess, we cannot move till we be moved, and if I do not, it is not my fault. Hence if Ministers do preach any things which are not about the person of Christ, or the excellency of a Christian in Christ, or the emptiness of the creature to prepare for Christ, (which are indeed of great use) and press to any work or service of Christ, they are Legal Preachers, and bring people under a Covenant of works. Whereas if we preach duties, and leave them as signs, before being in Christ, they are so, but ●ere to preach any duty of the Law, is part of the sweet will of Christ. Tell us (say they) what we should do. What can a man do? He can do all things through Christ: True, but Christ must come to act it. Ye●, But he hath a Faith to fetch it, 1 john 1. 6. many said they had communion with him, 1 john 2. 3, 4. It seems, they said they had no sin, as now some say, God sees no sin in justified people, God looks to the new creature only, 'tis not I but sin: if the Spirit help not, 'tis not my fault. Not many days since it did lie upon the spirit of one, who seeing Christ hath undertaken all, closed with him, rejoiced in him, not for this end, not from the beauty they saw in holiness, nor bitterness of sinfulness, but because they should be eased of the work. I have known them that have lived in some sin, and promised the Lord shall be blessed if he save them in their sin, and conceiting he would, have loved him; thus these. In a word, the soul of man desires rest and peace, seeks for it in Creatures, seeks to satisfy itself there, there it cannot; hence seeks for it (as many dying men do) in Christ, not in the Grace, but in the joy of Christ; not in Christ's holy presence, but in his comforting presence; seeking the utmost perfection of a Christian in the seal of the Spirit, not in the mighty actings of the Spirit for God. Hence he is delude●, and fancies he hath Christ, and hence joy. Sin is the great evil, hence the end of Christ's coming is to take it away. Hence if a man close with Christ, to remove horror, not sin, and so hath not closed with him for his holiness, you never closed with Christ for the end of his coming, nor for his, but only for your own ends, and so 'tis not him, but his, 2 Cor. 2. 15. The Gospel is a savour to them that perish, if of Death to death. Oh consider of these things if it be not thus. 1 john 5. 11, 12. Hast the Son for thy portion? Dost see his Glory full of Grace to accept and sanctify thee, thou hast life: if not the Son, but only something from him, Oh death and not life! the bonds of Death (not life) are upon thee, which no creature can unloose unless the Lord come to they Grave-side and unloose thee. SECT. VIII. TO close with the Person of the Lord Jesus: Use 5. Of Exhort. you will think this is not a right course thus to do. We cannot do it. Answ. Yet the Gospel hath commands and entreaties wherewith Christ's Spirit goes to the Elect; and if you could see Christ in the ministry of man, you should feel it; And hence we look it should be so: and besides, Saints that have Faith and power, are quickened by the voice of the Son of God. Consider therefore, 1. All men are fallen into a bottomless gulf of misery and sin, though once righteous. Hence God's truth having said, he that sins shall die: hence justice comes out to do execution, and when the neck of all men thus lies on the block, yet mercy pities, and saith, Oh spare, save! Satisfy me saith justice, than I will: hence mercy sends forth a Son, when no men nor Angels could help, and he takes flesh, takes all their sin, fulfils all righteousness, bears their sorrows, and by one offering perfects for ever them that are sanctified; and having done this, is now at the right hand of God in the Glory of his Father, all creatures subject to him, all excellencies being met together in him: so that now he is the delight of ●od, the joy of Heaven; so that whatsoever thou canst want, or losest, if thou hadst him, thou shalt find it in him: and also whatever he can do for thee, in his time thou shalt receive it from him, Deut. 33. 26, 29. Who is like the God of jesurun. 2. Now there is a universal offer to all people where the Gospel comes; enemies are entreated to be reconciled; for though he hath not died for all, yet now being King, such is his excellency, that he is worthy of all: Hence commands all to receive him: and if this be a condemning sin to reject him, 'tis then a command lies upon you to receive him, and the foundation of this offer is your wants and miseries. You are dead, Oh come to him therefore for life; weak, guilty, blind, Oh therefore come to him for pardon, peace, and life. Not fullness, nothing but emptiness is the ground of this offer, jer. 3. 22. 3. Hence there is nothing on God's part, nor yet on your part that can keep you from him. No sins, no wants, unless it be your will, Mat. 23. 37. Therefore now whoever will shall have him, let him take him, Rev. 22. 17. There be two acts of the Will, Election and Resolution, I must have him, which if you will, nothing that ever thou didst or canst do can please the Father so much: so that he will 1. Adopt thee to be his Son, john 1. 12. As è contra. 2. Thou shalt enrich thyself with a greater blessing than if Heaven, and Earth, and all glory was put into thy hand, as the Lord himself is better than all; and hence once thine, ever thine, none shall pull thee out of his hand, 2 Pet. 1. 5. And it shall rejoice the heart of Christ himself in Heaven, when as his Bride thou givest to him thy good will, Isai. 62. 5. And if you do not kiss the Son he will be angry, Psalm 2. And God knows whether now the last word, the last offer is to be made to thee. But I find such sins in me, Object. 1. that till they are gone I dare not. Then you will first remove sin, Answ. and after receive Christ: first be your own saviours, and then make him another: you shall never do it. Oh close with him to take sin away, because sick, therefore receive him. But I have no will, my heart is endeared to my sin. Therefore resign up thyself to him to give thee a will, Object. 2. (put it into his hand as bad as it is, Answ. this is Spouse-like) and to take away that will to sin, so thou shalt have him, I am my Beloved's, he is mine: For the Father looks to the Law, and saith, Sinner if thou believe thou shalt be saved; now lie under the Spirit, and you are where you should be; resist here, you resist the Holy Ghost. Oh but sin is dear. Consider, 1. What good did it ever do thee. 2. Hath Christ shed his Blood or no, if not, Oh the wrath of God is to come; if he hath, Oh wilt thou offer this wrong to his Blood, that a Lust shall be dearer than it, thy bloody Knives dearer than the life, and death, and mercy of a Son: Oh therefore if any Soul hath any lust dear, I beseech you by all the bitter sorrows of Christ, not to reject so great salvation. But must I receiv● Christ with my own strength? No, Object. 3. you cannot, nor ought not, but if the Lord puts strength in thee, put it● forth. Answ. Many followed Christ for loaves, but none that ever came to him for himself that ever he put away, Psalm 81. 11, 12, 13. I showed much love, but they would none of me; Oh that they had harkened. At this instant God may give thee a heart. But I fear I shall never get my sins removed that I feel, Object. 4. which I think cannot stand with Grace. God's Promise and Reason is cross to thy fears; if a Son, Answ. all things also though many years hence, Rom. 8. 32. If not by receiving, is i● by rejecting that thou shalt attain thy end? 'Tis true, thou hast fallen off by thy sin from Christ, because thy falls have made thee fall off by unbelief from him, and made thee say, either I do not believe, or the Lord intends no good to me: you have had no strength, because not satisfied with meat. But I may presume. Object. 5. Is it presumption to honour Christ, Answ. and to have him honoured in thee? No, Dost think if the Lord shall after all thy sins, and in the midst of all thy miseries give thee Christ, shall he not be honoured by this? yes, who can ever have such cause to love him as I? Shall not thy receiving of him by Faith honour him? yes, Rom. 4. 20. Canst dishonour him so much as by rejecting him? when he hath laid down his life, showed his love, offers himself; now to reject him, 'tis to offer greatest contempt to him and his love that can be: hence can you honour him so much as by this? Do never so much without him, he is unsatisfied: do this, he is well-pleased. Nay after all thy sins, yet he saith, Return to me: Nay, nothing else is such a means to honour him, by doing for him. If so, grant thou art vile, unworthy, poor, yet for the honour of the Lord Jesus do it, who is but little honoured in the world, and stand out no longer: thus receive him, and then know it you are Sons, and rejoice in it, and do it now while the Spirit is upon thee, and remember now not to change, jer. 2. 11. As Women, Oh I would not change; see how happy is thy choice: But Lord who hath believed our Report! How may the Soul come to close with the person of the Lord jesus? Quest. 1. Before any man can close, Answ. i. e. see and say he doth close with the Lord as his own, he must feel a want of the Lord and his presence, not only of his comforting, but of his holy presence, for some people there be that never felt a want of Christ at all, they are great and grievous sinners, but they trust to Christ, and though he kill them, yet they will trust to him: others are in misery, and they feel a want of redemption, and hence close with Christ for that, Psalm 78. 35. O●hers are in horror, and know not what to do, and they feel a want of the comforts of Christ, and hence close with Christ for that, and if they find it they depart from Christ by looseness of life, if not by despair of heart, as Saul, 1 Sam. 28. God answers me not by Urim, etc. Others feel a want of some righteousness from Christ, the having of which supports and sustains them without Christ, till with the Prodigal, when all is spent, than they think of Bread at home, and the want of which makes them to have less esteem of, and desire after Christ, but they are full of Objections against the thoughts of closing with him, but hence they close with Christ for that. Others there are that feel a want of the Lord himself, and hence close with him for himself; so that let a man have all blessings in the world, the purity of Ordinances, never so many illapses, and droppings of divine light, and life, and comfort in these Ordinances, that he wonders the Lord should be so good to him, yet he shall find (if right) his soul secretly unquiet and unsatisfied till he hath the Lord himself. As the savour of meat makes a man that wants it, cry the more after it, long the more for it; so the savour and sweet of all creatures, all Ordinances, all Duties, do not stay, but stir up the soul to seek Christ, when he is himself, jer. 50. 4. They shall seek the Lord weeping. Hence first they felt a want of him. The full soul loathes the honeycomb. Let the Lord be never so sweet, let him do them never so much good, the more good he doth them, the less they regard him, jer. 2. 6. They said not where is the Lord? Therefore that soul that truly closeth with the Lord, must first feel a want of the Lord, and say these Ordinances are not bread, these creatures are not bread, all these parts, gifts, duties are not bread, bran, not bread. All this savour, this sweetness 'tis not bread. Hence I perish for want of bread, I have creatures, Ordinances, Affections, comforts, Duties, but Oh no Christ. Like the Prodigal, Luke 15. 17. Oh therefore do not only see, but feel the want of the Lord Jesus, you that never had him yet; nay you that have him, you cannot have more of him, but by feeling more the want of him. Oh it was a marvellous expression of Moses, when the Lord began to grow weary of their company, Exod. 33. 15. If thou goest not with us, carry us not up hence, i. e. Let us rather die than live without thee. Marry when Christ was crucified, the carcase of the Lord was gone, she sat there weeping: Oh much more for the Lord himself. It's observed by some for the saddest spectacle, to see a desert Town: Oh what is it to see a desert heart, where no Christ inhabits? Or a city, and no Inhabitants. And hence its Rome's curse, to be made an habitation of devils; so here. What is Hell, but this, to see not Abraham, but to see Christ afar off? and thyself shut out. It may be 'tis no sorrow now, but it will be. It's a sad thing to see a man rise up early, go to bed late, eat the bread of carefulness, and yet gain nothing, Phil. 1. 21. This is very sad. Christ is our gain, all the creatures you have, means you use, duties you do, comforts you receive, they are not gain, nay, the more God doth for thee, the more thou losest, if no Christ, because now thou art full by this means. Oh therefore get a heart sensible of the want of the Lord. Think there is a Christ, whose Glory is the amazement of Heaven, but Oh I see him not. Happy for ever are they that have him, but Oh I have him not. Your hungry bellies cannot want bread, if they do, they are never quiet till they have it. Is the Lord no better? Lord grant this contempt be not revenged with spiritual plagues! Some of you know not your want, others feel it not, you can live without him; worse than Saul, he went to Urim, and lamented in great distress, He answers me not! Oh you feel no distress, because of this, I have him not! Nay worse than Dives, that begged, Oh a drop of water to cool my tongue! Why cry not you, Oh the Lord Christ to comfort my heart! Why is not all this fullness longed for? Oh therefore let nothing else comfort, and let nothing discourage, but make this use of all, Oh I want him! 2. To the right closing with his person, this is also required, to taste the bitterness of sin, as the greatest evil: Else a man will never close with Christ, for his holiness in him, and from him as the greatest good. For we told you that that's the right closing with Christ for himself, when it is for his holiness. For ask a whorish heart what beauty he sees in the person of Christ, he will after he hath looked over his Kingdom, his Righteousness, all his works, see a beauty in them, because they do serve his turn to comfort him only. Ask a Virgin, he will see his happiness in all; but that which makes the Lord amiable, is his Holiness, which is in him, to make him holy too; as in marriage, it is personal beauty draws the heart. And hence I have thought it re●son that he that love; Brethren for a little Grace, will love Christ much more. Hence if a man feels not the want of Christ, the bitterness of sin, as his greatest evil, he will never see nor admire Christ's beauty, much less close with it. Hence john 16. 9 Convinceth the world of sin, because they believe not in me, i. e. of that chiefly. Oh these wrongs done against the Lord! Why not of wrath and Hell? Oh sin is the evil, and then it appears exceeding evil, when not against God simply, but against a Son. Paul why persecutest thou me? Acts 9 Why? Did he not live in lusts and selfconfidence? Yes, but in all these he saw he persecuted Christ. And after saddest search, I have feared the want of this, is the great cause of all a man's closing amiss with Christ. I would but ask where was judas wound? Was it resting in a Pharisaical righteousness without Christ? Without Christ, no, for he forsook all and followed Christ. Was it want of profession of him, preaching for him? No. Was it for want of communion with him? No: one sin he lived in, he had his bag. And hence when many went from him, he stuck to him, john 6. judas still cleaves to him: yet even then Christ calls him a Devil, which if ever he had tasted the bitterness of, he would not have lived in, not died desparately, some think impardonably without Christ, and so sin more against him. Let any man living show me how he can close with Christ, and yet love one sin: I'll be his bondman, that can say, I close with Christ as my Husband, and yet I love my Whore too. Let any man living close with Christ, and keep his sin, or hide his sin, or let it be hid, his closing with Christ shall harden him in his sin, and so he shall die without Christ in his sins, as it is writ, Exod. 21. 14. As it was with joab, who fled to the Horns of the Altar, so 'tis with many men, they sin, and confess and sin under all Laws: why? they fly to Christ, and this emboldens them, hardens them, why? because they never tasted the bitterness of sin. I know a man's sin may be crucified before 'tis mortified, as it may be buried after 'tis dead. Oh therefore I beseech you look to this, you fail not here. Many of you are troubled, Oh take heed of being comforted until you get the Lord to do this for you, or unless you depend upon the Lord for this in his time. Some apply comfort when they see no good: I dare not to myself or others: Oh therefore imagine thou didst hear the Lord speaking, Why dost thou persecute me? why is a man so grieved at any thing that crosseth himself? because a man loves himself, because he thinks his good lies there most: Oh see thy good more in Christ than in thyself, Acts 9 4. Oh me, me in whom all good is, o to persecute him! Two men hear, and one is in horror, and the other not; oh 'tis because God sets it on: so here. 3. Make the Lord Jesus present with you, and set him really before you, and see him willing to give himself unto you, even to thee in particular. Those that give themselves in Marriage, separate themselves from all company, and get alone together, and give themselves one unto another: so sever thyself from all the world, and 〈◊〉 the Lord really be●ore thee, as David, Psalm 16. 8. and so close one with another. For two things keep from Christ. Either First, they care not for him, and the cause is, they make him no● present, only have a notion and report of him. Secondly, They dare not close with him, because they fear he is not willing to close with them, with others, not with me; so that all the Scriptures they read, all the Promises they hear are very sweet, but they look on them as spoken to others. Hence Acts 2. 39 For the Promise is made to you, and to them afar off; be thou never so far off, if thou receivest him, he will receive thee, Luke 2. 14. Good will to men: Oh see this goodwill in the Lord to have thee receive him, though thou hast no money, nay because dead and vile, nay because not sensible, Rev. 3. 17, 18. Oh wonderful because senseless of misery, therefore close with him. 1. Is it not his command it should be so? 2. Is it not a sin to reject him? will he not be angry with thee to reject him? 3. Are not his conditions easy, so as he hath undertaken to do all that which thou sayest thou canst not? Why wilt not? 1. Oh if I were a child, a son in Covenant I would, but because otherwise, hence I dare not. Ans. joh. 1. 12. Receive him, he will make thee a Son. 2. Oh but my wants are many. Ans. Receive him he will make thee rich, Isai. 55. 1, 2. 3. Oh but I find my hearten dear to creatures. Ans. 1 john 5. 4. This is the Victory that overcometh the world, even your Faith. 4. Oh but I shall fall back. No, jer. 3. 22. Return, and he will heal thy back-sliding. 5. Oh but I shall never be able to do any thing. Ans. Yes, close with hi● and thou shalt. 6. Oh but I am very vile before the Lord after all I do. Ans. Yet Eph. 5. 25, 26, 27. He shall make thee amiable, only receive him, set thy heart on him alone. Now do you think he bears a good will toward you? can you deny it? Shall not this overcome thee, that the Lord of Glory should fall in love with thee, and bear good will to thee a Leper, and that canst do nothing for him, and yet for all this, Oh this will draw thee, Psal. 36. 6, 7. Oh how great is thy lovingkindness; this makes a heart of steel to yield, jer. 31. 1, 2, 3. Oh this will cut you in Hell, Oh hard hearts that despised such Grace! 4. If the serious thoughts of this do not draw thee, at least not so fully; look up to the Lord to reveal himself unto thee to be thine. For as no man can take Christ until God gives him, so no man can say he is his, until the Lord shows him that he is his. And as the creature cannot re●●st, but take when the Lord gives: so it cannot but see the Lord when he reveals himself as indeed he is. And look to see him to be yours by some Promise; for there is a seeing Christ mine in great fulgor without the light of a Promise, and Spirit in it. Is Christ yours? Yes, I see it. How? by any word or promise? No, this is a delusion. The other is by promise, & that opened in the Gospel, Eph. 1. 13. 14. He saith not in whom after ye were sealed you believed, but è contra. And how believed? by hearing the Gospel. Hence Saints return to this, Psalm 51. 8. Let me hear the voice, 1 Pet. 2. 1, 2, 3. And this is that which hath knit the hearts of Saints to Christ for ever▪ Oh thou hast the words of life: For there is a voice of love to the Saints engraven in all mercies, in all afflictions, in all Gods leadings of them, though it be in a Wilderness; but Beloved, only the Word can tell me the meaning of these words of love. So there is love of Christ revealed according to a Promise, not by it, and love spoken in mercies, but the Word interprets them and clears them to be no delusions; I mean the Spirit there: This is judged to be a good answer to Papists, who shall be judge of controversies? We answer that which shall be judge at the last Day, must be judge now: but so, Rom. 2. 16. john 12. 48. So whether doth God's Spirit seal, or the Devil delude? It's a great controversy if you have no● a word to see God's love by, but think you have a way to see it without, this Word shall judge you. Oh look therefore for the Lord by a word to do it, and say Speak Lord; and if by word, look not for it without a work on your own heart. Some Christians have rested with a work without Christ, which is abominable; but after a man is in Christ not to judge by the work, is first not to judge from a word. For though there is a word which may give a man de●endance on Christ, without feeling any work, nay when he feels none, as absolute promises, yet no word giving assurance, but that which is made to some work, He that believeth, or is poor in spirit, etc. till that work is seen, hath no assurance from that Promise. Tell him God hath promised to pour clean water, Ezek. 36. Yes for some, not for me. Secondly, 'tis not to judge by the Spirit, for the Apostle makes the earnest of the Sp●rit to be the Seal; now earnest is part of the money bargained for, the beginning of Heaven, of the light and life of it: He that sees not the Lord is his by that, see; no God his at all: Oh therefore do not look for a Spirit without a word to reveal, nor a word to reveal without seeing and feeling of some work first, I thank the Lord I do but pity those that think otherwise: if a sheep of Christ, Oh wander not. Ob. But I have waited long for this. Ans. True, therefore more need to wait still, it may be now 'tis not far off. Ob. Oh but it may be he will not, if I knew that I could be quiet. Answ. Down proud heart, Oh take heed of that pride: art ' no● worthy never to hear a voice from God? Be silent then, and humble, and now hear what the Lord will say, he speaks in a still voice, Psalm 85. 8. do as they in that Psalm did; Thou hast done thus and thus, Oh hear us, turn us, and then ●ie still and listen: Oh do thus, else you make God a liar if the word comes, 1 john 5. 10, 11. and now when thou hast him, Oh change him not. First, What dost want, and where wilt go to find it but there? any creature●, and all the excellencies of them are there, and in time of trouble he will be instead of all, and also bless all. Secondly, Dost want Grace to honour a God? it is in him the fullness of it. Dost want God and his love? thou hast him, and now all his love, his care, his wisdom is thine. Oh wonder at thy lot and portion, and say, Lord I have enough. Thus much of the first Doctrine. CHAP. X. Showing that True Believers do with hope expect the Second Coming of Christ. SECT. I. Now they go forth by Hope Of Him and his Coming. Desire Of Him and his Coming. THat the Church and People of God after they are truly Espoused to Christ, Observ. 2. and made in any measure ready for Christ, they now are no more of this world, but look out of it, and verily expect the Second Coming, and Glorious Appearing of Christ. 'Tis true, they look for his coming and company at the last period of their life, but this they look upon but as their welcome in the way, until the last Trump shall blow, and that they shall meet the Lord in the clouds of the Air, 1 Thes. 4. 18. which is the last and chief time of his Coming they look out for. The Five Wise Virgins did here verily look for him; the Five Foolish seemingly did so too: That look as it was before the first Coming of Christ, all their thoughts and search of heart were after the day, and time, and glory of it, 1 Pet. 1. 10, 11. And the nearer His Coming was, the more ardently was he expected: Hence such flocking to john's 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 daylight, though it be long, 'tis but a night; it will be morning: All the rest are like birds at their chaff. 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. Reas. 1. 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 smoke of their own chimneys, never look out to other coasts and countries, or to a strange Land, but Seamen 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 show them, this day, this coast, and are bound for another world, they look out for this; they see it two ways 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 lays hold upon the performance itself 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 itself; 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 shows 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 'tis, and in Hell they see how they have been deceived. So this is the happiness of Saints, that though they see things darkly, yet they see things truly, the Spirit creating glorious impressions on the ●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 Christ's 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, 'tis said, They knew not, Mat. 24. 38, 39 Never knew till the Flood 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, Reas. 2. 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 tells them, In my Father's House are many Mansions. I go to prepare a place, and Il● come to you again, john 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, sometimes of outward comforts, sometimes of the performance of spiritual promises, And when God thus hedgeth their way with thorns, than 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 something 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 〈◊〉 miserable. 3. Because they see and are sensible of their deliverance from wrath to come: Reas. 3. There hath been much wrath in the world seen, but yet the great wrath is to come, what that is they see. What their escape from it is they see. Hence they look for Christ, when he shall appear like the rising Sun, and like a Bridegroom from his chamber to comfort them, 1 Thes. 1. 10. For the Devils look for this day, and natural men, but seeing wrath, wish themselves under rocks and mountains, and seek to smother it: But Saints seeing themselves delivered, hence calmly look for it. The sense of this love makes them say, Oh when will he come, that I may see him with these eyes! They fear not (for why should they) the terror of this day. 4. Because the Lord hath given unto them the first-fruits of Glory, Reas. 4. and of that day of Glory, hence they look and wait for it. You know the first fruits were part of the whole vintage, hence they gave thanks for all, because they then looked for all, Exod. 23. Rom. 8. 23. We having the first-fruits of the Spirit, wait for the 〈◊〉. That look as 'tis with the wicked, that have rejected Christ, and counted his Blood ● common thing, and done despite to God's Spirit, there remains nothing 〈…〉 for of vengeance, so here è contra. Rom. 5. 1, 2, 3, 4, 5. Being 〈◊〉 by Faith, now 1. Peace with God. 2. Access by Christ to God. 3. Standing in that Grace. 4. Shedding of love, hence not only hope, but Glory in hope of the Glory of God. There is none espoused to Christ, but taste this love, feel the warmth of his fellowship, feel the abundance of his love, but 'tis but in a little measure, in the first-fruits, hence they look for and expect the rest at his coming. They are sometime full of fears, what if shut out at last? But when they feel the first-fruits of Glory at that day, now they verily look for his coming. Christ dies we know, but it was not possible for him to be held long, and hence rose again, and then looked for Glory, and then was taken up to Glory: So here, the Saints lie dead in the grave of sins and fears, but it's not possible for them ever to be held here; hence when risen with Christ, they look upon things above, and are waiting for Glory, and at last are taken to Glory with himself. That look as jacob, Gen. 49. 18. said, My soul waiteth for thy salvation, when the stakes and pins of this fleshly Tabernacle are losing, and so the Lord is losing him from the excellency of this world; though he minds other things, yet he recalls himself, My soul waiteth for thy salvation Oh Lord. SECT. III. HEnce let all flesh take notice that there is such a time, Use. 1. and day, and coming of the Lord Jesus. This was the Apostles Argument to prove a resurrection, Christ is risen, and to prove this, and so the resurrection from the dead at Christ's coming, else is your Faith vain, i. e. Expectation of him vain, 1 Cor. 15. 14, & 17. Men think it easy to believe a resurrection, and a second coming of Christ for that end; but an hoverly sleight work is quickly done, and an hoverly Faith is quickly wrought. But when a man comes to look considerately, Is there such a day indeed? Is there one now in the third Heavens that will fire this whole world, and gather his Saints to his Glory? Now it's very hard. It's usual with Satan to pierce with extremities, that when they do begin indeed to close with Christ, and receive comfort from him, to smite them with thoughts: Is there a Christ, and is there such a time of coming? Now of all the Arguments to convince and persuade, methinks none like this, viz. That there be a Generation of men in the world, that verily look for this day and see it, and have the first-fruits and beginnings of it already in their souls. A number of people that once never minded it, heard of it, but looked not for it, now to see it; flesh and blood could not, Satan would not reveal it, hence God that cannot lie, hath shown it unto them, so as they are in a manner eye-witnesses of it. Men will believe eye-witnesses of any thing, especially if many. Such are the espoused of the Lord in all ages. The things which we have heard and seen we speak. Object. But may they not be deceived, Answ. and conceit that which is not? True, but Divine revelation of any Truth that cannot deceive, for that is no fancy of the head, nor delusion of Satan. Now this is a secret the Spirit makes known. 1. In that it fills the mind and feeds the heart with it, that it carries unto God with wonderment of blessing him that ever he saw this. Fancies cannot feed, especially in greatest agonies: Now they choose misery on this ground, rather than present peace here, Heb. 11. 35. Not accepting deliverance. 2. In that it works effects cross to Nature, nay to all a man's lusts in them. Noah foresaw a Flood nigh, but he might be deceived. No, 'tis said he feared, kept close to God and it came, so here. 3. This Light whereby they see, it is not only sweet and Glorious, and cross to heart and lusts, but its sudden, that as with Paul, when going to persecute, suddenly there fell a great Light, and so he saw Christ. So when a man goes on in his sin, and suddenly the Lord reveals this and that by a word (else 'tis a deceit) which all Angels could not do before, so as to see it, and that none can reveal it as he sees it, especially to bring this light out of darkness, this must be miraculous power, and no dream. But what do I speak of seeing? they feel the beginnings of it in the first-fruits of it. For two great things shall be at that day. First, Then all the Elect shall have their fill of love. Secondly, Triumph in Christ when in the clouds with him. Have they not the first here? Rom. 5. 5. The feeling of which love cannot be a Fancy, fo● it cannot conceive of it nor hold it. This is an infinite love, and that in the midst of the sense of sin and death. That many times they are even fain to say, Lord hold. 2. Triumph, Rom. 5. 3. and that in afflictions, which make them by experience so to feel God in par●, that they triumph for time to come. 'Tis ●rue at times they look down the Tower, and so tremble, but while they look up here, than they triumph, having access to the Grace wherein they stand, So then look for it, there shall be such a day, and such a coming of Christ, Rev. 1. 7. The Father hath exalted the Son to inesfable Glory. But Lord! Who sees him as these, in his Glory, or to come forth out of his Glory? 'Tis but Table-talk. But behold he comes, and every eye shall see him. The Lord pities you, and holds out bowels of love, and Faith; Oh receive me, Oh cast away those bloody knive● that have pierced me; and sends his good 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, etc. 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 happiness of all them that be espoused to the Lord Jesus, Use 2. 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? Quest. Great things which may astonish the whole Creation. Answ. 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; This was preached about the time o● the Pequot wars. so that burn them, cut them to pieces, (as some by the Indians have been, Lord help!) they see Christ loves both, and hence holds sword and soul in one hand, and scabbard in another, etc. 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 john 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. 'Tis 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, fo● the Lord shall proclaim it, and they shall hear, these are my Jewels. And this they look for, 1 john 3. 1, 2. 5. They then look for recompense 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 recompense till now. The Lord show mercy to the House of Onesephorus in that day, 2 Tim. 1. 18. So that some Heretics have thought souls sleep till then. They may pray and no answer, seek to do good, and do none. Oh but the Lord will recompense 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 endless 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, unless 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 methinks I see them falling down before the Judgment-fea●, 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 'tis 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 blessedness, and let it draw you to make up the match with Christ, that never did it yet! He hath been 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 thyself this day to him, and take him only, rejoice 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 yourselves 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, Use 3. Of Exam. but 'tis 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 rejoicing: 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 days of Noah, so shall it be, or as in the days of Lot, when they never knew nor looked for it, though told of it; so 'tis with them. Do you think these are espoused to Christ? or made ready for Christ? whose glorious appearing is never, or seldom, or the least thing in their thoughts, and are far from seeing and setting it before their eyes. Now because if you ask most men, Do you look for such a time to see the world consumed, and the Lord revealed, and your Glory with him? Every one will say, yes, because indeed they have a dead hope. I shall therefore give discoveries of it. 1. Those whose hearts prise (though their heads do not) Sign 1. and whose eyes are dazzled with the withering Glory of this world. When men lie under (not for a fit, for Christ's Disciples wondered at the Beauty of the Temple) a great mistake of all things here, and put that good in them which is not, and that worth upon them which they ought not. For he on whose eyes the Sun of Glory hath risen, and looks for the Glory which shall be revealed; looks upon a Dunghill world as strangers upon their Inn, and as Travellers do on their Tents, make a shift to rub it out there for a time, but Oh home. Oh that Glory that shall be revealed, Heb. 11. 13. They were strangers, because they looked for a City: Nay they look upon these things, as God and Christ judge of them (for they have Christ's mind) 1 Cor. 2. 15. Which stand for Ciphers in the Lord's Book: Nay they look upon the very miseries of this world for Christ, greater treasures than the happiness of it, and hence choose it and account their scars their Crown, their shame their Glory, their losses their gain, their sorrows their joys, as Heb. 11. 25, 26. Moses chose to suffer, and esteemed Christ's reproach his Glory. And why? He had an eye to the recompense of reward, and saw the God invisible. And 2 Cor. 4. 17. It works an exceeding weight of Glory. That look as 'tis with a man that is born to great hopes of a Crown and Kingdom, and therefore brought up not in the Country, but in the Court; let a poor man offer him his thatched house, and promise him if he will come and live with him, and serve him in his patched clothes, What will he say? No, be gone to your friends, I am a greater man than you can make me, so here; A man that is born and begotten to a lively hope of a Crown now by the resurrection of Christ, and brought up under the wings and care of Christ, to the hopes of a better world, offer never so much, promise never so fair, I am greater than all the world can make me, I must not have, if I love Christ, and I cannot have, if he loves me, both; and hence looks to honour then, and peace and glory then, Col. 3. 1, 2, 3. It's clear than thou lookest upon the things of the world as great things; Oh to have such honour, such an estate, so many Cows and Goats, so much ground paled in, so many ploughs, lands and oxen fit to labour, so much gain to come in every year, and such parts, & gifts and duties to get me a name, to live before the best men, and to be good signs (to comfort me) of the favour of God: This is a goodly thing, the very hopes heat and warm the heart. 1. If you do not find pangs in parting with a friend, a bosom-blessing so dear, you are not dead yet to it, nor risen to a lively hope of better things. 2. He that doth not prise the evils of the world, more than the good in it, his eyes are dazzled with it: If the life of the world be not death to thee, the comfort of the world sorrow to thee, Oh they draw thy heart from God: Hence called lying vanities. Look as 'tis with a King or Master that gives Talents to use, they cast them by, and fish for themselves, they look not for the coming of their Masters: So the Lord gives you his Ordinances, and Word to use for him, and you scramble for yourselves, to enrich, and honour, and comfort yourselves, you look not for the Lord. Factors that go far for wealth, they will not bring home stones and rubbish, which they know will not go in their own Country, hence other things that are of more price he spends his time for: So here. What do you do? You that eat the bread of carefulness, sell your commodities dear, and set your buyers on Tainter-hooks? I look to be rich. You that can speak well, and have parts, and profess fairly; but go into your Closets, God is neglected in your hearts, your constant union to Christ, dependence on Christ, approving yourselves to Christ, is not maintained. I would fain be honoured. You are come far from your own Country: Why did you depart thence? To be free from trouble. And now here, what stay you for? Oh for ease. Will these Coins go, and be taken at the last day? No, you look not for that. II. They that say they look for Christ, Sign 2. but do not rejoice abundantly in hope of this time. Sometimes the hopes of God's people begin to die, and then comfortless, but when their hopes are up, and stirring, and not wounded by some sin or sleeping, there is a double joy that now they have. 1. This alone comforts them and fills them, john 14. 1, 2, 3. So that they wonder at God, though they have never so little here, to have these blessings now, and everlasting Glory, endless compassions and mercy at that day, john 16. 22. 2. This joy is Glorious joy, highest comfort, Rom. 5. 3. We Glory in hope of the glory of God. Disgraced, but then honoured; hated of men, but then loved of Christ; poor, but then enriched; miserable, but than blessed; empty, but then filled; fatherless, friendless, but then glorified. Oh I tell you miseries thus considered, are sweet! Can it be otherwise? Now you say you hope and look for this day. Where is your comfort of it? Where is your glory in it? Acts 1. 11, 12. Compared with Luke 24. 52. So thou wilt be in the Temple, nay in the fields rejoicing and blessing the Lord, that ever he should intend to set thee at his right hand, at that great day of his coming. No man but hath something to joy his heart. Is it Corn, and wine and Oil, and not the Light of God's countenance at this day? It's a sign they never look for it. Do the world rejoice in their hopes, and not Saints? III. They that content themselves with any measure of holiness and Grace; they look not for Christ's coming and company. For Saints that do look for him, Sign 3. though they have not that Holiness and Grace they would have, yet they rest not satisfied with any measure, 1 John 3. 3. He that hath this hope purifieth himself as he is pure. Christ finds us not lovely, but makes us lovely, by putting on his own garments, imprinting his own Image. Hence Saints content not themselves with any dress, till made glorious, and so fit for fellowship with that Spouse. And when the Soul sees this Love to be a Son, and then to be proclaimed Heir, Oh this makes them set Christ himself as the pattern to walk by. Now therefore, 1. When men shall think this way is bad, & another way of some Saints is good, and so take a Copy of his course from them, and now is well, this only is to be pure as man is pure. 2. When a man leaves not till he gets such a measure of Faith and Grace, and now when he hath got this, contents himself with this as a good sign he shall be saved, he looks not for Christ. Or 3. When men are heavily loaden with sin, then close with Christ, and then are comforted, sealed, and have joy that fills them, and now the work is done, and they are past Grace, and past Repentance, and daily cleansing, now they study not what to do for Christ, that neither Family no● Church where they live, are the better for them. 4. When men shall not content themselves with any measure, but wish they had more, if Grace would grow, while they tell Clocks, and sit idle, and so God must do all, but do not purge themselves, and make work of it (Indeed Saints purge not themselves of themselves, for dirty hands will never wash a foul face) but by a daily dependence on, and importunity of Faith sigh after the Lord to do it; verily if not thus, you look not for Christ, 2 Pet. 3. 11, 12, 14. For if you did, you would say and think, if to be like him be my Glory, Oh than that I might then have it now. Sons that are born to their hopes in the Court, will go in the Court-fashion: Beggars that are born and brought up under hedges, content themselves with their rags, so here: Lord where is this Spirit? especially even among us. There is scarce any but either would be honest, and then hopes God accepts of his will, or will be so, & then 'tis only so much as will credit or comfort him. Lord where is the man that mourns for this, how far short he falls of Christ, of Christ's thoughts, Christ's prayers, Christ's speeches, Christ's meekness, but only patches up his comforts with some ends of Gold and Silver, and shreds of Honesty: He hath heard others teach and preach, and gets some shreds of knowledge, thence he sees what others are, and do, and gets somewhat to be like them. Have we not cried out, men are too good to be better in our own Land? And unless a few under Affliction or Temptation, who is? I pray God such a race come not over hither, where God looks you should get a higher pitch; put off your wildernesse-shoes, get those sins removed that provoked God there; or else besides the misery of a heart-brand upon thee, thou dost not look for Christ, and therefore art either not espoused, or asleep; and shalt if not by the Word, by the terror of God be dreadfully awakened. Oh New-England, New-England, that art now making a conquest of the world, and seekest for the spoil of it to enrich thyself, to recover thy losses, and therefore makest a truce with thy distempers for a time, and dost not purge thyself as Christ is pure, I dare not yet tell thee what Christ Jesus hath to say unto thee! Therefore think of this, if not thus, you have no hope, 'tis but talk and notion in thy head. And you that do not, he shall come in a time when thou lookest not for him: And hast not so much Grace as the five foolish Virgins had? This is the frame of men and Professors, what are they? They were troubled, humiliation is past, they have looked for salvation by Christ, that is past; they have been comforted, that is past; What Holiness? They will pray in Families, keep company with Saints, get into Christ, receive Sacraments, that is past. What lack they yet? Many wants, but God accepts their desires for what they want, and that is their Circle of Honesty now, and there rest. Is it not thus? Is this to purge like Christ? If any have more, Oh wonder at the Lord for it. But if not, Oh thy doom! SECT. VI OH you espoused and beloved of the Lord, Use 4. look for his coming, look for his company; the world looks not for him, because they care not for him. Will you also depart? Hath he called thee as a Virgin forsaken, and not comforted, as a wife of youth, and given himself to thee, and given thee a heart to give content to him, and thyself to him in lieu of his love, life and all, if it might do him any good? Oh are you born to so great hopes, and are they not worth the looking af●ter? God forbid. Do this therefore especially in these five Cases. 1. In case of strangeness felt between thy soul and Christ: It may be thou thinkest, Oh he that hath saved, preserved me, called me, when I never looked after him, redeemed me when a captive, every moment pardons me, a daily friend unto me, that hath given me Ordinances, given me the comfort of them: But Oh yet to be a stranger to him, this cuts: Oh look now for this time, 1 Th. 4. 17, 18. When thou shalt see that bleeding heart, that hath loved thee above all Princes and Angels; that body in the Glory of the Father, and be as familiar with him as thou art with any friend, and see his Glory, and the Father in him, and know as thou art known. Oh look for this, for it shall be so. 2. In case God's promises are not made good to thee. For at that instant a man believes he gives Christ and all things, all Grace, all consolation, all Glory, but 'tis in the promise, because he would have them live by Faith a while here, as by sense in Heaven; and being wrapped up in the promise, they feel it not, only plead with God: Hast not said Lord, thou wilt subdue iniquities, purge me as Gold is tried? Why then do I go childless, graceless? No more Grace, no more Spirit, no better heart for thee! Oh now the heart calls in question God's promise or sinks! Oh now remember this day, for the perfect restitution of all things, perfect accomplishment of all promises is reserved for this time, Isa. 25. 9 Thou prayest for many things, but they come not; Christ reserves the payment till this day. What a comfort is this? What a sweet speech was it of joshua, Josh. 23. 14. One thing hath not failed, when he had conquered the Land. So then when the conquest is made, to see all the promises made good to thee. 3. In case of God's absence or withdrawing, or when thou feelest but little of his presence here in his Providences or in his Ordinances, private, public, and that in New-England too. Thou hast found one half hours time with the Lord, alone, sweeter and better than a thousand worlds. Oh but this holds not! Thou mayst it may be wait on the Lord in his Ordinances, and go away with a sad heart, Oh I cannot see him, and canst not find out the cause why so heavy, and vile, and so loathest thyself, Oh now think of this day, 1 Cor. 15. 28. Then God shall be all in all, than thou shalt have thy fill of love, and fill of God. 4. In case of sorrow for the uproar of the world against God and Christ, and the wrongs done to Christ and his people; to see Christ crucified, and crying spare my life, and saying, If you seek me, let these little ones depart, yet they are abused, and every one against Christ, as this day the world is coming to the last fit of madness against the Lord of Glory. Oh now, remember and look for this day, 1 Cor. 15. 25. He must reign. Lord what a comfort will it be to see Christ King then? Men come to see him King here, but Oh what will it be when he shall come himself? To see all secrets open, and the Lord glorified in himself and people, of all creatures. Look for this, to see the great and last plot of God brought to perfection. Oh think that is our day, that is our victory! 5. When you come to die, and to think of leaving thy carcase to rot in the dust a long time; Oh think and look upon this day! They that hear shall live. Why do I die? John 5. 28, 29. They shall then come out of their graves, etc. Thus look for this. Motives. 1. All creatures look for this in a manner, Rom. 8. 22, 23. Nay Christ and Saints in Heaven look for this day, Heb. 10. 13. From thence expecting till his enemies, etc. Nay Devils look for it, but tremble: Only a secure world rocked asleep to their eternal woe, look not for it. 2. This will help you to ride all storms, bear all knocks cheerfully. Our Hope is our Helmet. Our Hope is our Anchor, Heb. 6. 19 Eph. 6. 17. You will meet with them here it may be before you die. 3. The Lord hath called you out of this world, he might have left you in it, and given you your hope, your portion here, and then woe to thee, but he hath called thee to this hope, that if Princes of the world knew, they would lay down, nay cast away their Crowns at thy feet for it, and say, Oh that I were in that man's case! Eph. 1. 18. Hope of his calling. 4. Hope and expectation of all other things shall fail, if God loves thee, he will make you know what 'tis to forsake your portion. If not, they shall fail you when you die, this shall not; it makes not ashamed. 5. Methinks this is the Glory of a Christian, that he turns his back upon the world, and lives and waits for the coming of the Lord. 6. Oh this will give Christ's heart full content, when he shall come, Luke 12. 37. He will make thee sit down to eat, and serve thee. The Lord Jesus himself shall only then pour out to thee and give thee whatever thou callest for, honour thee as it were above himself. When thou art at rest in Heaven, he will be at work for thee. 7. If not, he may come in an hour thou lookest not for him. Christ may say to thee, from henceforth sleep on. What Means are there to make me look for him? Quest. 1. Get some promise that thou mayst believe the Lord is thine, Answ. else thou wilt never look for him; or if you do, you will be deceived, for hope is of things not seen. Nay, commonly when the Lord brings any man to his hopes, having given him a promise, and Faith to believe it, the Lord in the midway seems to cross his promise. When the Lord promiseth life, glory, peace, honour, joy, fullness, Heaven, they shall then and never so much before feel darkness, death, shame, trouble, sorrow, Hell. For the Lord tries them by this, and tribulation breeds experience, and experience hope. Hence you must first get a promise of Christ and Glory, before you can hope for it, or expect Glory, and then you may, Heb. 6. 18. For the promise will support hope, when heart, and strength and all shall fail: Nay it will expect contraries out of contraries, Gen. 22. 5. I'll come again to you. Compared with Heb. 11. 18, 19 So that soul that hath a promise, may say when he considers God's power, and what Glory he gives to God by believing it, God hath said he will comfort me, he will cleanse me, he will give me Glory, I will have all these out of my sorrow, my sin, my Hell. Take heed therefore of two extremes. First, Of hoping without a promise, for that is but Faith scared out of its wits, when it comes to be examined; I hope so, and I have had joy and persuasion of it. Secondly, Of not expecting when God gives a promise. Can you live one day without it? It may be you have no feeling yet! But Isa. 25. 8, 9, 10. Dost wait for the Lord? i. e. From a sense of emptiness, for all fullness thou shalt find it in part here, and fully then, and say, Lo, this is our God, we have waited for him! When a man's anchor is strong, and in good ground, he will look for safety, when at anchor in the Harbour. Oh thou afflicted, tossed with tempests, the Lord hath brought thee at last to Christ, after many drivings to and fro, and it clasps about him according to a promise; if God changeth then thy comfort may not be. If revelations come, I know they may deceive, but a promise cannot. 2. Fear the terror of the Lord at this day, fear parting from him: I speak not of doubting, but the holy fear of Saints, for that is the nature of fear, it makes a man eye the thing feared: As jacob when Esau was meeting of him. Noah he fears and looks to safety in and by an Ark, Heb. 11. 7. Lot's children took not his counsel, they feared not, but he seemed as one that mocked to them. Paul 2 Cor. 5. 10, 11. knew the terror of the Lord, hence looked for him, sought to approve himself unto him. Men that fear not parting with Christ, will never look nor care for him. And let it be a strong fear, else it will never carry you above your cares and surfeitings of the world. How shall I fear thus? Quest. 1. Unless the Lord put it into your heart, Answ. none can; for the security of the world is not sleepy, but deadly: Men are bound up as strong as with chains of death; that till they feel the misery, they cannot fear it strongly. Oh look up to the Lord to unchain those chains of death. 2. Know the happiness of them that shall ever be with Christ, what is the sweetness of Christ's love, and worth of it. Imagine the last day come, and all the dead raised, Christ with flaming fire, all the wicked on the left hand, and then sent away with depart ye cursed; all the Saints on the right hand, and then Oh come! and when all is dispatched, then to go up to Heaven, and when gone, there to be for ever rejoicing, triumphing in the presence of God Almighty; and now what it will be to be far off from Christ, weeping, never to be pitied more. Oh he that was so full of pity, no heart then to pity, no hand to help! I can but only paint this fire. Oh that the Lord would help you here, that so you might look out for him. Sailor's sleep in calms, and so it may be have many here in this place of rest. Others of you take heed, I'll tell you your bar, It may be most estates are brought low and sunk; when you see that, now you either look back, or look for Lot's accommodations, and such an estate as is lost, it may be you will spy some hope of it, and then follow the game, and never look out till you die. The Lord keep you from it! You than will not look up for Christ's coming at the last day, or in his Ordinances; here: If thou dost so, had it not been better thou hadst been buried in the Sea, or left in sorrow on the Shore? Oh take heed therefore, look for the coming and company of Christ, and let this be enough, and because you cannot look for him in the the clouds now, Oh look and wait for him in his Ordinances; and consider if espoused ones look for his coming then, and for perfect knowledge of him, and communion with him, then think, Lord what a heart have I that look not for him here! But Lord who will believe our report? Thus they went out by hope and expectation of his coming▪ Now the Second thing follows, they went forth with longing desires after his coming. CHAP. XI. That Believers do long and desire for the appearance and Second Coming of Christ. SECT. I. THat all those that are espoused to Christ, Doct. 3. and beloved of Christ, they ought not only to look, but to long for the coming of, and their everlasting communion with the Lord Christ jesus. For the consummation of their marriage with him, that though he be gone, our hearts may be with him, before our souls be, or before our souls and bodies be; that though we may die, and lie down in the dust, our desires may live and lie in Heaven, and cry come Lord. Now do not think this point true, and so far good if we could reach it, but this is a high pitch, for you must long for it. God forbid a Christian espoused to Christ, should plead that work too much, which Hypocrites, the five foolish Virgins in their kind attained to. See Presidents for this in all ages: Abraham, and those in his time, who was Father of the Faithful, Heb. 11. 15, 16. A better Country, where they might have fellowship with the Lord, and hence God is not ashamed, etc. As if the Lord were ashamed of all them to be his people, that profess themselves so, but desire not this. In Christ's time, Simeon, Luke 2. 29. with 25. Where he waited for the consolation of Israel, etc. to enjoy more of him. In the Apostles time, 'tis also that which they all felt, 2 Cor. 5. 2. In this we groan earnestly, etc. But you will say, It may be this was because of miseries, and want of Ordinances, etc. Therefore see in the last age of the Church, when the new jerusalem was built, and when peace, and when Christ's face was seen in his House, yet then the Spirit and the Bride say come, Rev. 22. 17. They are the last breathe of john and the Spirit in him. Lord jesus come quickly. But Cent. 8. 14. The Church there entreats her Beloved to fly away to the Mountains of Spices, that she might enjoy him out of this world. SECT. II. 1 BEcause they are bound to love Christ and his appearing: Reas. 1. to love his looks when he shall appear to the world, 2 Tim. 4. 8. The Crown of Glory comes as it were by succession, not only to me, but to all them that love his appearing. Now can there be any love of him and his appearing; and not so much as any desire after him and after it? Certainly there is no love, or if there be any, it lies languishing: For answerable to our love to any thing, is our desire, what we love only, we desire only; what we love not at all, or but little, we desire not at all, or but little; so here. Now therefore to question, May a Christian desire it? is to question whether a Christian ought to love the Lord Jesus or no. We are bound not to love earth, hence bound to love Christ and his fellowship in Heaven. Let him be Anathema that doth not so. 2. Because the Lord Jesus longs for them, Reas. 2. john 17. 24. Throughout which Chapter he prays as if in Heaven already. Hence I am no more in this world, and where I am, let them be also. He was on earth, but looks on himself as in Heaven. That as it was with the High Priest, he carries the Names of the twelve Tribes on his heart, bese● with precious Stones; very dear to him, 〈◊〉 the Holy of Holies, so Christ. Not that he sees any beauty in them of their own, why he should desire them, but because he freely loves them, and dearly loves them, as being given him of the Father, and as having cost him dear; and hence if he loves them, he longs for them: Now if he longs for them, ought not they much more to long for him? Psal. 27. 8. Thou saidst seek my face, thy face Lord will I seek. 1. He longs for thee now in Glory, when one would think his thoughts and heart should be swallowed up with it, and shall not we long for him here in the valley of Myrtle trees, in misery, on the dunghill? 2. He longs for thee when thou hast nothing to make him desire thee, he hath all that thy heart can desire, being the very bosom-delight of God himself, Rev. 22. penult. He did but say he would come, and john desires, Oh come. But doth he long for thee? Now not to long for him. If this love be not worth longing for, truly 'tis worth nothing. 3. Because this is our last and ultimate end that we are made for, Reas. 3. chosen for, bought for, called for, sealed for, that at last we might be with the Lord, and be made perfect in one, 2 Cor. 5. 5. He that hath made us for this is God, etc. For the whole Trinity enjoying infinite sweet fellowship with himself, hence desire it might be communicated, in Christ 'tis so, and now the last end is attained. Now if this be our last end, ought we not to desire it? Then we ought not to desire to be blessed, nor to desire the Lord may be glorified. Nay you know that whatever we make our last end, it will swallow up all our desires after any other thing. This is the Centre and rest and journey's end of our tired weary spirits. And the truth is, when we make it our last end, we cannot but desire it. SECT. III. BUT ought not a man to desire to live here in this world as David and Hezekiah did. Object. May not one sin in this desire? 1. 'Tis true, precious in the sight of the Lord is the death of his Saints, Answ. not only in regard that they are as precious to him when they come to die, as while they live, as Gold when 'tis melting is as precious to the Goldsmith, as when whole, and it may be more too, because 'tis then made better; but also because he will not lightly cast away their lives. He that bottles their tears, and will not let them be lost, will not easily let go their lives, and if God will not, they ought not upon every slight occasion to desire their death, and loss of their lives to be with the Lord. Now there are two cases Gods own people may not desire to remove hence, where though there be some fire I confess, yet there is more smoke than fire, more sin than Grace. 1. In case they meet with much unkindness from, and many sorrows in the world, and behold the sins of it. Thus it was with Elias, 1 Kings 19 4. Who when jezabel threatened his life, fled, and would needs set sail presently and be gone; so 'tis with God's people, when they see enemies without, the universal rot of Profession, that they think they are almost left alone; when God hath begun to do good by them, as by Elijah, but they think their best days are past, there is all they shall do, and God himself it may be meeting them with some crosses in this world; now presently they grow weary of their lives, and desire to die, which is nothing else but a pang of discontent, truly God will not suffer it, nor you ought not to desire it, to die away in such a snuff: No, the Lord hath work for them to do, and a journey to go. This desire is naught, and 'tis but a weed, and to be pulled up, that grows out of such a root as a discontented heart for crosses. I confess God useth sorrows as means to smoak us out of our Hive, and we may use them for that end, but not only or chiefly them, nor from a pang or moody fit of discontent. 2. In case they desire death, and not life, before they be ripe for death. Husbandmen desire their Corn in, but 'tis folly to desire it before it be ripe, and then they may. I confess 'tis the commendation of some trees, if not only good, but if ripe betimes, and 'tis the honour of a Christian, to be ripe for death betimes; yet still before he is ripe he is not to desire it. Now when is this? Quest. 1. While the Lord hides his face and denies full assurance of his love, Answ. in this case as a Christian cannot, so he ought not (if it were the Lords will) desire to be gone as yet, and this is one reason why David and Hezekiah desired life, not death as yet, God had broken their bones, and his arrows were yet in their hearts; now a man is to desire he may stay a little while longer, that he may sing the Song of the Lamb, and tell the world what the Lord hath done for him, and that he may not set in a cloud and die in horror. Mariners long to be on shore, but before they come there, they would not venture in a mist, but see Land first, so should we desire to see the Lord in the Land of the living. Nay though the Lord gives his people a promise, which stays their hearts and is a twig to keep them from sinking, nay when he gives them some joy, yet still God hath promised to reveal more of himself and his Christ in the promise, seeing him but darkly now: Now they ought not to desire but wait, as in Simeons' case, now let thy Servant depart in peace, having long waited for the consolation of Israel. Children that will be up before 'tis day must be whipped, a rod is most fit for them, stay till 'tis day. 2. While their work remains unfinished, and the Lord hath got little or no Glory from them, though they may have clear evidence of the Lords love: Christ himself desired it not till now, john 17. 5. If thou couldst scale Heaven before thy work was done, the Lord would send thee down from thence again, as he did the soul of L●zarus, and truly to do the work of Christ one moment here, is better than to have a thousand years' felicity in Heaven, nakedly considered in itself, in as much as the Honour of Christ is a thousand times better than our own good. It may be there is much work within doors, many odd distempers to be cashiered, spiritual decays, etc. It may be there is work without, Christ hath many enemies in the world, many prayers are yet to be spent against them, much good to do for his Church, many tears to be shed for them, for praying trade is passed in Heaven. It may be some friends yet to be converted, thou hast been a scandal to them, it may be as yet few have been, or can say they be the warmer or better for thee; that work is yet to be done: It may be God hath some secrets to reveal by thee before thou diest, stay therefore a while, while your work is done; 'Tis true, thou hast but one Talon, but little thou hast or canst do; yet God looks you should improve it whilst he is gone. A man that will needs to bed at noonday, before night comes, what deserves he but a cudgel? So he that will die before his night comes, and while 'tis light to see and work by. When therefore you apprehend your work even done, then as not only Christ, but Pa●l, not only Paul, but God's watchful servants have secret warnings of death. And as Mariners when they can see no Land, yet by their soundings can tell they are near Land or Sands, than you may desire it, for than you are ripe, but its sin to do it otherwise. And verily happy is that man that accounts not his life dear, but only the finishing of his course with joy. To conclude all, we are to desire our fellowship with Christ, as a man desires his last end, which desire doth not exclude but include desire after all the means and the means first, before the end. Now many things are to be done by God upon us, and by us for the Lord again, before we appear before Christ, which we may desire firstly for this our last end. SECT. IV. HEnce we see the vileness of the great, Use. 1. yet hidden secret sin of the whole world, which may be in part also in God's dearest Saints, viz. in their hungry lustings and dropsy desires after the sweet of the things of this world. You shall have many a man that amends his life, reforms his course, forsakes his own righteousness, no man's tongue can tell him, his own Conscience cannot bear witness against him that he lives in any unlawful course; and I believe it is so, and may be and will be so. Shall I tell you therefore what hurts them? They are inordinate lustings after lawful things in themselves, and these they serve, Tit. 3. 3. Partly they grieve them if they do not satisfy and serve them, partly because they pay them with pleasures and delights if they do. Hence serving lusts and pleasures too, these like tops of mountains are seen, now when floods of wickedness begin to abate, these will continue while the life lasts. I intent not to show you at large, but according to my Text the vileness of them. 1. They eat out all desire after the Lord Jesus and his fellowship, that he cannot long for the Lord Jesus. For a man can ●ay out no more than he hath, now when his desires are lavished and let out to other things, How can he lay out any on Christ? And thus the Lord of Glory comes to bear most horrible contempt, that he is not worth desiring in such a man's Books. Thus it was with them, Luke 14. 18. Every one refused. Why? Because of their Oxen, and Wives, and Farms, Lawful things, but they lasted too much after these. When a Harlot seeks to satisfy her lusts, she cares not how fat her Husband be off, never desires his coming home; so here: Many a one complains he cannot desire the Lord Jesus, which I confess is in mercy to some. But where is the cause of it? Oh they are running in another channel, and spent on other things: What a heavy curse is this? Some never think of death once in a Moon, much less long for Christ; desire not his fellowship here, much less there. And why? Because of their lusts that eat out all. 2. Suppose they do not thus, but your heart is divided, so that you long for these things now, and preserve your longing for him against you come to die; yet these will make you lose his sweet fellowship. For a man's affections are precious things, and 'tis pity any else should have them, they are all little enough for Christ, and Christ is worth desiring and longing for, and he stands upon it, and will make them know that have him, that all is too little for him, and they shall give him all before he give himself to their comfort. Hence deny him these, and never think to have himself, and his fellowship, Psal. 73. 25, 26. It's good for me to draw nigh, How? By desiring, not Earth nor Heaven, but him. Hence he saith, Thou destroyest all them that go a whoring from thee, v. 27. 3. Suppo●e thou shouldst have hi● at last, yet he will never desire thee, never take any delight in thee, until that you come to get your affections unloosed here, Psal. 45. 10, 11. Dost not find a strangeness between Christ and thy soul? Doth he not hide his face? Doth he not soon depart from thee, though he appears sometimes to thee? Doth he not let thee lie like a Broom behind the door? And doth little by thee either within or without. And is not this a sad and heavy thing? Why sayest thou, doth the Lord deal thus with me? Oh thy heart is yet after thy Father's house, if thou didst forget it, than he would take pleasure in thy beauty. What pleasure can earth give thee, when the Lord takes no pleasure in thee? But may not a man desire these things? Object. If we may, how far? 1. A man may lawfully desire them, Answ. provided his desires are not swallowed up in them, but run through them to Christ himself. For 'tis not lu●t properly to desire a creature, or any pleasure in it; but to desire it for itself, and forpleasures sake. For now a man makes a god of it. Thus it was with the Israelites, Exod. 17. Give us water that we may drink; so give me sleep that I may rest, give me clothes that I may be warm, give me estate that I may be rich, etc. Now when a heart desires them, but his desires end not there, but run through them to Christ, that he flings down all comforts, and saith what is this to fellowship with Christ: Thus far a man may desire and rejoice in them, and 'tis a sin to do otherwise. Nehem. 9 35. A man may be content to have a Spring run through his ground to the Sea, to be swallowed up there, but to swell, and rise, and overslow his ground and house, that's not safe, he may be drowned so: So men come to be drowned in their lusts, that let them swell within doors. II. A man may desire the●, if he doth not spend more desire upon them than they be worth. A man may desire them for a good end as he thinks, but then he lays out too much upon them. A man may spend too much in his Inn, when he takes it up only as a way to his home. 1. They are perishing things, therefore let them have perishing desires. The world passeth away. They are passengers by us, that stay to rest with us for a time, let them have passengers welcome. 2. They are not necessary things, let them have therefore indifferent desires: I must have Christ, and his Spirit, etc. not these things: They are to be sought not in the first, but in the second place. Therefore say first Christ, now let me have Christ: Men say now these things, than Christ. I say now the Lord Jesus, whether ever you have them or no. III. Now all superfluity of evil desires are to be crucified, Gal. 5. 24. They that are in Christ, have crucified, etc. Christ was not a dead, but first a crucified Christ before: So no Saint living, but he hath some superfluous desires, but though they live, they do crucify them, so ought you. There is two things in crucifying. 1. There is extreme pain upon the Cross. 2. A looking for death: So than lusts are crucified, 1. When you taste the bitterness of your lusts, by putting them on Christ's Crosse. Oh the wrongs they have done the Son of God And do this with violence, say, you shall to the Cross, he that looks to Christ with a frolic heart to kill his lusts, shall never find him. 2. Now looking and longing for their death, by holding them there. Unless the Blood of Christ slay these, I will never have any death for them. For all the reason in the world will never kill a lust, no more than all the reason will persuade the Stomach not to hunger. The Belly hath no ears. Thus you are to moderate your desires after these things: Which I speak of, First, Because 'tis a wilderness-sin, Psal. 106. 14, 15. Which it may be you feel brings leanness on your soul. And Secondly, Because 'tis the sin of prosperity and peace which God hath given us, which will grow up and choke the Word, that all Ordinances and Truths will in time be sapless, savourlesse things unto us. Thirdly, Because I have had strong fears lately of some unexpected trials among us, and I should be glad if it might not be, if the freedom from them might make us better, else I say let them come. But Fourthly, Because 'tis a rare thing among us to see such burning Lamps as look and long for Christ's coming, which when I consider, though there be other causes, yet one great one is this, Oh the heart is gone away by violent lusts after these things here! Oh therefore take heed of them! And therefore consider, 1. You shall have Christ and his fellowship, if indeed you long for him, john 4. 10. That's his love, you are not so desirous, but he is a thousand times more Thou mayst desire these things, and if God loves thee miss of them. God will make thee poor when thou wouldst be rich, base when thou wilt be honoured, and when you would have honey, he will give you stings; and cause you have to thank the Lord too, that he will not give you your portion here. 2. If th●u hast them, and dost desire them, and God gives them, and thou lettest Christ go, thou hadst better a thousand times be without them, Psal, 78. 30, 31. The meat was in their mouths, and the wrath of God came upon them. If the Lord gives thee Christ, happy for ever; if these things when thou dost so desire them, oh woe for ever! 3. The Fellowship of the Lord Jesus thou shalt never lose. Death shall not part thee from that, nothing shall rob thee of that; but look after and long for these things, they will perish and die away. All flesh is grass, the Word of the Lord, and the Lord himself much more endureth for ever. 4. Why dost desire these things? For some sweet in them. Why is not all that in the presence of the Lord Jesus, and enjoying him? It pleaseth the Father that in him should all fullness dwell, so that thou shalt drink as out of a pure Fountain all that is there. If there be any sweetness here, he gave it, 'tis much more eminently in himself, Exod. 24. 11. They saw the God of Israel, and eat and drank. Had they meat up with them? Oh no. But the sight of him was meat and drink and all unto them. As therefore you desire Christ's fellowship, Oh long no more after these things here! Hence see death is not to be feared, Use 2. but desired of all Saints. It was an odd speech of a Heathen, 'Tis ill to desire death, and worse to fear it; he meant not because of any good in it, but because we must die: But death brings us into eternal Fellowship with the Lord Jesus. It doth Saints more good than all Ordinances, all afflictions, (wherein we complain we can get no good) than all means. It brings us into his Fellowship, 1. Quickly, as Christ was caught up, so the Soul by Christ to himself. 2. Immediately, for the next thing we shall see is Christ himself, our Husband himself, and then see the Kingdom, and then wonder at the Lord. 3. Everlastingly, never to part more. Oh fear it not therefore, Christ hath sweetened it to you. SECT. V. HEnce see a clear foundation and groundwork of longing for fellowship with the Lord Jesus in his Ordinances here. Use 3. This is that I shall exhort to. For 1. You cannot, shall not, must not now go to him in Heaven, nor enjoy fellowship with him, nor meet him in the clouds though you do long for that day; but in his Ordinances you may meet with him now. And truly those whom we love and long for, if we cannot go to their house, or find them at home, we are glad to meet with them abroad. As with those who stand before Princes, if we cannot be with them on the Throne, or at Court, we will desire to be with them in the Country, Nay on the Dunghill. Oh the Spirit of David! Psal. 27. 4. One thing have I desired, and that I will seek for, though I never have it. What is that David? Is it to wear the Crown in jerusalem? Is it to have all thine enemies lick the dust of thy feet? Is it to have thy Name spread, and thine Honour great through all the Kingdoms of the world? No, but that I may dwell in the Courts of the Lords House all the days of my life, and that seeing I cannot, shall not die presently, and so go to see his Glory in Heaven, therefore that I may see his Beauty here, enjoy him here, and that not for some years, but all the days of my life. 2. Ought you not to long to taste and pass through the sorrows of death, that you may be with him? And are Christ's Ordinances more bitter than death, that you are loath to break through the difficulty of them, that in them you may enjoy him? The truth is so 'tis with many a man, that such is the strength of his hidden contempt of Christ, and his love to his sloth, that he had rather die than pray, and be damned eternally than to follow the Lord in an Ordinance till he hath found him graciously. How come Gods own people to lament this, if there were not this? 3. I remember a sweet speech of one with God, That a Christian ought to prepare for a Sacrament as he would prepare to die, for, saith he, there is but this difference, when we die we then go to Christ, in a Sacrament Christ comes to us. What he said of a Sacrament, I say of every Ordinance, in every Ordinance Christ comes to us, when we die we go to him. Now ought you to long when you are absent from him to be with him, and will you not care for him, nor long to see him and enjoy him when he comes to you? And so be worse than poor naked Indians, Christ comes not to them, no dews fall down on their Gilboahs', no Manna at their Tent doors, and hence they live without him, and desire him not; and when he comes to you, do you see no beauty in him now why you should desire him? Will you thus requi●e him for his love, ah foolish children and ●●wise? 4. Truly Beloved, you can have but little evidence you do desire the Lord Jesus company in Heaven at the last day, that long not vehemently after him in his Ordinances now. You have followed me in the regeneration, saith Christ, Mat. 19 28. therefore you shall sit with me upon Thrones. If Christ's presence here, a little of himself be burdensome, What will it be in Heaven then? Depart from me, saith Christ, I was in prison and you visited me not. Shall you depart for not visiting an imprisoned, persecuted, sick, sorrowful Christ in midst of miseries, and shall not you depart for rot visiting a comforting Christ, a teaching Christ, an entreating, embracing Christ in the midst of his Ordinances. If the Lord tries you with water, with a little of himself here, and you care not for him, long not after him, and hence let all leak out again, How shall the Lord trust you with wine? with full fruition of himself in Heaven? 5. Oh Beloved have you ever found him in his Ordinances? If not, Oh the heavy wrath of the Lord Jesus upon thee: If you have, if ever he hath comforted thee when sad and sorrowful, if ever quickened thee when death and darkness did lie upon thee, if ever he did deliver thee when distressed, Oh then take heed of despising him in his Ordinances now, but long for him again, That I may see thee as I have seen thee, Psal. 63. 2. Let them that never found him, deal so with him. Peter when he saw Christ's Glory on the Mount, Lord saith he, ' 'tis good for us to be here. Hath the Lord ever transfigured himself before thee, so as he hath appeared in another manner to thee in his Ordinances than ever thou sawest before? Then say, seeing Lord I cannot come to Heaven to thee, 'tis good being in the Mount, in thy Ordinances with thee, its good being here, 1 Pet. 2. 2, 3, 4. I know Brethren you have many employments in the world, and are called away to them, and cannot ever be with the Lord, yet let your longings be there, nay though cast out of God's sight, yet look to the Temple; this will give you peace. 6. This if I may have leave to speak plainly, is the great sin, one of them, of New-England. Men come over hither for Ordinances, and when they have them neglect them; or if it be too horrible to live in a gross neglect of them, yet who maintains his Fellowship with Christ? or longing after the Fellowship of Christ in them? And therefore I shall stay a while on this point. Men that are sick of consumptions have sometimes a mighty stomach after meat, and when 'tis brought them, they are weary of the very smell of it, and then say, truly I had thought I could have eaten so much; so men loath Ordinances, nay the Cooks that dress, and the Dish that brings, and the Ministry of Christ Jesus that provides the meat, because consuming and pining away in their iniquities. I know many use Ordinances, but are they not indifferent whether they find him therein or no? Now, 1. When men had enough by them to live comfortably upon, than God and his Ordinances were desired by them, but here men's removing begetting want, want of the creature joined with fear and distrust of God's Providence to provide for them and theirs, either sink their hearts, that Ordinances are not sweet, no more than Moses message to a people in anguish, or meat to a wounded man; or else makes them hungry after the creature, and hence lavishing out their desires, that they have none after the Lord himself. 2. When men are persecuted by enemies, driven into corners, or to Towns six miles off to find a Sacrament, or hear a Sermon, than the Gospel of peace, and them that brought the glad tidings of peace, their feet were beautiful, and then men thought if one Sabbath here so sweet where Ordinances are much corrupted, if some of them be so comfortable in the midst of enemies, Oh how sweet to enjoy them all among Saints, among Friends? And so I know they be to some, and I hope to more than I know; but New-englands' peace and plenty of means breeds strange security; and hence prayer is neglected here: There are no enemies to hunt you to Heaven, nor no chains to make you cry; hence the Gospel and Christ in it is slighted. Why? Here are no sour herbs to make the Lamb sweet. And if I get no good this Sabbath, this Sermon, this Sacrament, this Prayer, I hope I shall some other time, when my heart is better, and my business is over: Not considering that the days of trouble may be near, or Gods final farewell may be quickly taken. 3. It was a sad speech of a Brother lately, which hath oft affected me, that a man may pray out, hear out all the Grace of his heart: Meaning this, when God begins to work upon a man's heart at first, than prayer and Word is sweet, stay a while they hear out their hearing, and pray out their praying, so as in praying, they pray not; and in hearing, they hear not! Would to God there were no● a generation of those men among us, that having been so oft Sermon-trod and Prayer-beaten, that now their hearts are hardened, and being used to Ordinances, and being so long ridden under them, I wish they were not tired, and jaded under them before they come half way home, that they had rather lie & die in the high way, than get up and with mighty groans and invincible wrestlings of heart seek after, and so find the Lord in them. 4. There is no place in all the world, where there is such expectation to find the Lord, as here, and hence men bless the Lord for our rising Sun, when 'tis setting every where else: Here therefore they come and find it not, hence not considering the great and last temptation of this place, whereby God tries his friends before he will trust them with more of himself, viz. deep and frequent desertions, they give in, and therefore care not for, nor desire after those plasters which they feel heal them not, nor that food which they find nourisheth them not. 'Tis strange to see what a Faith some men have that can close with Christ as their end, and comfort themselves there; 'tis not means (say they) but Christ, not duties but Christ, and by this Faith can comfort and quiet themselves in the neglect and contempt of Christ in means, as infallible a brand of God's eternal reprobation of such a soul as any I know. So that this is New-englands' sin. Is not Prayer neglected, wanting place and heart? if not in family, is it not in secret? so that you have none, nor poor servants have none. If any Prayer in secret, yet doth it not die? Didst ever find thy Spirit so straitened? Where are the mighty groans? What is become of meditation? Dost not let Sabbaths, Sermons pass over, which shall be preached over again at the last day, and find no Christ, no Spirit in them; and thus lie famishing, and ●et not cry for bread? If it be not so, I am glad, God, Angels, Saints, and all the world shall call you blessed: If it be so, I dare be bold to prophesy ruin to this place and people, and that you or your posterity shall either in woods, or in the Land, or hands of your enemies in this place lament with tears the contempt of means; and you even Disciple; of Christ shall desire to see one of the days of the Son of man, and shall not see them. Jer. 8. 13, 14. Let us go into strong holds, etc. I know there are many that do meet the Lord, but are you not apt to fall asleep again? Oh therefore let me entreat you, if the Lord hath espoused you to himself, if you have any longings after him in Heaven, seeing those desires cannot be fulfilled presently, Oh long to meet him here, and so long to meet him, as that you may indeed meet with him and with more and more of him. SECT. VI What is it to meet Christ, and to have Fellowship with him in an Ordinance? Quest. I have been oft asked this, Answ. and for the sake of them that be weak, I shall give you a taste of it. 1. Therefore look as 'tis with a man that receives any common mercy from God, from Christ, if he sees not the Lord Jesus really giving it, he enjoys it, but not Christ in it, though he get some good out of the thing: So let a man receive more knowledge of Truths, and more Truth be discovered, more Promises revealed, more affections and life dropped into the heart, which may do a man some good, yet if he sees them as separated from Christ, if he sees not the Truth as it is in Jesus, if he sees not Promises spoken from Heaven by Jesus, if he looks not on all Commands as part of the secret of Jesus, if he receive affections, and by them behold not the Lord Jesus, he doth not at that time enjoy the Lord Jesus. For he now indeed enjoys his gifts, but by these he doth not enjoy him: And therefore then a man may be said to have fellowship with Christ in an Ordinance, when by all the light and life and comfort there, he comes to see him, and sees them all in him, and seeing a transcendent Glory in him, sees and beholds a hidden Glory in them. This Command is a secret of Jesus, this Promise the sweet voice of Jesus, these Consolations the comforts of Jesus, these Messengers the Ministers of Jesus, these Ordinances the Kingdom of Jesus. And therefore look throughout all the Scriptures, you shall see our Fellowship with Christ both in Heaven and here, 'tis expressed by seeing of the Lord, john 17. 24. Psal. 63. 2. & 27. 4. I have oft said to my friends, the great sin of Christians is to see Scriptures, Ordinances, Truths, Commands, Blows, Kindnesses, as not flowing from and abiding in the Lord Jesus, to see them separate from Christ, and not Christ and them together. And hence Promises comfort not, because you receive them not as spoken by Jesus: Commands awe not, because not as the voice of Jesus: Every Truth is not dear, because you see it not as the Bridegroom's voice. Parents that have had rude children, have turned them out of doors, they themselves have sent them money and clothes in pity, but themselves have not been seen, that they might seek for a Father's face at last: So when God is angry with some of his people, he doth send to them in his Providences and Ordinances, because he pities them, but himself is not seen. Why? That at last they might come home, and seek to see his face again, and say, What good does all this do me, if I see no God? I confess he that receives gifts from another, aught to be thankful; but a heart that loves and longs after the Lord, will say, here is Blessing, Means, Truth, Warmth, but Lord when wilt thou come thyself? Oh labour for this! 2. When a man feels the power of the Lord Jesus in his Ordinances; this is the second part of David's desire, Psal. 63. 2, 3. That I may see not only thy Glory, but thy power, for there is never a child of God but feels a strong party within him against Christ, so that he cannot seek Christ, cleave to Christ, live to Christ, now you will find in some Ordinances your hearts shaken and troubled for sin, and some desires and consolations stirred up, and hopes never to be as you have been: But Beloved all dies and falls down again: Now I confess there is somewhat of Christ in all this; but yet content not yourselves with this, because you want a power, or until you find a might power of Christ by little and little subduing sin, for when Christ comes into the heart indeed, he comes with his power, Psal. 24. 7, 8. The Lord of Hosts mighty in Battle. His flesh is meat indeed, Col. 1. 29. Christ's power works in a man mightily. If you enjoy never such comfort, but find not a power pulling down thy lusts, there is no Christ. If a man be sick, and he eats his meat, and great care be had to tend him, but the disease is stronger than the strength of nature and food; ask him, Do you eat? Yes, but it doth me no good; So here: Such comfort, such a Christ doth you no good, unless you feel a power. Oh long to meet Christ, and enjoy Christ thus! How shall I do this? Quest. 1. Mourn bitterly for the Lord's absence as for one of the greatest evils that can befall thee. Answ. For Christ's presence will never be sweet to him that can live without him, and can you look for him then? John 16. 22. You have now sorrow, which he said, filled their hearts, but I will see you again, visit you, come down to you by my Spirit again, and you shall rejoice, and none shall take it away: And therefore it's noted, the first that had comfort was Mary, when she sat at the Sepulchre weeping, john 20. 11, etc. And therefore do but observe your own hearts, when your hearts have been soaked in grief, for want of or for the absence of Christ, Oh I have lived without him, and prayed without him, and heard without him, and spoke without him, him that hath pitied me, spared me, overcome me, laid down his life, sent his Spirit to me! that than you shall more or less see the Lord, and feel the power and presence of the Lord. Oh Beloved, shall not Heaven be sweet to you without him, and shall earth be sweeter than Heaven, that you can live here without him? Beloved, whatever you account of it now, in Hell the sting of all sorrows shall be this, Oh Christ hides his face? One frown shall be more bitter than death, than a thousand deaths, and shall it be so in Hell, and shall not many frowns, many days be more bitter than death? Shall it be so to Devils, and not to Saints? Shall the hiding of Christ's face from enemies be heavy, and shall not his friends take it to heart? If you do not, then think not to meet him, but that Word and Prayer shall be dead drink to thee; but if you do, I tell thee if he manifests himself to any, he will reveal himself to thee. 2. Prize and love his presence, his face, the lifting up of the light of his countenance. Prince's will not come, or if they do, not stay, if they perceive their company is a burden, and is not esteemed; no more will the Lord Jesus. They that are fallen in love together will find out each other though it be at midnight; prize Christ's company, and you will not complain for want of time, and say you cannot, but you will find him out in Word, in prayers, though others be fast asleep, Mat. 13. 44. When the man sells all, now he buys the field, hath it, and enjoys it. You would have the Lords company and fellowship, I believe you; But what will you give for it? I will tell you. It may be you will give him the hearing for it, and give him a few good wishes, and a few good words, and a little leisure. But will you turn the whole world behind your back, and whatever you have out of doors, that he may come in: That now 'tis not honour, nor wealth, nor life, nor ease, nor Heaven, but him, and that not only in Heaven, but in his Swadling-clouts, his Ordinances here, believe it salvation is at your doors. Zacheus being a low man of stature, gets out of the crowd, stan●s in the way, and the Lord bids him come down. Do thus when you come to any Ordinance, I tell you 'tis better than an host of Angels compassing thee about with praises. Oh that you had the life of experience! Hast not found him better than friends, than means, than thyself? Oh that you would believe expetience! 3. Make it not your task but your trade to seek for him, that you may enjoy him he●e. Make this your business. Men make it not their main business to seek our Christ, but only some work they must dispatch by the by. They make it not their Trade but their Task which must be done. Esau would have the blessing, but 'tis his hunting that he delights in. You shall have a man that is a close worldling, come and hear, and joy therein, but his trade his heart is after that, Ezek. 33. 31. Look but on a Christian at his first conversion, what great gains gets he then? Oh 'tis his trade to follow the Lord, afterward he is idle, and then feels little, Mat. 13. 46. Li●e a merchant, he ventures all, and then finds. Now you shall find him, Heb. 11. 6. He is the rewarder, not of them that seek him sluggishly, but diligently. What do you else seek for? Why spend you your money for that which is not bread? Or if there be aught else that is necessary, let thy care be for him, and his care shall be for thee. 4. Look before thou comest to an Ordinance, if there be no lust, no stumbling block of iniquity that thou harbourest in thy heart, or sufferest to remain in the sight of God, Isa. 59 1, 2. I have know in experience, and seen it in Scripture, many of God's people and others have taken on that God hides his face, etc. And this hath been found to be the cause, either some sin not yet subdued or mortified, or some sin that they have not gone for pardon of to the Blood of Christ, and so unpardoned. When both these have been removed, the Lord hath appeared, Exod. 24. 10. After the Covenant made by Blood, they saw the God of Israel. Ezek. 14. 3. Should I be enquired of by them that set the stumbling block of their iniquities? etc. Come therefore to an Ordinance that the Lord would take away thy 〈◊〉, do not come to it that you may be comforted in your sin, so that though there be sin in your heart, yet the Lord will not cast that in thy dish, when thou comest to him to take it away. It may be you know none. You know not what Spirit you are of. Get the Lord to discover it to thee. 5. Oh be thankful, and cleave the closer to Christ for a little: For that's the infinite mercy and love of Christ to his people, he lets them see their end, the height of Grace and Glory the Lord will bring them to, but makes them feel the want of it, and taste but a little, but the first-fruits. Now there is Satan's policy to make them sleight what they have, because they have not what they would have. Hence Christ estrangeth himself greatly; Do you thus despise my love; Oh therefore cleave close to him for that little, and then see, John 1. 50. Thou shalt see greater things than these, the Son of God, and Angels ascending and descending on him. Think that I feel or have the sense of any want of Grace, and peace, and mercy, and Christ, Oh 'tis mercy! That I have the Star, oh this is mercy, this brought them to Christ himself afterward. Oh unthankfulness stops Cod's heart! God will never cease pouring out on thee, that art pouring out praises on him; for else man's kindness should exceed the Lords. Thus you see the Means, now use them, and long for the Lord Jesus in them, and so long as that you may meet him; and do it presently, else you may seek and not find him, and die in your sins, john 8. 21. A sad and heavy speech. Hath God singled you out of all people in the world to enjoy him, and will you now forsake him, and be eaten up with your Lots, and buried in the bellies of your Beasts, or sit grieving that your estates are sunk? It may be Hypocrites will forsake the Lord Jesus, but will you also depart? Others care not for him, others long not after him, others give him no meeting, will you depart? Lord to whom shall we go? Oh and long for more of him, forget what is behind, and hear, and pray as if thou never didst so before, as if but new to begin. There is a plot afoot to make you loath Ordinances, that so God may loathe you: Men that are sick and like to die, can eat no common wholesome meat, but are now nourished by conserveses, and Alchermies, and Spirits of Gold: So when wholesome Truths of God are despised, men are deadly sick, when any new-fangled device shall feed their fancy. The Lord keep you from it. Oh do you love and long for the Lord in them the more, for his Spirit, his love, his Truth, his Christ, his company, his Grace, his consolations, and then when death comes, you shall not need to fear it, but make it welcome, and when Conscience shall ask, Do you think to be with the Lord? Oh it shall be peace in thy bosom! Lord thee have I longed for, thee have I sought for, wept for here, because I could not come to thee presently in Heaven. Now Lord let me come to thee, and so go triumphing to Glory. SECT. VII. HEnce we see no Christian ought to content himself with any measure of knowledge or fellowship with the Lord Jesus here. Use 7. For if full, perfect and immediate fellowship with him in Heaven and at last day ought to be the mark he aims at, and journey's end of all his desires, than he is not to sit down in the midway, but to breath, and aspire after still more and more of him. Thus Paul, though fully sealed with the Spirit, yet he makes this his mark, Phil. 3. 14, 15, 16. 1 Pet. 1. 10, 11, 12, 13. The Apostle tells them the Prophet's looked after the Grace given in their times, therefore gird up your loins, and hope perfectly for Grace to be given you at the revelation of Christ jesus. Men that have preferment in their eye, and are to come on by degrees to it, never content themselves with any (though they will not slight what they have) until they come to their highest: You are born to great hopes, slight not what you have, but look after more, 2 Pet. 3. 18. Hence three sorts are to be greatly blamed. For as 'tis with sinful lusts, so 'tis with spiritual, they are endless, infinite, and unsatiable, if they want, they are not satisfied; if they have, they are whe● on in their appetites after more. Oh let it be so here! 1. Some there be that are so far from thirsting after more of him, that they have forsaken his fellowship, and lie still content it should be so. Time was while horror was upon their Consciences, trouble in their minds, and heat of affection lasted, that their prayers were many, their tears abundant, they could not take their rest in the night, but pray they must, they could not hear of a Sermon, but through wet and dry to it; and it may be the Lord drew them with the cords of a man, and laid meat before them, and sweetened their labours with great hopes to them; but the Father not having drawn them with an invincible power, and knit them by an indissolluble union to Christ, they are now fallen off from Christ, john 6. 66. And if you observe it, he looks not after them, speaks not one word to them, because content to be without him. Would to God this were not the temper of Saints that know it was better with you once than now, and God hedgeth your way with thorns, and gives you no rest. But Oh the grievous wracks of Professors! One can see some Board's and Planks at low water, but that's all, jer. 2. 13, 14. The Lord will fetch you home if he loves you, by weeping Crosse. 2. Some there are that fall not to forsake the Lord, but like the door on the hinge, and wheel on the pin, hang and turn about where they did. This Gods own people are very apt to do, and hence the Apostle wisheth them to take heed of it, from a dreadful Argument, Heb. 6. 4, 5, 6, 7. First, Because the Lord at first conversion draws his people sweetly, drives them gently; being weak and young Infants, as yet keeps them in his arms, that they may find a greater good in him than in the world: But afterward he suffers Satan to tempt, himself deserts them, leads through a wilderness of sins and miseries, that they may know what is in their own hearts. Hence now if they will have mercy, they must fetch it, fight for it, and overcome, now hence sloth is apt to prevail for a time, as with the Disciples. Secondly, Because before they have Christ, they feel a total want, afterward but a partial, & hence apt to be full & self-confident in what they have, their stomaches are stayed by some bits, & hence the Lord is fain to withdraw the feeling of all that which they had before, that they feeling how soon that vanisheth, might hunger after more; as the Disciples could have been content with Christ's being upon earth with them, than saith he, the Spirit will not come, hence away he goes, that they might have more of him in the Spirit. But this is too common with many Hypocrites. 1. When men serve their turn of Christ. There is never a Hypocrite living but closeth with Christ for his own ends, for he cannot work beyond his Principle. Now when men have served their own turns out of another man, away they go, and keep that which they have. An Hypocrite closeth with Christ as a man with a rich shop; he will not be at cost to buy all the shop, but so much as serves his turn. Commonly men in horror seek for so much of Christ as will ease them, and hence profess and hence seek for so much of Christ as will credit them, and hence their desires after Christ are soon satisfied. Appetitus finis est infinitus. 2. No Hypocrite though he closeth with Christ, and for a time grow up in knowledge of, and communion with Christ, but he hath at that time hidden lusts, and thorns that overgrow his growings, and choakall at last; and in conclusion mediates a League between Christ and his lusts, and seeks to reconcile them together: Christ saith out with every Lust, and let more of myself come in; no saith sin, let me stay here, remember what ease, what honour I bring you, I cannot leave you: Now a man moderates, I'll keep my Lust because I love it, but I'll ●eep it as my burden, that I may have Christ with it. Christ calls to seek for more of him, Lust saith no, the work is hard, and duties are difficult. And 'tis it may be to no purpose to seek, you have other irons in the fire, many worldly businesses: Now here men moderate; Do not say thou wilt seek no more after him, nor indeed use means diligently for more of him; be sure only you give him some desires to be better, and this will serve the turn. The Lord Jesus woos many a soul whom he never matcheth himself; one comes and wins the heart afterward, and makes the match: so here, The l●sts of a man's heart grow sweeter than Christ and his Ordinances, and hence there is no heart to seek after more of Christ, when the Match is once made with the world, and affections won, 2 Tim. 4. 10. 3. Some seek for more of Christ, but 'tis of an idol christ, not as manifesting himself in and by a Word: for look as any act of obedience is an act of will-worship and imagery, that we have not a particular command for, or is not directly deducted from some rule in the Word; so that act of Faith is an act of will-worship, which sees and chooseth Christ as his own, when he hath not a particular promise for it, 'Tis an imagination of Christ, not Christ; and you have more of your own imagination, not more of the Lord Jesus, 1 Pet. 1. 25. Monks had sublime● contemplations of God, Luther calls them such as looked upon a Deus & Christus absolutus,— not beholding the beams of his love, and glory in the word. Oh therefore labour for more of such a Christ, as the word holds forth. And look as in Heaven, First, They are all one with him in fellowship, the Father in him, and he in them, and they in him, and so made perfect in one. Secondly, They have his fellowship only: so do you long for more of his fellowship, so as to be made more one with him, and him with you, so as he may be your strength, and life, and peace, and for his fellowship only, otherwise you may go without him at last, Luke 13. 26, 27. Have we not eat and drank in thy presence, etc. The Jews before Christ's coming had Christ's presence then, but a greater measure of it is given to the Church since his Resurrection and Glorification, for it was reserved to honour Christ in his first coming. But how many be there that see not the Lord Jesus so as they did under vails? either get more, or say Christ is not risen, john 14. 16. Christ promiseth to send his Disciples another comforter: who was that? the spirit of truth whom the world could not receive, because it knew him not: Why had the Disciples no spirit now? yes, he was in them, but not that full measure, with which though they were not as yet sealed, yet they knew they had him, and that Christ was theirs too. So, hast thou the Spirit of the Lord Jesus, Oh beg for more of it, not miraculous gifts, for that is in vain, but more of the special powerful presence and fullness of it, for 'tis this that the world cannot receive. I have oft feared its the great sin of this last age to comfort and settle christians in their weak beginnings, as though there was no more of God's Spirit to be poured down in times of the Gospel. But consider, First, What came you into this wilderness to see, Reeds shaken with the wind? No, for more of the Lord Jesus, and will you now forget the end for which you come? it may be you never found less, no but God is emptying of you that you might seek for more. Herod a long time desired to see Jesus, and then despised him. Secondly, You have here more means to have fellowship with the Lord, and will you content yourself with what you have had. If you do what can you look for, but that the Lord should take away Ordinances, if they do you no more good, and ease you of the burden of the Lord of Hosts; or send sad and he●vy trials: It's that I have oft thought of, why are the wicked 〈◊〉, and Saints debased? the worst are not bad enough to receive their plagues, nor the best good enough to partake of blessings. You have had so●e me●n▪ do you so●e good, here you have more, that you may receive more good, more li●e, more of Christ Jesus; if not, then look for fire to purge you if you be Gold, o● flames to devour you if you be but rottenness and stubble. But is this thus? the Jews did long ●o Christ, and when he ca●e they crucified him, they loved the Prophets, they 〈◊〉 have Prophets and their b●ood too, to shy the●●; you love the Messenger● of Christ, and you would have more of Christ, etc. they have them Lord, but despise them, they have them, but condemn them, they have them, and though they will not cast them out of their place, yet they will so weary the●r spirits, and grieve thy Spirit in them, that they will make the● glad to bury themselves, and leave their places. You shall have Prophet's, and their Blood too, and their tears and sorrows too. But why do I co●pl●in? Let me persuade: oh labour for more of Christ in his Servants, in his Ordinances, in his Providences, in his Saints, until at last thy desires break thy vessel, and carry thee up to behold the Lord in Heaven. If there were never saving work of Grace wrought, but thou hast only rested in Duties without Christ, now sell thyself out of all for him. If there be any that the Lord hath settled there on his pro●i●e which never can be shaken, hold your steadfastness, but yet still grow in Grace, and in the knowledge of the Lord Jesus. SECT. VIII. OH long to be with the Lord Jesus. Before a man h●th Christ, Use 5. Of Exhort. now his desires should be to have him; when he hath Christ, now his longings should be to be with him. Do thus in this place, especially in this Age. I have oft thought one great end of Gods bringing his own people into this place is to 〈◊〉 them to die, and be with Christ. Men have heard of Christ, and passed though the waves of death, and stood many a week within six inches of De●th to see Christ here; well, when you come here, God visits you with troubles, temptation's, losses, desertions, fears for future times; here it may be you see (as some see) an end of all perfection, Church-builders, Church-ordinances, Church-professors, etc. or if they find the Lord, 'tis soon gone; why all is that you might long to be at home. The Lord when he called Abraham out of his own Country to his Friends, M●tive 1. he followed the Lord he knew not whither. You live now out of your Father's house, and from all your Friends that long to see you, nay are left among enemies, and you know whither you are to go, to God the judge of all, and to an 〈◊〉 able company of Angels, and to the Spirits of just men made perfect. Look but upon the men of this world, they long for things here, Motive 2. though but temporal, though they have no Christ. Oh long for this though thou 〈◊〉 no world. When Christ would needs go to jerusalem, john 11. 16. saith Thomas, Motive 3. Let us go and die with him, and shall not we go to live with him? Did Moses forsake Egypt's honours, treasures, and embraced the reproach of Christ as far better. Oh if God should se● thee up in a Throne, Motive 4. Oh depart from it to enjoy the glory of Christ himself in Glory! G●ant Death he dreadful, Motive 5. yet when Soldiers see their Captain upon the walls among the enemies, they will press hard after to follow, though they die in the brea●h. To part with sin is bitter, or to part with Christ, but to part with the body for a ●ime, and cast off the clothes, this will be ●ound to be exceeding sweet. Friends that send to us, and provide for us in a desert place, we 〈◊〉 to see them. Now who bath clothed thee, comforted, Motive 6. pardoned, revived, found thee, kep● thee that nothing hath hurt thee? nay that thy sins have humbled thee, and done thee good: Oh ' ●s Christ! Wilt not say, who and where is he 〈◊〉 doth all this? Oh consider how glad the Lord Jesus will be of thoe, though the world and th●● art weary of thyself, Motive 7. Zeph. 3. 17. Luke 10. 21. I thank thee O 〈◊〉: so will the Lord say then. Labour for assurance that Christ is thine, Means 1. else you will fear Death and 〈…〉 follows it, and such an assurance as doth not only chase away 〈…〉, but fears, at least in the power of them; for there is many a 〈…〉 find the Proposition true in the word, He that c●mes to 〈…〉 the Spirit clears God's work, and his own experience, and saith, 〈…〉 Christ now when he comes to make the conclusion, though ●e 〈◊〉 not sin against clear light and evidence of the Spirit, and conclude, yet I 〈…〉 yet he dares not, nor cannot for a time conclude fully: why? because of some fears, what if I should be mistaken, and when I die all prove naught and while this fe●● lasts you will not long (till needs must) to be with 〈…〉 you fear or suspect Christ as an enemy, you will not hear●●ly love 〈…〉 long to be with him: therefore get these fears removed. How may this be? Quest. ●om. 8. 15, 16. By the Spirit of Adoption only; Answ. for though I do not exclude the work of sanctified reason from the witness 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 itself saith peace and be still, and puts its hand and seal to the Evidence: till the Spirit not by an audible, but powered voice shows and persuades, Acts 12. 13, 14, 15, 16. They had been praying for P●ter, Peter knocks, the Damsel saith, Peter is there; now see their unbelief after such a mighty Spirit of Prayer, 'Tis his Angel, say they, and could not be persuaded till he came in and showed himself. So the soul is praying a man's own Spirit goes out and sees there is more unbelief and fear, say no 'tis 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 Spirit, Psalm 8 5. from 4. to 9 say they, 1. T●●n us from si●, 2. Turn from thy ●rath, when the Father is angry, than no good word. 3. The end, That our hearts may rejoice ●● thee. 4. S●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. Mo●●n heavily for want of it, Means 2. Psal. 51. 8 and so look for it in a word. Labour to partake of the fellowship of Christ's 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 Church 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 comprehend this glory of the Lord Jesus, and that by the spirit 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, john 17. 22. Oh get the Spirit to show thee the thing what this means, what this is; else something in the world will make you look back. There are false Spies that vilify God's Kingdom to his Saints, Oh say 'tis a good God, and country, and Christ, and Mercy, and love; let me go up and possess it. O● get the Lord to give thee but one glimpse of this! Thus much of the first verse. CHAP. XII. Showing 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 3d and 4th verses. I. Generally in this verse. 1. That some of them were sincere and wisehearted to the number of five. 2. Others of them were foolish and falsehearted to the number of five more. So that the sum 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 judgement 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 profane; five were friends to the Bridegroom, five were persecutors 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 jesus prove Virgin-Churches, Observ. 1. 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, Observ. 2. the Hypocrites in those times will be Evangelical. Or, The secret Hypocrites of pure Churches are Evangelical. 3. That there are certain special, Observ. 3. 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 hypocrisy it lies in the understanding or mind of man. Observ. 4. SECT. II. THat there is and will be a mixture of close Hypocrites with the wisehearted Virgins Observ. 1. in the purest Churches. This I might manifest out of several Scriptures, from several times. Look but upon josias time, where there was as great a reformation as under any King before him, 2 King. 23. 25. Yet jer. 3. 10. & 4. 3, 4. Look on the Apostles time, and what apostasy afterward. The Apostle complained of it, Every one seeks their own, Phil. 2. 21. Many walk, etc. 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 wisehearted could not discern and keep out, but opened the door for the five foolish. Look as 'tis said, Job 1. 6. There was a day the Sons of God presented themselves before the Lord, and Satan came in also, so here. I shall not, do not speak of every particular Church, but of the state of the Churches in general. For its possible there may be a Philadelphia, a new jerusalem which comes down from Heaven, a Golden Foundation, and for a time no hay nor stubble built upon it: But this is rare, and not usual nor general. SECT. III. FRom Satan, Reas. 1. the ancient enemy of the purity of the Church; he being an unclean creature himself, if he could he would make Heaven itself unclean; but that is beyond his reach; hence he seeks to make Heaven on earth unclean; hence he will get into Paradise, and if he cannot come in the shape of a man, yet in that of a Serpent to beguile and pollute innocency there: He will follow Christ into the wilderness, and tempt him there, and hence will seek to get into Churches, to pollute them. And if he cannot pollute the Church by unclean Ordinances, he will then seek to defile it by unclean persons, Mat. 13. 25. The Tares be in judea like the Wheat, yet indeed annoy the Wheat: And how come they there? They are sown there, i. e. hid for a time, and mingled, and die there too, Who doth this? Why the enemy did it, so that Satan will do it. If there be a Devil in the Church, he will sow his ta●es. Obj. But we see him not. Ans. No, 'tis therefore said he went away, his care is over now they are sown. Look as 'tis Jesuits policy at this day, the end of their Order is to raise up the collapsed ruins of Rome, and to bring all Christendom (and if it be possible all the world) to the Hellish bondage and blind obedience of the See of Rome. Hence some Kingdoms, because they cannot conquer them by power, they seek to do it by craft; hence they seek to lay their Leaven and make their party within, from whom they may have intelligence, and hence they shall do well enough with them: So Satan seeking the ruin of the Church, seeks to make his party within the Church, for one of these three ends chiefly. 1. Either that he may divide the Church, that when any Error shall be hatched, he may have his party to maintain it, and his faction to plead for it. Or 2. That he may corrupt it, if he cannot divide it, that the Tares may suck out the heart and life and power of Godliness in the hearts of the Elect; for you know 'tis not the Briar but the Iv● that sucks out the life and sap of the tree, and 'tis not profane pricking persecutors, but seeming friends to the Church, that suck out the heart and life of it. It was not jeroboams greatness, but the old Prophet's gravity and seeming Piety that sucked out the Spirit and Sap of the young Prophet, 1 Kings 13. That so by this little Leaven he may defile the whole lump, and so provoke wrath against them all. 3. If he cannot do either, yet that he may blur and slain the Glory of the Church: For the greatest Glory in the world is to see a Temple built, not of sto●●● of Gold or Pearl, but of living precious Saints, holy to the Lord only and his Son, and the sight of which in Heaven shall be one part of the Glory in Heaven. Hence Satan will do what he can to blur it; that though the greatest Glory God hath, shines in his Church, yet that he may blur it: And hence jude saith, Some that crept in unawares, were Spots in their Feasts. And 2 Pet. 2. 2. By reason of whom the way of Truth shall be evil spoken of. 2. From the Officers chiefly of a Church, Reas. 2. who when they should be full of eyes, as they are described, Rev. 4. And these eyes should be ever watching, they are then sleeping, Mat. 13. 25. For 'tis not the having, so much as the acting of Grace that helps men to read and understand the Book of the Scriptures, and the Book of men's hearts and lives, 2 Pet. 1. 9 Hence in affliction and temptation we know the Lord, and his mind, and our own hearts, and the world best: When jonathan eats the honey, his eyes are open: Now sometime the watchmen are not acting or watching, but sleeping, and hence those are taken for wheat, that indeed are but Tares. The Book hath a fair Superscription or Frontispiece, and they so sleepy they do not read it through, and so either see no fault at all, or if any, they be but Errata in the Printing, and weaknesses to be 〈◊〉 with; or if they do, yet the man is commended, and hath a Name to live when indeed he is dead, and so this serves the turn, and though he comes in, yet they shall do well enough with him, though indeed they herein have but a wolf by the ears. 3. In regard of Hypocrites themselves, who must be like themselves, Reas. 3. ever to act for their own ends, for they ever have an evil eye; now it makes for their ends, to join themselves to the purest Churches of the Lord Jesus. 1. Sometimes it makes for their honour: Hence you know the Church of Sardis lost her power of life, for that is a burden, yet kept their name to live, for that is an honour. For if men live out of Church-Fellow●hip, that is a great shame, and now they have little love from Saints; Indeed the wicked may honour them, but what is that to the honour of the whole Church? Who would think Saul should have cared for Samuel, that dealt so plainly and sharply with him? Yet Oh honour me before this people; that's the business. There are many excellent gifts Christ pours down upon his Church: Simon believes also, Acts 8. and would give any money for those gifts, that he might be wondered at, as he was before. A man seeing others gifts, and the love they have thereby, even a Simon may desire such gifts, and a mighty power of Grace to animate those gifts, and would give any money for this, that be may be wondered at. Some refined, polished Spi●its scorn honour of base men; and hence fish for it elsewhere. 2. Their gain, 'tis strange that judas follows Christ for the bag, that was so poor, ye● he did, until he saw after three years and a half waiting, so little came in. So 'tis ●●ange men should seek to join to poor Churches for that, yet they do and will so long as they have any lots to give, or purses to lend, or hearts to take care and provide for those that are joined to them. You shall have many poor Christian men, that be but kind and bountiful to them, you may lead them into any errors, catch them at your pleasure with a silver hook, until they see their g●in grows little and respect less, and then they fall off. 3. Their comfort for union to the Church of God, 1. Covers their sin, and hides it from the eyes of the world. Thiefs walk without suspicion in true men's companies, and thus they make the House of Prayer a Den of Thiefs, and this is some comfort. For Hypocrites if they can carry it cleverly that none see, though God see 'tis no matter. It will not be thought that a Member of a Church dares do such a wickedness, yet so it is sometimes. 2. Comforts their conscience in their sin; men love their lusts, but what, no respect to Ordinances of Christ? yes, and so conscience is quiet, and sin lives too, jer. 7. 3. Because there is much comfort in God's Ordinances, and in attending on God there, not only verbal, but the visible Gospel is sweet, the Sacraments: hence they join themselves as in john's Ministry, You rejoiced for a season, not only in Christ, but in communion of Saints, especially in dangerous times, that a man fears the judgements of God will come in those places where ever they live without them. And now they are quiet when got into the Cities of the Levites, from the pursuer of blood. 4. In regard of the Saints themselves. Reas. 4. First, There is seen many times a Divine Majesty and excellency in them, which hath a drawing virtue with it, that many out of respect to that, close with them, as Gen. 26. 27, 28. God makes Balaam to see Israel's glory in his Tents, and he cannot curse (if he might have all the world) but must bless them. Secondly, There is much charity which thinks no evil, that where they see evils, they cover them; where there is but little good appearing, they hope there is more than they see, the King's Daughter being all glorious within. Thirdly, There is a spirit of humility in them, to think others that appear fair better than themselves, until God discovers them, especially if they are yet unsettled. Fourthly, A spirit of desire to have all as near the Lord as they can, and though there be evils in them, yet they hope that will make them better. 5. From the Lord himself: who hath, Reas. 5. First, Reserved this exact separation as one part of his own glory at his Second coming: Then he shall separate sheep and Goats. Secondly, Because some are very serviceable to his Church, and so to Christ, as Caput politicum, both in regard of outward means of subsistence, and also with edifying gifts: hence into his Family he will let them come, being servants, and like Carriers that carry another's money and wealth to him, and then turns them out of doors. Thirdly, Because of a certain real, yet not thorough work of the Lord, whereby he draws them to some fellowship with the Church, the Members, and some kind of fellowship with his Son; yet it not being a thorough effectual Almighty drawing, they prove unsound, john 6. 65. Fourthly, That the Lord might manifest the exceeding greatness of his wrath in some, for Gods last end in all the wicked is to show the greatness of it, Rom. 9 21, 22. yet in some more than others: and hence raiseth them up in the Church to great eminency of profession, and parts, and honour, that all the Saints also may admire God's Grace to themselves the more, that when Two in the field, one should be taken, another left, that they should sit in the same seats, and yet some called, others left, and of them that are called to leave many, and love me, and that men of great parts, and I a poor simple one to choose such a base thing, to confound the wise, the mighty. But as it's said of Pharaoh, what meant all the miracles? all the humblings of heart? and yet he would not let them go: For this cause have I raised thee up, Exod. 9 16. Of all that thou hast given me (saith Chri●●) not one is lost, but the Son of Perdition, that the Scripture might be fulfilled. So here. SECT. IV. THis serve● to clear us in this Country from a soul aspersion that is cast out of the mouths of Pulpits upon us, Use 1. that we hold the Churches of Christ to have no Hypocrite in the●. We answer, that though if Hypocrite could be openly and Ecclesiass●ally discerned, they should not be received in, no● kept in, because 〈…〉 Church are not fit to make a Church: yet we say there will be Tares and Whe●t, there will be chaste and corn, there will be wise and foolish Virgins, there will be good and bad mingled together in the Church; until the world's end. To the Watch ●en of the Churches▪ nay to all that profess themselves to be their brethren's keepers; Use 2. to 〈…〉 Virgin's, Of Advice. not to lavish your cha●●ty too far, it's a precious Grace, and you have little enough for 〈…〉, but to bear a jealous heart, and to labour for a quick discerning eye to find out them that will 〈◊〉 themselves among you. This was the commendation and honour of the Ephesians, Rev. 2. 2. I confess it ●s a sinful extreme to cry do●n all the virgins as foolish, when there be Five wise. Satan will seek to ●reak he ●ond of Brotherly-love by so●ing false reports, and horrible suspicions: and 'tis a hard thing fo● a Pa●● after the Lord hath wrapped him up to the Third Heaven in Revelations, not to be pu●tup, and in seeing himself at a distance from other men, not to despise and condemn them that have not risen so high as he, especially in a discontented spirit nothing will please them. A false heart when, he sees more than others as he thinks, now thinks highly of himself, as so he great reformer of Churches and world, especially if men of shallow heads; and ●ence such do censure and condemn all that do not magnify them, and reverence their Judgements, and the dust of their feet. And yet 'tis another sinful extreme to swallow down all flies that be in the cup, and to think too charitably of every one that doth pro●esse. Children that have no children themselves, will make children of clouts, and then love the●; and hence many a soul lies blee●●ng to ●eath because they have such tender Friends as will not search them. An I doubt not but many in Hell ●ay say, Oh that I should live among such and such, and they never de●● faithfully with me. If a man walk fairly, Object. should I censure him? No, Answ. but yet maintain a holy jealousy over them, as Paul did over the Gal●●hiansa 〈◊〉 stands with love, as it was with job ch. 1. 5. As 'tis with Surgeons, 'tis love to cut to the quick. Love the● because they appear to be Christ's, and are so to thee, and this shall have a reward; but yet be jealous in love, because there may be that hid which was never yet seen. 1. It may be thou mayst save a soul, and they will love thee; or else thou shalt clear justice by being a witness against them. 2. 'Tis the chief work for Christ here, there being no profane ones among us, to overthrow the kingdom of hypocrisy, as well as of civility and profaneness. 3. You will save the Lord a purging and cleansing time, for when Christ purgeth not with the Holy Ghost in his Saints and Ordinances, he will with fire. Here I might give rules for discerning men's spirits, as 〈◊〉, Mark their speech, for by thy words thou shalt be justified, and many times one word will give a light to see all, as in Simon Magus: as with men in a labyrinth found out by one thread. Secondly, Mark them that you see not grappling with Sin and Temptation, for if we see them without that, they are not yet tried, therefore observe them here, here is their trial, when time of Temptation comes. Thirdly, Get thyself to stand at a distance from sinful men, from all the world; We know we are of God, 1 john 5. 19 As men that are in the water look only to themselves, but standing safe on shore; they see others drowning: I speak this because I fear the Churches are so busy about their own things, that their 〈◊〉 not kept: if they see no gross sin then all is well. Hence be not offended, Use 3. if you see great Cedars fall, stars fall from Heaven, great Professors die and decay: 1. Do not think they be all such. 2. Do not think the Elect shall fall. Truly some are such, that when they fall, one would think a man ●ruly sanctified might fall away, as the Arminians think, 1 Iohn ●. 19 They were not of us; I speak this because the Lord is shaking and I look for great Apostasies towards, for God is trying all his Friends through all the chris●ian world: in Germany what profession was there? who would have t●ought it? The Lord who delights to manifest that openly which was hid secretly, sends a sword, and they fall; others in other places receive the Word with joy, the Lord sends Persecution, and fearing men more than the filth of sin, and anger of Christ, they fall: others stand i● ou● there, and suffer and venture hither, and Isac●ar-like see rest is good, and crouch under their burdens, and so they fall. Others have had sweetness in Ordinances, the Lord departs, and so they fall. Others have corrupt hearts, and received the truth in the form, not in love, and stood in deferce of the truth, not love of the truth, the Lord lets ●rrour loose, and they fall. Well, never be offended at this, I am not, because I never knew man fall but he loved some lust, and was never broken from sin, and although this is not seen when they do fall, it offends not me. Oh therefore search your own hearts: when Christ said to the Disciples one shall betray me: Use 4. Lord is it ●? say they: so when not one, but many, Lord is it I? Oh many a christian lies fast asleep, never comes to a thorough search, a strict wa●ch. Do but consider this: 1. That in Churches, nay purest Churches many may lie hid nor discerned. 2. Thou mayst be one. 3. If thou be'st, that of all men living none shall so deeply sink in Hell. 4. That all Ordinances shall tend to this end, and all thy joys, all thy afflictions: and therefore Oh search before the Lord search, and say, Lord, as no man's punishments and plagues can be like 〈◊〉 nor sins, if I ●erish, so if pardoned, loved, never any shall have such cause to bless thee● and therefore take not up with weak and groundless hopes, but love that hand that smites and wounds thee, for this discovery is to awaken thee: but you have so much business you will not, cannot, etc. Consider what a fearful thing 'tis to be 〈◊〉 up as for a gazingstock to Saints, so an everlasting terror to the damned themselves. CHAP. XIII. Containing a Discovery of Gospel-Hypocrites. SECT. I. THat the most hidden hypocrites of the purest Churches under the Gospel are Evangelical, Observ. 2. or Gospel Hypocrites. For these that were foolish were not such as in appearance rested in the Law, or in a Covenant of Works, but they had escaped those entanglements, and now were Virgins that plead their interest in, and their communion and fellowship, and love-knot with Christ, they had now their Lamps ready, and made much preparation for him, and they did wait for him, and verily looked to have eternal fellowship with him their Beloved, infomuch that they took their flight so high towards Heaven and Christ, that they passed for a time the discerning of the wise: for you must know that where the Gospel comes, there are two sorts of enemies against it. 1. Open, and those are your Justiciaties, that seeking to establish their own righteousness, and being pu●●ed up with it, can with pretended good consciences in doing God service, oppose the righteousness of God. 2. Secret and subtle enemies, yet seeming Friends, and these are your carnal Gospelers that cry down all their own righteousness, and cry up Christ, and see nothing in themselves, as there is good cause so to think, and look for all from Christ, and yet these when the Lord comes to search are found false; and these are the worms that grow in this wood, in this building, in these Churches. Thus it was in Christ's time, the Church of the Jews had left their gross idolatries, yet this was their stumbling-stone, they sought to establish their own righteousness, and hence he came to his own, and his own received him not, and hence were cut off for this their unbelief, but others (divers sorts of them) did receive him, believed in him, john 2. 23. Many took hold on Christ, and he took no hold on them, wondered at him, and entertained him when others did reject him, as Capernaum did, yet under his woe. And these are the spots of Evangelical purity, wenns in the best bodies of the best constituted Churches. Look but upon Christ's own Family: john 6. 69, 70. The Disciples professed when others departed, Lord, to whom should we go? thou hast words of life; yet saith he, I have chosen you indeed to be for me, but one is a devil, viz. judas the Deacon stood not on his own righteousness, but was for Christ, and followed him, and yet in this Evangelical Angel without, is a Devil within, because he still harboured his lusts within. This the Apostle Paul foresaw, Acts 20. 29, 30. Some Wolves without should come, and also some cankers within should fret, that should draw many Disciples after them (in a Church bought by Christ's own blood) speaking perverse things, pretending to draw Disciples after Christ, but 'tis indeed after themselves; and Paul laments this, Many walk, i. e. profess Christ and his Cross, yet enemies to it, Phil. 3. 19 This Christ foretells, Luke 13. 25, 26. Many seek, many knock, and at last cry Lord, Lord open, and in their life-time they pleaded communion with Christ, yet Depart ye workers of iniquity. jude 4. Certain ●en are crept in turning Grace into Lasciviousness; for that is the very form of an Evangelical hypocrite, in denying his own righteousness, to establish his sin, 'tis advancing Christ to advance his Lust. The Epistles of james and john are antidotes against this kind of poison, and I look on them as lamps hung up to discover these men, not but that these men are indeed under a covenant of Works, for there be but two sorts of men, and two ends of all men, hence but Two Covenants; hence those that are not indeed under Grace, are under the Law, and under the Curse; but because the most subtle hypocrites appear or seem to be under Grace, and their external operations are chiefly Evangelical, hence I call them Evangelical Hypocrites. SECT. II. IN regard of the power of the Word and Gospel of life and spirit in such Churches: Reas. 1. For the Gospel where it comes, as it advanceth the glorious and everlasting righteousness of Christ, so it knocks underfoot all man's, as a means subserv●ent to that end, and it coming with power and light, it would be too gross for Hypocrites to maintain life by Works: hence Christ's is that which they look unto; for Christ when he preached, not only many believed because of his Miracles, but when they heard his Word, john 8. 30. Mat. 13. In the Parable of the Sour, the Word came with much power, that they received it with joy, and did believe, but fell by their Lusts. And look as 'tis with the Sun, there comes light and heat with it, so there comes 1. Truth to the mind, and conquers the judgements of Hypocrites, that there is no life, good, righteousness, but in Christ, nor salvation but by Christ. 2. There comes some goodness of the Gospel to the heart, that men hearing and seeing Salvation wrapped up there, Oh that is sweet and good! and hence their affections and hearts are in some measure conquered by the power of the overdazeling truth, and hence Hypocrites being thus conquered, partly being of this opinion, partly tasting some good of it, desire it out of self-love, expect it out of self-delusion, and profess themselves Virgins out of these Principles. In regard of power of Evangelical examples in the five wise Virgins: Reas. 2. for look as 'tis with living men when the Sun shines upon their heads, they cast their shadows that follow them; so when the Lord Jesus shines upon the souls of his own people, almost every honest sincere-hearted man will cast his shadow that will be like him; hence Hypocrites in those Churches which are commonly rather led by example than by rule, will be very like them, and imitate them: if they should not, what communion could they have with them, or what love could they receive from them? for there is a mighty power in eminent examples to overbear Hypocrites, that if they will turn themselves into any form, they must into theirs, as in joash: for there are two things in the carriage of the Saints. 1. There is a condemning power in it; hence men fear to live unlike them. 2. There is a winning virtue in it, an attractive virtue; hence men endeavour to be and live like them, to be of the same mind, the same heart with them: and hence others take them, and they take themselves to be sincere, and hence they are Evangelical Gospel Hypocrites that lie hid in these Churches: Hence Zach. 8. 23. Many shall take hold of a jews skirt (I doubt not but some false ones,) we have heard God is with you. And as Christ when lifted up and risen, so Saints draw Hypocrites to them. Because the Gospel brings the greatest and sweetest consolations with it. Reas. 3. Hence a man under the terror of the Law, and sense of curse for his sin, will make his last refuge hither, and hide himself under the wing of the Gospel, not so much out of love to Christ, or Gospel, but because they serve his turn, and give him ease. Like men scorched with hea●, and almost ready to die, the shadow of a Tree is now very comfortable, and therefore there they sit; so these: Or as men with scalded arms, they put them into wate●, which gives them ease, no cure; but because it gives them ease, there they keep them, so here: Men have been scalded with wrath, Oh now Gospel is very sweet, and so are e●sed 〈◊〉 it, never cured by it. Therefore here you shall find them disclaim all Works, and cry up Grace only; where the purest Churches are, there are usually great awakenings, there God is very near men, and made most manifest to men's consciences, and there are most soul-plagues, contempt of the Spirit of Grace, and hence most dreadful torments of conscience, and fearful lookings for of Judgement. Now hence it comes to pass when Christ is offered, and general notice given to men's minds, that yet there is hope and mercy for great sinners, this fills them with joy and peace, as john's hearers, john 5. 35. and hence they believe as the stony ground that had some ploughing, and hence received the Word with joy and believed, Psalm 66. 3. It's a Prophecy of the Kingdom of Christ, Antichrist he tormented the consciences of men, Rev. 9 Men have no peace within or without. Luther is raised up, and preache●h the Doctrine of Free Grace, which a world of men looking to their ease, others in truth receive it; for some time before his death he cries to God that he may not live to see the ruins that were coming on Germany for their contempt. The Law is the Ministry of Death, the Gospel propounds great privileges, with much more sweetness to sinners, and hence hither men fly. 4. Because the Gospel yields the fairest Colours for a man's sloth, Reas. 4. and strongest props for that. Hence you shall see them w●lking in this garden. For the last sin God conquers in a man is his sloth. When the swine have no s●ill to eat, yet you shall find them in the mire of sloth; this slays the foolish. Hence the best Hypocrite will plead the Gospel, its troublesome to the flesh, to bear a daily sense of the sins and wants of the soul. Hence you shall have Capernaum receive Christ, and wonder at his Doctrine; and yet Christ upbraids them, they repented not, Mat. 11. 20. It's troublesome, nay impossible for a man to break his chains and get his soul loosed from his lusts, and free for the Lord. The Gospel shows all fullness in Christ, & that he must do all, a slothful false heart there●●●e closeth with Christ as the end, but neglects him in the means. Why? Christ must do all, say they, and hence if Christ do drop upon their hearts, well and good, if not, 'tis Christ's fault, he is a hard Master that gathers where he did not sow, and hence wrap it up. A man's false heart is weary of the yoke of Christ, and hence would fain be eased of it. Now the Gospel promiseth liberty from the bondage and curse of the Law, and a slothful heart can find out reasons to free himself from the Rule of it, as part of Christian liberty, this is our Liberty in Christ jesus, 2 Pet. 2. 19 And they rejoice exceedingly that the Law is dead, as they did, Rev. 11. 10. for the death of the witnesses, because they tormented them: I say again, they rejoice not because the Lord makes them like himself, and because of his Image restored by the Gospel, and because they feel the power of it, but because they are free from the power of it. It's an old deceit, yet subtle, to rejoice, and love, and bless Christ, because he will pardon sin, though I lie and live in them. Or if they do not free themselves from it, the Gospel shows the Law within closing with the Law without, to be an evidence the Lord will not impute it, and that 'tis not therefore they, but sin in them. Hence a slothful heart will continue in his sloth, and to ease himself of trouble for sin and obedience too, say 'tis not he, but sin. And hence Arminius makes a strange interpretation of Rom. 7. Because he saw Germane Professors plead that for themselves. The Israelites entered not into Canaan, unbelief caused it: And why did that shut them out? Oh there were walled Towns and difficulties, and this was the last shock, and hence they fell off; so 'tis in Hypocrites now. The safest place to lie asleep is in Christ Lap. 5. From the mighty cunning of Satan, Reas. 5. the strength of whose Kingdom is made and continued by peace, Luke 11. 41. Hence he will turn himself into an Angel of light, and suffer men to go to Christ and Gospel, to avoid the search, that they may be Christ's in appearance, and his indeed, 2 Cor. 4. 4. He hath a mighty power over men to blind them: For there be three things which trouble men usually, and make them question their estates, and the Gospel quiets and absolves them from all. 1. Conscience, that cries dolefully sometimes, these sins shall have these woes. Yes, unless I believe; but I believe, and trust to Christ, and flee to God's Mercy. 2. Ministry, that cries and searche●h into the deepest windings of men's hearts, that men cannot but see that Christ hath eyes of flaming fire to see through the●. Now hence men avoid the stroke and power of all Ministry, thus it is with me, thus it is will be with me, but I believe and trust to Christ. And hence men bea● back like Brazen Walls all Blows. 3. God's judgment-seat. What though men see you not, yet God seeth. Why, they have sinned they confess, but Christ hath suffered, they have sinned, but they trust, etc. Micah 3. 11. Is not the Lord among us? Look as it was with joab, he runs to the Horns of the Altar, yet there he perisheth, there he would die, there was the last refuge from search and death, so here. SECT. III. HEnce do not think your estates good, Use 1. because you look only for justification by Christ, and look only to God's free Grace, and count of Grace in Christ. It's a common error for men to think, being they be of this opinion, only to look for Grace in Christ, to think that therefore their estates are safe, and they are justified by Christ. Why there may be such a power of Word and Spirit to conquer their judgements as those Papists that have been pleading against it, have been overcome by it. Thou mayst receive the Notions of it thy Head, but the power of it never into thy Heart. Obj. 1. But my heart hath been affected with this, to see when my sins deserve death; yet there is mercy for the vilest in Christ. Answ. Thou mayst taste and joy, and yet fall off at last. Obj. 2. But I have Fellowship with the Lord Jesus. Answ. Thou mayst eat and drink in his presence, and yet be bid Depart, I know you not, a worker of iniquity. Obj. 3. But I have escaped the pollution of the world, 2 Pet. 2. 20. And that through this knowledge of Christ, his love hath much moved me to part with my sins. Answ. It may be so, and it may wash thee from all external pollutions, and yet thy swinish nature remain still hidden from thee, but seen of an allseeing God. Obj. 4. But I look for Christ, and wait for him and desire him, and all that are wise think well of me. Answ. You may do all this, and yet you may be found foolish for all this. Evangelical work which is accompanied with Salvation in some, it may be Hypocritical in thee: And therefore take heed you do not take shows for substance. For look as in the Gospel God's utmost perfection of wisdom and love appears, so the most hidden and admirable delusions of Satan are Evangelical. There his power is employed to undermine, and so to keep his head. Oh that we could but imagine and set before our eyes the amazing condition of such a man! whose plagues shall be made wonderful, that hath been troubled with sin a long time, at last looks to Christ, and there rests, and so hears all Sermons, and there still sleeps, and considers often that his ways are evil, but never suspects his Faith to be evil, than he comes to die, and then looks for Christ; at last the week or snuff dies, and Sun sets, and darkness approacheth, and then suddenly slips into Hell, where he sees Christ and Saints afar off: And what hath deceived them? Oh their Faith hath deceived them, to see Christ shaking them off as dust: Oh they wish, Oh that I had known or feared this before! and will you not fear now? as for you profane ones that can scoff, and drink, and break Sabbaths, and live idly, your judgement is writ upon your foreheads: but Oh take heed you that have escaped these pollutions, lest you deceive yourselves here. To show you that deceit particularly, it's not my time yet, but go alone and think sadly of it, I may look for justification by Christ, and wait for Christ, and yet perish. Oh let me be sure I get such a Faith as will not deceive me here: Should not a man you will say trust to Christ? yes when you can in truth; but thy Trust may be but Presumption. II. Take not up therefore every Opinion and Doctrine from men, Use 2. or Angel that bears a fair show of advancing Christ, for they may be but the fruits of Evangelical Hypocrisy and deceit, that being deceived themselves, may deceive others too, Mat. 7. 15. Beware of them that come in Sheep's clothing, in the innocency, purity, and meekness of Christ and his people, but inwardly are Wolves, proud, cruel, sensorious, speaking evil of what they know not; by their fruits you shall know them. Do not think Beloved that Satan will not seek to send delusions among us, and do you think these delusions will come out of the Popish pack, whose inventions s●el above ground here? No, he must come, and will come with more Evangelical finespun devices. It's a rule observed among Jesuits at this day, If they would conquer Religion by subtlety, never oppose Religion with a cross Religion, but set it against itself; so oppose the Gospel by the Gospel: and look as Churches pleading for Works had new invented devised Works; so when Faith is preached, men will have their n●w inventions of Faith; I speak not this against the Doctrine of Faith where 'tis preached, but am glad of it, nor that I would have men content themselves with every form of Faith; for I believe that most men's Faith needs confirming or trying, but I speak to prevent danger on that hand. For it was that which Christ did foretell, Mat. 24. 24. Many false christs should arise, i. e. such as should misapply Christ, that had a spirit for Christ, which was a spirit against Christ, and would deceive if it were possible the very Elect; for coming with Christ's Spirit, they dare not oppose them, lest they oppose the Spirit of Christ; the only remedy is to hold to Christ's Word, and not to depart one hairs breadth from it, Rev. 3. 10. and to a Word well understood, and then dispute no more. Satan comes to Eve, and bids her eat, no, God forbid, yet eat to be like gods; He dazzled her eyes with that which was not: now she fell. Take the truth from what the Word saith, and depart not from it. III. Here see the dreadful estate of all them that be found falsehearted in the purest Churches, Use 3. and that in these three respects. First, That they should so horribly forsake and blaspheme the Name of God, to make the glorious Gospel of God, and all the sweet Doctrines of Grace a cover for their hypocrisy and sin, as indeed it is, for were it not for this, they might be found out in their sins, but now they are beyond the discovery of all men, or means. Secondly, That they should be so lamentably forsaken of God, as to be left, 1. To the most subtle and spiritual Hypocrisy in the world, which being most cross to God, shall receive most fierce and searching wrath. For as Divines say of Christ, he was forsaken in Soul, because man had sinned with his Soul: so God's wrath will ●earch deep in their hearts, whose hearts have guilefully departed from the Lord. 2. That he should lead them so far, and yet in the main forsake them; Oh this is heavy wrath, for a man to be lead in the daylight of the Gospel, almost to the end of his journey, and at last the Sun sets, and he left to wilder. Thirdly, In regard of the cries of the very Gospel itself against them. Oh that the precious Gospel of God coming with so much Peace, Love, Grace, mercy, should win them to be Hypocrites, but never to be Friends. Beloved as there is vengeance of the Law, and of the Temple, so there is vengeance of the Gospel when the soul shall be drawn before the Tribunal of Christ, and shall stand there quaking, all sins set in order before you, and your mouth shall be stopped. What say you then for your life? Oh Grace and mercy Lord, Oh now shall the Gospel come forth and say, all this I did, I spoke, I strove, I comforted, I terrified, and yet he hath opposed the Lord, and me, he hath made a cover for all these evils, and therefore Lord let him never be comforted more, john 3. 19 Oh Christ hath heavy things against these Times, that take light of the Gospel to see to commit their sin by! And therefore lament your present estates you that know yourselves naught, never yet drawn to Christ, never yet humbled at the feet of Christ, and look up to the Lord whatever misery he inflicts, not to suffer thee to be deceived here; not only to have such a Faith as may catch hold on Christ, but he on thee, and come unto the light to manifest the hidden enmity there. Never was yet man deceived, but he that was willing to be deceived, that would not use the means, and search. SECT. IV. ALL you therefore that live under the light of the Gospel, Use 4. consider if it doth not nearly concern you to search and try yourselves whether you, or some of you may not be Evangelical Hypocrites; the time is coming that you shall stand before the Tribunal of God, wherein the hidden things of darkness shall be brought forth to light, and it will be too late to know yourselves then: Oh therefore search now. No man's misery will be so great as this, if your heart be found false. I shall speak in a manner but generally now. 1. Those that do believe, Sign 1. and yet fail in respect of the efficient cause of Faith, it never had the right maker, never came out of the right shop, nor mint, it was never a Faith of Gods making, but a faith of your own making, so that it's a base bastard Faith, that though it be born in the House, it shall never possess the inheritance, because it was never begotten of the right Father, the Lord never wrought it, but themselves, for many a man is convinced by the Law, and spirit of bondage that he must die, and that he is a most grievous sinner, and that when he hath done all he is unprofitable, but yet he trusts to Christ, and God's mercy, and so believes, he finds no great difficulty in this, nor no great need of the Almighty power of the Lord to work this, and all men living shall never make him think but that he doth heartily and truly believe: but ask him, have you no doubt of your estate? and of Christ's not taking hold of you when you take hold of him? Yes, but seeing he hath been troubled about his estate, and repent of his sin (in his fashion) and reform himself and Family, and loves the best things, he believes without question, and so misapplies promises to himself, never feeling a need of the revelation and donation of Jesus to him by the Father; and thus the Lord finds this man a Christ, and this man finds the Lord a Faith, and the Lord Jesus redeems this man by price, and this man redeems himself by power, and so the Father shall have some Glory for providing a Saviour, Christ shall have some Glory for paying a price, and the Spirit of Christ which only can draw to Christ, shall lose his Glory, and so this man may take it to himself. And is this good think you? Col. 2. 12. Risen with Christ through Faith of the operation of God, 1 Pet. 1. 3. The same power that raised Christ from the dead, must raise you to a lively hope. Mat. 22. 1, 2, 3. One man came from his hedges and Highways to the Feast of the Promise, and Ordinances of the Gospel, till the Lord saw him without Christ; but john 6. 64, 65. Unless the Father reveals Christ's face, the Father persuades thee of Christ's love, you can never come to Christ, men know not thy Hypocrisy, thou dost not, but Jesus doth, and what good will thy Faith do thee then? It was a sweet speech of Christ, Thy Faith hath saved thee. Oh heavy when it shall be said, thy Faith hath damned thee, that which I thought to be the way of life, is the way of death; truly so it will if you do not fetch it out of Heaven. II. Those that do believe, Sign 2. but they fail in the object, i. e. they close with Christ, but they know not who he is: that as the Woman of Samaria that had some lookings to the Messiah, she did worship whom she knew not: so men believe in one whom they know not, only have heard the fame of. For there are two things in the Gospel. 1. The outward words and letters. 2. The things contained in those words: Hence there is a double knowledge of Christ. 1. A fantacy knowledge, as a man that hears of any thing absent, presently fancies the thing in his head. 2. There is an intuitive know 〈◊〉 hereby the soul doth not only see words and fancies, but beholds the things themselves: Hence it comes to pass that many a man hearing the Fame, and receiving the fancy of Christ, believes in him, but not seeing him indeed as he is, therein he believes in one whom he knows not: and hence the Lord Jesus may be a hid thing to many a man, and the Gospel a sealed Book, though he lives and remains in the very light of the Sun, and that all his days: Hence Christ laments jerusalem, Oh that thou hadst known, but now hid, hid; and yet Christ Preached. Yes, Deut. 29. 4. You have heard and seen, and yet the Lord hath not given a heart to see to this day; So 'tis with many a soul, you have heard with your ears the great things of the Kingdom of God, yet the Lord hath not given you eyes to see: you have seen deliverances on Sea, yet the Lord hath not given you hearts to understand: and if so, all your Faith is naught, and profession and affection vile, and estates miserable, 2 Cor. 3. 18. All we with open face, etc. But many see it not so. I confess some may see more darkly, Object. Answ. and be mourning under it, ye● he that doth not in part, he to whom it is hid, 2 Cor. 4. 3, 4. is one of them that be lost, whose eyes Satan hath blinded, john 6. 45. He that hath heard and learned of the Father: Many hear, but never learn of the Father; hence never come truly unto Christ; 'tis in this case as 'tis with a Traitor, he comes to the King for his life, and prays for his Son's sake; the King sends for him, and saith, here is one that begs for your sake, do you know him? For my sake! I wonder on what acquaintance, he is a stranger to me, and therefore I regard him not. So here. III. Those that have some kind of sight of the Object, Sign 3. and see Christ, but there is a wound in the subject, because their Faith ariseth and springs out of an ill soil, it's in such a party that never was yet throughly rend from his sin, and here is the great wound of the most cunning Hypocrites living: for there are two things in him, 1. A carnal heart, which cannot be satisfied with a spiritual good with Christ; hence he must have his Lust. 2. A convinced conscience, which cannot be quieted without Christ and mercy; hence men close with Christ, and their Lusts too. Look as it was with the stony ground, and thorny soil, they believed, but had a stone at bottom, but 〈◊〉 of bitterness, etc. These men can sometime plead acquaintance with Christ, Luke 13. 26, 27. yet workers of iniquity, 2 Pet. 2. 19, 20. Some had escaped the pollution of the world, that you may do, but a swinish nature lasts, that they never felt, or grew not in the feeling of it, and loosening from it: as with Apricock-trees rooted in the earth, but leaning on the wal●; so they on Christ. Oh consider of this, let a man be cast down as low as Hell by sorrow, and lie under your chains, quaking in apprehension of terror to come, let a man then be raised up to Heaven in joy, not able to live; let a man reform and shine like an earthly Angel, yet if not rend from Lust, that either you did never see it, or if so, you have not followed the Lord to remove it, but proud, dogged, worldly, sluggish still, false in your dealings, cunning in your trade, Devils in your Families, Images in your Churches: you are objects of pity now, and shall be of terror at the great day, for where sin remains in power, it will bring Faith, and Christ, and joy into bondage and service of itself. IV. Those that believe, Sign 4. yet fail of saving Faith in regard of the very act of believing and closing with Christ, viz. they close with Christ, but 'tis without a high esteem of him, or love to him, they have some, but right Grace consists in a kind of summity, or excellency, else 'tis not right, 1 Pet. 2. 5. To you that believe he is precious, and hence it comes to pass, 1. That some never come to find or enj●●●hrist, because they will not come off to the price of him, to sell themselves 〈…〉 for him. 2. Some sell him away again in time of Temptation, like Esau that sold his Birthright, and never make any thing of it; because the Bond is not strong enough down, they fall from him. 3. Hence comes all a man's uneven carriage. 4. Hence comes sometimes the unpardonable sin, Heb. 10. 29. Many a man lays claim to Christ and his Blood, and righteousness, that never knew the worth of it; and this is Christ's complaint me thinks in Heaven, (and of Saints on earth) He comes unto his own, and his own esteem him not, his own love him not, his own receive him not: him that is the glory of Heaven, the beauty of the Father, the delight of Saints, the wonderment of Angels, he I say is not esteemed by many a man, that in his judgement esteems him, and in his heart doth despise him. There are two parts of this esteem. 1. To esteem him only, john 5. 44. 2. Him ever and always, Psalm 73. 26. Thou art my portion for ever, Many say they esteem Christ, but to be ever loving him, ever looking on him, this is not their frame. Oh think of this, fail here of your valuing of him, and you fail every where. V. Those that believe, Sign 5. but they fail in their end; and these may for a while in a ho● fit prize Water, prize Christ and mercy above all things in the world, but their end is naught; so that men here may ask and never have, because of their Lusts: As a man that lies on his deathbed, or in a Sea-storm in fear of Hell, he may now prise and take hold on Christ to save him. A man lies upon the Bed of horror of heart, he may prise Christ to comfort him, and getting a conceit of it, be wrapped up almost in an extacy of joy, that a man would think he was sealed with the Spirit of Christ, and yet his end being naught, Christ only to comfort him, misseth of Christ in conclusion; for when a man believes indeed, he receives Christ for the end the Father sent him, viz. to be King and Sovereign of the whole man as well as Saviour. Psalm 24. 7. Open your gates that the King of Glory, etc. Rom. 8. 38. I am persuaded nothing shall separate us from the love of Christ jesus our Lord; our Lord as well as Jesus. Indeed john 6. 15. some did receive Christ to be King, but it was that he might be their cook, he provided loaves for them; so here. Psalm 66. 2, 3. Because of thy power thine enemies shall flatteringly submit: ●tis but flattery, not Faith; look to it therefore. VI Those that believe, but fail in regard of the use of the Gospel, Sign 6. and of the Lord Jesus, and these we read of, jude 3. viz. of some men that did turn Grace into ●●nt●nnesse, for therein appears the exceeding evil of a man's heart, that not only the Law, but also the glorious Gospel of the Lord Jesus works in him all manner of unrighteousness; and 'tis too common for men at the first work of conversion, oh then to cry for Grace, and Christ, and afterward grow licentious, live and lie in the breach of the Law, and take their warrant for their course from the Gospel; I shall not name all the ways that men do so, but I will only speak that which conscience and compassion moves me to; not to begin, but if possible to still division, and what I shall speak shall be by way of prevention. 1. Take heed of making Graces in a christian the weaknesses of a christian, for this is to make darkness light, and Grace wantonness indeed: Is it not? Take heed then of thinking or saying counterfeit or false Sanctification consists in feeling something in a man's self, as love to, delight in the Lord and his ways: True Sanctification, in seeing nothing, no love, no delight: why the Apostle Paul ●new that in him, i. e. in his flesh dwelled no good thing, but he calls it flesh there, and groans under it, yet he felt a Law within closing with the Law without, and blessed the Lord for it, and that was himself. Do you think the Holy Ghost co●es on a man as on Balaam, by immediate acting, and then leaves him, and then he hath nothing: Yes Beloved, know you not Christ is in you (2 Cor. 13. 5.) as well as out of you; in you, comforting, dwelling, sanctifying, preparing the heart for himself. Indeed to be puffed ●p with Grace, or rest in it is a sin, yet that Grace is not that sin. 2. Take he●d of making weaknesses Graces or Duties: as First, To make poverty of spirit, the sight of nothing in a man's self; why, he that is poor hath Heaven for his, and so Christ and Promises his, and hath Faith his, at least some seeds. Now to see nothing now, is to see an untruth, and to tell a flat lie to God, and Men, and Scripture too. Indeed a man that is poor doth usually see nothing, but that is his weakness, not any Grace. Secondly, To say there is no difference between Graces of Hypocrites and Saints. Why so? Because I cannot see any. Is this your weakness or your wisdom? you can see no●e, and will you make your weakness your Religion? Thirdly, That a man must not evidence his Justification by his Sanctification, I speak of that which accompanies Salvation. Why so? Because than there will be comfort to day, and sorrow to morrow, grant it, but then consider, 1. That is either a man's weakness and ignorance that he doth not see it, or 2. his wickedness and carelessness that hath stained that work: And will you make this a D●ty, a Grace? Oh but many have been deceived here; grant it, and will you 〈◊〉 your wretched baseness of heart the foundation of this conceit? Fourthly, That a man must see no saving work, nor take comfort from any promise until he is sealed: No, why so? Because many tall christians have deceived themselves so, and deluded themselves there, and been kept off from Christ, and truly I believe it in part. But what of that? Shall men's weakness be my Religion or work? No Be●oved, for a man believes before he is sealed, Ephes. 1. 15. And hence Christ is his, and now for him to deny Christ to be his own, 'tis to make Christ a liar, 1 john 5. 10, 12, 13. not that I would have christians content themselves here (it's a sign you never knew what Christ meant if so you do) till he shall send a more full gale of his Spirit. 3. If you do account them weaknesses, yet take heed your closing with Christ do not cause you to make a light matter of sin, either not to take notice of sins at all, only look to Christ, ('tis not I but sin, as being the act of the outward man: one calls this to unknown a man's self) or not to be deeply sensible of them, and so use Christ as your shoe-clout to wipe them off, Oh this is dangerous; the Spirit of joy never quencheth the Spirit of Sorrow. Capernaum entertained Christ, and yet perished, Oh she repented not! What must we repent after we be in Christ? Yes, jer. 30. 19 After I was turned I repent: It argues a bold conscience, when men as they look to no good in themselves, so to no sin in themselves, but wholly to Christ. 4. Take heed of those Doctrines which in show lift up Grace, but indeed pull 〈…〉 any part of it, as First, to think that the letter of the whole Scripture holds out no more than a Covenant of Works, a most prodigious Speech, though coloured with advancing a Spiritual Covenant of Grace, and no Word but Christ. Secondly, Under a show of advancing God's Grace in doing all, to say the Ordinances are not means, but only occasions of conversion. Thirdly, under a show of giving all to Grace, to abolish that plain truth, as to say we are not justified by Faith, which though it be true, not really, i. e. not simply, by Faith in itself considered as a work, yet to say [not relatively, as the Lord is apprehended by it] it is false. If we cast off the power of the truth, yet let us not cast off the form of it: keep the form of wholesome words as well as truths. Fourthly, Take heed of maintaining that a man until sealed is not to be persuaded to believe, under a show of letting the Spirit of Grace do all. And Brethren, doth not the Spirit of Grace accompany the word of Grace; are not Evangelical commands part of that Word? is there not a power going along with them? what is this but to take from God's Book, and he that so doth, God will blot him out of the Book of Life, Rev. 22. 19 Fifthly, That a Christian is to gather no assurance from particular conditional Promises under colour of receiving all from Christ and Grace. True, them that have nothing to do with them, ought not; but for those that have to do with them as their Inheritance, not to apply and make use of them for their comfort, 'tis to trample underfoot Christ's blood that purchased them for that end, and 'tis to raze out in our practice the greatest part almost of the Covenant of Grace. Sixthly, That the Law ought not to be our rule of life under a show of being freed from it by Christ, as though Christ came to set Hell-gates open for men to do what they please. Shall I say any more? I am weary with speaking, I desire rather to go aside and mourn, and to think there is somewhat amiss why the Lord lets these out. You that are sincere, search and keep close with Christ, and fetch more life from him, and though accounted under a covenant of Works with men, yet rejoice, you know it is better with you in his sight. And you that are weak, beware and take heed, and do not consider what I, but the Holy Ghost hath cleared this day: and as for all them that do turn Grace into Lasciviousness, not intentionally, but practically, not in all things, but some things: consider this Scripture, Iud● 4. Men ordained to this condemnation; they thrive and have no hurt, and they joy, Oh but they have condemnation enough upon them. Do but consider ver. 12, 13. Twice dead, dead in Adam, then quickened by Christ with common Gifts and Graces, then die and turn Grace into wantonness, for whom is reserved the very blackness of darkness for ever. They bring in painted profaneness. Oh take heed then, Use 5. lest you fall short of Christ by unbelief, Heb. 4. 1. Christ must do all; Oh but take heed, use means, and then put the work into his hands to make Faith right, Heb. 12. 1, 2. Looking to jesus the Author and finisher. Suppose Christ was here on earth, and thou should beg it, would he deny thee? Oh no, beg hard therefore now. CHAP. XIV. Showing that there is a vast difference betwixt a sincere Christian, and the closest Hypocrite. SECT. I. THat there is a vast and great internal difference between those that are sincere indeed, Doct. 3. and the closest Hypocrites. Or, There are certain qualifications within, and operations of God upon the Souls of the faithful, which make a very great difference between them, and the closest Hypocrites. For the Lord Jesus here sees the difference, and shows the difference, though but generally I confess in this Verse; some were wise, others were foolish; wisdom and folly are different qualities, and though these keep their residence chiefly in the mind, yet the Lord never did infuse any true wisdom into the mind, but there was a great change of the heart, nor never was any man left unto his own folly, but it did not only argue an evil heart, but did ever arise from thence, Ephes. 4. 18. so that Christ nor only sees, but discovers to the Churches a vast difference for them to take notice of: I confess the difference was only in regard of open profaneness, or common conversation in living like men of the world, yet a difference here there is. For the opening of this Point, I shall open these Particulars. 1. That the Lord doth make this inward difference. 2. That 'tis so great that the faithful do see it. 3. That 'tis so great that others cannot receive it when 'tis offered. 4. That 'tis so great that they cannot understand it. 5. The reasons why the Lord makes this internal difference. 1. That the Lord doth make it: only some Scriptures now, Eph. 5. 8. You were darkness, now are light. Ephes. 2. 1. You were dead, now are alive. It's true there is a life Hypocrites have, which puts much difference between them and others, but if that doth, what doth the life of Christ in a man, arising from the death of every sin? Acts 26. 18. The Lord turns not only from darkness to light, but from the power of Satan to God, together with which ariseth remission of sins. What is this then but a greater change than from Hell to Heaven? Is it not worse than Hell to be under his, not only Temptations, but power? and is it not better to be with God, than be in Heaven? II. 'Tis so great that the faithful do see it. I confess at first work its like a confused Chaos, they know not what to make of it, but afterwards they can and do, 1 john 5. 18, 19 We know we are born of God, free from the dominion of sin, of which he speaks, and that the whole world lies in wickedness. Before a man is born again, he sees no difference between him and other men, but now he doth; and hence 'tis frequent in Scripture for Saints to express their experience of their double estate, Tit. 3. 2, 3. and they are commanded to try themselves, and may not only see Christ out of them, but Christ in them, except they be Reprobates, 2 Cor. 13. 5. and hence commanded to give thanks for this, Col. 1. 12, 13. which commands being Evangelical, have a power to all the Elect. III. 'Tis so great that others cannot receive it when 'tis offered, they are so far from having it in them, or counterfeiting, or making this inward work, that they cannot receive it, no not when the Spirit itself comes to work it, john 14. 17. The Spirit of truth which the world cannot receive, it doth receive Propherical Gifts, and common Graces; but there is a higher and more Divine work which they cannot receive, Rom. 8. 7. 'Tis not subject, nor can be subject to the Law of God, where the holiness of God appears. IU. 'Tis so great that they cannot understand it what it is spiritually, only in fancy, 1 Cor. 2. 14. neither can he know them, and hence men lie groping all their life for Grace, and ask and have not, because they know not the thing they would have, john 4. 10. If thou knewest thou wouldst ask, and he would give. A Beast cannot conceive what a life a man leads. V. Now follow the Reasons why the Lord doth make this internal difference, or showing that there is this difference. SECT. II. IN regard of the infinite love of the Father which he bears to the meanest Believer Reas. 1. above the most glorious Hypocrite that ever lived. It's an everlasting love, and it's like that love he bears towards his own Son, john 17. 26. Now if the Lords love be not common to both, neither is the work, or fruits of his love common in both, but a great difference there must be; for as 'tis with men, so 'tis with the Lord. There are three expressions of love. 1. Their looks. 2. Their Promises of Love. 3. Their works of love: so the Lord doth, 1. Create in his people glorious apprehensions of his blessed face appearing in the glass of the Gospel, Rev. 22. 4. 2. The Lord makes many Promises of love unto his people, which go to the very heart to cheer them, Host 2. 14. 3. The Lord confines not his love to looks and words, though it's wonderful to have the least of them, but you may read his love in his works of love. Now those works peculiar to them, are first and chiefly the donation of Christ, for a man in redemption, to a man in vocation: and then the peculiar fruits of this love expressed in peculiar operations upon the Soul, and in the Soul, which Gods truth in the New Covenant promiseth, and God's faithfulness executeth, jer. 31. 33. & 32. 40. to take away the stony heart, to write Laws in the heart, to put fear into the heart; these are the peculiar effects of this New Covenant, and they are operations in a man, which only the Elect feel and wonder at Grace for, Ephes. 2. 4, 5. According to his great love hath he quickened us together with him: there is a kind of Resurrection of a man's soul when 'tis brought home to Christ. And look as the bodies of the Saints shall be different at last day, so when God raiseth their souls from the Dead here, there is a difference now. 2. In regard of the Death and Blood of the Lord Jesus, Reas. 2. which was shed not only that he might be a God unto them, but that they might be a peculiar people unto him, Tit. 2. 14. He gave himself for his people, not only to justify his people, but also to cleanse his Church, Ephes. 5. 26, 27. for this hath been God's great plot: first to perfect his people in their Head; and than lest there should be a golden head, and feet and hands of iron and clay, and because the Church is not found lovely, therefore the Lord makes it lovely by little & little here, until it appear without spot or wrinkle at the last day. Do you think Brethren that Christ's Blood was shed to work no more in his people than in Hypocrites? was it only shed to take away guilt of sin from God's sight, and then to let a man wallow in the sins of his own heart? 'Tis true there is a work of Sanctification which Hypocrites have, which Christ's Blood purchaseth, for I believe all common mercy and patience comes by Christ's Blood, and so all common Gifts and Graces; but yet Beloved there is a vast difference, their wills were never changed though their minds were much enlightened; hence they sinned wilfully. The Lord never was dear to them, hence secret despite grew up, that at last they committed the impardonable sin, Host 10. 26, 29. 3. Because those Graces or Qualifications, Reas. 3. together with the Operations of them which are in the faithful, are the same with Christ's, the same in kind and nature, joh. 1. 16. From his fullness we have received Grace for Grace; hence we are said to bear his Image, and because it's but little at first, hence from Glory to Glory, 2 Cor. 3. 18. Now the Lord Jesus had not only the Spirit which he had without measure, but also he had many Divine qualities, habits, or Graces, which it is blasphemy to think that they were hypocritical or common, which the faithful receive from his fullness, and wherein they are made in their measure like unto him: so the Saints have not only the Spirit, but also those peculiar operations of it wrought in them by the Spirit, whereby they come to be made like unto the Lord Jesus: Hence as there was an infinite distance between the Lord Jesus, and the best Hypocrite, so the likeness that they have of the Lord Jesus, makes a difference now. And look as there is a difference between a Plant and a Beast, a Beast and a Man, so there is a glorious life which Saints have begun here in this life, which none have but themselves, 1 Pet. 5. 10. They have the First Fruits, etc. the which is meat and drink which no man knows of that lies in his hypocrisy and sins. 4. If there should be no difference, Reas. 4. than these evils would follow: 1. This lays a foundation of contempt of Grace, and of the Beauty of Holiness in the hearts and lives of God's people: for look as 'tis in the work of the Son in Redemption, if Christ should have died as much for judas as for Peter, and suspended the act of Faith to apply this on the Free will of either, then judas had as much cause to thank Christ for his kindness as Peter: and Peter had no more cause of blessing Christ for his love in redeeming him, than judas, and what cold praises will he then give him: So if the Spirit of Christ should sanctify or call a Saint no more than an Hypocrite, than the one hath no more cause to be thankful for the work of the Spirit than the other: and when a man comes to look upon the work of the Spirit, and the Graces of it, there is cold water cast upon those; this is no more than what a Hypocrite hath. Christ hath not only redeemed by price, but also by power, from the power of Satan, Sin, Darkness, Delusion, and not to be thankful for this, is not to be thankful for the Redemption of Christ: Thou shalt never have it then that dost despise the Spirit of Grace, whereby thou art but commonly sanctified. 2. Because this abolisheth the use of all conditional Promises made in the word: for you know they are made to some qualification or work of the Spirit in a man, some to Mourning, Poverty, Faith, Hunger, Lostnesse, etc. now if there should be no difference between seeming works in Hypocrites and these, than 1. the truth of the Promises is destroyed, for the Lord saith, They that hunger shall be satisfied. I'll answer, Hypocrites may hunger, and yet not be satisfied. 2. The use of these Promises should be lost, for why should a man then cast his Soul upon God's faithfulness in the Promise, when 'tis but common love to him and Hypocrites: If it be replied the one hath Christ, the other nor. I answer, 'tis very true, but then I ask, Who is he a Christ to? it must needs be to a particular People described in the Word by their peculiar qualities, flowing from their forms and subjects by which they are known; and now consider Rev. 22. 19 Is God a God of the dead? and not of the living only? 3. Because this makes the most holy men that ever lived deceivers of themselves and others; only look upon john Christ's beloved Disciple, and bosom-companion, he had received the anointing to know him that is true, and he knew he knew him, 1 John 2. 3. But how did he know that? he might be deceived (as 'tis strange to see what a melancholy fancy will do, and the effects of it; as honest men are reputed to have weak brains, and never saw the depths of the secrets of God.) What's his last proof? because we keep his Commandments, i. e. we have them writ in our hearts, and keep them, though we cannot fulfil them, it makes us every way more holy: Christ doth not keep them only, but we through his Grace keep them; thus he proves it by a work in him. Now thus I reply, if all works in the souls of Saints be common to Hypocrites, than john went upon false grounds, deceived himself, and all that heard him, and all the Churches that ever were to this day. SECT. III. TO the Papists, Use 1. who in their writings seek to shame the Churches of Christ, saying that they deny all Inherent Righteousness or Graces, Of Confut. making a man just by the righteousness of Christ, and in the mean while to remain like a Carcase or Ghost, or a painted Sepulchre full of rottenness within. Three or four of these Archers that have shot these arrows I have met with, whereby they wound the heart of Profession, and keep the people in professed enmity and opposition against the ways of God's Grace: Now we do not only deny this, but we profess that the Lord doth not only out of the riches of his Grace accept us in Christ, but out of the same love sends down the Spirit of Grace, not only to make us civil and moral, or hypocritical, but that the Lord works thereby such a change as is not to be found in the most refined Hypocrites breathing. And we profess though our Justification doth not consist in this, yet whoever hath not this is not justified (whatever he may imagine) in the sight of God. And the Lord grant the Churches of the Lord Jesus may never open the mouths of those Blasphemers of his Name, in denying all righteousness in ourselves at all; Deny it to justify, deny it not altogether. Of an old Ar●inian error; Use 2. for they hold and maintain an Inherent Righteousness, but that there is no difference between the Graces of Believers and Hypocrites, Of Confut. only in their continuance, and that is by chance too, and doubtful, viz. if they hold on, and for this purpose cite many Scriptures, three especially, that of Ezek. 18. 24. If the righteous man forsake, etc. which is spoken of rotten Pharisaical Hypocrites falling far short of what the Saints have. And the Parable of the Seed, Mat. 13. They all sprang up: where 'tis manifest the soil was naught out of which they that fell away did grow. And Heb. 10. 29. Blood wherewith they were sanctified, which is meant of such as had some inward enlightening, and lasting, and external profession really, not in appearance only in them, yet not any saving and effectual work, but thus by making Grace common they make it vile, and under a colour of making all men watchful, they destroy all Faith in God's faithfulness and Promise, especially until a man come to die. Divines have many strong arguments against them, and show however there may be decays, and relapses, and winter-seasons of the Saints, yet ever there remains in them the Seed of God, 1 john 3. 9 john 4. 14. The main ground of this their conceit hath been double. 1. False observation, in beholding many fall off that were not Stars, but Snuffs, glorious Professors for a time; and lest they should be mad without reason herein, they search the Scriptures, and in four thousand years find but four or five that fell away, David, Solomon, Hymeneus, Alexander, and D●mas, none of which if examined will serve their turn. 2. A great mistake of the work of Grace, together with their own experience, for they conceiving Grace to be but a mean thing, and not understanding it, because they never felt it in themselves; hence make no difference between one man and another, and hence maintain apostasy from Grace. I hope I need not stir you up to abhor this conceit, considering what hath been said. I grant indeed a man may fall away from Grace, considering Grace without Christ to keep it. But yet 'tis in itself such a living Fountain, as in itself doth not perish, though it may; and in respect of Christ, it cannot. Obj. Did not Adam fall from all his Grace? Answ. Yes, because he had neither the Covenant of Grace, nor the Spirit of Grace, nor power of Grace to support and keep him; but its God's covenant now to write his Law, to ut his fear in the heart, never to depart, and to give the Spirit of Christ, who is now risen from the dead. Because I live, you shall live also, john 14. 19 And power to keep us, 1 Pet. 1. 5. So that though 'tis Christ that keeps a man from falling, yet the truth is, he that doth fall from Grace, as though it was a common fading thing, or doth fall from Christ, he never had Christ at all, John 4. 14. The water that I shall give, shall be a Spring of living water, not of dead Graces, yet quickened by the Spirit, and helped continually. And it's kept till life of Glory comes, where 'tis swallowed up in the Ocean of persection. Hence we see the difference between the Graces of Hypocrites and Saints Use 3. doth not only lie in the efficient cause, viz. the Spirit of Christ barely considered in itself, for then there should be no difference at all, for there are not two Spirits, and the same Spirit that works in the Faithful, the same Spirit is in the unfaithful, to work many strange works in them, 1 Cor. 12. 3, 4. Neither doth supernatural power of the Spirit distinguish (I mean that which is above the strength of nature, not that which is above the use of nature, for nature crooks all God's works to itself) for the gifts of Prophecy and common joy are above the strength of mere nature, but the difference lies in the work itself. As 'tis in creation, the least speer of grass hath the same power to make it, that made Heaven and Angels, Is there no difference then? Yes, it lies in the very work or effect of that power. And as 'tis in a Cedar and a Fly, there ●● more excellency in the former in some respects, but the latter hath another life, which the other hath not: So the meanest Believer is better than the most glorious Hypocrite. And look as it was with Saul, when he was anointed King, there was a new Spirit came upon him, the Spirit of a King, which common Subjects had not; so when God makes us Kings and Priests unto Christ, there comes another Spirit upon us, which common men have not. I know there is the Spirit itself in the Saints, as 'tis not in other men; But how is it there? I know 'tis there by Faith, but not only by this, but by certain peculiar effects which are not in other men. As 'tis with the soul, 'tis in the body, hence works a life which is not in any bruit creature, so 'tis here. And hence 'tis said, The world cannot receive it, john 14. 17. Mal. 3. 2, 3. Who is able to bear his coming, because he comes to purify, etc. Yet still the Spirit barely considered in ●● self, puts no difference, unless it be in respect of the work itself. Oh therefore look to it, do not say, I have now the Spirit and Christ. But what doth Christ work there? john 15. 1, 2. There are but two sorts of Branches there, fruitless, and fruitful; the difference is in the very fruits of them, etc. Oh than terror to them that content themselves with common works, Use 4. and so think their estates good. You have been terrified, confessed, and repent, judas did so. You have reform many things, and take delight to draw ●igh to God in Ordinances, those Hypocrites did so, in Isa. 58. You have seen nothing in yourselves, the Devils do so. You have had great ravishments, and seen the Glory of Heaven, of Saints, Bal●●● did so. You have beheld and seen the Lord Jesus, as if present on earth; Many saw him, heard him, and were lifted up to Heaven by him, and shall see him at last in Glory indeed. Oh but my desires are good ● Many shall seek, and not enter. Oh therefore consider of your estate, and tremble, and set before thee all the mercy the Lord embraceth his people with! and say, Oh that mercy for me! and follow him till he hath done it. SECT. IV. HEnce it may appear that the tr●e Believer may know the blessedness of his estate, Use 5. by the ●eculiarnesse of a work within him. For if indeed there should be no difference between those Graces that be in Hypocrites and in Saints, if no difference between Love, and Faith, and desire in one, and that which is in another, than none could know the blessedness of their estates by any work; but seeing that the Lord hath made a vast and a known difference, so that God knows it, and themselves know it, as hath been proved, and all the world might know it, but that they want eyes to see men's hearts, and they shall know it at the last day to their eternal anguish, when the hidden things of darkness, and the secrets of all hearts shall be opened, than it must needs follow from the knowledge of such a work, a man may conclude his blessed and safe estate. By work, I mean, no Popish good work, nor consider a work without a peculiar word of promise made the eunto. If we should ask a woman married to another Husband, how she knows such a one is her husband, she would manifest it by those peculiar acts or works or manifestations of a husband to her. She hath known he hath forsaken great offers, and come to her: Her heart that was most opposite, was at last overcome to forsake all, than they entered into a peculiar bond of covenant, so that they cannot part, and though they do depart, yet they stay not long. So here: If you should have asked the Israelites, how they did know they should be saved from the destroying Angel? Why the Lord hath promised to save us. You that do what? That sprinkle the door-posts with the Blood. So the destroying Angel of God's presence shall destroy millions of people, and that in the nighttime, when they least suspect it. Notwithstanding all deliverances; miracles, plagues and repentances, Shall you be preserved? Yes, the Lord hath promised it, and revealed it. To whom? To them that have their door-posts sprinkled with Christ's Blood, apprehended by the work of Faith, Rome 3. 24, 25. Heb. 10. 22. If one should have asked the Lord Jesus himself, whom he loveth? he would john to answer, his sheep, for for them he lays down his life; be they feeble or strong. If one should ask further, who are his sheep? he would describe them by several properties, as he hath done, john 10. Such as know me, as hear me only, as follow me. So if you ask a believer that question, How do you know you are loved? Is it good to answer with Christ, I am his sleep, for whom he hath laid down his life, when I was lost an went astray. But how do you know that? Is he now to answer like Christ, by these properties wrought in me, or no? If you say, No, because all these an hypocrite may have, than the Lord Jesus hath done very weakly in describing his own sheep, by such properties to be his, which discover them no more than so: It's true an hypocrite hath something like all these, but not these indeed. If you say, yes, than a man may know his blessed estate by these. The promise is, Prov. 8. 17. I love them that love me. But how do you know you love the Lord? There is the question, If Satan and blind carnal reason ask this question, you will be filled with accusations, and never satisfy them; for he that accused job to God's face, will much more to their own faces, accuse Saints of hypocrisy. If uncharitable men that never had the love of Christ abiding in their hearts, you will never satisfy them; but if the Lord ask the question in his Word, hold there, and the work is so clear, that though there hath been much decay, yet after recovery, the soul dares eye the Sun, and say, Lord, thou knowest all things, thou knowest that I love thee, john 21. 17. Hence by this work you may come to know your safe estate. 1. A man may know his blessed estate in respect of time past, by a work, i. e. with a word or promise made to it, and the Spirit revealing of it, viz. the everlasting thoughts and election of God toward him, Rom. 8. 28. Them that love God, who are called according to his purpose, notwithstanding all their miseries and sins; yet love him, and so called according to his purpose, for so the Apostle raiseth up his thoughts. I know the world is full of want of love, and think it easy so to do, and like the Devil, are very kind to the Lord, as they think, while the Lord ple●seth them; who yet when the time of patience is out, shall be eternal blasphemers of him. But there is such love whereby Saints may raise up their hearts thus to see God's love, 1 Thes. 1. 4, 5. Knowing your Election of God. How so? Immediately? Some Divines think Angels see it not so, and that its peculiar to God so to do: But mediately, for our word came in power and in much assurance to make you enlarged for God, to turn you from Idols unto God, and to wait for Christ in Heaven, seeing him here, but as in a Glass. And by the same Spirit Paul saw it, by the same Spirit they might much more see it, and so the Elect may see it. And ●f experience may be added to the Truth; How many of God's people daily, knowing their work of vocation and glory, ascend from these lower stairs of the Lords Ladder, to the highest of Election, and there are swallowed up with eternal wonderment, filling their hearts with that joy and peace, that the weak. Tabernacle of flesh and blood cannot be at the weight of that Glory long; That by works see the promise, and by the promise of love behold eternal thoughts of love: And hence promises are said to be given to Saint●, before the world began: Because promises to them that thirst, mourn, believe, etc. are not bare words, but eternal counsels, in which you see God's purpose. 2. In respect of time present, by it we know our present union to the Lord Jesus, 1 John 2. 4. He that saith I know him, and keeps not his Commandments, is a Liar. Yes, that is true negatively, but may a man, ought a man to see or know his union positively by this? Ans v. 5. Many said, they did know and love the Lord, but he that keeps his words, Oh they are sweet! It's Heaven to cleave to him in every command, its death to depart from any command. Hereby know we that we are in him. If it were possible to ask of Angels how they know they are not devils? they would answer, the Lords will is ours: So here. How do you know you have not the nature of Devils, and so in state of Devils bound there till the judgement of the great day? Because God hath changed our vile natures, and made our wills like unto his glorious will, etc. So for forgiveness, Luke 7. 47. Much is forgiven her, etc. 3. In respect of the state of Glory for time to come. We may know our blessed estate by a work, 1 Cor. 2. 9 Eye hath not seen what the Lord hath prepared for them that love him, Psal. 31. 19 Oh how great is thy goodness laid up for them that fear thee! 3 Cor. 5. 3. If clothed with Christ, whole Christ, v. 5, 6. He hath fitted us for this, and given the earnest of the Spirit, which, Rom. 8. 23. are first-fruits of Glory, therefore we are confident. Obj. But if you look to yourselves, you will have peace to day and sorrow to morrow. Nay, we are always confident, and yet Paul did not now go on in a Covenant of works. Now whether a man first comes to know his estate by a work, word, and spirit, so that there are three things to evidence our happy estate, or whether by two things only, viz. a general word and spirit, I intent not to dispute, because it makes nothing against the truth in hand: Only this I say, it's very dangerous to limit the Holy One of Israel, especially in his freedom of working, to breathe light, and life, and divine consolation, when and by what means and promise, and in what measure he will. Christ when he was here on earth, would say sometimes, thy sins are forgiven, Mat. 9 2. Sometimes be it unto as thou believest, Mat. 9 28, 29. Nay, be it unto thee as thou wilt, Mat. 15. 28. If in these inferior things, much more in greater. Christ is now gone, and we have no immediate speech with him, but in his Word, and he is free to speak to his people according as he pleaseth, and when they need. And therefore let me entreat Brethren to be wary in their speeches in dashing all promises in pieces. What Christian heart can see God's Truth mangled, without being angry and mourning for the hardness of men's hearts? The Lord hath spoken peace to some men's hearts thus, he that is lost shall be found, He that believes in me shall never hunger, and he that comes to me shall never thirst; and seeing this, they conclude, the Lords Spirit helping them (for sometime they cannot do it) peace. For the Major is the Word, the Minor Experience, and the Conclusion the Lords Spirits work quickening your spirits to it. Now say some, how do you know this? Thus you may be mistaken, for many have been deceived thus. Grant that, And shall a child not take bread when 'tis given him though dogs snatch at it? What should one do then? Bring their work to the light, to the trial of the Word, which you know doth but two things. Shows that God is. And 2. What man is, and so discovers and describes all hippocras of men, and all grace of men, now if it will not bear the trial of the Word, convince them they have gone on in a covenant of works indeed: But if it will, hold there, take heed then of false witness against the Truth of God; so that do not condemn the work of Christ in any man, where 'tis of the right stamp, and hath Christ's Image upon it, and so pluck men from their claim to Christ's love revealed in his promise. But learn to difference it once, and then I am persuaded the sad differences that begin to appear, would soon be ended among all them that love the Truth in Christ jesus, 2 Pet. 1. 4. Whereby are given to us that have precious Faith, exceeding great and precious promises, The Lord gives little to his people, Oh but he gives them rich promises! Bonds, and Bills, and writings to show for rich Grace, and riches of Glory, and riches of peace. Oh but these promises Hypocrites may have! they may be lost, and hunger and thirst, and believe. What as those do that have their interest in these promises? Why are they called precious Promises? Precious promises are not common things. Precious promises are not the portion of a base world. Precious things God never gives to dogs, and believe me, you may come to know the price of them in the times of your horror on deathbed, that account them common now. Oh but many rest on promises without Christ! That's all one, the faithful by them come to partake of the Divine Nature, of Christ, of his Spirit, of Divine Consolations, Peace, Grace, and this is not building on a work, or resting on a bare promise, when it carries you to Christ and the everlasting embrace of him. It's no matter what promise gives peace, so long as it lands us in Christ. And therefore a man may know his blessed estate by a work, only let me put in three Cautions. 1. Take heed you do not in your judgement or in your practice go about to move the Lord to love you by your work, though it be of his making. For all works are fruits, no causes of the Lords love, for this is Popery indeed, and 'tis Hippocras, Isa. 58. 3, 4. Why have we fasted, and prayed, and delighted to draw near unto God? etc. but look upon the work and promise, and be the more vile in thine own eyes, that the Lord should promise, or do any thing for thee. So that when you feel any saving work, go not to God with expectation of any good in the name of that work, but in the name of that free Grace and Faithfulness of God, which hath moved him to make such precious promises to such as those are that have it. Hast not said Solomon shall reign? 1 Kings 1. 13. So here. 2. Take heed you do not sit down contented with the work, and quiet yourselves with that, never looking to behold his face that gave it, that wrought it. The poor blind man, john 9 had a mighty cure upon him, and some seed of Faith; the Lord wrought the work, but hid himself: He wondered at the great change, was affected with his love, at last the Lord Jesus comes himself, Dost thou believe? saith he, Lord who is he? I am he; then he worshipped him, v. 36, 37, 38. So 'tis with the Lord in his way of working Grace: Oh therefore long to see him here in his glass, and in Glory, in his face fully! Truly there is no work of Christ that's right, but it carries the soul to long for more of it, and to be with him that hath done it. Many Christians when they have the work, run away with it as a good sign, and look to the promise, Oh but long not, look not to behold the Lord! Do ye thus requite the Lord, Oh ye foolish people and unwise? Were it not enough that your sins make? but will you make works & promises also a partition wall between the Lord and your souls. I profess the Lord will fire such work about your ears, and dry up all your pits, that you may long for to drink out of the Well of life itself. And 'tis a black mark of Unbelief that shall keep thee from rest, Heb. 4. 3, 10, 11. Oh but when you long to see him, Oh when shall I appear before God Psal. 63. 2, 3, 4. Then the Lord will fill thee. As Leaden Rings with a Pearl, so Promises and Christ put together (not divided) are exceeding precious. 3. Do not look to see the work or promise yours, nor receive any consolation from either, unless the Lord appear in both, John 10. 16. They shall hear my voice; for so most men bring home Humane, not Divine consolation from a work. But Oh fetch it you from Heaven! as in Peter's redemption, Acts 12. You reason, and others tell you, and yet you are full of fears and doubts; and thou criest, Lord persuade me, Lord persuade me, yea, hold you here, now you are where you ought for to be. Do you think Christ is filled with Grace and Life for you, and not with Consolation for you too? Only use means, and so look up to him. SECT. V. OH therefore content not yourselves with any hopes your estate is right, until you find this difference, for the Lord speaks peace only to his people, Use 6 and his people are differenced from all others. Hence how can you say peace is yours, till this be cleared up unto you? I shall speak to two sorts of people. 1. Those that content themselves with any thing that may stop and quiet Conscience, any slight work, any poor desires, any hedge-Faith, any moral performances, any groundless conjectures will serve their turn. And being full, they can hear all Sermons, no wind will shake them, no searching, threatening Truths concern them; they are so good, that they think the Lord means not them. Well, I say no more to you but this, know it that the time is coming that the Lord Jesus will try you, and examine you to the very Bran; and will descry all thy paint, and open all thy lusts and thoughts, and thy nakedness, and shame, and confusion shall be seen of all the world. II. Those that content themselves with the revelation of the Lords love, without the sight of any work, or not looking to it. I desire the Lord to reveal himself abundantly more and more, to all that have the Lord savingly revealed unto them. For this is the misery, Christ is a hidden thing, and so is his love: Yet consider, 1. God reveals not his love to any Hypocrite, but to his people, that have a work far beyond them. 2. That the testimony of the Spirit doth not make a man a Christian, but only evidenceth it. As 'tis the nature of a witness, not to make a thing to be true, but to clear and evidence it. And therefore whether the Spirit in the first or second place clears God's love, I dispute no●, because 'tis doubtful; ye be sure you find out the difference, viz. some work in you, that no Hypocrite under Heaven hath: Else what peace can you have? 1. Hereby you come to prevent the strongest delusion that Satan hath to keep men in bondage to himself, viz. to give men great peace, and sometimes great ravishment, while they are in their sins, that so he may harden them there still, Luke 11. 21. Now by taking this course, and going to Christ to untie the knots of Satan, you do now undermine the main plot of Satan, you break his head, having recourse to Christ to do this. His policy is, Let you heart alone, let Christ alone with that. But now you may be sure all your consolation is of the right make. 2. Otherwise you quench the Spirit, and resist the testimony of the Spirit, at least one great part of it. For the Spirit when it doth come to witness God's love, i● answers all the doubts and objections of the soul that it had before. Now the great doubt of God's people is not only, Am I elected, am I justified and accepted? But am I called, am I sanctified, are not my desires, my Faith, my love counterfeit? which I may have, and yet go to Hell? Now the Spirit when it comes, clears up all doubts, not fully, but gradually, for 'tis the most clearing witness, and therefore, John 14. 18, 19, 20. At that day you shall know that I am in you, and you in me, and I in the Father. The Spirit doth not only say Christ is out of you, in Heaven, preparing and interceding, but in you, sanctifying, preparing thee for Glory, that art a vessel of Glory; and you in me by Faith, by Love, desire, etc. Now when a man shall say, I look to no work, but only for the Spirit to reveal the Lords Love; in seeming to desire the Spirit, he doth resist the Spirit of God. 3. Otherwise you shall be deprived of all that abundant consolation which the Word holds out before you. For suppose you say, I look not to the work of God in me, to receive any consolation from that, or any promise made to that. I look only to the revelation of the Spirit. Ans. 1. There is never a promise but the Comforter is in it, and they are given for that end, to give strong consolation, now if you look to no work, nor no conditional promise, nor to find the condition in you (which yet Christ must and doth work) Lord! what abundance of sweet peace do you lose? Rev. 7. 17. The Lamb leads them to the living Fountain of waters, and God wipes away all tears: And for aught I know you shall die for thirst that refuse to do it. Oh slow of heart to believe all that the Scriptures have writ! all that God hath spoken! Ought you not thus to be comforted? But 2. If you look to a Spirit without a work, whilst you do seek consolation from the Spirit, you cannot avoid the condemnation of the Word. You say the Spirit hath spoken peace to you. But do you love Christ? I look not to that, but to the Spirit. Why the Word saith, He that loves not him, let him be Anathema. So, Is the League between your sins and your souls broken? Ans. I look not to that. Why john saith, He that committeth sin is of the Devil, 1 john 3. 8, 9 Are you new creatures? I look not to that. Why the Word faith, Unless you be born again, you cannot enter into the Kingdom of God. And the Lord knows, but on your deathbeds, thus Satan may assault you, and then will the Lord say, nay, look to yourself. The Word shall be B●lshazzars terror. Consider, Psal. 32. 1, 2. 4. Look to it, else you shall be deprived of further manifestation and communion with the Lord Jesus. The Lord reveals not all of himself at once, the day dawns before the Sun riseth, and there is a further manifestation of the Lord in this life to his people, not for, but when they indeed maintain such works before him. John 14. 21. I will manifest myself unto him. How? Oh saith Christ, I'll come and sup with him. Never think the Lord will dishonour himself so far as to come into a filthy heart. Sin doth and will grieve God's Spirit, that he will only accuse, not speak peace to you, till all is mended. 5. Else you may fall everlastingly away, as those, Heb. 10. 29. They had received the knowledge of the Truth, and were sanctified, but their wills and hearts never changed. Oh take heed there be not left only a fearful looking for of vengeance! You stand on the brim of destruction every moment, that do it not. For 'tis plain hypocrisy, not to bring works to the light; 'tis not ceasing to go on in a covenant of works, john 3. 20. And if the Lord do●h love you, and you will not take the counsel of the Word, the fire of the Lord shall try you. And when that comes, and Conscience shall ask, wherefore comes all this great evil upon me? when your miseries shall be great, Oh it shall be said, this was because I loved not the Lord, I forsook the Lord, etc. Oh therefore look to the Lord now to cleanse you! Zac. 13. 9 'Tis true, there is a difference, Object. but is it possible to know it, seeing that a false heart may go so far? especially to know it in itself? 'Tis true, 'tis difficult for men, Answ. Ministers, or Angels to reveal it, yet 'tis easy for the Lord Jesus to reveal it, and this he doth do. This light discovers hidden things as they are, his Spirit leads into all Truth. And this is a peculiar privilege and honour, as for God to know, so they partaking of the Divine Nature, for them to know their own hearts, jer. 17. 9, 10. And although it be an easy thing for hypocrites, that never knew what Grace meant, to be mistaken, yet after the Lord hath made it known to the elect, 'tis no easy matter to deceive them. As 'tis with Apothecaries, that know when they meet with counterfeit drugs; or Jewellers, that know the difference between Bristow-Stones and Pearls. As the blind man saith, whereas I was blind, now I see, so I was dead, now behold I live. Old things are passed away, all things are become new. 1 Pet. 2. 9 They are called out of darkness into marvellous light. If they could not know a difference, why would the Lord command them to add one Grace to another, and grow in Grace? May they not well reply? Alas Lord I know not Trash from Treasure! I know nothing thou hast commanded me to do, but hypocrites may have and do. I say therefore the work may be seen in itself, and that by a three fold light. I. The light of the Word, which is a Divine Revelation of or concerning God and man, and of man, not only as fallen in Adam (which discovers all his sins, their nature, their end, etc.) but as risen again and recovered in Christ, the birth, being, breeding of the new creature. It discovers all hypocrisy of the heart, so that they shall be forced to say the Lord hath found me out, and Saints shall say the Lord hath done me good. As if the question be, Whom doth the Lord Jesus love? You need not go to Heaven for it, the Word is nigh thee. Those that love Christ: Who are those? Those that keep his Commandments, etc. So that the Word is a light to discover Truth from falsehood, the work of Grace from the work of hypocrisy; and by this light Saints may and do know what the work is. And it argues dreadful unbelief and Hypocrisy not to do thus, john 3. 19, 20, 21. And this all the Saints are commanded to do, 2 Pet. 1. 19 We (sealed with the Spirit) have a sure word of prophecy, etc. Which is a light in a dark place; both to reveal God's heart and our hearts unto us; hence it makes us wise to salvation. II. The Light of the Spirit going with the Word, reveals the work; without which the work cannot be seen, no more than a Book written in the fairest hand or print, can be seen without light to see it by: And hence God's people cannot presently read what the Lord hath written, etc. 1 john 3. 24. That look as 'tis with Scriptures, Papists say they are obscure, and how do we know them? We answer, there are Divine Characters of Majesty and Glory stamped upon them, whereby we by the same Spirit that writ them, see them, and are persuaded of them; so here. Or as 'tis in the work of Creation: How can any see God in it? We say, in the very workmanship appears his Power and Eternity, Wisdom, Goodness, etc. Now although Atheists cannot see these, yet others do and can, So in the workmanship of the Elect, 'tis so. It's the Glass of God's peculiar mercy and love; now they that never had it, know it no●, but the Saints do, by the Spirit especially. Thus far we grant the Spirits Testimony, that it must reveal it. III. The Light of experience and sense: For Saints have an experimental knowledge of the work of Grace, by virtue of which they come to know it as certainly (as we dispute against the Papists) as by feeling heat, we know fire is hot, by tasting honey, we know 'tis sweet. Now this is diversely apparent to experience. 1. By meditation of the work, in comparing it with the Rule, for no dead creature can perform one spiritual living act of life, no not a good thought, though they may think of good things. Now the Lord hath given to his people a most exact Rule of life, hence by meditation they may see how far it agrees or disagrees with the Rule, and judge of a living act by it; and so of the God and Lord of life to be there. Hence try yourselves, know you not Christ is in you, etc. And hence I never knew yet a thinking Christian deceived, and hence I fear all that make not this their trade, will be to seek, and so to begin again: Oh the Lord teacheth his people hidden mysteries by this. 2. By the operation and working of it, for Grace may be in the heart, and yet lying asleep, and raked up under the ashes, not seen, not felt, but in the operation of it, it may, which is peculiar as the form is. For how do we know we love or delight in any creature? By the operation of love and delight. How did Christ manifest to the Pharisees that they were of their Father the Devil? Why his lusts they would do. So how can any tell he knows the Lord, or loves the Lord, or believes in the Lord! The operation discovers it, james 2. 22. And hence, Gal. 5. 6. Faith which works by Love. And though hypocrites act like them, yet there is a peculiar virtue in the one that is not in the other. 3. By their temptations and trials, Deut. 8. 2. The Lord hath led thee forty years to prove thee and show thee what was in thy heart. Rom. 5. 4, 5. Tribulation breeds experience, and that hope or expectation of that which shall never make us ashamed. I'll name no more. But look as we said to them that cried out against Prayer without a Book, we answer, Hath a man dwelled in his own heart so many years, and not known his wants, to make him pray? nor the Lords work of mercy, to make him bless, so here. 2. But if a man looks to his work, Object. 2. this will interrupt and break his peace. 1. It may and doth break and interrupt a false peace; Answ. as many say, yet they trust in the Lord's mercy, Oh 'tis a presumptuous peace. 2. Neglect of this yields most unpeaceableness, even in them that are sincere. You have peace, and then break out into pride and passion again; then question all. The Spirit will sigh, not sing in that bosom, Psal. 32. 1, 2, 3. judg. 16. 20. Neither can you avoid the condemnation of the Word, though you maintain consolation from the Spirit, nor suspicion of hypocrisy. 3. This is the way to peace, 2 Pet. 1, 7, 8, 9 Mat. 11. 29, 30. Christ's yoke is easy and yields peace, in life and after life too, Rev. 14. 13. Their works follow them. So that hereby comes double peace and rest. 1. From horror. 2. From sin, which is wonderful great. 3. But I look to Christ, Object. 3. I look to no work. If I have him, I have all. True, First look to have him, Answ. to be comprehended by him, that so you may comprehend him. But because you look for all in him, will you look for nothing from him? Will you have Christ fit in Heaven, and not look that he subdue your lusts by the work of his Grace, and so sway in your hearts? You despise his Kingdom then. Do you seek for pardon in the Blood of Christ, and never look for the virtue and end of that Blood to wash you, & make you without spot, & c.? You despise his Priesthood and Blood then. Do you look for Christ to do work for you, and you not to do Christ's work, and bring forth fruit to him? You despise his Honour then, john 15. 8. If I were to discover a Hypocrite, or a false heart, this I would say, It is the that shall set up Christ, but loath his work. To have Christ, is sweet, as Capernaum, to follow Christ, is heavy, john 14. 21, 23. 4. But if I have the witness of the Spirit, Object. 4. what need I have any other difference. 1. The witness of the Spirit makes not the first difference. Answ. For first a man is a Believer and in Christ, and justified, called, sanctified, before the Spirit doth witness it; else the Spirit should witness to an untruth and a lie. For unbelievers are under wrath. 2. If the Spirit doth not witness this peculiar work to be in you, and clear it to you, tell me how you can escape the anguish of Conscience and the terrors of Hell in your hearts, unless Conscience be seared and blinded? When the Lord shall set Conscience to ask and say, I choose none but whom I call, I call none but whom I justify, I justify none but whom I sanctify, and that not with a common, but a peculiar work; Is it so with you? If it be dark or doubtful, can you but think all your joys have been dreams, and your witness delusions? Therefore look unto this. 5. But if I should do this, Object. 5. I should look to find some cleanness in myself, whereas I am to see nothing but ungodliness: Goats are clean creatures. 1. When you stand before Christ's judgment-seat to receive pardon, Answ. you are here to look upon all as unclean, and yourselves ungodly. 2. When you come to look upon your Sanctification, you are to see it as 'tis, mixed with sin and corruption, and so cause of being abased as low as Hell for what is done; yet that cleanness and truth there is, you must see too, Rom. 7. He felt a Law warring against the Law of his mind, yet he felt another Law too which he made an evidence of his being in Christ, Rom. 8. 1. Giving all the Glory of it to Christ. Not I but Christ And yet Paul was no Goat, It's one thing to see Grace in myself, another thing to look upon it as mine, to clear me withal. You are to see the Lords work and not appropriate it to yourself. And this let me say, if there be no more than ungodliness in thee, and thou seest no more, thou shalt never see God in Heaven, Heb. 12. 14. Nor didst never see him yet, 1 john 3. 6, 8. Oh therefore look to a work! 1. If you do not, you have no peace. For the Lords sake do it before fire try you, or you stand scorching before the Tribunal of God. 2. The sweet of it will be great, as there is nothing more bitter than Christ departing with his holy presence; so nothing so sweet as Christ's cleaving to thee in his holy presence. And truly sin was never bitter to that soul to which the work of the Lord Jesus was not sweet, though it's accounted by some almost Popery to speak so. To this all promises are made, 1 Tim. 4. 8. Godliness hath them. 'Tis true, they are made to Christ, i. e. to Christ mystical, 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect, Eph. 1. 23. 2 Pet. 1. 3, 4. If you despise work, you despise Promises, and so despise Christ, and the Lord knows what use you may have of them before you die. SECT. VI TO the people of God, Use 7. in whom the Lord hath made this great change, and made a difference between you and all the world. Of Exhort. Take heed of denying your work, and this real apparent expression of the Lords love. How many doubting drooping Spirits are there, that though others may see, and though themselves have felt the sensible expression of the Lords love, yet oft come to this conclusion, or fear that the Lord did never yet good unto me? And dispute against it, and think that this an hypocrite may have, Isa. 49. 14. There are two ways whereby Grace is despised. 1. By making common Grace special. 2. By making special Grace common. The Elect are apt to do so before they are called, as Paul thought his innocent Godliness gain; they are apt to do the latter when once in Christ. All this we may have, and yet to Hell. Oh take heed of despising this kindness which the Lord Jesus hath not shown to the greatest Potentates of the world. Yea, Object. if I did but know it; but I am put to such fears and doubts about it, that I know not what to make on't. 1. Do not think that thou art under the power of thy sin, Answ. when thou art at war with thy sin and it with thee. For the Lord many times clears up his love to the soul, and 'tis better than life to him, but then winds arise, and storms come, and sin and Satan assaults, and now he cries out, he perisheth, and that he was never redeemed by Christ, nor never saw Christ's love. Should his soul be thus ensnared, thus assaulted, and no strength against it, and therefore being under the power of it, hence he never had pardon; they cannot overcome their corruptions, though they strive against them, hence think they are under the power of them, and then say, where is Christ's Spirit? etc. Answ. When Rebekah had Twins, so that she was troubled, she went to the Lord, who told her, the elder shall serve the younger: So there is Flesh and Spirit in Saints, and these two are contrary, so that you cannot do the things you would; and sometimes cannot will, yet something opposeth this. Well, know it, that the elder and stronger shall serve the younger, it shall be Lord. A man that is at war with another, hath received power against him, but victory is not gotten presently, so 'tis here: judgement shall come to victory. Though thou art bruised and canst not raise up thyself; now there is no fear of breaking, if God will not do that, none shall do it, and therefore thou shalt get victory. Only know for the present thou hast power. Thou goest to all Ordinances, and when no help there, raisest the power of Heaven. Oh Lord awake! Awake Oh Arm of the Lord! Isa. 51. 9 2. Do not think that the being of Grace is lost, when 'tis hid, by the cessation of it for a time from act. For 'tis hard to know whether Grace be there, when acts are not seen or felt; now sometimes 'tis so. The heart grows careless and negligent, ceaseth from acting, quencheth the flame of the Spirit. Hence come fears, was there ever Grace here? The Sluggards Garden grows full of Nettles, and he saith, was the ever good seed sown here? Answ. Consider 'tis in this case, as 'tis in sin. Though the act of sin ceaseth, yet there is a bent of heart still toward it; and a carnal heart will return to his old Bias and bend again: So though the act of Grace ceaseth, yet there is an inner man, a gracious bent and frame put upon the will, that though for a time it ceaseth acting, yet it will return to its old bent again, to its own nature, which is called the seed of God, 1 john 3. 9 From which a man can never fall. For in sleep there is cessation from acts, yet the frame remains still. In the old Law, if any unclean thing fell on a Pitcher, it was accounted unclean, but if in a Spring, not, because it would work it out again; so here: There is a Spring of Grace, which may be muddied and stopped up, yet it will work it le●● clear again. And this God's people shall find, there is something in them that springs up to everlasting life all their days. 3. Do not judge only of the truth and measure of Grace by what thou hast in thy hand of feeling; but by what thou hast in thy hand of Faith in the promise. God hath ever delighted to keep his people short of what they would have, and to give them but little, insomuch that they often question the truth of Grace, feeling so little measure of it. Yet they look to the riches of God's Grace, to the freeness and riches of the Lords promise, and hang there, and plea● that, and suck that breast. Answ. Oh now consider thou art empty, but remember the Lord Jesus is full, and the promise is free and full. Oh the riches of it, to give abundantly, and to work Truth in thee▪ Hence 'tis there in the promise, and thy Faith hangs on the promise for it: Why, 'tis thine by Faith then. The nature of Faith is to carry the soul empty to a promise and the Lords Grace, and Christ there, so that it knows not whither else to go but for bread here. Now Faith doing thus, it makes the promise and all of it thine, 2 Pet. 1. 1, 4. Abraham had his child first in the promise, when he felt a dry body, and saw a barren womb. And know it, its infinite mercy to be kept up in the promise, and thou givest the Lord infinite Glory by embracing of it now, and thou mayst triumph here. Hast not said, Lord, that Solomon shall reign, and sin shall not? It shall not. Oh rejoice oh Heavens and Earth at this, for the Lord hath visited me! God took from Paul his revelations, and sent distempers, that Grace might be manifested in the promise. 4. Do not think that the Lords heart is not towards thee, while he hides his face from thee. For there may be frowns in a Father's face, and yet love in his heart: The Lord purposely hides himself from his people sometimes, especially when they begin to grow weary of him, or proud, but yet his heart is towards them still. Now they think not so, when in utter darkness, than they think there is no love. the woman of Canaan besought Christ oft, yet he heard not, yet his heart was towards her. How did that appear? Her heart and Faith was still toward him, she would not leave him though she should have but crumbs. Isa. 45. 15. & 8. 17. And the Lord doth purposely hide his face in love, that his people's hearts may be towards him, Host 5. 15. & 6. 1. 5. Do not judge of the Lords love and heart toward you in these sad times by present feelings, but by the issue of them. For such is the Lords carriage towards his people sometimes, that God seems wholly to cross them, and appears in all their ways with a drawn sword against them. He doth not only leave them to their enemies, as he did Samson, but to their sins, and to Satan to buffet them, that there is nothing but clouds of wrath and no Star appearing. Now look to the issue, and mark the upright man, his end is peace; and consider this, Christ's Kingdom is hid, and he brings contraries out of contraries, he makes darkness light, Hell Heaven, guilt pardon, weakness strength, and calls things that are not, as though they were. Then think within thyself, I'll conclude nothing against myself, but stay and wait what the issue will be, which is ever glorious, james 1. 2, 3, 4. 1 Pet. 1. 5, 6, 7. Consider hath not the Lord done thee much good already? Oh consider what is then behind! 6. Never enter into dispute with Satan, or thine own self, about thy estate, but by taking and making Scripture and Word to be the Judge of the controversy. Fears come in, you shall never have mercy, never have power; Who told you so? Doth the Word say that? The Lord never gave himself to me, I fear it! Doth the Word say so? Never was any as I; Doth the Word say so? Or doth not the Word say, God delights to pick out the vilest, to send the Physician to them that be sick. I cannot see nor conceive any mercy; Doth the Word say so? Are not the Lords thoughts above thine? I have not that peace that others have, therefore the Lord intends none toward me; Doth the Word say so? Oh but others if they knew me, would loathe me! Doth the Word say so? When as it saith, Doubtless than thou art our Father, Isa. 63. 16. And bring before this Judge both sides, not only what sin can say, or may do against thee, but what the Word of the Lord Jesus can say for thee, Jer. 31. 18, 20. Ephraim cries out of stubborness: Oh but is not Ephraim my only Son? Hear Ephraim lamenting too. And hear● nothing against a Word. Look on Paul warring against Christ, and yet the Law of Christ in him also, Luke 24. 25. 7. In times of greatest and smallest fears, remember to be humble and vile in thine own eyes, worthy never to be beloved. And let the Lord have his Will of thee, and this will give you peace. God denies mercy to that man that will be Lord of it: To be sure, evidence mercy than he will not; and when he doth manifest it, 'tis then when poorest and vilest, and the heart is meek and humble, Isa. 57 15, 16. Mat. 11. 29. Oh the Lord opens his heart and love, when once his Will is dear. The Lord casts by his rod and frowns now, and creates peace. Thus you may come to see the work, or the Lord's Grace in you. To Ministers, Use 8. to take heed of making precious things common, by giving in false Signs and Evidences of love, but look up to the Lord for a special Spirit here. To God's poor people, Use 9 and thankfulness. Oh that he hath called thee from darkness into marvellous light, Of Consolat. into the Kingdom of his dear Son! Oh that when so many come near to mercy, and fall short of it; yet me to be let in! Caleb and joshua to be let into Canaan, when the rest so near, and all perished! Bless the Lord for all Afflictions, Fears, Temptations, Enemies, Evils, Hiding of his Face, hereby he hath but tried thee and purged away thy dross; and be comforted against all reproaches of Hypocrisy and Apostasy, and a proud world that casts filth in the face of Holiness. Now we are Sons of God, it appears not what we shall be, but we shall be like him in Glory, in Grace, in Honour, in his Kingdom, for we shall see him as he is. And as for you that live, and lie, and bed it with your ease, lusts, sloth, and God sends you means, but the Bellows are burnt, the Lead is melted, and your Dross not consumed, Reprobate Silver shall men call you, and God shall destroy all your confidence. But you that are the Lords, Oh that you could see what the Lord hath done! he hath put Heaven into thy soul, and his work which is more Glorious than the Creation of Heaven and Earth. CHAP. XV. Showing that the Hypocrisy of the Heart proceeds from a want of a Saving Illumination in the Understanding. SECT. I. THE Spring or one great cause and original of Evangelical Truth and Hypocrisy is the mind of man. For here there was an apparent difference between the Virgins in their practice and in their wills, as hath been shown; yet the Lord expresseth it in general thus, that some of them were wise (which is one part of the perfection of the understanding) and some of them were foolish (which is the great defect of light in the mind or understanding) because the truth of the one and the falsehood of the other, manifested what their hearts were, in their heads and minds; and the Truth in the one, and Hypocrisy in the other did arise and was maintained by wisdom in some of their minds, and by folly in the mind of some others. Folly or want of Divine Light made the one unready for Christ, wisdom or having of Divine Light, made the other prepared for him: Not that it doth exclude the evil or change of the will and affections, but because they manifest themselves, and are maintained in the mind. Hence I say, one great reason or Original of both lies in the mind, Mat. 6. 22, 23. If thy eye be single, thy whole body is light, etc. The eye or mind of a man sits like the Coachman, and guides the headstrong Affections; if now this be blind, there will be falls and deviations into crooked ways, John 3. 19, 20. Light is come. Now what is the condemnation? Men love darkness, i. e. will be blind, and having sore minds and hearts, will not look up to the Sun. They see not, nor receive not the Truth in love, and hence condemned, and è contra. Hence Deut. 29. 1, 2, 3, 4. Moses sets down the causes of all their evils: The Lord hath not given you eyes to see to this day. They did see and hear by natural and acquired knowledge, but not by a Divine, created, infused knowledge, all that God had wrought and done for them. Hence when the Lord intends to seal down the jews under unbelief, Isa. 6. 10. The Lord then said, shut their eyes lest they see and so be converted. The heart makes the eyes blind, and the mind makes the heart fat. A man that is at enmity with God, the Lord sets him against himself. Hence men are left of God to their own lusts, Luke 19 42, 44. Oh that thou hadst known! and they knew not the day of visitation. Hence Deut. 32. 29. Oh that this people had been wise to consider their latter end! You know 'tis in the Proverbs of Solomon the frequent title of those that are sincere and falshearted, the one is called wise, and the other foolish: Insomuch that some Divines have made a necessity of a change and turning about of the will, when there is fullness and clearness of light in the mind. Else they say a man might be sapiens and yet impius too, which cannot be. But I dispute not a bout that; there be many bruit creatures that imitate the knowledge of man, yet there is no mind of man or reasonable soul in them; so hypocrites may have excellent abilities of reason, and yet fall short of that new mind, the eye and director of the whole man, that Saints have. It's ever dark night with them the Sun of Glory never did yet rise upon them. SECT. II. 1. BEcause all Divine Light of Glory is ever powerful through Christ to change the heart. Reas. 1. Hence if hypocrites had it, their hearts would be sincere, which is not so, and hence they ever want it, whatever light else they have▪ and hence those that have it must be sincere, john 8. 32. You shall know the truth and it shall make you free, i. e. from your bondage of fears and sins, hence David prays for light, Psal. 119. 33, 34. And then he shall be set at liberty. As Iron is drawn to the Loadstone by a secret hidden virtue, so there is a secret virtue of Divine Light that draws the most Iron heart, nay changeth it, John 17. 17. Sanctify them through thy Truth, etc. For this is the difference between man's and Gods teaching: And hence when the Gospel comes in power, it comes in demonstration; whereby the heart is mightily overpowred, that it cannot but fall down before God, whose voice and truth it hearts. And hence the young man saw some worth in Christ, but not enough, and hence he forsook Christ. Truth is not stones, but bread to them that see it indeed. 2. Because the mind is the first inlet of all sin and all Grace, and hence all hypocrisy springs from thence. Reas. 2. Hence when Satan laid his Train to blow up all the world by sin, he first enters into dispute and parley with Eve, and as the Apostle speaks, deceived her, 1 Tim. 2. 14. The woman was first deceived. And hence when Satan came with his last and strongest temptation, to draw away the heart of Christ to him, he attempted it by a sudden presenting to his mind the Glory of all the world, hoping hereby to get in. Nay in the unpardonable sin there is summa caecitas, to call evil good, and good evil. And hence the Pharisees that did commit it, were called blind; and when sin is entered, it strengthens itself by the mind, Heb. 3. 13. Lest 〈◊〉 of you be hardened through the deceitfulness of sin. As 'tis with Cities, they might be easily taken, but for the Forts that are built about them, and the Soldiers that are in them: So men set up their hearts and minds above, and against the Lord Jesus. The power of sin lies in the power of darkness, as the power of a weak State in the wisdom of its Council. And hence when the Spirit comes, all the work of it is expressed by conviction of sin, righteousness and judgement, because convince one effectually, and you convert him. And hence when the Lord comes with life, he comes in by light, Eph. 5. 14. Christ shall give thee light. And hence when the Gospel comes to take away all darkness and sin, 'tis said Satan's chief policy lies in this, to blind men's eyes, 2 Cor. 4. 4. Either by obscuring the Light, or by kindling a false Light in their minds, that they shall think they see, when their darkness remains; not but that there is filth enough in the will, but Satan knows that Christ shines into the heart by the mind; and hence he blinds men, and then he knows he shall damn men. Beloved, if men had the Spirit, it would lead them into all Truth, now this the world cannot receive, because John 14. 17. It knows him not. This is that which opens and shuts to all life and sin; not that bare light can change the will, but the Lord doth it by the power of his Truth and Light: And as 'tis with water coming through some Mines, there is a healing virtue in it, so Light coming from everlasting love, it heals men of their evils. SECT. III. HEnce see the danger of two sorts of men especially. Use 1. 1. Of those that fly from the Light, which is done sundry ways. I'll mention only one, that is used by a false heart. A man is troubled in mind concerning his estate, fears death and Hell, and so few shall be saved, how can I be one, etc. How comes he to fear? The Lord hath by his Spirit in the Word discovered and found out his sin, the thief is taken and apprehended, and condemned, he hears still, but yet can find no peace, Why? Because he lives in those sins that he is convinced of. Hence the Word raiseth damps and heart-qualms, that he hath no peace, but is ever pulled from his own bottom and hypocrisy, and the Word discovers more sins, and hence hath no peace: The Word will not give nor offer Christ and a base lust together, nor will not suffer any to have them both in peace. Hereupon the soul finding no rest nor peace (which the false heart seeks for chiefly) flies from the Light, especially if it hath found out a shorter cut to its peace, by any device or golden delusions of men. And now they will hear there no more, and now the Publishers of God's Truth are tyrannical torments of the Consciences of them that be weak, false Prophets, that lead them out of the way of peace. And because of this, they think they were led out of the way of truth, because out of the way of peace. Or if they do come, they can sit with disdain and contempt of men (alas they speak according to their light) and of all the truths of God, which shall one day be preached over again in flames of fire to their eternal horror, Rev. 6. 2. It's said, Christ rides on a white Horse, conquering and to conquer. Men have unruly hearts and strong hearts, and they will not die, nor yield presently. And hence when one sin is cast away, another steps into the room of it; and when that is gone, another supplies the place of it, and commonly the strongest sin and temptation is the last. Now hence Christ goes on, rides on in the Chariot of the Word, conquering and to conquer still. Those that do yield, he saves, those that will not, he slays. Now 〈◊〉 poor Creatures have had Christ's arrows in them, and are wounded for some sin, but the Lord discovers more still; hence at last they fly away with the arrows in their hearts for ease. Oh poor creatures know it, the Lord Jesus will find you out! You will not be conquered by him, you shall never be saved by him. You have light, you shall have delusions, endless unknown hypocrisy and darkness to be your portion. There is never a plain heart but he accounts that wound and trouble greatest mercy, and blesseth the Lord, that he will not give him his sins and peace with them too. 2. Those that f●ie not from the light of the Truth, but give it the hearing, but yet let it slip; either not minding it then, or not pondering it afterward; that before they come, thirst not for more light, look not up for it, nor are mourning when the Lord hides it from their eyes. Some there be that be such all-sufficient men, so good they need be no better, so wise that they need know no more; some insufficient indeed to know, and hence ever learning, hearing, but never coming to the knowledge of the Truth. If Light breaks not in, they can lie in darkness still, and not mourn; and think no more of it than a tale that is told, or ne●● that is brought. Oh look to your standing, for you are in the high road to hypocrisy, and its impossible you should be kept from it that lie so, John 12. 35. 〈◊〉 while you have the light, lest darkness come upon you. Satan knew if light came in, Christ would come in: And therefore know it, all that time thou hast heard and heard, but not with Divine Light, hast got only somewhat to prate on now, to be of another opinion now from what thou wast: Oh now Satan hath been ●et loose, by the dreadful vengeance of Almighty God, to blind thee, that so thou mightst die in thy hypocrisy and sin. Oh poor Captives, mourn under this, and behold your danger for time to come. Hence see the reason why many that have had mighty strong Affections at first conversion, Use 2. afterwards become dry, and wither, and consume, and pine, and die away, and now their hypocrisy is manifest, if not to all the world by open profaneness, yet to the discerning eye of living Christians, by a formal, barren, unsavoury, unfruitful heart and course, because they never had light nor conviction enough as yet. You shall have some ignorant creatures awakened by some thundering Ministry, weep and mourn for sin, and after vanish into s●●cak, being never convinced of sin. Land-floods of sorrow without a Spring of light, are dried up, and make the heart more fruitful in sin afterward. Many go under fear● of wrath, and never get peace, because never convinced of wrath. Many are affected with Christ, and with joy of the Gospel, as the stony ground, but they wanting depth of earth, of conviction, die away again; and hence all the world can never stop a Christian in his shining Profession, no more than they can the Sun in his course, as Paul, 2 Cor. 5. 11. We knowing the terror of the Lord persuade men. And hence Moses, Heb. 11. 27. feared nofrowns of Pharaoh, cared for no honours from Pharaoh, he saw the God that was invisible, and hence Christ prays for his Disciples, to be kept from evil. The world hath not known me, but these have known me, john 17. When men are condemned to die, they take on because now they see death; but here in time of health they see it not. If men wrong a child, their heart smites them and grieves, but the Lord is abased dishonoured, and men are not affected, because they want light, and see it not: If men be to match with a Prince, or stand before him, 'tis counted blessedness; but before Christ, 'tis a burden, because men know it not. 'Tis strange to see some people carried with mighty affection against sin and Hell, and after Christ. And what is Hell you fear? A dreadful place. What is Christ? They searce know so much as Devils do, but that is all: Oh trust them not! Many have, and these will fall away, to some Lust, or Opinion, or Pride, or World; and the reason is, they never had light enough, John 5. 35. john was a burning and shining light, and they did joy in him for a season, yet as glorious as it was, they saw not Christ by it, especially not with Divine Light. It's rare to see Christians full both of light and affection. And therefore consider of this, many a man hath been well brought up, and is of a sweet, loving Nature, mild, and gentle, and harmless, likes and loves the best things, and his meaning, and mind and heart is good, and hath more in heart than in show, and so hopes all shall go well with him. I say, there may lie greatest hypocrisy under greatest affections; especially if they want light. You shall be hardened in your hypocrisy by them. I never liked violent affections and pangs, but only such as were dropped in by light; because those come from an external Principle, and last not, but these do. Men are not affrighted by the light of the Sun, though clearer than the Lightning. Hence take heed of contenting yourselves with every kind of knowledge: Use 3. Do not worship every Image in your own Heads; especially you that fall short of Truth or the knowledge of it; for when you have some, there may be yet that wanting which may make you sincere. There are many men of great knowledge, able to reach themselves and others too, and yet their hearts are unsound. How comes this to pass? Is it because they have so much light? No, but because they want much; and therefore content not yourselves with every knowledge. There is some knowledge which men have by the light of nature (which leaves them without excuse) from the Book of Creation, some by power of education, some by the light of the Law, whereby men may know their sin and evils, some by the Letter of the Gospel, and so men may know much, and speak well, and so in seeing see not; some by the Spirit, and may see much, so as to prophesy in Christ's Name, and yet be bid depart, Mat. 7. Now there is a Light of Glory, whereby the Elect see things in another manner; to tell you how, they cannot, it's the beginning of light in Heaven, and the same Spirit that fills Christ, filling their minds, that they know by this anointing all things; which if ever you have, you must become Babes and Fools in your own eyes. God will never write his Law in your minds, till all the Scribble of it are blotted our. Account all your knowledge loss for the gaining of this. 'Tis sad to see many a man pleasing himself in his own dreaming delusions, yet the poor creature in seeing sees not, which is God's heavy curse upon men under greatest means, and which lays all waist and desolate, Isa. 6. How long? Until all be waste, V. II. Hence see the right way of living a life of Truth, Use 4. of being an Israelite in whom is no guile. Keep light in your minds, and you will keep Truth alive in your hearts and lives. Many a sincere heart may have Hypocrisy and much unsoundness in him, though he be no Hypocrite. But how comes it so to be? and whence so little Truth? and hence so many fears and doubts about their estates continually? Oh! men lose that Glorious Light that sometime they have. For when you have it in an Ordinance, Oh how sweet is the Lord and all his ways to you! Afterward you have lost your hearts, truly 'tis because you have lost your light. Two ways Hypocrisy vents itself, which Gods people oppose. 1. In secret withdrawing of the heart to sin. Oh now get light! for sin never draws away, but by appearance of some good at least, pro hic & nunc. jam. 1. 14. Now put off the covering, keep the mind from being deceived, you will keep the heart from being hardened, deadened and withdrawn from God. 2. In performing duties, but not for Christ as their utmost end; now the heart is bend this way, yet it fails, because light is gone, to see and behold the Glory and blessedness of this. Men that have honour or gain in their eye, are carried violently after it. Men that are bound for a voyage will go through, their eye leads them. Stephen speaks till the stones were about his ears, I see jesus saith he, at the right hand of God. 2 Cor. 15. 58. Be abundant in the Lords work, knowing that your labour is not in vain. Hence David Psal. 119. begs for knowledge of this and that, and then he will do it. Oh therefore keep it in your minds as precious, Prov. 2. 10. If knowledge be pleasant, etc. And pray to God to keep it for you. Light is in the Sun, and not ceased to this day: so if the Lord would put in this Light, and be the perpetual Fountain thereof to you, it would abide, etc. Thy Word I have hid in my heart, etc. Psal. 119. SECT. IV. HEnce learn the cure of hypocrisy, viz. Remove the cause, Use 5. which is folly; and if you would be sincere, Oh prize, and beg for more light, and love it, and you shall then after you have digged for it, find it. Would it not be sad to be led blindfold like them till they were in the midst of Samaria, so till in the midst of Hell? Would it not be sad to be like Sodomites, groping for the door? Especially you that are come over to this Country for more of the Knowledge o● Christ. Oh then Beloved, take heed you bury not your minds in the earth, lose● not your thoughts in the dung. And you must stand one day before God, when the Book of the secrets of your hearts shall be opened, when if found too light, then would it not be a doleful parting to lose the Lord Jesus after such light and affections, for want of a little more Light? Oh look to yourselves now! 1. Stick close to the guidance of the Scriptures, and love them. Moses saith, Means 1. Then other Nations shall say, what people so wise? Deut. 4. 6. And these make the men of God (2 Tim. 3. 15.) full of God's Spirit, wise unto salvation, and for neglect of this, the Lord gave, and doth give men up to strong delusions, that they believe lies, viz. because they loved not the Truth. Never a Truth but is unsealed by Blood, and revealed to be the infinite wisdom of the Father, and love to poor lost men, where God opens all his heart; if men will despise these, 'tis pity but they should be blinded. Do not scoff at those that know the Lord here, they are Scripture-learned men, if not, never Spirit-learned. Take this for your Counsellor, in all your doubts and fears it will teach you. A man gets an opinion, or falls in love with a sinful corruption, both deceive him. Why so? Is there no word against it? Oh yes, but they will not hear it, but make God and Scripture bow down to them, they will not be led by it. Oh entreat the Lord to keep thee from that. 2. Be abundant in meditation daily, Psal. 119. 99 Means 2. 'Tis an hundred to one else if not miserably deluded. And as the Spirit convinceth first of sin, righteousness and judgement, so let your thoughts be. This makes a man see far, and see much. 3. Practise what you know, and taste the sweetness of it there, Means 3. Psal. 119. 100 And then the heart will grow savingly full of Divine Light. Nothing makes men foolish but this. Oh taste and see! Oh if men knew the sweet of this way of Truth, they would ever walk in it, and bring others to submit to it! Shall I hide from Abram, that will teach his Family? Gen. 18. 17, 19 4. Cast up your eyes to Christ glorified, being full of the Spirit for thee, Means 4. and beg of him, as if he were with thee to send it down. As Solomon asked this. See, john 7. 39 Oh learn to be exceeding thankful for any saving light the Lord hath kindled in you, Use 6. if ever it hath been powerful to discover and remove the hidden hypocrisy of thy heart, that now the Lord hath made thee plain and serious for him, that its death not to live, Heaven for to live unto him. Oh then bless the Lord for that means that did it for thee, that mightst have perished in thy own delusions and dreams. Time was when thou wast deceived, now the Lord hath made thy eyes brighter than the Sun, to see such things as are hid from great ones in the world. Oh though it be but a little, yet if real and saving light, bless him. A man that hath been in midst of Sands, and without a Pilot, afterwards looks back, and saith, there I might have split. Oh this is wonderful to him! Oh Christ did thus! 1I thank thee thou hast hid, etc. Mat. 11. 25. The Lord hath hid them from heads and hearts of many wise and prudent, and ever they shall be hid, and è contra, revealed them to thee, a babe, a weak one, a poor ignorant one, Mat. 16. 17. Flesh and blood hath not revealed it, so as to build here on this righteousness, to fetch all light and life from Christ, and cleave alone to him. Oh remember you are called out of darkness into marvellous light to show forth his virtues? What canst desire more than eternal life? And this is it, 1 john 5. 20. john 17. 30. CHAP. XVI. That Hypocrites discover themselves in an uneffectual use of the Means of Grace. Secondly, The difference between the wise and foolish Virgins is set down more particularly, v. 3, 4. SECT. I. THIS particular difference is declared by the different practice of the foolish and wise Virgins each from other. 1. That the Foolish though they had so much wisdom (like the wise) as to take Lamps, yet so much folly was bound up in their hearts, as that they took no Oil in their Vessels for their Lamps. 2. That the wise did not only light their Lamps, but they did also fill their Vessels with Oil, that either their Lamp might never go out, or if it did, it might be soon kindled again. More plainly, The Foolish contented themselves with the name and blaze of outward Profession, kindled from some inward, yet lighter and more superficial strokes of God's Spirit, neglecting the great work within: But the wise did not only carry their Lamps of outward Profession, but they filled their Vessels, and got an inward Principle of the Spirit of the Lord Jesus to maintain their profession before man, and their uprightness before the Lord. So that methinks here is a double difference, the first is implied, the second plainly expressed. 1. That which is implied is this, that the Foolish made choice of a good end, viz. to meet Christ, but it was with an ineffectual use of means to that end; their Lamps were to light and lead them to Christ. These Lights might blaze for a time, but they would consume without Oil. They neglect that, the wise were better instructed than so. 2. The Foolish glory in an outward Profession, as also in some superficial affection, without an inward Principle of the gracious presence of the eternal anointing and Spirit in them; but the wise have it, and are carried to Glory by it. And more at this time of the Lamps and Vessels I shall not speak. 1. Doct. 1. That the closest Hypocrites of Virgin-Churches discover themselves (at least before the Lord) in an ineffectual use of those means that do conduce towards their desired and expected end. The Bridegroom is here looked for, the presence of Christ Jesus is longed for, he comes in the night, they must meet him in the night. Now means they use, Lamps they take, and so much Oil as kindles their Lamps; but Oil they take not in their Vessels, the only means to preserve their Lamps from going out, that so they may meet the Lord and not be shut out from the Lord, as at last these careless Virgins were. Search the Churches for the present, search the Records of Ages past, many have desired the Lord and looked for the Lord, and yet have lost the Lord their end: Why so? They never had hearts effectually to use and improve the means to that end, either outward or inward. Look upon men out of the Church, they perish because they have no remedy, they have no Lamps to light, they have no Bread to eat, no Means to help. But why do those within the Church perish? Is it because there is no remedy? No, but because they do not use the remedy. Is it because they want Means? No, but because they do not effectually improve means. Here they fall short, herein they discover themselves. Look but upon this next Parable of the Talents, v. 25. One of them was cast off, and cast out. Why? Because he had no Talents? No, But because he had no mind nor list to use his Talon, he did not make his gain out of it to attain his end. All Ordinances of God, and all that time we have under them are Talents. Now wherein do Hypocrites fail? There is a secret gain of Ordinances which Hypocrites regard not, and hence the best hypocrite lives in debt, and die● a Beggar. For Prov. 16. 17. Wherefore is there a price in the hand of a fool, but no heart to use it? Precious Liberties, Ordinances, that many have desired to see, and have not seen them. Why doth the Lord betrust him with such that useth them not? Oh he hath them, but here is his wound, he hath no heart to use them! Look throughout all the Word, Why have many set a great price on Christ, and yet have lost him? Because like higling Chapmen, they have had a desire to the Commodity, but they have been loath to be at the cost to use the means for it. The Gospel brings Christ and Immortality to light, and this Serpent is lifted up, this Lamb slain before men's eyes, and this Bread put to men's lips and mouths. Why are not all possessed of him, blessed in him? The Lord saith, come, and the Spirit saith, come, and the Bride saith, come; Why the reason is, men will not use the means for him, Isa. 55. 2, 3, 4. Men will lay out their money, though it be for that which is not Bread. Jer. 2, 5, 6, 7, 8. I brought them through Pits into a pleasant Land, to eat the goodness thereof. And doubtless he brought not a herd of swine into Canaan, only to enjoy the outward blessings and swill of Canaan, but to enjoy the good of his Temple, Ordinances, etc. But where was their wound? Neither Priests nor People said, where is the Lord? i. e. Where is the Lord in these ways, that we may come at last to the full enjoyment of him by these? This they neglected. Methinks 'tis with the best hypocrites as 'tis with divers old Merchants, they prise and desire the gain of Merchandise, but to be at the trouble to prepare the Ship, to put themselves upon the hazards and dangers of the Ship, to go and fetch the Treasure that they prise, this they will never do. So many prize and desire earnestly the Treasures of Heaven, here is their end, but to be at the trouble of a Heavenvoyage to fetch this Treasure, to pass through the Valley of Baca, Tears, Temptations, the Powers of Darkness, the Breaches, Oppositions, and Contradictions of a sinful, unbelieving heart, good and evil report, to pass from one depth and wave to another, this the best hypocrite fails in, and hence loseth all at last. And this I conceive to be one of the great differences between the strong desires and esteems of Hypocrites and Saints. SECT. II. I. IN regard of God, Reas. 1. because this neglect is one of the great means by which he doth execute his eternal rejection of men, and hence here they ever do fail. For 1. The Lord hath chosen some to life, the end. 2. He chooseth certain means to lead to this end. 3. He purposeth to carry all his Elect by these means to that end; themselves cannot, hence the Lord doth. And hence ariseth the great peace and support of the Saints, when they look upon the everlasting mountains of hindrances and impossibilities in their way, the Lord hath undertaken to carry them through them, john 17. 15. That when heart and strength fails, he will be heart and strength, and guide by his counsel, and bring to his Glory. And hence as all the Elect are to be certainly carried through all means to their end, and this is proper to them, so hence the best Hypocrite being never appointed certainly to come to this end, ever fails in the use of means; there he is and shall be forsaken of God, and forsake God. Hence john 6. When many used the means, and followed Christ for a time, that they might have life, at last they forsook Christ and means to have him. Why? v. 65. Because none can come to me, except it were given him of the Father. Hence, look as certainly as the Decree of Reprobation shall stand, he having not appointed them to the end; so he never carries them through all means to that end, and therefore here they do ever fail. As 'tis in a Family, those that the Lord of the Family intends to give his estate unto, he keeps a strict eye upon them, keeps them under the Government of the Family; as for others, let them go where they will, and do what they will; so here, all that shall enjoy God, are put under the Kingdom of the Son. Hence he is said to give it up: To others he will say, you love Liberty, take it then. II. Reas. 2. Because the Lord and Fellowship with him, is never indeed their last & utmost end, or their only end, but they have some o● her end of their own; & hence they are never carried strongly through all means to that end. For this is the nature of a man's last and utmost end, it carries a man without any stop toward it, and that with delight. As a man that hath ho●our and preferment, and great hopes in his eye, that is reaching to the top of his aspiring thoughts, he will ride, and run, and flatter, and sin, etc. A man that hath riches in his eye, he will rise early, and go to bed late, eat the bread of carefulness, and he never hath enough. A man that is sick, and hath health in his eye, takes his Physic, observes his seasons, wastes his estate, for this is his end. Hence a Hypocrite never making Christ his last end, but being ever a double-minded man, james 1. And having his own ends, and lusts, and self to attend upon, hence the Bias draws him from following Christ effectually, but he must follow his own ends, and hence ever neglects the means that lead him thereunto, Mat. 6. 24. Look as 'tis with men that have two Trdes, or two Shops, one is as much as ever they can follow or tend, they are forced at last to put off one, and they must neglect the one: So here. III. Reas. 3. In regard of that Spirit of sloth and slumber, which the Lord ever leaves the best Hypocrite unto; which is the dearest lust and last enemy that the Lord destroys in all his, but never destroys in these. Which so mightily oppresseth all their senses, that they cannot use effectually all means to accomplish their ends. And hence a man desires the end, but hath it not, Prov. 13. 4. The Lord proposeth the most Glorious end to his people, but it's through many difficulties that we must come to it. Now there being the Spirit of sloth within, and these difficulties without, a Hypocrite sits down and rests under the shadow of this growing, spreading sin; and saith 'tis hard, and because he cannot do so, he hopes 'tis but an infirmity, and God will accept of his desires, and here perisheth, Mat. 7. 14. For strait is the gate that leads unto life, hence few there be that find it. Look as it was with the Israelites, Canaan they were bound for, they came at last to it, but when their Spies had told them of the difficulties, they sank, only Caleb and joshua of that mighty Host that had upright hearts here. Heavy things must descend, though cast up; for their place is downward. Light things, cast them downward, yet they must up again, for their place is upward; So 'tis here: A sluggish heart may be lift up by means, but they cannot hold it, their place is downward, here is their rest; so Saints, è contra, like fire will consume all difficulties, their rest is upward. SECT. III. HEnce we see one ground of many complaints that are in the mouths of many Professors of the ways of God, Use 1. that never find the sweet which is the end of their Christian course, that are ever complaining of wants, but never feels supplies, ever learning, never knowing, ever hoping, never having, ever confessing of their sins, never triumphing over their sin, ever wishing that they had the Lord, but never possessing the Lord. And hence have minds full of fears, and mouths full of complaints, and hence finding no sweet in their course, could be content but for shame, to throw by their Profession. Why? Where is the cause of this? Is Heaven so barren and beggarly, that there are no Jewels to be had there? Are the fields of God's Ordinances so empty, that there is no Treasure to be found there? Oh yes! there 'tis, but Christians are idle, there is the Treasure, but they cannot beg, much less dig for it, Prov. 2. 3, 4, 5, 6. If there be a treasure in the ground, and a man can find nothing, and so is ever complaining, the fault is in the man, he doth not dig long enough, nor deep enough; so 'tis here: There is never an Ordinance, but the Lord is in it; he never said to the Horse of jacob seek his face in vain. Men pray, and if a few sighs will fe●ch in relief, well and good, if not, they cast that Shovel by, dig I cannot; they spend some time in laying sin to heart, but if I cannot presently feel the bitterness of it, I cannot help it, dig I cannot. A man can be content to hear the Word, and to listen after it, but to stir up the soul to lay hold on the Lord, that their sleep forbids, Prov. 13. 4. The soul of the diligent shall be made fat. Why do you famish under means? Is it because the Lords is unwilling or unable to relieve? No, john 6. 27. You labour for that bread that perisheth. Labour not for it, but for the other, and the Son of man will give it you, for he is sealed for that very end. You complain your hearts are always out of frame. Tell me, do you keep then with all diligence? Prov. 4. 23. With all your Guard about it? You complain you never get assurance. Do you use all diligence to make it sure? You complain you seek and find not. Do you seek him diligently? Heb. 11. 6. Oh this is the cause! The Lord hath given you the Spirit of slumber. Oh lay not the fault on the Lord, but on thine own careless heart, and lament over it, and say, this hath been the cause of all my complaints and woe. Oh I remember what the Lord by jeremy speaks! Go into the strong Holds, for the Lord hath poured upon us the Spirit of deep sleep, and given us the waters of Gall to drink. I confess the Lords choicest servants have their complaints, their sighs and groans unutterable, they have their fears, temptations and tears; Who more abundantly? Yet Beloved, methinks 'tis with them as 'tis with Passengers and Travellers towards their home, that they see it Twenty Miles off sometime, when they be on the Top of an Hill, after they have gone a little farther, they come into a Valley, and then they complain they have lost the sight of it, and cannot see it again scarce till they be upon i●; yet they sit not down in their Valley, but are going towards it. They go from strength to strength, though they come tired thither; as Psal. 84. 7, 8. They pass from strength to strength till they come to see God in Zion. They rest not in their complaints, but get on; and the star before them, the Means that lead them to that end, make them (as Mat. 2. 10.) rejoice with exceeding great joy. I confess they may for a time give way to their sloth, and sit in their valleys, and turn day into night, and sleep out almost the season of means; yet you shall ever find this, if ordinary means awaken them not, terrible Flashing and Lightnings of wrath do; and in their afflictions and terrors and wounds of Conscience, Host 5. 15. they shall seek the Lord early. Ponder therefore of this cause, and in a time of sorrow they shall complain for something, viz. for their sloth. This may be the greatest sin of some, they live in no sin, but complaint, thy complaints may be fruits of sloth in not using means, and this may be thy great sin. Hence learn 'tis not having of Means in this place, Use 2. nor coming hither for Means, that will do you any good or evidence your safe and good estate, but an effectual use and improvement of them; not only the use of outward, but inward means too. Men that have never so great a stock may die Beggars, by not improving it, Deut. 29. 3, 4. 1. Many seeing and beholding that Sun which is set with them, to be risen here in these Western Parts, partly out of fear of persecution, partly by Friend's persuasion and company, partly to enjoy God's Ordinances, have taken their flight hither. But 2. Being come, wish Oh that our eyes had never seen it! partly through plenty of means, despise and loathe them, partly through multitude of covering or vexing cares have no hearts to, or time to use them. And yet 3. Are comforted in this, that they have them, though they see no God in them, taste little sweetness, receive little power from them, and hope to go to Heaven at next remove, that have come so far for these, etc. I would to God it were so. But oh consider, 1. If you improve them not, thy coming hither is but the discovery of thy hypocrisy to men and Angels, for this is the stage wherein the most finespun hypocrisy and real sincerity shall act its part. 2. Nay thou art so far from being blessed in having them thus, that God's fiercest plagues shall here approach thy dwelling. The Ark among the Philistims, made the Lord plague the Philistims. 3. Nay this shall lay all desolate one day. They cried the Temple of the Lord, Jer. 7. Go to Shiloh. So I say, Go to the Palatinate, Go to Germany, France, go to the places whence you came, and see what the Lord hath done. 4. This shall be as to Saints greatest joy, when they shall look back, and see all the difficulties they have passed over, that here and there hearts and help failed, and there I lingered, but the Lord was merciful, and pulled me out, and they shall wonder at that Faithfulness and Grace; so here: This will be terror and anguish; that I came so far, and had means, and took some pains, and was almost persuaded one time, almost confuted another, almost conquered and had yielded up all at another, but oh my Lump fell down to the dust again, and my soul forsook the pursuing of the Lord again? and this shall be the portion of Hypocrites. You may neglect and wrap up your Talents, but the Lord hath a time to call you to an account what gain you make. Look therefore to it, it may be some of you have need to improve means, you despise them in one place, and hither you come for them, and poor hearts, eyes dim, hearts hard, Consciences asleep, ears deaf, breath gone, life lost, God departed, and nothing left but a dead Carcase. It may be some are sincere, and the work of God's Spirit is set back, your Lamps are out, your watchful minds and tender hearts and earnest pursuit after the Lord is gone. Oh then consider what little cause you have to boast in means! Men that have no part in ships, look for no gain; but if you have any part in the Blessing o● Ordinances, rest not without it. Hence see what need you have of a mighty and unresistable power of the Lords Grace and Spirit, to carry you an end in your Christian course, Use 3. if ever you come to life. For if Hypocrisy discovers itself in an ineffectual use of means, than you will find all the powers of darkness resisting and seeking to surprise you here. That as 'tis with Thiefs, you shall not see not find them lying in the City, 'tis in vain there to offer any violence, but in the way; So Satan cannot step unto the Gates of Heaven to keep you from thence, and hence all his power and policy lies in the way of means, to keep you from thence. And hence look upon the best man, how many hindrances to Prayer sometime, though he hath tasted the sweet of it, he had rather die than pray. How soon are the thoughts turned from God, when we come to draw nigh to God, how unable to wake one hour? That if it were not the inyincible strength of a God that did support them, 1 Pet. 1. 5. they could never go on. Tell me you poor Creatures that never were effectually carried to your end by means, Do you not oft find checks for sin, desires against it, Christ and mercy weeping at your knees, melting over you, and your hearts almost persuaded? Do you not find a want of Christ, and Grace, and Spirit, and Promises, and you hope it will be better? Do you not find some movings towards the Lord, but yet withal do you not find a dead, slothful heart slays you again? The veriest reprobate in the world may have as good an assurance of heaven as thou, there may be better in Hell than thee. And who can mend this? long, long it hath been thus. Oh then feel a need of the Lords irresistible power! Thou indeed hast an end, but say, Lord thou must carry me like a lost sheep on thy shoulders to that end! Seek the Lord and his strength, seek his face evermore, in all means, at all times, but seek his strength then, Col. 1. 29. I labour thus, striving according to his working, which works in me mightily: and so I strive. Oh see need of this! Many of you make work with your own hearts, and strive, and endeavour, and yet cannot stir. Oh look then for this mighty working, and feel a need of it! SECT. IV. HEnce judge what your estates are this day before the Lord. I know and believe that you prise, pray for, long for the end, and if ever the Lord saves and pardons you, Use 4. Of Trial. you shall have cause to bless him. You may do as hath been said, but never find a heart given you by the invincible wrestle of a God to use and improve all means to that end; and thus your practice in the habitual neglect of means is a clear and manifest witness, like the day against you, that you do not desire sincerely the end (as you think) in having so little respect to the means that conduce thereunto. Did you ever see that man that did 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 prise 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 hypocrisy 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 sloth, 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 Chains, and what will become of thee, 'tis only known in his Breast, that by the voice of his Trump can awaken the dead, and break the bonds of sloth and death itself. But you will say, there are no Virgins among us that neglect to take their oil, 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 wrestlings 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 be●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, than we do. 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 Gospelers, so much as with close deceivers of their own souls; and look as 'tis 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 stitch with the Lords work in slaying the Amalekites, what ado had Samuel to convince him? He tells a lie, 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 find the Scripture 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 breathe 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 bind 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 master's 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 myself of bread at day, and lost my limbs, had I but known that by contenting myself with these desires, I should have lost my life. Here many Christians are falsely bottomed, they are troubled about their estate, come to some or other and profess their desires are after Christ and grace, etc. 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 comfort 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 encumbrances here; for this is the very spirit of many a man. If God keeps the house from being burn●, and family from being sick, it may be family prayer is neglected, if not that, yet secret is omitted; if not that, yet meditation; a man can get no head nor heart, nor time for it, if any good is got, it's lost again; Sabbaths spent, and no good gained; a man knows his soul lies waste and common without any fence or watch, and that he would not let his fields lie as he doth his heart, overgrown with cares and lusts and vain thoughts. Now many a man though he doth dislike this, yet lives in this. Why? Is this your home, are these things your portion? No, but yet thinks he may with a safe Conscience continue thus, and God forgive him too; why the family is great, children increase upon me, (and they are so busy and long a dressing on the Lord's day, that Sermon is out before they come) and we are not called to book it all day as Ministers can, and worldly employments are so many, and the best are entangled here; and they think this is an excuse, Luke 14. 18, 19 Nay many a one convinced of this, yet lives in this against the light of conviction, hoping that one day the stream of worldly occasions will be run by. I confess, as the Lord hath given us his Ordinances to seek him in, so he hath appointed our callings to walk with him in: Adam in Paradise must not be idle, but look to the garden; and in this land those that will be good husbands for God (lest they discredit their profession by bringing themselves to a piece of bread) must be good husbands for themselves: But here is that which stings, when to worldly employments, men are servants, not Lords of them, when men do not make their occasions ●ow down to them, and serve them, that they may serve and seek a God, but they bow down their knees, nay, basely their backs, under the feet of any mean employment, and that must be followed with neglect of God. Do not say who is not entangled here? I tell you if Christ● prayer can prevail some are not, john 17. 15. I pray not that thou wouldst take them out of the world, but keep them from the evil: If blood can prevail it doth, Gal. 1. 4. Oh look to this! it may be some of you do not only neglect the Lord in means, but when the Lord comes to you in means and quickens your hearts and kindles many resolutions in you; you neglect the Lord, all dies again, oh it is the world! know your estates by this. 3. Those that depart from God in the neglect of means, because they find no good, and do not feel themselves a whit the better for them; they neglect this trade, because they find it a gainless trade: For thus God executes his eternal rejection upon many a soul: As it was with Saul, it was one of the last Vials God poured out upon him, 1 Sam. 28. 5, 6, 15. saith he, I am sore distressed, and the Lord answers me not by ●rim nor by Thummin, and therefore am I come to thee; let a Devil comfort me if God will not: So many a soul having committed some sin that lies glowing on the Conscience, is sore troubled, and first it goes to the Lord, and the Lord answers not, there is silence in heaven, and in all means, but the noise of fears within; now at last the soul doth not forsake the Lord for Satan plainly, but what means can comfort them that they seek for, and in time a man is weary of waiting at God's gate●, and hence a form of duties, and prayers, and custom of devotion is kept to quiet the conscience; but they are not restless for the gain of them, for the Lord in them: they think 'tis in vain, to no profit, as those in Mal. 3. 14. to walk mournfully. jonah was cast out of God's sight, yet through the belly of a W●ale he would look toward the Temple. So 'tis with the people of God, though they sometimes conclude thus, and think not to seek any more, yet their hearts have tasted the good, and their faith believes there is that hid in the Lord in his Temple▪ that it never saw yet, hence they look still. What made the man Mat. 25. hide his talon in the earth? I thought thou wast an hard Master, and lookedst for so much gain, and I could not get it, and hence he hid his Talon. Hence men keep the means, without use of the means, and some that have for a time been used to do so, keep it as their custom without making any such work of it, as to gain the end of the means. 4. Those that do neglect the Lord in means by an effectual pursuit of them, because of some sips and taste of some good in them; and so me thinks 'tis in this case as 'tis in some Country's where if a man comes to their house in the afternoon, and both have a mind to part, yet loath to part without showing some kindness, and the other without tasting of it, they lay their voiding napkin, and finding that refreshing there, they are content to lose their, supper. So 'tis here, a man comes weary to the Lords House, to his Ordinances, the Lord will not let him go without some expression of kindness, nor they depart willingly from the Lord without it, and hence the Lord gives them light out of darkness, joy out of sorrow, peace out of trouble, a taste of his sweetness, after tastes of sins bitterness, and then they take their leave; as they Hebr. 6. 2, 3, 4, 5. And here the Lord leaves many a poor creature, Deut. 29. 2, 3, 4. they did see something, and taste something, and there they rested; Oh but the Lord gave them not eyes to see, etc. For no Hypocrite living is fully emptied of his lusts, but hath somewhat to fill him; but some emptiness he may have, hence may have some desires after the Lord, and hence it is not the fullness of God only that satisfie● him, but some tastes of God's kindness, and small things do and must fill him; his lusts fill him in part, and something of God is wanting, and that some little matter doth make up. Hence when this is done, means is neglected fearfully, a man's heart is hardened and ignorant, a little light and sorrow stays him, as the stony ground though there be a stone at bottom; a man is full of doubts, and a little hope which frees him from fears quiets him, hence he never conquers unbelief: A man hath lived a loose course, a little resolution of heart stays him, though the heart will depart again, as those Deut. 5. 27, 29. the Lord hath but little of their hearts, and the Lord shows them but little of his: And hence this is usual to see a false heart most diligent in seeking the Lord when he hath been worst, and most careless when 'tis best. Hence many at first conversion sought the Lord earnestly, afterward affections and endeavours die, that now they are as good as the Word can make the●: Hence the Lord when in mercy he deals with men, keeps them long fasting till the time of extremity comes, and then he pours waters on the thirsty. Hence better for those never to have known, 2 Pet. 2. 21. and an hypocrites last end is to satisfy himself, hence he hath enough; a Saints is to satisfy Christ, hence he never hath enough. 5. Those that do neglect the Lord under this colour of receiving Christ, they can do nothing themselves, and Christ must do all; and hence neglect the Lord secretly, and sometimes quarrel with the Ministry privately, when pressed to a duty or to believe. Alas what can a man do, when all the Ministers in the world have preached their hearts out, at last they must bring us to Christ; what else should the Apostle mean, Rom. 4. 5. Not to him that worketh, but believeth is faith accounted for righteousness. I must not live, I must let Christ live, etc. And hence say they the cause of perishing is not men's wills, but Gods, he elects not, he gives no heart; such hypocrites the Lord prophesies of, Mat. 7. 21. Many that say to me Lord, Lord, i. that advance the Lord Jesus, and live in neglect of all duties, and bring the Lord of glory not from his Throne in Heaven to Hell, but which is worse, debase him from his glory to sin; to be the cover of sin, and protector of it. Beloved, I know no surer sign of a vessel that God intends to break in pieces then this, to live in this neglect, 2 Tim. 2. 20. Nay 'tis an evidence there is no hope, no living hope, 1 john 3. 3. He that hath this hope, purgeth himself as Christ is pure. Many it seems boasted of hope in Christ, so do Saints, but he gives this Note, He purgeth himself, he will not sluggishly put all on Christ. 'tis true, 'tis the mighty working of Christ that must conquer thy lusts, but must this put you to neglect striving, Col. 1. 29. I strive according to the working. And for mine own part, though I'll not dispute the point at large, I believe, there is a constant assistance of the mighty power of the Lord Jesus in the souls of all the Saints, 1 Pet. 1. 5. And hence 1 john 4. Greater is he that is in you, then in the world. The Saints as they receive the Lord Jesus to rule them, that he alone may be Lord and King not only in heaven, but in their he●rts: So a false hear● receives Christ last for to ease him: Sometime for to ease him of the burden of Conscience; sometime to ease him of the Lords work, the burden of his will; and hence some at last have complained, though hardly convinced of it, that they could be contented the Lord should act them; but their end was, that hereby they might be rid of their burden, and so eased by him. I have heard a Question should be asked, What is the difference between the workings of God's Spirit and the Saints? And that the Answer was, 1. The one is by graces, the other immediately. 2. The Spirits is, when a man labours least: quite cross to the stream of truth: Take heed how you understand these points aright, the depth of the most hellish villainy in the world lies un●er them. woe to thee that canst paint such a Christ in thy head, and receive such a Christ into thy heart as must be a pander to your sloth; the Lord will revenge this wrong done to his glory with greater sorrows than ever any felt: To make Christ not only meat and drink to feed, but clothes to cover your sloth. Why what can we do? what can we do? Why as the first Adam conveys not only guilt but power: So the second conveys both righteousness and strength; as Christ is now triumphing by his eternal Spirit, and his life is heavenly; so if you be in Christ, there is a Spirit of Christ, whereby a never dying life is begot, that can and doth conquer; though it be but a spark, Christ maintaining it, it shall come to victory. You are forsaken of Christ if you want this, or else take heed this colour make you not forsake him. 6. Those that neglect the means, and yet look for the end in hope of future time, and so neglect the present season. Thus 'tis with many a one; the day of life and health, and day of Ordinances continues; and hence the sluggard cries, Prov. 24. 33. Yet a little more slumber, i. I'll have but a little while longer, etc. Hence when Conscience checks, Ministers warn, the Lord woos, the Spirit cries; a man puts off all with this, I hope it will be better: And hence it falls out with them as with those Matth. 24. The Lord comes in a time they look not for him; and of this many on their deathbeds have cried out. Think of this you convicted persons that know its miserable with you, before God stop your breath; you have nothing to plead for your neglect, but hope of time. Know it, Gods present seasons are golden, one moment worth eternity; and now is the time, if you neglect his season, he will not regard yours. God is never found in your time, but in his time. Oh lay these things to heart! especially you that are grown weary of means, that faint in your way; God is not yet weary of continuing means, art thou weary of gaining by means? Oh consider this you that have had many hopes, desires purposes, but all blasted, your time and means neglected: Think on this you that have had marvellous affections, but your spirits are gone; Nothing can make you mend your pace, not all Ministry and Word, but you are clogged with means. Remember that Isai. 65. 8, 9, 10, 11, 12, 13, 14. For my people that have sought me, etc. SECT. V. TO all those that do effectually seek the Lord in the use of means. And for discovery thereof, Use 5. Consider: 1. If ever the Lord gave you a hear● effectually to seek him in means, you will find mighty opposition, temptations springing up one after another, etc. from within, from without, and the oppositions will make you seek him the more. Hence Rom. 13. 11, 12. he bids us put off the works of darkness, and put on the armour of light. When man desires and lies in his sloth, he meets with little opposition or trouble of his own heart; but here 'tis otherwise, therefore put on armour. And I say the soul is made hereby to seek the Lord the more, as the blind man, Mark 10. 48. Redeem the time, because the days are evil. As 'tis with Mariners, they will not only use fair, but side, and almost contrary winds to come near the shore they are bound for; let the Lord give any grace, oh more of that mercy, as Moses, Deut. 3. 24. Let the Lord deny, yet the soul cries the more; let agonies come, Christ prays the more; let the will oppose, he will yield himself to the Lord to cross his own will, and deny himself; pe●ce makes him love, and affliction makes him seek the Lord early. Hence because thou art troubled at the feeling of a slothful heart, that will make you seek for more help. 2. You will seek him with your whole heart, so that 'tis the Lord only that the heart is bound for, Psal. 119. 2. Phil. 3. 12. The feeling of the Lords power and eternal life, and that not only while means last, but when in want of, and banished from means: As David forgets his Crown and Kingdom, and saith, Psal. 27. 4. One thing I have desired. Hence Hezekiah had a promise of life, and going to God's House when recovered, It was not life he minded so much as this, What is the sign that I shall go to the House of the Lord? Hence Saints though they neglect sometimes, yet as a Ship driven back by neglecting winds, or as a Tradesman he is altogether for his gain, yet proves an ill husband sometimes, but when he hath felt his losses he falls to his losses he falls to his trade again: So here, like Merchants seeking pearls, etc. Matth. 13. 45. Let this comfort you, though you find nothing, yet Saints are a generation of Seekers, finding time is not come, yet certainly you shall come to your end at last. You have no lappings for the sores of your sloth, but opening them before the Lord, the Lord will heal and help in time. But I feel no good, Object. hence I am afraid I seek not aright. Gal. 6. 9 You shall reap in due time, Answ. and Hebr. 11. 13. All things were cross to the promise yet Abraham holds on still. But I find my spirit faint, Object. and grow listless and weary. When heart and strength fail, Answ. yet God doth not. God will desert that you may know where your strength, and heart, and help lies. But 'tis so great, Object. I know no difference between mine and others neglect. That is sad, Answ. yet as 'tis in all sins, falls into them do but undermine them the more. Peter denies Christ, as well as sleeps, yet he is the first that preache●h him. When a man's meat is so far from doing good, as that it doth him hurt, he is dying; so that sin is dying, that slo●h is dying, when food given to it doth kill it. David is ready to give up all, yet saith, It's good for me to draw near to God, and there the heart will repose itself again. SECT. VI OH be not slothful then, Use 6. Of Exhort. neglect no means, but use all means, get oil in your vessels that you may get your desired end. Mariners that are bound for a voyage, when set out, will not be at rest till they are landed where they would be. It was one of the Churches sorrowful complaints, Isai. 64. 7. None that stirs up himself, etc. But I find many hindrances without me, Object. many sins within me, I have sometime neither strength (nay which is worse) nor yet heart to seek the Lord, though my wants are many, though my days decline; how shall I do? 1. Find out that which clogs thy heart from seeking effectually, Answ. and causeth that neglect, and that makes the Lord neglect thee in thy ineffectual seeking; else thou mayest seek and never find, and that is some lust, something that easeth the heart which is not God. When the soul hath not bread, it will with the Prodigal than resolve for home; men could not live as they do, so many days without God, unless they did feed on somewhat else beside the Lord. Hence its usual for men in means, to use means for a good, and out of means to resist that good, Isa. 58. 1, 2. Zac. 7. 6. Men that would have their load drawn, must first take their wild Horses out of it: So do with these lusts. If therefore not for your own, yet for the Lords sake, who else will not be accounted worth the seeking, find out whatever contents you; necessity hath no Holidays, oh you must have him! 2. Use means, but trust not to them, nor to any strength received to carry you along in this work: you will else neglect and fall from the Lord, and the Lord from you. It's said of Asa, 2 Chro. 16. 12, 13. Asa was diseased in his feet in his old age, yet he sought not to the Lord, but Physicians: So 'tis with many a diseased Christian, they seek not to the Lord, to cure their feet, but means, or themselves, hence he decays and dies. You have the stream of all temptations against you, 'tis not your own Oars, but the Lords wind that must carry you against it; look therefore to an almighty power in means to help you, plead God's Covenant to put his fear into your hearts, that you may not depart from him, as he will not forsake you, 1 Cor. 15. 10. Paul received not grace in vain, but lebours abundantly; yet not I, but grace. There is little fear of drowning so long as we keep head above water, ●o long as we cleave to the Lord Jesus. 3. Love the presence of the Lord and his company. If there be any love between you, you will then find time, and nothing shall keep you from him, jer. 2. 1, 2, 3. I remember the love of thine espousals, when thou followedst me in a wilderness thorough pits and deserts. Remember he hath been in heaven praying for thee, when thou hast been provoking of him, he hath been blessing thee, when thou hast been abusing him, it may be he hath let out his heart blood to make room for thee in his heart, it may be he intends through all eternity to express his dearest love to thee, and is he not worth your love? Love him, and you will be with him, love will be stronger than death, it will break all these bonds. 4. Set before you the greatness of the good you are to use all means to gain; why do men hunt after fleshpots? The world is esteemed great, 'tis near us, and so for honour: Now Christ and eternity are afar off, and hence they seem little, and hence to seek them is not made a business of greatest weight and importance, 2 Cor. 4. 16, 18. We faint not while we look to things that are eternal, Acts 24. 15, 16. There is not the vilest Reprobate, but when he shall see the glory that shall be revealed, shall stamp and rear his hair and say; Oh, if I had known this! I hope I should never have dreamt out my time so as I have done! We look on the Picture of Goodness in the volume of the Creatures, which satisfy not; Oh never cease looking upward, till you see what you seek for in the greatness of it. Suppose a man should sleep all his life-time, and be in a dream, and in it have all the delights and glory of the world presented before him, at last the ground opens its mouth and swallows him up, and then he is awakened, Lord how will he cry? Truly Christ and grace and fellowship with God are not thought of, sought for, are small things with men, but the World is great, and this is your delight; truly 'tis but your dream: What will your souls be when death opens its mouth? what a sad thing is it to see men spin Cobwebs that must be swept down. I. To those that never sought the Lord effectually to this day, Motives. not to neglect him now; those that are like children born before their time, that have had some sorrow after the Lord, but comforted before it was deep enough; have some desires, but eased with other things before they were satisfied with Christ himself; that have run for a spurt, but are grown weary before they come half way home, and so sit down in the way; like Clocks set slow in the first hour of the day, run slow all the day after: So these set back and think they are set right too, run slow all their life after. That as he said of a covetous man, he had a strong desire for heaven if any would bear his charges thither: So these. And to you I speak, not that never sought, but that have been seeking; yet effectually to use all means, this you never did. 1. Consider how far men have gone? What means they have used? yet have never found to this day, Luke 13. 24. Strive, saith Christ. This I speak because men think they may neglect their seasons of earnest pursuit after grace, men may sit still, and put all care from themselves to God, and live in their sloth. Oh no, Consider so many snares, so many by paths, so many deceits within, so many sins and lusts to subdue, all time and means is little enough: Take heed of spending prodigally, and think Christ's grace will bear you out. Oh! look upon the cries at deathbed, to see some men that have been like famishing men that have wanted bread, and then have cried bread, bread, but could not eat it. Oh saith Paul, I beat down my body, lest in preaching to others myself become a cast away. 2. Consider how others have broken down the greatest difficulties, and are now in glory, as Rev. 12. 11. They loved not their lives to the death. They have not only spent their time, lost their name, their comforts, but their blood, that have passed through waters, fires, bonds, imprisonments, and with Paul have not accounted their lives dear, that they might finish their work. David was full of God one would think sometimes he had enough, yet when he awakes, he is with God at midnight, his thoughts and reins instruct him; the Law was his meditation day and night. You shall see him in the Temple blessing God, on the Throne advancing the Lord, on the dunghill, in banishment longing after him, when he sat among Princes meditating; and was there here too much cost, might any of this ointment have been spared? Consider Christ himself, Heb. 12. 1, 2, 3. cast off sloth, Looking to jesus, who for the joy, despised the shame, endured the Cross, and that not for himself, it may be for thee, that thou mightst not, now he is at the right hand of God: So are the Saints in Heaven, and now rejoicing that ever they sought him, that they spent so much time on him. 3. Consider, There is a time of neglect of Christ, which when past, you shall never finc'e him again, john 7. 3, 4. Ye shall seek me, but never find me. You have had many Diamond-days and seasons, and God gives you a space to repent, and saith, My Spirit shall not always strive, it may be some are but within that space, that the Lord is at the last cast with you. 4. Consider whatever your condition be, shake off your sloth, and set upon the means, the Lord will be found; do it in good earnest: This will be good news to you that think he will never, but be thy heart like steel, and hard, the Lord will break it, Hebr. 11. 6. he will be found of them that seek him diligently: And the greater things thou seekest for, the more like to get them; as one of the Fathers thinks that to pray with repetitions, is to pray for small things. Open thy mouth wide I'll fill it, and it may be presently in a moment, when thou thinkest least of it, it may be at that time when thou findest most unwillingness and difficulty to seek, seek then and the Lord will be found. Oh this damps many a man in the use of means, he thinks the Lord will never help, and hence is tormented with this thought, and sits down and rests: If you would keep a Labourer from work, or a Traveller from walking, put thorns in their feet; now the work is neglected, there is pricking s●uffe, he cannot follow on his business now: So 'tis here, Prov. 15. 19 Take heed therefore of sitting down with such thoughts as these; its strange thou shouldst be killed for every cut, and because wounded for sin, to fall off from the Lord by unbelief too. II. Motives to you that have followed the Lord, but now have begun to neglect him: For what cause I know not, but I am sure the Lord hath given you none: Yet a spirit of slumber and sloth is upon you, that you are not the men you were. It may be some for want of place, want of time, many occasions, many sorrows and temptations in this wilderness; and hence no means sweet, no bed easy, your bones are broken. It may be a little time of neglect hath emboldened you to a custom: It may be loose examples, the spirits of others flat, and thine is so too, whom God sent into Church-Fellowship to quicken them: It may be an ill Husband is an hindrance, a bad wife, as jobs wife, or whatever 'tis, Oh that God would speak this day to you! 1. Consider thou art nearer to thy salvation than when thou didst first believe; and than you thought no time, no pains too much, but all too little, Rom. 13. 11, 12. Mariners near the Shore, look out for Rocks, Lord that I may not split now. Truly as it was with Christ, the longer he did live, the more sorrows, so with you. God hath carried you near salvation, Oh now being nearer, there are worse rocks, look about you now. Satan's last temptations are strongest. Oh give not in now! It may be not many days nor weeks hence thou shalt come to thy journey's end: Awaken then out of sleep. 2. Consider how glad the Lord is of thy company, he hath been so, and will be so again; thou canst not come in too late, 1 Sam. 12. 21. as poor and vile as thou art, Prov. 8. His delight is with the Sons of men. Witness mercies, witness afflictions. Oh then seek him! Witness desertions, then seek him; witness his sweet entertainment of thee, many a time when he hath given thee meat that the world knows not of; witness so many hindrances which Satan lays in, who knows how cross 'tis to Christ, Jer. 2. 1, 2, 3. I remember the love of thine espousals, when thou didst follow me; especially when with most difficulty, when little strength within, when little hope without, yet I'll not give over. He never forgets this. The Lord hath never such sad days as when thou turnest thy back on him, and thou never so good, as when thou seekest him. 3. Consider thy gains, there shall not be the least endeavour, desire, pursuit after the Lord, not the least Word, Prayer, Thought, time spent, but an abundant recompense is in Christ's hands, 1 Cor. 15. 58. Ever abounding, knowing that it shall not be in vain. A man that rows against the stream, a little neglect of rowing carries him down again. But oh be ever abounding in the Lords works, for your labour is not in vain in the Lord. 4. Consider if after admonition again and again, yet you nourish sloth, there is some heavy stroke near thee. Believe it, he will not always bear with thy neglect. As nothing joys him more than your company, so nothing cuts him more than your neglect: But though he save you from eternal misery, yet sometimes your greatest comfort is lost by this means, Mat. 26. 38, 40, 44, 45. First he stirs them up once and again, then leaves them, and comes again, and saith nothing, but the third time, sleep on, the Son of man is betrayed. So your comfort, and Christ and his presence are betrayed. Some have had their husbands, wives, children estates gone, but which is worst of all, the Lord betrayed, the comfort of their hearts gone, and hence horrors and fears surprise them. III. Motives to us especially in this Country. 1. God hath put the price and wealth of the world, better than all Gold and Silver into our hands, who are most unthankful, most unworthy; and will you come so far for means, and here neglect them? Will you thus neglect the Lord? Like men in Consumptions, they long for any thing, and when it comes, they cannot touch it. If it were night, you might fall to sleep, but the day approacheth. Shall God plant his Vineyard, but you never come to eat the fruit of it? 2. Your Temptations are greater here to neglect the Lord. Others are tried with the scorching Sun, there is no sleeping there. God tries us with the shadow, sets us under the Vines of Ordinances; others are in storms, we in calms. When thou eatest and art full, saith Moses, Deut. 8. 10, 11. Oh forget not the Lord! You lose in your estates, and now you are hungry after the same again. Satan when Christ was hungry, assaults him. 'Tis a thousand to one if he makes you not fair offers, and overcomes. Things that cost us much, we prise, and keep, and improve, if of any use. When we go Twenty mile to a Sacrament, Oh then its precious! While under the bondage of oppressors, oh liberty of Conscience, and Ordinances are precious? But when at liberty, we have liberty to have them, hence take liberty to neglect them. 3. Our enemies will be upon us. Who sees not (that observes the Lords dealing) that some sorrows are toward, unless the Lord awaken; some sudden blasting blow. If any wind be stirring, men on the tops of the mountains will feel it. The Lord hath set his mountain above all others, and its f●lly to think to flee from the Cross, unless we flee from Christ. 'Tis part of the portion he doth owe us here, if he loves us. Yet seek the Lord, neglect no seasons to gain him, and you shall he hid, Zeph. 2. 2. Nay when worst times come, 2 Chron. 15. 3, 4, 5. when there is no peace, they that seek him shall find him. I do fear there is at this day as deep mischief plotting against New-England as ever the Sun saw. Enemy's will first deal subtly before cruelly, but subtly that they may deal cruelly. When Pharaoh deals wisely, he means to kill. Yet the Lord shall be with us, as of late hath he not been seen in the midst of us for a refuge? Whatever any think, I believe never did the Lord stir up such prayers, Faith, etc. amongst us. 1. Oh therefore seek the Lord still in private. If you find no good, find out the sin. Is not meditation neglected? Communion of Saints not improved? Do not say, we can do nothing, and why are we pressed to it? If you cannot, yet 'tis your duty, and you must be pressed; and perish you shall if you seek not; or if you be called, there is some spirit of the Lord in you that is mighty. 2. Being come hither for public helps, and means, and all Ordinances; Oh do not betray your Liberties! but lose your Blood before you lose them, and the Lord in them. Bear the Ark still on your shoulders, that the Lord may dwell with you. Hence, 1. If you would have the Walls of Magistracy be broken down (the means to preserve the Church and means among you) If they make Laws, deride them; if they execute Laws, appeal from them. 2. Would you have confusion the mother of discord among the people? let every man then once one day in the year turn Magistrate, and outface Authority, and profess 'tis his liberty. Would you have rapines, thefts, injustice abound? let no man know his own, by removing the Landmark, and destroying Proprieties. 3. Would you have God's Ordinances in the purity of them removed? keep out the load of Superstition, but yet for peace sake, suffer a few seeds to be sown amongst you. 4. Would you have all the Messengers of the Gospel at first revised, at last massacred? Profess they are no better than Scribes and Pharisees, persecuting Egyptians, enemies to the Lord Jesus, and the more devout the worse; as those that stirred up storms in Germany said, Christ had four great enemies: The Pope, Anabaptists, Martin Luther, but especially john Calvin. 5. Would you ruin the Gospel? set not Popery against it, but Gospel against Gospel, Promises against Promises, Christ against Christ, Spirit against Spirit, grace against grace, and then he is twice beaten, that falls by his own weapons. 6. Would you have oppressors set over you, to remove ordinances, to increase your burdens? Maintain this Principle then that they will not assault us first by craft and subtlety, but openly and violently. 7. Would you have this State in time to degenerate into Tyranny? Take no care then for making Laws. When they are made, would you have all Authority turned to a mere vanity? Be gentle and open the door to all comers that may cut our throats in time; and if being come they do offend, threaten them and fine them, but use no Sword against them. You Fathers of the Country be not offended, this I speak not to disparage any, the practice speaks otherwise; I only forewarn: I hope the Lord hath prepared better days and mercies for us, I am sure he will, if what means we have we preserve, and what we preserve, we through grace shall improve. CHAP. XVII. That the hearts and souls of Believers are made as Vessels, only for the reception of Christ his Spirit, and the graces thereof SECT. I. 2. THe Inward Principle, wherein lies the second Difference which is plainly expressed. We are now to inquire further concerning these Vessels and the Oil in them. Vessels were the place only of receiving and preserving the oil for the continual burning and shining of the Lamps: So that though in some Scriptures, by Lamp is understood both the Vessel and the Lamp by a Figure, yet in distinct Phrase of Speech, that is properly the Lamp which burns and gives light, and that which contains the oil to nourish this is the Vessel: So that the Vessels were not separate things from the Lamp, as though the Lamp was in one hand, and a Vessel in the other; this was neither the custom, nor comeliness of that age to cumber themselves thus; but the Lamp (as 'tis in ours) was that part which was kindled and lighted, the Vessel that which kept the oil to serve this end: And hence the folly of five of them appeared, that they would carry burning Lamps with empty Vessels; just as if a man should draw the wick through the oil that it may burn for a time, and provide no oil in the Vessel to maintain the Lamp; however all comes to one (if they be separate) in respect of that that I aim at. Thus Literally we see what the Lamp, Vessel, and Oil is: Now what is Spiritually meant thereby. 1. For the Oil: What is that? I intent not here to show the fond and various apprehensions of Popish Writers, who understand by oil, alms, good works, a good intention, etc. But by Oil is meant the Spirit of Christ, and the graces of it, peculiar to all the Elect; and thus in Scripture phrase, 1 john 2. 27. the Spirit is called the anointing; and the graces of the Spirit, Cant. 1. 3. The smell of Christ's ointments: Harlots love him for the gifts he sends, but Virgins for the grace he hath. That oil which ran first on our Aaron's head, and runs down to his skirts is here meant. Now as Christ himself had not the Spirit without graces, nor these without the Spirit, but both: So both these being in him as in the Fountain, they are in us as in the Vessel. 2. Christ being the Fountain of all grace, and having the Spirit without measure, and therefore hath enough to spare; he cannot be meant by these Vessels which had but their measure, and such a measure as that they had none to spare for the other. Therefore by Vessels are meant principally the precious souls of the faithful, into which this golden Oil was put, and therefore, 2 Cor. 4. 7. We have this treasure in earthen vessels. And Rom. 9 23. They are vessels of glory, prepared unto glory, and so frequently; so that herein the foolish fall short, for the foolish boasted of Christ out of them, but where was the Spirit and virtue of Christ in them? And this is conceived to be the reason why the main difference is not made, by the want of the external principle, Viz. Christ, but by want of the internal principle and work; this they had not. 1. They had so much oil, i. e. lighter strokes of the Spirit, as kindled a profession but they had not enough. 2. They had so much oil and light as continued their profession for a while, but it continued not long: Here therefore observe these four things: That the precious souls of the faithful are Vessels made only or chiefly to receive and preserve the presence of the Spirit and grace of Christ. Obs. 1. That within these Vessels there is an inward principle of Grace and Life. Obs. 2. That there is a certain measure, Obs. 3. degree, plenitude or fullness of the Spirit of Grace in the hearts of the Faithful, which the unsound, though most glorious Professors of the Gospel fall short of. That the graces of the Saints wherewith their hearts by the Spirit are filled, Obs. 4. are constant, and of an everlasting, and eternal nature. These three last answer three Questions, If any ask the difference between the Virgins; the foolish want, and the wise have an inward principle of the Spirit of life. If it be said, Hypocrites have an inward work, yet this inward Principle is such a fullness of Spirit which they ever fall short of, and this will make them known for the present. If again it be said, That many flourish gloriously for a time; yet it's of an everlasting nature: And this will manifest them one from another in time to come. The First Point therefore I'll only touch on now. SECT. II. THat the precious souls and hearts of all the faithful are vessels made chiefly and only to receive and preserve the Spirit and Grace of Christ, Doct. 1. Or the gracious presence of the Spirit of Christ: That as it is with the souls of the wicked, they are made only to hold Satan, sin and wrath, and so fitted for destruction; so the souls of the Saints are made and fitted only to receive and nourish the Spirit, grace, and love of Christ. That as 'tis with Princes, the best rooms are reserved only for them; their Attendants may come in and out to serve them, but it's their room, their lodging: So here, the hearts of the faithful, and the best rooms, best affections of it, are only to entertain the Lord, and his grace and Spirit; yet other things may come in and out as Attendants to him, to serve him, but the rooms themselves are only for his proper use, 2 Tim. 2. 20, 21. The Church is God's House; now there are many Vessels (many souls) some base of wood, and earth, some of honour; what are these? Answ. If a man purge himself from these; for no man is born with a next disposition to receive grace, as a Vessel full of puddle water that must first be cast out: Now when this is done, he is a Vessel meet for his Master's use, prepared, etc. The best Vessels abide in the house, not for their own or servants use, but for the Masters use only. And though the Spirit may withdraw for some time, and they be unable to do any good work, yet they are prepared for the Spirit, and so for every good work, and here is all the use of the vessel of honour. Hypocrites are vessels of Pomp, and State, and Ornament: Oh the brave Church of Sardis! the profound judgements, deep heads, eminent Christians, but not Vessels of honour, because not Vessels of use only for their Master, only to receive the eternal anointing of the Spirit of the Lord Jesus. If you would know the certainty of this more fully, 1. Go and ask themselves; Is it so or no? If they be of age, and know themselves they will say, I am the Lords only, Isa. 44. 4, 5. When they spring up as willows by the watercourses: One shall say, I am the Lords. As that eminent Light said, when dying, Oh Lord, I will be thine: Ask the world whose they are? and to what use and purpose they serve? they will answer, they are none of ours; and therefore john 15. 19 The World hates them. Ask the Lord himself, he will profess though many wants and weaknesses in them, nay, though sometimes they are weary and neglect him, fall and soil themselves, yet Isai. 43. 21. This people have I form for myself: Vessels form and fitted of God only for his glory. 1. Because all the creatures in the world are theirs, and servants to them, Reas. 1 and therefore they are for the Lord only, 1 Cor. 3. 21, 22, 23. If the more we took care for, and set our hearts upon the creature, if the more we were conversant with it, the more we should have, and the better we should live; Or if they should not serve us, unless we did first bow down our knees to worship them, and our backs to bear them; Then seeing the world lives by catching, we might then dis-robe and dis-throne our souls, and care more for these things, and less for the Lord; love these things more, and the Lord less; but the Lord Jesus having taken all care for his people, and bearing more love to them, and having more care of them than themselves, and therefore having given all creatures in the heavens, sea and dry land to serve them, they ought to be, and are only for him, Host 2. 21, 23. When a man is the seed of God, and born for him, Now all creatures serve him; hence 1 Tim. 6. 17, 18. 'tis a prevailing Motive with all the Saints, we have a living God that gives us all things; all creatures being dead, and not able of themselves to help us, therefore trust not on these things, but him only, be not high minded in these things; but magnify him only. We know how angry God was with Belshazzar for profaning the Vessels of the Lords House in making them quaffing bowls, and turning them to common use. When a man is brought to that misery that he hath none, nor knows of none to be a friend to take care or thought for him, none that loves him, than he shifts for himself and becomes a servant. But those that know, as women that they have rich husbands to live on, they take care 1 Cor. 7. 34. how to please them: So here. What's the reason that men are mad for this world? Because they poor creatures have no friend, know no friend; but Saints have him, and know him, john 17. 2. The Saints are given to Christ, Christ to them, and all the world put into Christ's hands for us, (for the creatures are not given to us immediately to our own dispose, and hence we have not much of this world) to what end? That so he might give eternal life begun here. This is the only gift, and last, and best, and worthy of himself, and this only we receive. 2. In regard of that blessed Liberty all the faithful are brought into, Reas. 2. for what is a Christians Liberty? Is it to serve men? No, 1 Cor. 7. 23. Therefore serve not yourselves: Is it then to serve your own lusts? No, Rom. 6. 22. You are made free from sin, and servants unto God. Is it then to serve any Creature out of yourselves? No, Gal. 1. 4. The world is yours already, 1 Cor. 3. 21, 22. given to you, bought for you, spend not therefore one groat more to purchase it, but keep those affections and hearts for the Lord; much less imprison not, and embodage not yourselves for it. A Christians liberty which God crowns him with above all the Princes of the world, is to be only for the Lord, which liberty all creatures groan to be in, Rom. 8. 21, 22. To be for God and a lust, for Christ and this world, it's a shameful bondage, and most lamentable, and you are not at liberty yet, if not only for the Lord. When the children of Kings and Peers, of Princes shall be made to come at the call of their Grooms and Kitchin-boys, if ever they stood before the face of Princes, they will count this a heavy thraldom and bondage: So if ever you stood before the God of the whole earth, you will account it an heavy bondage, to have an heart sometime for, and sometime not for the Lord. Is not this liberty? No, but to have a heart only determined to the Lord; as 'tis in Angels, and in the man Christ Jesus. Verily look as the Lord leaves his people for a time to their liberty in sin, so that their hearts are determined only to sin, that they are fit only to receive the suggestions and pleasures of it, but fit to quench the Lords Spirit: So the Lord Jesus making himself and grace more sweet than their lusts, their hearts are determined only for him, their Vessels are only for his Oil, Rom. 6. 19 The liberty of will that Arminians plead for is nothing but the hypocrisy of a false heart, whose heart being touched partly with God, and partly with the creature; hence is always falling from one to the other, jam. 1. Double minded men; but the Saints are determined unto one, and hence made perfect in one. 3. In regard of the fullness and all-sufficiency of the Spirit of Grace which their hearts are made fit vessels to receive, Reas. 3. and do receive; they finding enough there, God reserves them, and they reserve themselves only for the receiving of this, joh. 6. 68 Will you depart? Lord, to whom should we go? Thou hast the words of life; and so the Spirit of life, that have quickened our hearts when dead, that do put fresh life to us when dying, that comfort our hearts when sorrowing. Here is the life glory, the life of Christ, the life of God; other things do but dead our hearts, thou hast words of life, john 4. 14. The Water that I give shall, 1. Be that which shall quench all his thirst to other things; so that though a man wants them, yet his stomach is gone, which the damned shall find otherwise. 2. A Well of Water in him, ever near him; men have their accommodations far off, but this is i● him. Your hearts within are troubled, perplexed, and behold this is in you. 3. Springing up, continually increasing, for to have a good thing, and not to be satisfied in our desires with it, what is it but a misery? Hence it springs up unto everlasting life, which is the Fourth, Viz. The Continuance of 〈◊〉, this will be here till my mortality is swallowed up of life. Like a leaking ship that takes in water by little and little, till at last it is swallowed up in the se●. SECT. III. HEnce we may see the reason why the Lord doth not abundantly reveal and communicate himself to the souls of many men. Use 1. What is the matter? Is it because they find no want of his spirit, and life, and grace, and peace, and glory? Yes they do, and hence express their wants to men, and complain of their wants to God. Is it for this, that Christ hath not wherewithal? Yes, he hath received the Spirit without measure, john 3. 34. and fountains always run, though men seldom drink. What then? Is it because they bring not their hearts, hold not their vessels under the Lord's horn of oil? Yes that they do, but their vessels are naught, they are not only for him; they feel their want of grace and Christ, but not only or chiefly of this. Special Grace shall never be poured into a common vessel, a common heart, that lies in common for God, and lust, and world too. The honour, peace, life, gain, of a God, are sweet and precious. Lord ever give me that water to drink. But you have five husbands, and seek not this only: Hence, if the Lord de●ies you, you can be content, because you have something else to fill your vessels; if the Lord gives, you undervalue it and grow worse: and the very rising of that common grace you have, is the beginning of your apostasy, and setting off from God. And hence, no wonder why you pray but never have, jam. 1. 6, 7. you want, and crave, but never find; your vessel is naught, though the Lord is good. 'Tis a black mark that thou art in bondage to the creature, and didst never know what the liberty, even the glorious liberty of a son means. And 'tis a most grievous bondage to be half unloosed and yet to be in bonds. And I assure you, if you knew the gift of God, if ever you tasted how sweet the Lord is; this is the only thing your souls will cry for: That when you come to ask, and the Lord saith, what would you have? Oh the spirit of life! Oh the anointing of my blessed head! And what else? It only; this is it only my vessel is made to hold, I am not made for my lust, nor sins, nor world: I would I had a bigger vessel, a larger heart to receive thy Grace only. I confess, a gracious heart may for a time be carried too violently after other things; and yet seek the Lord too, as Solomon, Eccl. 2. But after it knows Christ better, it's more reserved now for him, as Gen. 39 3, 4, 5, 6. Joseph's master for a time kept things in his own hand; but when he saw the Lord was with joseph, and that he was prosperous, and blessed, than he made him overseer, and he knew not 'tis said, what he had, save only the bread that he did eat: So it is in our joseph. As the poor woman that knew the Messiah, she leaves her vessel, her waterpot with him, and now would have all the City to come and see and believe in him, and depend on him only, trust to him only. etc. Dost therefore seek, and find not? Hast been long waiting, and feelest not? And thou wonder'st at it! Others comforted, and I not! Search if this be not the cause; it may be thy heart is not set only for this, but on thy back, belly, lots, ease, what shall I eat, drink? etc. As some women, because God doth not feed so liberally their sweet tooth, their liquorish longings; build them seiled houses, measure their present condition according to their sinful humour; nothing can please them: neither husband, servants, Ministers, nor God's Ordinances. Is this a vessel for the Lord and his Grace only? You must, you will have a longer coat than you can well wear; Hold here. Never think to have one prayer answered: If this night thy day of misery should come, cry thou mayst, but no God to hear thee or help thee. Oh a little oil, now a little grace, now a little mercy, Lord now. Oh no, you have no vessel to hold it. But oh bless the Lord you know it. Others it may be are no● so full of these sores of impatiency: but you pray for God, and Grace, and have it not. Why so? These are not the things that you are only set for. Why? Because you are content without them. I am not, you will say; But you are; for you do not lament daily after the Lord for these things only: that which only satisfies, that thy heart is not at rest till it find: I hope I may have help for all this: No saith james, think not so. Oh therefore bless the Lord. You know what hurts you; Saints have hurts thus: but they purge themselves, and hence are blessed vessels still. When Moses was begging for Israel, mine Angel, saith God, shall go with you, I will not. No, thou only, else let us die here, Exod. 33. This prayer wins the field & wears the garland. The evils of the Churches are many, an hour of temptation is coming on; scandals are like to be great; the subtleties of enemies many. Now we pray, and yet these have come, and we fear they will come. Oh beloved, go to the Lord, and plead with him only for this; and when thou canst procure nothing for thyself, yet let it fare well with Zion: and this only I must have. Psal. 27. 4. One thing have I desired. You shall have it then, else not. See the great sin of those that lose their life, Use 2. preserve not the Spirit when he comes to them in Ordinances; you are vessels only made for the Lord, and will you lose that which He drops in? There is no others can receive him, john 14. 17. and when He comes to you, do you thus requite Him? etc. CHAP. XVIII. That the Holy Spirit is in beleivers as the Principle of their Spiritual Life and Holiness. SECT. I. THat within these Vessels, is an inward Principle of Life and Grace. Doct. 2. Or, The burning shining profession of all the faithful, it proceedeth from an inward Principle of the Spirit of Grace, by the means of which, their Lamp burns, and their Profession shines. For this I understand by oil in the vessel, the Spirit of Jesus, not out of us, but received in us; not coming only upon us, for so he may on foolish virgins, by Balaamitish ravishments, and hypocritical pangs, and land-flood affections; but abiding in us, and that not as it doth in hypocrites, but as it is in Christ Jesus, without measure, both Spirit and Graces, so it abides in us in measure: in Him as the fountain, in us as the vessels, from whose fullness, we receive the same. So that by oil is not meant the external Principle of all Life, the Lord Jesus having Spirit and Grace enough, but keeping our hearts empty of it: but the Lord Jesus in us, who is not in us, but by his Spirit, even the Spirit of Life, from whence all our actions spring, and from which oil our lamp burns. This therefore I say, the Profession of the faithful, springs not from outward motives, or principles of motion, as the actions of hypocrites; sometimes sudden praise, sometimes gain, sometimes fe●rs, sometimes fleshly hopes, sometimes sudden conceit and fancy, some time's irruption and rushings of the Spirit upon them; but there is a spring within, there is a life within; there is oil in the Vessel to fill the lamp, and so hence it burns. Eph. 2. 1. You hath he quickened, who were dead in sins, i. e. you were held as fast under the power of your sins, as a dead man is under the bonds of death: but now in the room of that death, there is the Spirit of life, and the life of the Spirit. Now life is an inward principle of motion, of any thing in its own place; as the sun, and trees, and grass, and cattle. You may take a stone, or millstone, or wheel, and move it, yet they have no life, because this is not from an inward Principle so: hypocrites may be acted, and moved by the great power of the Spirit in an Ordinance, yet not living but dead stil. john 4. 14. the water (which is the Spirit) is a spring of living water in him. Cisterns may have water in them, but no spring that is running winter and summer. 1 john 3. 9 This is called the seed remaining in him: which is that new creation, new birth, which the verse itself expounds, so that he cannot sin; it is against his nature, now he cannot be a sinmaker. Balaam could not curse the people of God; and many cannot do as others do. Why, is it, because they are born of God? No, but from some other respects: and hence, Mat. 13. 21. the stony ground fell away, because they had not the root within. This is called the inner man; the good treasure of the heart, opposite to the evil treasure of the heart of a wicked man. Now, as an evil man acts not only from Satan, the evil spirit; but the inward power of lust; so the Saints, Mat. 12. 35. And here I intent not to show what this inward Principle is particularly, for that I reserve to the two last points. Yet, lest any should stumble, let me speak to two sorts. 1. Know some of you, that there is not only external actings of the Spirit from whence we act, but a new nature in the Saints. 2. Let others know, 1. That as before the Lord calls we are dead, so after we are alive this inward principle is not perfect here: Hence actions sometimes cease, and when they do not, yet are corrupted, as laesa principia act, but ever err in their act, hence have need of pardon from and acceptance in the Lord Jesus. 2. That this is not in us as in Adam, who did not need to borrow life of another, but it stands in daily need of the Lord Jesus, and hence this inward principle acts, but 'tis by faith, the operations of which are the wagons to victual the camp continually, especially in time of need, and which is part of this inward principle; and hence 1 Pet. 1. 5. You are kept by power and faith, i. your souls, graces, lives are kept by the Spirit, but through faith in us to salvation. Let me therefore prove these three things to you for opening of this point. 1. That the Spirit of the Lord Jesus is in the souls of the faithful. 2. That there is a principle of created graces, or the life of the Spirit in them. 3. That from this principle of the Spirit dispensing himself by his graces, our lamp burns, our acts of profession spring and shine forth. First, That the Spirit of Jesus is in the souls of the faithful, 1 john 2. 27. The anointing teacheth you all things. Rom. 8. 11. The Spirit that raised up jesus from the dead dwells in us. The manner of his being in us I intent not to meddle with, unless I saw more cause: I do believe the manner of his abiding in us, and his nearness to all the Saints, when seen of us, may astonish our own spirits, and shall one day confound all the world; Only know, as the Martyr said, He is come, he is come. The spirit of the world and Satan is cast out, 1 Cor. 2. 12. and in room of them enters the Spirit of God. Secondly, That the Spirit so is in the faithful, as that there is a principle of created graces in them, or an inward principle of life and grace. Not that these alone make this inward principle, but the Spirit in us working of them, working by them. And truly 'tis a sad thing if the proving of such a principle shall be an attributing too much to grace in us. 1. Therefore to deny this is to deny Christ to be our sanctification: For beside the passive obedience of Christ, we are justified by his active obedience also, i. e. his inward conformity to the Law, and his external obedience to the Law. So that graces as they are in Christ become our justification; and hence he is said to be our righteousness. No man can stand before God but by perfect holiness, but by doing whatever the Law requires, and continuing so to do; this is not in us, this is in Christ: This as 'tis in Christ is properly our righteousness or justification. Now what is our sanctification? if not graces in Christ, than graces received from Christ Jesus, which is this inward principle now I speak of; and therefore to deny this is no less than to say Christ is not our sanctification: But saith Paul, The Lord sanctify you in soul and body and spirit, 1 Thess. 5. 23. And if it were so, a man may have a heart unsanctified and Christ too. 2. If there should not be those graces, than a Christian was not bound to add one grace to another, but then the Apostles precept should be broken, 2 Pet. 1. 7, 8. and so a Christian could not grow in grace, for graces are perfect in Christ; and the Spirit doth not grow in grace, and the immediate operations of the Spirit increasing in us, are not properly graces, no more than the act of seeing is the eye, no more than giving goods to be burned is love. 3. Then we are not to pray for graces, if there be no such things to be found in the hearts of Saints, but Psal. 51. 10. David prays, Create in me a clean heart; now if it be a thing created in me, 'tis not the Spirit only in me, for that cannot be created. I doubt not but David had a clean heart, but he fell in part; and therefore look as there needs a creating power to make, so there is a creating power to restore us again to what is lost. 4. Then the Saints have none of their sins mortified; for 'tis as with the eye, being made to see; if sight goes out, darkness comes in, and if that be subdued, sight is renewed: So the Soul being made only for God, and to bear his image; blot out that darkness and sin comes in: cast out sin, the Lord and his Image and Graces come in. If therefore there be no Graces in the Saints, than no sin mortified: truly if so, than the end of Christ's coming, and dying is quite abolished, 1 john 3. 8. & Rom. 6. 2, 3. 5. Then the Lord should be false in his Covenant, and break Oath, and be forsworn: for, jer. 31. 32. I'll write my Law in their hearts. Luke 1. 73, 74. So that if you will not believe man, yet believe God: and if you will not believe his Word, yet his Oath. Oh, but many good Christians find no such thing. But is it so, as they find it indeed? Either then they are no Christians, or else the Lord is forsworn. Thirdly, That by the inward principle of Spirit, and Graces, our lamp burns, and shines, our actions issue. The Spirit enables a man to know, & hence the act flows, he doth know the Lord. The Spirit enables inwardly for to love the Lord, and hence it doth love him. That as Christ saith, a good tree brings forth good fruit, from an inward sap received from the root, and by abiding on the root; So here. 1. Those that are renewed to Adam's image in their measure, have according to that measure, power to act; or in those Graces there is power to act, for he had power so to do. Every creature in the world had a Law of Nature to carry them to their end; and so were carried to it. But Adam had a Law of Divinity, whereby he being a cause by Counsel, was enabled by God to carry himself toward his end. Now we are renewed to that image in part, Eph. 4. 24. I know there is difference between Adam's power to act, which had no Faith, ours that hath. And do not think that this doth advance nature, & the power of man, no more than the execution of the Promise of the Covenant of Grace, doth destroy Grace and advance nature. For the writing again the Law in our hearts, is that which this Covenant promiseth; nay, this doth honour the riches of Grace: that a man being under the power of sin, and cannot get deliverance, the Lord should now give an humble conquering Spirit: never a precious heart but will be thankful for it. 2. Because the Graces in us, are received from the Lord Jesus his fullness, john 1. 16. Now the Graces in Christ are not dead, but living, are not weak, but powerful; the Spirit of Grace 'tis now triumphing in him, 'tis so in us only: 'tis in him in the highest degree, in us in a lower. And therein consists our likeness to Christ, 2 Cor. 3. 18. And to deny this, is to deface the Image of the Lord Jesus; and this is part of the Beauty and Glory of Christ: hence to deny this, is to obscure the glory of the Lord Jesus. Without Christ a Christian can do nothing: but how doth Christ do all, by the Spirit without Graces? (I speak not of Conversion where 'tis without Graces as causes) No truly, as he acts, so we act in part. Unless any will say, we have not received grace for grace; or are in no measure like the image of Christ. 3. If the first Adam hath conveyed to all his members a power of corruption, than the second Adam also a power of Godliness, contrary to that, 2. Tim. 3. 5. yet in measure still, so as the Apostle saith, we can do nothing against the Truth, but for the Truth. 2 Cor. 13. 8. But what measure of power is it? Quest. I know no man that can from any ground limit the measure of it. Answ. For it may be in some men in greater power, in some men in less, in the same man at one time in a greater measure, at another time less. If one ask of trees, what measure of fruit they can bring forth; we cannot tell, because sometime more, sometime less: and the same tree more one year than another, and more at one time of the year than another; for they have their winter season. Only this, whereas before conversion he is stark dead to act, now he is alive and is not dead. And if a man should after conversion be but in the next disposition to receive Grace, then how could one Christian be more grown and stronger in Grace in his inner man than another? I know not any to question this, only I speak it to cut off their carnal hopes, that think Christ is theirs, when they have nothing, can do nothing, and slightly say he must do all; I cannot, I tell you the Saints can, they cannot but love the Lord, and choose the Lord. etc. But must not a Christian deny himself, and always go to Christ for power to do, Object. 1. and so be humble, and empty? 1. You must, because this is the means to live to Christ's; Answ. but this doth not argue you have no power at all. A man must pray for his daily bread, much more for daily grace; but doth this argue a man hath no bread in his house? No, this is the means to have it continued and blest. Easily can the Lord take away bread, or the staff of bread. Grace's extinguish not Faith, but help it. 2. A Christian can do no duty perfectly, hence must repair to Christ to help him to do every duty better; hence though he must use that power he hath, and do what he can, yet he must not content himself with what he hath, but seek for more, and what a sweet life is this? What honour would here come in? God lets in a new light into my mind, now I may and must see his truth, I saw it yesterday, but I may and must go to Christ to do it better; I must not quench the Spirit of prayer, but carry the key with me, and next day pray better. And thus the soul is thankful for what it hath, and emptying itself notwithstanding that, and daily then receiving from Christ. And I believe many Christians fail here: As in the body, meat feeds and strengthens life, so I cannot live without Christ. But doth not this make a man trust to graces? Object. 2. To act from them is not to trust to them, Answ. no more then for a diligent hand to trust to his diligence, when he acts diligently that so he may be rich. But doth not this dishonour grace to do all by the power of it? Object. 3. Then the Saints in heaven that are made perfectly like Christ, Answ. and that love the Lord perfectly, should not honour grace by this means, when as this is it that makes them honour it most of all. As David, Lord what am I, and my people, that we should offer willingly: So here. SECT. II. SEE hence what cause of thankfulness to all the people of God, Use 1. that the Lord should make their souls the Vessels (which he might easily and justly have dashed in pieces) to receive and preserve this eternal anointing; I do believe there is no man that knows the bitterness of sin, the plague of his own heart, but when he sees Christ is his, yet it makes him mourn that there should be so little suitableness between the Lord and him, so little likeness between his life and Christ; what though the Lord love me, and yet my heart weary of him? what though the Lord bless me, and my heart abuse him? and hence this makes it thankful, Rom. 7. 24, 25. This is so far from dishonouring grace, as that the Apostle makes this the matter of admiration of God's grace, Eph. 2. 3, 4. God who is rich in mercy, when dead in sins hath quickened us: Not only quickened our head, for hence is cause of eternal praise, but us; and hence he hath set us up in heavenly places in him: This is the state of all men, they cannot do one spiritual act; now that the Lord should help when all creatures left us, is wonderful, but that it should be with such a life, even the life of Christ Jesus himself, for the same Spirit that raised him from the dead dwells in us, and the same Spirit that is now in glory with him, is in us, 1 Pet. 5. 1. This is mercy indeed; that he should not only die for us, and live in heaven for us, but that he should love so dearly as to come and live in us, that when our sins had slain him, he should not only come and dwell in our houses, nor only lay his head in our bosom, but live in our hearts, where he finds such poor welcome, and ill entertainment at our hands, I tell you this is wonderful, to make his habitation in us, that before we go to live with him, he should live in us: Let them that never knew what this meant refuse to be thankful, but if you find it so, forget not this love, john 14. 17. I'll send the Spirit whom the World cannot receive, because it knows him not. The Lord sends the Spirit in common graces, and the World doth receive that also in prophetical and miraculous gifts, and it doth receive that; but this Spirit which God pours on the thirsty, this Spirit with which God fills the empty, they cannot receive this. Oh that you should have it, when as they know it not. 1. Hence therefore take heed of not owning the Spirit in this his presence. Do you thus requite the Lord, oh unthankful world! not so much as to own the presence of such a friend, neither in yourselves, nor yet in others. How like the world is it to think that there is no such thing? 2. Take heed therefore of not esteeming highly of it. If ever God broke thy heart, thou wilt esteem this life, this principle as the greatest piece of love; and say, Lord I shall account this as the greatest part of love in the world, Psal. 119. 68 Thou art good, oh teach me thy Statutes: Now to undervalue this, and to account it common, and hence as no sign of love, 'tis a part of unthankfulness. 3. Take heed of imprisoning the Spirit of grace, common truth, Rom. 1. 18. It was fearful to imprison and silence that, much more this. It was the complaint of the Church in those days, None stirs up himself, Isai. 64. 7. What strength the Lord gives, let me use; what I want, the Lord hath enough to help me withal; put it to exercise, or else affliction will. 4. Take heed of enfeebling this Principle, weakening of it: The Church of Sardis things were ready to die in it, you should strengthen this inner man, not weaken it, either by not feeding it with Christ, or wounding it with known sins against Christ. Therefore let all the Churches know this, and take heed that you do not refuse to own this: where else will you make the difference between men, that either Churches may discern them, or you may discern, and so have peace yourselves. Hence see the reason of that inward hypocrisy that is in many men's hearts, Use 2. so that the best profession of many a man is but a Scheme; an Image, a very craft▪ a very artificial form; all the duties are fair without, but sapless, liveless, within: Here is the reason they have no inward principle of life, or if they do go to Christ, they have no such principle within them, to carry them to him, so as to receive life from him; and hence confess sin without sorrow or shame, petition without thirsting, live without love, do without life, because there is no spring, but a dry heart within; and hence they must do duty, but they must make dead work of it, and hence all is but an appearance, and at best but a would be: This is in a great measure in Saints when the Spirit within is quenched, but it is in full age and strength in hypocritical hearts, jer. 4. 14. when the profession of judah was great, and the Prophets had scarce any thing to say against them for outside, Oh jerusalem, wash thy heart from wickedness, there thy woe lies, it enters to the very heart; so Christ, How can he that is evil, bring forth good fruit. And this is that which may make men mourn, if I forsake all profession, I shame myself before men, if not, I must blaspheme the Lords Name, and play the Hypocrite before the Lord, Matth. 12. 33, 34, 35. SECT. III. TO take heed of denying the grace of God, or this inward principle, Use 3. in whole, or in part, for this inward principle, being the life of Christ in us, Of Caution; and sad Advice. to deny this is to deny Christ, and to take away his life; and such the Lord will deny before his Angels another day: When they shall say, Have we not eat and drank in thy presence, he shall answer, I never knew you: I shall therefore here direct my speech to four sorts. First, To those that deny created graces in the Saints peculiar unto them only, it's said there are none such in the Country, if there are not, it may be there have been, and it may be will be, and therefore i'll speak: For I believe 'tis a delusion digged and hatched out of the steam of the lowest sink in Hell: And therefore that all may take heed of the evil of it, I will first show the evil of it, than the causes that do beget it. I. The evils of this delusion are these. 1. It settles and fastens a man under the power of all his sin, and yet with a quiet Conscience, and yet to keep his Christ too. It transcends my capacity from whatever I have read, or have heard, or have felt, or can imagine how the power of sin can be taken away, but where the Spirit infuseth the contrary grace; an empty house swept and garnished with common gifts, is but a fitting house for Satan to return into: Say therefore a man may have no such graces, and yet have Christ, and them in Christ, you stake this man down under his sin, and make this member of Satan, a member of Christ Jesus. And upon this ground all Churches in the Land may be forced in Conscience to take in all profane members, if they plead Christ, and their allness in him. 2. This blurs all the glory of a Christian, or at least the greatest part of it: For what is the glory of a Saint? 'Tis to be like Jesus Christ the Lord of glory, to bear his Image before God and men: As to see a man with a Swine's face would be the shame of a man; to see a Christian with Satan's Image, is the shame of a Christian; but to be like our Head, this is our glory, though it be in sufferings, 2 Cor. 3. 18. heavenly, humble, compassionate, holy, as he was; and hence when God hath a mind to make Churches or Christians base in the eyes of the world, he will withdraw here, and when he intends to draw the world after him, he will glorify it with his glory, Isai. 60. 6, 7. 3. It cuts off a Christian from all hope of glory, how many be there that scramble and catch at Christ, and every one saith he is mine, The proud man saith, he is mine, and hopes now verily to be saved, but that hope is vain; they have Christ out of them, but where is Christ in them? The life of Christ, and the Spirit of Christ? Col. 1. 27. Christ in you, the hope of glory. 4. Give me but one place in all the Book of God, where blessedness is bestowed upon, or conveyed unto any, or promised but to such as have these grace●. Blessed is he that feareth the Lord, and greatly delighteth, etc. Psal. 112. 1, 2. If there be no such thing, let any man expect it if he can. II. The Causes. 1. A magnifying Christ, and making him our Sanctification, when as you heard the last day, this is to deny him to be our Sanctification: He becomes our righteousness by imputation of his holiness, and our Sanctification by infusing of it. Nay, hence a man deprive● himself, of all good in the Lord Jesus, when a man denies all grace in himself, and then flies for Sanctuary unto Jesus Christ, ● john 1. 6, 7. If we say we have fellowship with him, and walk in darkness, we lie, etc. And hence it seems they denied men to have sin, vers. 8. boasting of fellowship with Christ, vers. 6. 2. Because there are (say men) only immediate actings of the Spirit. If this be so, then there is seeing in a Christian without an eye, and hearing without an ear, and knowing Christ without an understanding, and loving without love, and living without life, and feeding and eating without a mouth; and then when these actings are over, a Christian is like another man, there is no Law remains written on his heart, and so Christ should enter into his Saints, like Satan into the Serpent, who only acts the Serpent, and when that is done, he remains a Serpent again. Know it, the Lord Jesus his greatest work is not only to change the acts, but to change the frame of the heart, not only to put new actions, but a new nature into men. 3. Because men know not the Spirit, never felt the presence, not power, nor comfort of it themselves; and hence men do as some Countries, because themselves are black, they paint the Devil whi●e. john 14. 17. The World cannot re●eive, because it knows him not. Give me any Christian living that ever found the sweetness of it, but his longings were to have more of that grace, to forget things behind, and reach to things before, even to the resurrection of the dead, whom I believe none will say want all habits of grace: I look upon the Opinion as coming with a curse from God: A man hath been a dry Professor long, Conscience saith, There is no grace in the heart, and hence is troubled; True, saith he, there is none in Saints, it is in Christ, and there he catcheth and deceives himself. Secondly, Those that do acknowledge them, but any power or activity in them they deny; they say there is oil indeed in the Vessel, but it helps not, 'tis no means to make the Lamp to burn or shine; there is the life of Christ, but it is a dead life, they call them the graces of Christ, but they are but fruitless graces. I confess it, if you consider them without the Spirit of Christ, they are no true graces, much less active or living ones; but consider them thus, they have a power, as take the least grain of corn, there is a growing power in it, & fructifying too in it by dying first, though it actually doth not fructify presently, and though there must be rain, and Sun must shine also, and a providence accompanying of it, so it is in the graces of Saints: And hence it's called a Law of the mind, there is a power of a Law, as of sing and hence as Christ grew in wisdom and stature, so all the members of Christ are like unto him. I. The evil of this. 1. This abates of the excellency of grace, as from a Jewel to take away the operative virtue of it. Fo● it's not like Christ's now, which is strong through God, not weak; which is living, no● dead. This is not like the glorious Graces of Saints triumphing. This makes the Graces of Saints of less excellency then common Graces: common Grace will make a man ●ide over many a sin, and run exceeding fast, though he fall at last. A man that hath been angry, it will make him very quiet and still, and is there no more power in this? 2. This will make a man content himself with a bare form, with a false confidence if this be true. For take a man that hath been long seeking to get strength against a vile heart, and ●e finds none; there is no power of heavenliness, he is earthy; no meekness, he is proud; I would say to him, do you ever think to get any power of meekness, love, faith, etc. You shall never do it, never have it here; all your strength is immediately from Christ, look for it there; in conscience a man must cease there. And 'tis certain all our strength is in, and from the Lord; but 'tis dispensed mediately, Eph. 3. 16. Paul prays he may be strengthened with might in the inner man. Or thus, a man may not pray for strength of Grace, which Paul refused not. 3. Then the Saints if they be asked whether they believe, or can love the Lord Jesus; their answer must be, no I have no power to love, nor believe, and then Peter did ill to answer so, Lord thou knowest that I love thee. Then Paul to say, We can do nothing but for the Truth. Then that Martyr that to than that said, the Lord strengthen you: yes saith he, the Lord doth. I know if the Lord withdraw his Spirit, we are gone, as Adam; but is there not the immutable assistance of it? Is there not the Promise, I will never leave thee, though sometimes weaker, sometimes stronger? 4. This will make a Christian hide and not improve his Talents; he hath Grace, but no power to put it forth. Then suppose God gives power to see Truth one day, I must not see it with this eye the next; but look up to Christ, and say, I cannot see at all. II. Causes of this. 1. In opposing the outward principle of life, or first principle, and this second, I must live on C●rist; hence I must no●, I have no power to act myself in any measure, because all my strength is in him. Whe● if this were true, a man might argue, because all Grace is originally in Christ, hence no Grace in me, because all Glory is in Christ originally; hence no Glory shall be conveyed to me. No, this Scripture reconciles these: Because I live, therefore you shall live also, John 14. 19 Because Christ is strong, hence he will make us strong in the inner man, and not in the Spirit only: because Christ is glorious, hence we are predestinated to be made like unto him. Because all sap lies in the root, to say therefore there is no sap or power in the branch to fructify; this is false. 2. The hypocritical activity of false Professors, who having no spring to feed their wells, no Christ, nor bucket to draw from him; hence are their own men, and set up for themselves, till the● turn bankrupts. And now because a Pharisee is so active as to go through se● and land to make a Proselyte; therefore Paul hath no activity of Grace of Christ in him to go from land to sea to make Christians. 3. Sloth, A man sets upon a duty, and now because he cannot do it easily, nor quickly, he cannot do it at all. A man would have Grace active without means; and God will not help in that way: and hence many Christians cannot cleave to Christ by love, or desire; no, so long as they poor upon their wants, no encouragement, but turn the mind, and consider well of the love and glory of Christ, then with P●●l, 2 Cor. 5. 14. Christ's love constrains. 4. Judging that to be the power of Grace at all times, which is at sometimes; A man hath given special occasion for the Lord to leave him, as the Camp in Iosh●●hs time, josh. 7. and he thinks there is no more power at any time in any man. For then a man sees all the world cannot help, when if Acha● were removed, the Spirit of the Lord would return again. 5. That hereby a man may have his sins without trouble, for a man hath been troubled, and cannot get power, now he heats there is no such power to be expected, he looks to Christ, and if power come, well, if not, saith he, 'tis not my fault. Thirdly, Those that deny the evidence of it, the evil of which apprehension, I conceive to be no less than taking away that which is the chief, if not only difference between hypocrites and Sa●nts in virgin Churches, for so 'tis made here. A man saith I have Christ, and so have not they: I ask, where is the Spirit? You have the Deed, where is the Seal? You have the Testator, where is the Executor, the Spirit in you? Yes, I have it, it hath witnessed Christ is mine. Answ. It hath witnessed, but what hath it wrought? Where is the power of his death, killing thy lusts; Where is the life of the Spirit of Jesus in you? Where is the Oil in your vessel? Truly I look for the Bridegroom, but I regard not that, neither are others to regard it in way of evidence. Then I say the chief evidence is destroyed in the Churches. I have known many that have had assurances, yet never saw them prove right, till it witnessed this was here. What should be the causes of this, and that men should make blusters in the Churches, because of this, as though it was building on wo●ks? In several men they are several. 1. An aptness in men's hearts to ●ou●run● the Truth, and to fall from one extreme to another. Many men there be that fall short of Christ, and the Grace of God in and from him: and from their loose profane life, fall to duties, and imitate God's people, and then when they have got credit with good people, they judge well of them: and having made their peace hereby, with conscience, and not with God the Judge; never look after the sa●ing knowledge of, and fellowship with, and life from the Lord Jesus. Now, because men rest on this▪ these duties 〈◊〉 no evidence; hence none are at all. The Corinthians first mourned not for the incestuous person; and when cast out, wanted pity towards him. Calvin preached against Holidays, hence entrenched upon the Lord's day. Some of the separation see many Churches where they have come corrupt, hence make them all no Churches. A man is apt to think, because I have rested on myself, and found those signs which now are not sound, hence all others do so too. And I believe ivers Books have occasioned it, which give signs that will not hold without a 〈◊〉 explication of them. 2. The apostasy of eminent Professors, who have been deceived in their evidencing thus: And truly it would ma●e one think the honesty of the World is but a fashion, and no evidence of any good estate; hence men say you have joy, so had the ●●ony ground; you are blameless and strict, so was Paul a Pharisee; and Satan hereby shakes many a foul: hence the Apostle comes in, Heb. 6. 9 and speaks of better things, and things that accompany Salvation, and these should you follow. Hymeneur and Philaus fell both, 2 Tim. 2. 18, 19, 20, 21. Yet purge yourselves and you shall be vessels of honour for the Master's use. 3. Corrunt experience, it may be a man walks so loosely without fear, or life, or love, that the Lord leaves him, and he can see no clear through-wo●●, sometimes hath pangs, and then hopes, sometime dead, than doubts; hence being vexed here, and finding, no peace; if he find it any other way than this, therehe rests. As 'tis observed with man 〈◊〉 hide their shame: but when dead, their face is also covered, all their glory being then gone: so some glory of God appeares here, but when Christians are dead, they cover this, He look no more to it, all the glory of it is now gone, and here lies a deceit to loveChrist for freeing me from this way of evidencing. 4. A heart that never felt the bitterness and bondage of 〈◊〉 as the greatest evil. Take a man full of fears of wrath; on now assurance is his chiefest good, and he will account it so; but if ever God did load the Soul with 〈◊〉 ècontra, you will account of deliverance from this highly, nay a promise he will do it is sweet but to be feeling those sinews of sin crack; oh it's the joy of Heaven that now sils that heart! The greatest evil in God's eyes is sin; the greatest good we have is redemption from it by a mighty hand: now not so much as to account of this highly, this is hard. Thus I have left these things to be thought of, I cannot avoid it, it lies in my text; and the rather, because of that Scripture abused, If any say, l●e here is Christ, or there, believe it not. i e. by signs: or in a wilderness, i. e. in a sorrowful estate, of in the privy chambers in frames of heart, believe it not neither. Take heed you do not wrest Scripture● thus; I''s said, Esau hated jacob for the blessing, Gen. 27. 41. This Spirit of Grace is the blessing which Saints account as the evidence of the ●●●rest love; to separate from Churches, from Messengers of God, for this will yield you sorrow enough one day. I tell you, you shall not be found fighters against men, but against God, and the Spirit of his Grace, and the Life of him who live● in Heaven for us. Take heed you forget not oil in your Vessels. 〈◊〉 Tho●e that acknowledge in their judgements all these things, but deny it in their lives, regard not the having this principle of Life, and have peace in this, from a double ground. 1. By a fruitless Faith which hang● on Christ; but never receives nor brings in this principle, as those, john 2. 24, 25. and hence though they receive none, yet they hang on him. And so their Faith like a bucket without a bottom, draws up nothing. 2. A form of godliness before men. If a man should neither speak well, nor pray, etc. He would have no love, no respect, no receiving into Church; but he cannot do it with life, and hence a form contents him, and there rests. So that now if Conscience troubles, and says, those duties are done with no life of Christ, and Spirit; he answers, yet I go to Christ: If this be all, why do you not cast off your form? Oh than I should have no love from men: oh this life of Christ is not prized, till with these Virgins they feel the want of it, and 'tis too late, know this will be your woe at last. Look upon thy dead Soul, all thy glory is gone, and wait upon the Word that the Lord may make thee live. Could you know this Well of water and ask he would give it you. Oh beg for it then as for your life. Only first 〈◊〉 it in Christ, and so from Christ. SECT. FOUR WE live in a Country which hath goodly trappings, Use 4. Of Trial. rich hangings, glorious Profession, burning Lamps: and hence many think themselves ●ich, when indeed poor; many look to mee● the Bridegroom, when indeed they shall he shut outfrom the fellowship of the Bridegroom. How shall I know that? That all my sorrows, prayers, reformation, profession, is but a paint, an appearance, a fashion, a Church-craft, which will stand me in no stead when the Lord shall appear, who shall judge the secrets of all hearts, by the Word you hear● this day. Try it therefore by this Rule, doth it come from a principle of life or no? Your Lamp burns, but look what is in your vessel that feeds this flame. That as our Divines speak, how the Disciples could do greater works than Christ, and others wrought Miracles besides Christ: how then do they prove that he is Christ? 'Tis answered, in all his miraculous works we are to consider not only quid fecit, i. e. what he did, but qua virtue fecit, from what power he did it. The Apostles and others wrought Miracles, but it was alienâ virtue: Christ did them, but it was prop●● virtue. So many an unfound heart he may do greater works them Saints, and his lamp burn brighter. Therefore in this case we are not to look so much to what is done, as from what power and principle it is done: for therein the best hypocrite ever falls. We shall ever observe in some beasts there are ambraerationis 〈◊〉, yet there is no rational soul, nor any wise man will believe that their acts proceed from such a Principle: So there are shadows of the power of grace in a carnal heart, and yet no Judicious Christian will say they come from an inward soul; or principle of life. Consider therefore whether there is this principle or no; you see there is profession, you have a name to live in the judgement of all the Church, but search your hearts, and see from what principle it proceeds, for if this be wanting, all is naught: As he that had Beer given him, when Milk and Wine, and Sugar was put into it to mend it, said, The Wine is good, and the Milk is good, but the Beer is naught: So Profession, affection is good, but the heart, the man is naught, jer. 2. 22. Though thou wash thee with Nitre, thy sin is marked before the Lord. And that the Trial may be full and fair, I shall show Negatively, the several sorts of men that act not from an inward Principle, yet carry it out as though the bitterness of death was past, and the Bridegroom theirs. 1. When a man's Principle is nothing but the power of created nature expressing itself, and setting the best face forward, in the gilded rottenness of some moral performances, wherein a man saith, he doth what he can; for there is this principle in most men, a desire to be saved, nature saith so, and according to the inten●ion of this desire, so accordingly will men do more or less; and hereupon soothe up themselves, when they see they cannot do as others do, or as the Lord commands; I do as well as I can. Nay, when condemned by the Word which meets them, I do as well as I can, I believe, I repent, I pray, I remember the Word, I do as well as I can, and so they hope God accepts of that; and though I believe no man but may be hired to do more than he doth, yet nature may do much; hence I heard an Arminian once say, If faith will not will not work it, than set reason a work, and we know how men have been Kings and Lords over their own passions by improving reason, and from some experience of the power of nature, men have come to write large Volumes in defence of it; and it's known the Arminians though they ascribe somewhat to grace, and in words all to grace, yet indeed they lay the main stress of the work upon a man's own will, and the royalty and sovereignty of the liberty of that: But to leave them and come to ourselves, Is it not a common thing for men to ●ake lies their refuge, and to say, I was in a woeful condition once, and never looked after God, but now I bless the Lord 'tis otherwise with me. How? Now I believe, repent, etc. And so I confess all I do is full of weaknesses, yet I do what I can; and thus they are like to men that have old garments new dressed, they have made them as good as they can; and like the young man, Luke 18. 21. All these things have I d●ne from my youth, yet one thing was wanting, which was to forsake all, and so himself, that the Disciples said, Who then can be saved: With man 'tis impossible, but with God all things are possible. You say you do as much as you can; I say do so, but 'tis impossible with man, from any strength of man, and you have no more yet, john 1. 13. Born again, not of the will of man, but of God. There is in some men a birth, like to the new birth, which is of the will and power of man, but oh this is not this inward principle which the Almighty power of God creates; and therefore know it, if you get no other oil in your Lamps, you shall never meet the Bridegroom. 2. When a man's principle is the power of holy example, whereby many a one is drawn to do more than otherwise he would. Many men think for a while as that man spoke; Men talk of being worth thousands, I would fain see the men. Ministers preach and others speak well, we must do this & that, but I would fain see the men that do it. Now it sometime falls out that the Lord sets before men's eyes some pattern-Christians, hereupon they think thus; here are two contrary ways, they cannot both lead to heaven, their way is better than mine, and doubtless leads to life, mine doth not, and therefore let me live like the●. And hence there shall not be any Fast, but they will be at it; not a Sermon near, but they will go wet and dry to hear it; nor any duty in Family, but they will imitate it, and hence read and learn, that they may be like them. No Christians in the Country hated, but they will love them, nor Ceremonies cast off, but they will abhor them; and hence they reflect upon their patterns, and think their estate safe, because they are as good as a Christians outside: And hence like some dead Cattles, there is nothing good but their skin; so there is nothing good in these, but their imitating outside. Thus it was with joash while jehoiada lived, 2 Chron. 24. Hence he fell like Ivy with the Oak, when God cut him down: Thus it was with these five foolish Virgins, a man may follow good examples, but not rest in bare imitation of them: And hence a blessed man is described, Psal. 1. Negatively, from no● imitating the wicked, not from imitating the good; because good men may be in many things ill examples, and it ever proves so in these men that have no more than this Principle; hence if they be loose in their tongues, or on the Sabbath, their plea is, they are like unto them. And hence come all your acquired excellency's; a man is an imitating creature, led by example, and a carnal man out of the heart of hippocras in himself, will imitate the divine nature which is in another; and hence men not only take up such practices, but such opinious only, because such and such are of that mind: And hence men change practices and opinions as Examples do change; in Ioshua's time great Reformation, he no sooner dead, but all fell off again: then they were for purity of Ordinances and Gods Worship, now they serve Baalim: Oh consider, here is an outward, but no inward principle! 3. Those whose principle is nothing but external applause and praise of men, and this will carry a man beyond all the best Examples: Nay, sometime to be singular, and a man alone; a Pharisees Trumpet shall be heard to the Townesend, while simplicity walks thorough the Town unseen: Hence a man will sometimes covertly commend himself, and myself ever comes in, and tells you a long Story of Conversion, and an hundred to one, if some lie or other slip not out with it. Why, the secret meaning is, I pray admire me, hence complain of wants and weaknesses; pray think what a brokenhearted Christian I am; and hence if comforted they complain, if not, they will comfort themselves; hence many lift up eyes and hands, and fetch deep sighs in prayer, remember and note Sermons, look now what a gift I have: Hence if you come to their company, they will have so many good words as may make you think well of them, and then the Market is almost done with them: Hence men forsake their friends, and trample underfoot the scorns of the world, they have credit elsewhere: To maintain their interest in the love of godly men they will suffer much: Hence men in the Ministry pray for grace to beautify and perfect their parts, that so they may preach and convert and have credit: Hence men meditate new Light, and profess deep things that few know, that men may worship the rising Sun: Hence the Lord is neglected secretly, yet honoured openly, because there is no wind in their chambers to blow their Sails, and therefore there they stand still: Hence many men keep their profession, when they lose their affection, they have by the one a n●me to live, and that is enough, though their hearts be dead: And hence so long as you love or commend them, so long they love you, but if not, they will forsake you; they were warm only by another's fire; and hence having no principle of life within, soon grow dead: This is the water that turns a Pharisees Mill, and the Lord passeth a heavy doom, You have your reward. I have wondered that the opinion of men, nay, dream of men's thoughts should act men; only 'tis a curse of God, that when men despise his honour the greatest good, they shall be fed with the basest good. 4. Those whose Principle is nothing else but their own gain of outward blessings. Many there be that make not their honour, so much as their bellies their gods, and thy rule them, Phil. 3. 19 hence the Shopkeeper will give good words when he sells his commodity, he should lose much of his custom else; and hence the Minister preacheth contionably that his gain may come in, 1. Thes. 2. 4, ●. Hence people would be as good as the best, they cannot get a lot in all the Country else. Hence a man is sometime content to forsake all for Christ, that he may make a booty of Christ, as judas did. Hence when Christ feeds them with Loaves, than the people will make him a King, john 6. though afterward they cry Crucify him. So men deal with Christ as the Soldiers did, that caught him, that they might strip him of his garments. And hence many men if they see sorrows and wants attending them, if they attend on Christ, forsake him. Look upon our own Land, many so long as they could enjoy Christ with fair weather, cry out of Ceremonies, and profaning of Sabbath: yet this not being to be had, creep to them, and read the Book for profaning thereof. Many shadows have been seen since our Sun hath risen here, and this way they looked: but viewing other men's wants, and fearing their own losses, and conceiving they may meet with Massah in this Wilderness, refuse to follow. And lest this should seem to be the cause, cry out we are Separatists, or strongly possess themselves against all relations, there is no living at all here. Look but at home, how many Dove; (that prove but Ravens, and live on the prey) come hither to our windows, and have followed Christ to this World's end; when he fed them with loaves, they made him their King: but now he hath taken away what once they desired; because there is better Bread to be laboured for; now they forsake him, and live on the spoil. This is no inward Principle. And hence when men's Expenses for Christ, exceed their Receipts from Christ, they cease spending, and fall in the high way to begging at the door of the World. 5. Those whose Principle is nothing else but the strength of natural Conscience, which will set men a doing, when they have neither praise from men, nor gain from Christ for their labour. For the Lord deals with some men, ●as the Romans did with some of their Prisoners; they would chain a Prisoner and his keeper together, and let them go up and down: so God chains many a poor Prisoner of hell and his conscience together, and lets them go together. And hence many a man keeps pace with his conscience, and cannot give it the slip for all the world heaped up with gold, as Balaam said. Now there are two things in a natural conscience, Rom. 2. 15. 1. To accuse, Hence a man dares not omit prayer, dares not commit a sin he hath a mind to; conscience would then roar. Hence many keep constantly set duties in private, and tremble at small sins: not because they take any delight in the one, or are weary of the other; but because they are ever under the eye of this Judge. 2. To Excuse, and to give much sweetness when a man follows the dictates thereof; hence a man though carnal, will die for his Religion, and that with some cheerfulness, because conscience cheers within, and sings him asleep in trouble. And hence a man will cry out of all the glorious hypocrisies of men, because to walk according to Conscience is sweeter to him. And hence a man comforts himself, 'tis my Conscience, Mark 12. 33. To love God is better than burnt Offerings. Hence a man will profit exceedingly in what he holds, Gal. 1. 14. because zealous for it for Conscience: and yet this is but a Principle of Nature, not an inward Principle of life, whose property is to seek the subversion of corrupt Nature, as natural Conscience seeks the garnishings of it and the actions thereof. 6. Those whose Principle is the fear of death, and hell; raised not so much by the power of Conscience, as by the power of the Word. And hence come complaints about a man's Estate; that a man can have no rest by all duties that he hath done, or doth. Hence following of the means, running to the best Ministry, mourning, and lamenting, and confessing sin, Mat. 3. 7. Oh generation of vipers etc. And hence prising of favour and Comfort, Psal. 78. 34, 35. Hence many do take this for their Conversion, and say, I heard such a Minister at such a time, and then I cried out I was damned, and thought I saw the Devil, yea, and to Hell you may for all this, if no other Principle. Indeed, there is this fear in the elect, but drives them to the Ark, as Noah: But those, when their fear is over, they fall to fight against the Lord. 7. Those whose Principle is nothing else but the immediate actings of the Spirit of God upon them. For sometime the Spirit of God comes upon men, as Light shines on the mud wall, yet dwells not there as in the Sun. And hence many speak, pray, prophesy admirably, as Balaam, Numb. 24. 3, 4. Many men like Carriers bring others goods, that are not possessors of them. Now these are 1. External enlargements, and hence a man do●h many things which he hath no inward power to perform, the Spirit is there assisting; hence he cannot do so at another time, but 'tis the Spirit only assisting. And hence a man may have abundance of knowledge, and he not affected with it; he may live, and pray with applause of men; others wish they were like him, yet live without love, & speak without feeling, and do without life, hence men leave themselves here. 2. Internal pangs, the Spirit of God begets some inward grief, especially when outward evils press, then inward flashes and desires, but they are soon done. There is no Spring, no Principle within. What the difference is between Saints uneveness, and this unconstancy, you shall hear hereafter: yet these are wrestle of Spirit not yet conquering, and hence it possesseth not the Soul. 8. When men; Principle is nothing else but common gifts, which are inward, and abiding long in the Soul. That a man now thinks he hath Grace, and sure signs of the Lords love, and here is fastened: when there be two things wherein it appears here is no inward Principle. 1. These gifts ever puff up, and make a man something in his own eyes, as the Corinthian knowledge did. And many a private man thinks himself fit to be a Minister, many a Minister better than all the Parish besides; when Paul was the least of all the Saints. And hence commonly they degenerate to pride & form. 2. These keep men strangers to Christ, & the life of Faith; they have these affections, yet ignorant of Christ, take these as signs of his love, & live without him. And this is indeed the inner Principle which all the wicked in the world want; there is in true Grace an infinite circle: a man by thirsting receives, & receiving thirsts for more. But hence the Spirit is not poured out abundantly on Churches, because men shut it out by shutting in, and contenting themselves with their common graces and gifts, Mat. 7. 29. Examine if it be thus. If so, 1. You cannot come to the Lord, John, 5. 44. how can ye believe? 2. Nor to receive any thing from the Lord if you do, Jam. 4. 3. When you ask to spend it on your lusts, when that carries you. 3. This pulls down the Kingdom of the Lord Jesus, when other things rule us, and not himself alone. 4. Satan will have this against you, as against job, You serve not the Lord for nought. To what purpose are your new Moons, Church-reformations, if it be thus? Now, because it hath been replied to what was formerly said, that Christ was the vessel, not our Souls. I shall therefore confirm the latter to be the truth, by these reasons. 1. Mystical places of Scripture are to be interpreted by plain. Now though Christ may be the Antitype of these Vessels of the Temple, yet he is not plainly said to be a Vessel; but Souls are called so, Rom. 9 23. 2 Cor. 4. 7. Acts 9 15. Paul is a chosen Vessel. 1 Thes. 4. 4. we are to possess our Vessels in holiness. 2 Tim. 2. 20. Vessels of honour. 2. The Spirit is not in Christ as in a Vessel, but as in a fountain; hence joh. 3. 34. Christ's hath received the Spirit without measure. 3. The foolish Virgins had Vessels; because it's said, they took their Lamps, but no Oil with them. Their folly was not in not providing Vessels. Hence the foolish Virgins did not afterward beg their Vessels, but their Oil. 4. The wisdom of the Wise did appear, in that they did provide Oil for their Vessels. If therefore the Vessel be Christ, therein lies the wisdom of the Wise, that they got the Spirit for to put into Christ, and the folly of the foolish, they got not the Spirit to put into him. Or the one go● Christ Jesus full of the Spirit; the other, Christ Jesus void of it. When whoever hath Christ, must have in him the fullness of the Spirit also. 5. The other interpretation crosseth the main scope of this part of the parable, which is to show the difference between the Virgins; all professed Christ, went to meet the Bridegroom; but here was the difference, they never looked for to get the Spirit in them: and this is most suitable to men raised out of the dregs of Popery, where Works being abolished, Christ is owned, and therein do well, but he●ein f●il. Thus you have heard the use of Trial negatively. What this inward Principle is affirmatively, you have generally heard; and shall more particularly in the other two Doctrines. Only this I will add; it consists of two parts. 1. Our life in Christ by Faith. 2. Christ life in us by his Spirit. Faith empties the Soul, and looks upon it as dead, and see; its life laid up in Christ; and hence forsakes itself, and embraceth the Lord of Glory. Secondly, the Spirit comes and possesseth a forsaken empty House, and there lives and dwells. Both these the Apostle mentions, Gal. 2. 20. Eph. 3. 17. joh. 15. 4. As two married together, their Souls live not where they are, but in each other: The one cares not how to please herself, but her husband; and è contra. So that le●st any weak Soul should be discouraged, that thinks there is no Principle of Life, because such a blind, empty dead heart, wand'ring from God, etc. Nay, when the Lord quickens it, Oh it's lost again! Nay, when quickened, oh then when it comes to, it is feeble! I tell you it must be so. This makes you lay up your life in him: this death is your life. And lest any false heart should be here deceive●, that saith he hath Christ; If you have not the Spirit of Christ, you are none of his. The Saints have this sometime, their Temple is filled with Glory; and for their general course, they are Admirers of the Lord Jesus; and account his Life, to be Life, and all their life beside to be a continual death. There is not any Grace but they say, oh that I h●d it! SECT. V. TO every man, as ever you look to be with Christ Jesus another day, Use 5. Of Exhort. get this oil in your Vessels. The Lord doth in this Parable set before your eyes the estate of the purest Virgi-Churches and Professors in the world, and it is his inanite love to tell us beforehand, before the time be past; to tell us, that many of these shall be shut out from the presence of the Lord Jesus, whom themselves and others think shall not, and yet this love would be but little, unless the Lord had made known the cause or defect in not getting oil to their Vessels. Oh consider therefore, here you are like to fail; you that have Lamps before the cry and Bridegroom comes, acknowledge Christ's love, and be overcome by it to get oil into your Vessels; when Rahab knew that the Lord would destroy all jericho, now she ●ays about her to preserve her life. What's the means? To tie the Scarlet thread at the window: Oh she would be sure to get and keep that there. You know the Lord Jesus will come and discover the unsound profession, and destroy the glory of the World, and Churches too: It may be you have had some fears, what if he should cut me off, and cast me out as possibly he may? and I may as well as eminent Professors. I tell you, none ever perished but because of this. How just had Rahabs' judgement been, if she had refused to get her scarlet thread there, and yours if now you get not your Oil in your Vessel? How many are there that have lived fairly and died quietly, and when they are dead and knock, the door is shut: That then wring their hands, Oh had I but known of this! I would have spent my care and strength, and tears, and thoughts how to have filled my Vessel, but I knew it not. This time will shortly came, and if you know it now, and do not set upon it, what a cut will this be? As therefore the Apostle exhorts, Heb. 4. 1. Having a promise of entering into rest, fear lest you fall short of it. I say so much more here, knowing how only you shall enter into Christ's rest, fear lest you fall short of this; I hope I shall not, I thank God my course is blameless, spotless, I have forsaken the sins of places, and pollutions of Ordinances; so these were Virgins also. Oh but my Lamp burns as bright as any man's I know: So did the foolish Virgins, oh but they all think well of me, so were these thought of, till the Lord said, I know you not. Oh but I look to Christ, to meet with him, and salvation from him; So did these, and yet were shut out from Christ. If the Lord should have said it was because they had not wealth enough, nor world enough, every man would not have been wanting here, but would have striven to have got enough of that, though it were not to be had; but there is enough in Christ to enrich you, who hath the Spirit without measure to do it: The Spirit may breathe now. Labour to feel and mourn under thy whole corrupt principles, Means 1. that have acted thee hitherto: For many men are sensible sometimes of some particular acts, and jarrings of their hearts and life with the rule; and then they seek forgiveness of, and grace against them, and then they hope all is well, than they do many things, and hear john gladly, and in plainness and integrity of their hearts think that all is well. But still they fall short of a Principle of life, because they never felt a whole corrupt Principle, and how in every thing it crosseth God, not only in the corrupt, but most glorious actions. For all men living naturally turn from being open, to secret enemies; and from being secret, to be subtle enemies, and to undermine the Lord in all they do. Now many see it but not the evil of it, nor mourn under it. Hence the Lord never sends another Spirit, because they have not the Spirit of heaviness for want of it. But when a man sees that in every thing he is carried and acted by a principle of bitterness against the Lord, and lives without the Spirit of the Lord to act him; the Lord is not far from that soul when he feels this, and mourns before the Lord, because of this, and the want of that, 1 Kings 8. 38. So Christ said, Because I said I go away, sorrow hath filled your hearts, John 16. 6, 7. This is the very reason why Saints have the Comforter, his absence fills their hearts with sorrow; because when he is gone, oh the straitness, vileness of a corrupt heart! you say it may be. If this be not a right Principle, what is? Answ. To undermine all false works; oh therefore, feel this plague! If ever God works this grace, feel you must the want of it, and if you do mourn than you are under it: And oh mourn, 1. By considering the evil of it, you can mourn after a dead father, and shall you not over a dead heart. 2. To think there should be so much Spirit in Christ, and not a drop for me. Is he so angry with me? See therefore I pray you that you are led by ill principles, or false principles. I pray, but self-love sets me a work; I profess, but praise of men acts me; I observe duties in secret, but natural Conscience only carries me. No surer sign of ruin then for the Lord to hide these things from you; nor of love then when he shows this, and gives you not only sense of some one act, but a spirit of heaviness under this. This empties the Vessel, and so makes us Vessels of honour; do not therefore set thyself so much to do, as to see where thy evil principle is, in all thou dost. Repair now to the fountain of life, for a principle of life from him, Means 2. and fetch it from him. What is th●●? and how shall I fetch it from him? Quest. 1. 'tis not a man's own striving, Answ. a man may imitate nature, but cannot make nature: All the world cannot make one poor fly. And as 'tis artis celare artem, so when he hath done he may deceive himself and others, but nothing else. Born not of the will of m●n: A man is in great distress of Conscience for sin past, ●ear of death for time to come, and now he comes just as far as a Devil; then prays Lord save me, and now comes as far as nature can carry him, and therefore is ea●ed, and now he hath Satan's black seal upon him, and self-flattery hath carried him on. The fountain of life is not here. 2. 'Tis not the Law, it convinceth one, and he complains, it condemns another, and he cries out, it irritates another, and he falls to do what he can; but the Law cannot give life, Gal. 3. 21. 3. 'Tis not bare Ordinances, which are of themselves but husks and shells, and empty pipes; witness the cries of many a man Sabbath after Sabbath, no life, and that for a long time: Nay, he grows worse. 4. 'Tis not God simply considered, He is indeed the fountain of life, but sin hath sealed that fountain; hence many a one goes to him, and departs from him with frowns. 5. Where is life then? In Christ: I know he is Lord and Prince of Life. Yet consider, as God-man no life is in him for you, as to be communicated to you. Where then? 'Tis in the blood and death of the Lord of life: You are ready to undervalue this life. Oh consider, what it mus● cost the Son of God? and where it must lie, Hebr. 9 14. If Bulls and Goat's blood washed the flesh, much more this blood, etc. Many a man feels a blind dead heart, and all duties dead: And hence useth many periwasions to himself, yet they continue so still, because he never looks to this blood. There is this excellency in Christ's blood, not only to cleanse from guilt, and power of sin, but from dead works, and none else can. Now therefore repair hither for it; know what your lives will and must cost. Now how shall this be done? Answ. 1. Prise this blood, and satisfy thy Soul with it, choose it, and rest in it, in the Lord himself as sufficient, joh. 6. 53. Except you eat and drink, etc. many account it a common thing; you receive it not then, but trample it under their feet, many esteem of it, but they feed not themselves with it, nor quiet their hearts with life there first: and hence it falls out thus. 2. Keep this Rule, content not thyself with that measure which thou hast from Christ, but be thankful for it, and falling short, call ever for more; but satiate thyself with that which is in Christ. If thou canst not do this, and it is beyond thy strength, then consider Christ hath words of life, john 6. Oh beg for that, and for those words! Hear what the Lord will say, Psal. 51. 8. You cannot see nor come to Christ: Then hear, and your souls shall live. Who knows what the Lord may do. 'Tis not possible for man to do it, but the Lord Jesus may and can. Oh than you that have this Principle, Use 6. Let all your actions issue and spring from hence! As Paul exhorted Timothy, Stir up that gift that is in thee. Up Deborah, up. Awake Harp and Lute, saith David. Do not say, I can do nothing, and so the Lord must do all. Do not say, I have a dead heart, and can do nothing, but stir it up. It was the Lord's complaint, Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end. It may be some of you have some strength. Oh put it forth? I know all strength is from Christ, but there is a permanent strength in you. You are not dead to act, you wrong the Lord and his Grace if you think so. As 'tis a heavy sin to shut up and imprison natural truth, Rom. 1. 18. So much more the power of Grace. Others have lost it, oh recover it! And hence Paul prays for this earnestly, Eph. 3. 15. The Lord strengthen you with might in the inner man. And therefore put this forth to act, and be sure you act only from this Spirit of Grace. How shall I do this? Quest. 1. Set the Lord Jesus in all his Glory before you. Answ. There is that excellency of the knowledge of Christ's Person, that it makes us be and live like him, and according to the propinquity of our souls and eyes to Christ, so we are like him, As ●tis with the Sun, when it is gone from the earth, there are not so much as leaves on the Trees, yet when it returns, the Trees bring forth fruit. Or as 'tis in Heaven, 1 john 3. 2. so in this life, when we see him in a Glass, 1 Cor. 3. 18. That look as 'tis with an ambitious man, when he is in the presence of men he will manifest all his excellency, nothing shall be done to gain discredit. So if the Lord and his life be your excellency, when you see Christ, you will approve yourselves to him. See him therefore beholding and accepting; and that Grace you would put forth, see it in him: 'tis strange to see what a stream of spirit comes sometimes this way. 2. Keep the remembrance of the exceeding greatness of his love fresh in your minds, in that he hath quickened you, Eph. 2. 4, 5. and that this life was by his death. All the Flowers of the field cast their savour but for a time, and then away with them; but Christ's love and Christ's death do usually always breathe a savour of life to a sincere heart that ever knew what the sting of death meant, 2 Cor. 5. 14, 15. Christ's love constrains, because he dies that we should live. But how? Because we thus judged. God hath made man an Agent by counsel. Now some Christians go to the Lord to help them, but set not prayer of Faith a-work, and hence have no water of life: Some do, but use not other means to set the understanding (the mind of Faith) on work, to quicken it up to act, and so would have life brought in, but not by the right door: An empty Vessel will not be full of this water till now, that the mouth of the understanding is open. Now many things are to be considered to act every Grace, as Gods Command and Promise, etc. But this is that which in the general quickens, oh Christ's love which constrains the Soul to live to him! According as a man thus receives from Christ, so he returns to him. As 'tis observed, one sign that when a people visit not their Minister, they receive no good; so here: That is sign of a decaying Christian, for usually they that get good by Christ, cannot by their good will stay away from Christ. So then the soul will return in all fruitful obedience to the Lord, when he receives the sweet of the Love of the Lord. The Lord doth me good methinks, and hence he follows the Lord. Satan hence prevails with the heart, because of his external objects, and a party within; so here Christ prevails, because there is a party within, when external Objects are propounded. Let a man have life, if he have no food he will never live. If bread be before him, and he feed not on it, and that abundantly, he will never have strength, so this love of Christ in us, is life in us, and food for us. 3. Famish the contrary principle, the strength whereof is by sucking in the sweet, and receiving in carnal content from the creature, Rom. 13. 14. Put on the Lord jesus, his Spirit, his Righteousness, his Life, his Graces, Make no provision for the Flesh. Many Christians look up to Christ in all means, but can do nothing, because they have some delight either in lawful or unlawful things, that lies between him and Christ. Hence that grows strong, the other feeble. 4. Die to all selfconfidence in Grace received, or self-contentment with any measure of it; for thereby you stop the Spirit: For we of ourselves cannot think a good thought. Therefore be strong in Christ, and hence Eph. 6. 10, 11, 12. A man is apt to fall to a double extreme, to be strong in the Lord without putting on Graces; and to trust to them without being strong in him. Corn must die before it lives, so must you: and rest not content with the measure received, but look for more, and hence be thankful, and say, 'tis not I but Christ; yet look for more. 5. If no means come to give strength, consider sadly if you have not broken covenant with God, as in Samsons case, God was in covenant with him, but he had broken it on his part, hence his strength was gone. I know no place that breeds men of larger Covenants than this place, by Sea and Land, personal, and especially Church-Covenants. Now thy strength is gone. Dost not live in breach of Covenant? Not only it is broken, but you live in it. You covenant to cleave to the Lord, or if you depart, to return soon again, but you lie in your falls. Nay your Covenant and returning heals your horror only, not your sin. You covenant to love Brethren dearly, but a little offence one gives; or hopes of a bigger Lot, will tempt thy heart to leave them to their own shifts. You covenant to submit to Officers in the Lord, but some take liberty to speak what they will, and others do what they list. To watch over your brethren to put life in them, but you grow a stranger, and it may be see them not once in a quarter, unless at Church: But can it be said they are any better for thee? Oh your sins are double, and hence your plagues of heart are worse now, more hard to be wrought upon, and hence sin and Satan lead you, Psal. 78. 57, 60, 61. Oh consider this sin, the strength of God is taken as Captain of the Camp, that when you cry, Lord help, there ' 'tis. But alas 'tis gone from you, and 'tis in Satan's hand, not only your strength, but God's strength, and the soul is taken captive. Oh therefore mourn for this, lest you mourn at last. CHAP. XIX. showeth that there is such a fullness or measure of Grace in the hearts of Believers, which the most Refined Hypocrites never arise unto SECT. I. THat there is a certain plenitude, Doct. 3. fullness, or full measure of the Spirit of Grace in the hearts of the Faithful, which the most Glorious, yet unsound Professors of Virgin-Churches want, and have not in their Vessels, but fall short of. Just as these Foolish Virgins, they had their Lamps, a burning and shining Profession. And had they no more? Yes surely, for their Lamp how could it burn, but by means of some Oil? They had their wick touched and dipped in Oil, some lighter strokes and superficial impressions of the Spirit. They had not their Vessels filled with Oil, they had not this degree and full measure of the Spirit. This they fell short of, and herein appeared the difference. There are certain inward touches, an inward lighter Dye of God's Spirit, which serves to beget a most eminent Profession before men, but never to make the Soul sincere indeed before the eyes of God. That look as some Naturalists make three or four kinds of life, differing only as higher or lower degrees of life, though not of the same life; as Plants have a Vegetative life only to grow, but no sensitive to see; because their forms are more drowned in their matter; sensitive in beasts, yet not rational; rational in men, but not Angelical, etc. So here; a greater degree of the Spirits working, makes a difference in kind between Christian and Christian. 'Tis the Spirit that makes a man live a civil moral life, 'tis the same Spirit by a greater stroke, makes a man live the life of God, Eph. 4. 18. Yet here are two kinds of lives as far different as sensitive and vegetative; and though the rational hath both, yet 'tis neither of both. So though a Saint lives the life of reason and morality, yet there is another life he hath, which doth differ from these of a higher degree, and of another kind. I do not say therefore that a sincere soul only hath a greater degree of the same Grace, but that he is distinguished by a greater degree of Grace and working of the Spirit of Grace from an unsound heart. As a man may love another, but not with a conjugal love, here is now a degree of love, but not of the same love, for 'tis not a whit conjugal; it might then be sinful in some men, so 'tis here. A man that hath filled his stomach with meat may have some desire after it, but not an hungry de●●re, not in that degree; hence not hungry at all. So the sluggard desires and hath not, a carnal heart desire▪ and another desires the Lord Jesus; a carnal sluggish heart desires and hath not, but another hungers and is filled; he hath not any degree of the same hunger. 'Tis therefore granted there are desires, and joys, and light, and growth in false hearts, but there is not that fullness of joy, that fullness of light, that fullness of the Spirit which is in the Faithful, and here they ever fall short. Yet note, 1. There is not a perfect measure; no● the fullness that shall be when our souls shall be gathered to them that are made perfect. 2. Nor yet that there is that fullness the Saints aim at; for 'tis the resurrection they aim at, Phil. 3. 12, 13, 14. 3. Nor yet a glutting fullness, that men have Manna enough, and say, the main work is wrought, and that is enough: Not such a fullness as satisfies their appetite from longing for more. But which satisfies and quiets their Conscience in regard of the uprightness of their souls before the Lord. SECT. II. BUT for the more full and clear explication of this point, I shall show you these three things. 1. That Hypocrites may have some inward touches of God's Spirit. 2. That the very reason of their falseness is because they have no more than such touches or strokes. 3. That there is a fullness the Saints come to, which others want. To be showed 1. Positively. 2. Negatively. I. That Hypocrites may have not only outward shows, but some inward lighter strokes of God's Spirit. As 1. Of the Spirit restraining and confining, nay benumbing of corruption, as Paul was blameless, nay he had no mind nor will to many sins, nay did not think he had any living contempt and enmity of God in his heart. Hence Rom. 7. 9 'tis said, When the Command came sin revived. Was it not living before? Yes, but it was asleep, it was benumbed, like cold Snakes, but not killed. 2. Of the Spirit preventing and exciting unto many, nay, to any duty of the Law in general, and that sometime by fears of misery and terrors of the Law, Deut. 5. 23. And sometime by love and mercy, morally affecting the heart, Exod. 19 4, 5, 6. You have heard what the Lord hath do●e, Will you now enter into Covenant? Yes, yet what is said of them? Psal. 78. 37. They were false in God's Covenant. 3. There may be some operative and quickening Grace of the Gospel, Heb. 6. 4. They were enlightened, etc. 4. There may bosom edifying and cooperating gifts of Law and Gospel, whereby a man may not only be useful and helpful to some, but to the Church of God, as those that did prophecy in Christ's Name. And these may be so inward, that they think themselves clean and sincere; as Abimelech. II. That the reason of their unsoundness is because they have no more than lighter strokes of God's Spirit. As I might show in all these, Paul is blameless, yet far enough from having sin mortified by Christ, and hence professeth, We did serve divers Lusts, Tit. 3. 3. The Israelites cry out, they will do what God will have them: Yet Oh that there were such an heart! Deut. 5. 29. They in Heb. 6. were enlightened and tasted, yet fell. He therefore adds, We are persuaded (v. 9) better things of you. They did prophesy in Christ's Name, Mat. 7. Yet depart from me you workers of iniquity. But see it more particularly, Mark 12. 33. Saith the Scribe to him, To love the Lord, oh ' 'tis better than all burnt Offerings. Some jews did rest there, but neglected the inward work; but this man, the inward work was prized in his judgement, he had both profession and some affection: And was he now entered into the Kingdom of God? No. Here was his wound, he fell short of it some degrees. Hence it's said, thou art not far from the Kingdom of God. So the Israelites, Why did not they enter? Was not the Land good? Oh yes! That report the worst of the Spies brought: But their hearts were not taken with the goodness of it, as Calebs' and joshuahs' were. And hence they were shut out, Numb. 13. 27. & 14. 7, 8, 24. So it is here. So an unsound heart may be enlightened, as 'tis there, Heb. 6. 4, 5. But there is a marvellous light which they never have, they have not such a degree, 1 Pet. 2. 9 And hence, Deut. 29. 2, 3, 4. The Lord hath not given you eyes to see to this day. Did the Lord give them no eyes to see, no hearts to be affected with what they did see? Why came they then out of Egypt? Why did they sing when they saw Pharaoh drowned? Why they had not such eyes and such hearts as Moses had, not unto that day. So for turning to the Lord. Do not many unsound hearts turn over a new leaf? Do they not, not only outwardly, but inwardly too? Where is the flaw then? In the degree, Jer. 3. 10. judah hath not turned with her whole heart, but treacherously. So there may be some growth and life in false unsound hearts, that may after fall away: But where is the wound? Look in the Parable of the Seed; Some grew not at all; some did grow, but not having depth of earth, fell again: Others fell not in persecution, but there were the roots of Thorns that choked the Seed; the good grounds seed came to ripeness and fullness of fruit, though some in a greater degree than others; yet none at all (no ripe fruit) in the rest. Hence the Lord is said to weigh the heart, Prov. 16. 2. Men think they are humbled, and do believe, but God finds them too light, as Belshazzar was weighed and found too light. And thus it will be seen at the last day, when Christ Jesus shall appear, that all the most glorious Profession of many a man is therefore rejected, because found too light. III. That there is a fullness which the Saints have, and which others fall short of. Which I shall show, I. Positively and affirmatively from what hath been said, Prov. 12. 26. The righteous is more excellent. John 14. 17. Whom the world cannot receive, because it knows him not. There is that Spirit in Saints which no unregenerate man knows, hence desires not. Because he dwells in you, he doth not only send some gifts, or work somewhat there, but he dwells there, he fills the heart. Hence the end of Christ's death is, to purchase to himself a peculiar people, Tit. 2. 14. Of such a spirit, such holiness that only themselves know. So 'tis that which all the Prophets press to, to a higher pitch; and hence that charge of josh. 22. 5. And 'tis a peculiar fruit of Election, Eph. 1. 4. 1. To be holy. 2. Before him. 3. In love. II. Negatively. If there should not be such a distinguishing fullness, 1. Then the whole Ministry of Christ is in vain; and so destroyed, for what is the end of that, that God raiseth up any Ministers in the Church, but this, Acts 26. 18. To turn men from darkness to light. If this light was only that in Heb. 6. 4▪ then the end of the Ministry was to work hypocrisy. And from the power of Satan to God, there the Lord leaves them not, but that they may receive remission of sins, etc. 2. If there should not be this fullness, most of the Promises should be destroyed, and God's Faithfulness fail, and the Saints be deceived. For Promises are made to them that mourn, to them that hunger, to them that believe, etc. Now many Hypocrites mourn, and desire, and the stony ground believed. Then it seems the promise is not true. Yes, and therefore there must be another kind of mourning, another and higher degree of the Spirit of Faith, etc. i. e. not of the same Faith, but of another kind of Faith. 3. If not, than all Christian endeavour after a higher measure of Grace should be destroyed. For if any man only hath Christ in his eye, that he may have him, I say that is sweet; but I say you shall never have him, unless you receive him. Oh but many receive him! as john 2. 23. yet Christ committed not himself to them, for he saw what they were. Now therefore if you regard not the measure, i. e. such a kind of receiving of him, you will never seek for it, pray for it, nor learn to know it. And hence 'tis said, Prov. 15. 24. The way of life is above to the righteous, If it were not above, of that height, he would never come over difficulties to it. 4. If not, there is no true hope that any man can have: But 'tis utterly destroyed, 1 John 3. 3. He that hath this hope purgeth himself. I am as good as such a one: But, as Christ is pure. That is his Copy and his Pattern. 5. The very people of God are destroyed from having a being in the world, if this measure makes not the difference. If it be replied, the Lord Jesus makes the difference. 'Tis very true, those that are in Covenant, they have God to be their God, that makes one difference; but if there be not some peculiar workmanship of the Spirit in them, then though they have God their God, yet the second part of the Covenant is destroyed, i. e. They are not the Lords peculiar people that have more than common wash-work. For we are not only the Lords people by choice and purchase, but by new Creation also, Isa. 64. 7, 8, 9 SECT. III. HEnce we see the sight of no Grace is no part of a Christians Grace and Holiness. Use 1. The five Foolish Virgins were not shut out because they did not see they had no Oil, but because when they did see it, (as the Lord will make you see it first or last) they did not get such a measure and quantity of it as might fill their Vessel. You may go down to Hell with complaints I have nothing, unless the eternal Spirit work something at last in you. Hence take heed of quenching and limiting the Spirit of God, Use 2. when it's working upon and breathing in your hearts at any time, in any means. Because you may then fall short of this measure of it, and so be shut out at last. Look as it was with the Israelites, 'tis said of them, that they could not drive out the Canaanites, i. e. they would not by reason of their sloth; and ●●nce they were pricks, nay snares to them. So the Lord begins to work strangely upon some men, but they are presently humble enough, and have comfort enough; and Grace enough, and cannot be better, and hence God makes their sins snares and thorns to their sorrow and ruin afterward. Nay Beloved, many a one will quench the Spirit. Oh take heed of it! Thus, 1. The Spirit not only convinceth, but humbles his heart, and shake; his spirit with fears of sin. Now what should he do? He should welcome it, and say, oh blessed Spirit, dost begin to cast me down to the dust for my sin, before I am cast to Hell for my sin! What wilt have me to do? Oh humble me more. Give me not only an act of heaviness, but a spirit of heaviness! As she said of affliction, I pray God this Plaster may never cease cleaving, till healed. Now what do many men? Why either game it, or work it, or sleep it away. The young man will not so soon lose all his mirth: The man that hath thought his estate good so long, will not believe 'tis so with him now. Or as Solomon speaks of God's hand, he gro●s weary of his chastisement, and so casts it off, and catcheth hold on Christ and comfort, and there stays, before the Spirit hath done it. 2. If they dare not shake it off thus till the Spirit easeth, than they satisfy themselves with some hopes the Lord gives, and some taste of his sweetness, before they are satisfied with it, as those did, Heb. 6. 4, 5. And hence Psal. 90. 14. Oh satisfy us with thy mercy, so shall we be glad all the days of our lives! So satisfied, as to live upon it alone. As many say, they could be contented it should be so, but they do not live upon it. As if you should ask a man, could you be content to be made King, and come from Beggary? Yes; but he is left there, 'tis not so; and hence lives a Beggar still. Men cannot live without their lusts. Yet saith Christ, My flesh is meat indeed, and drink indeed, i. e. This gives real consolation, satisfaction indeed. And here many a Christian sinks, and goes up and down short of saving good. 3. Hence many walk in some desires which the Spirit hath wrought, but to break through all difficulties, and follow the Lord indeed, and come to that they know they must indeed, this they will not do, but depart from Christ sorrowful, and hope the Lord will accept of them; and hence the Lord complains, Mal. 1. 8. of this generation that had desires in their flocks, but lame ones. Will thy King accept this? And so all their work is overly and superficial by stinting the Spirit. Thus far you shall go but no farther. Oh Beloved, this is the frame of a sincere heart, the Lord empties him, but he is never content till the Lord fills; and when he finds it, he sits not down content that the work is done, but as his want made him beg before, so his taste makes him long more now, as Moses, to see more of the Lords Glory: As Paul, Phil. 3. 12, 13. Oh therefore when the Spirit comes, entreat it to go on and finish. And hence David begs, Psal. 119. 132. Oh the mercy that thou usest to show to them that love thy Name! Why so? Oh David saw mercy to others, that sets God a-work to do somewhat for them, work somewhat in them, but 'tis not such mercy. Oh beg for that mercy that humbled others, quickened others, that are now in Glory; that, or no mercy Lord! How shall I know whether the work is overly? Quest. 1. If sudden and violent, Answ. 'tis 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. God's through-work is soaking and searching. Hence violent sudden sorrows and joys 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 persuaded, as 〈◊〉 is, that all the several trials of men are to show 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 'tis with many others that God doth much for, he tries them, Rom. 5. 5. Tribulation 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 Fullness 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 Fullness of the Spirit Use 3. or no. What is this Fullness? When the Spirit comes in the room of those things which a man is full Quest. of now. For fullness or filling implies emptiness, and the removal of that. Answ. 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 Fullness of humiliation for sin. 2. A Fullness of illumination and revelation, in the room of darkness. 3. A Fullness of Faith, in the room of unbelief. 4. A Fullness of the Spirit itself, in the room of Satan. 5. A Fullness of Sanctification in acting for God as their last end, in the room of selfseeking. 6. A Fullness of Glory and Consolation, in stead of the world. I. Fullness of humiliation under sin, opposite to fullness 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 fullness of the dominion of sin, his humiliation for sin, never reached, never came to that fullness or measure, so as to deliver the soul from that. For I do not account that true humiliation whereby a man's heart is rend, troubled and tormented with sin, but whereby 'tis rend 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, than the Devils should be more humbled than any. Then also a man may have too much of humiliation, and of God's Spirit. If rending from the being of all sin should be humiliation, than no man living should be sincerely humbled; unless we dream of an estate 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, than 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 fullness 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 itself. 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 show 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 breathe 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 poison, their nature is poisonous) which sin is generally believed 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, breathe, 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 itself 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 ou●; or like a Clock out of frame, every stroke is false, Psal. 58. 3. The wicked go astray from the very womb. 2. In a fierce, invincible, resisting and contradicting of God, whe● 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 woe is passed 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 breathe. 3. Sin itself where those lusts are seated. It hath been a Question, What a man's reigning master sin is, and many discoveries have been made of particular sins, as that which riseth and awakeneth first in the morning with us, that which rides and labours a man upon the Sabbath day, when the Lord or sin must ride in triumph: yet that is the misery of a carnal heart, that when he gives his beast's rest, yet such is sin's tyranny, he being sins beast, that he shall then have no rest. Now if their meaning be, that some particular sin may be a reigning sin, or a man's personal reigning sin; then 'tis true, judas loves his bag best, and Achitophel and H●m●n his honour most, and 〈◊〉 his whore most. But if they mean a man's natural reigning 〈◊〉; the reigning sin then, 'tis not any particular sin so much as this: For no sin is able to reign over any man but by commission and power from this. As the Weeds can never grow ●all, but by virtue of their soil where they grow, Mat. 15. 19 All the boughs flourish by virtue of the root whence they grow. And hence we shall see, let Satan sow his seeds of pride or lust or passion in a man whose nature is changed, its impossible they should come to any perfection there, b●●●●ey will die away within a time, because the heart of the soil is gone, and power of sin removed; and hence also it comes to pass, that a man's master sin may be changed: Those sins that are his master-sins in his youth, are not in his old age, those that are at one time, in one place, are not in another. Now there could never be such change of Governors and Viceroys, unless there were some great King, that sets up one, and pulls down another, satis pro imperio; This is therefore the reigning sin, which hath taken possession of every part, which hath its hand in every act, which pulls down one sin and sets up another under it, which gives strength to every sin that hath any, which fights it out till the last: This is I say the reigning sin; hence think not that then the reigning sin is down, when your personal sins are destroyed, though it be with a most sudden and fearful destruction. III. That when the Spirit of God humbles the soul indeed, he strikes the head, and wounds the ●eart of this sin; he doth not only cut off some limbs of it, not only bind it, but slay it of its life and power. That as 'tis with some men, they may have many pains, gripes, diseases, yet live and recover again, but the pangs are not so strong as to separate soul and body, for then the man is gone: So a carnal heart he may be troubled, and have many gripes of Conscience, and apply the promise, Come to me you that be weary, and so he may find rest, and as he recovers his peace, his sin recovers its strength; but when the pangs are so strong as to separate body and soul, sin of nature which hath lived there; now the man dies, now the soul falls down indeed. Now this effectual humiliation carries the soul unto Christ, and hence Acts 26. 18. turned from the power of Satan to God, Col. 1. 13. He hath delivered us from the power of darkness. And hence Gal. 5. 24. They that be in Christ have cr●eified the flesh, as well as the affections and l●sts: For if the Lord should only humble a man for the sins of a wicked life, and some wants in the heart, the Lord should only bruise Satan's heel, but never strike his head; the Lord should slay the A●al●kites, but spare the Agag; 'tis true, the Lord usually at first conversion sets one sin upon the soul that brings to mind many other, and the Lord humbles for them, and here the soul is apt to rest as many do, but when the Lord comes indeed to work, he cuts thus deep as now I speak. 1 Cor. ●5. 'Tis said, The Lord must reign till all his enemy's are put under his 〈◊〉. Look therefore as this sin is the greatest enemy Christ hath, so if he reigns in heaven, he will be sure above all other sins, to strike the head of this, and disthrone this; and w● shall find that there may be deep terrors upon the false hearted Virgins, but they only assault the soul; So on Saints, but Christ then strikes at the sin and saves the soul, Isai. 57 16, 17. And this I add, there may be a great power of Christ put forth to humble the soul, but men's hearts resist this; and even Pharaoh was humbled, but it's never saving, unless it strike the very power and throne of sin, and so this sin; and now the soul is humbled indeed. IV. That no unregenerate man ever had such a measure of humiliation, as ascended to, and ended in this, though he may have all that Humiliation which is precedent unto this. As, 1. The Lord may arm first some few, and then many of the sins of their lives upon them, so as they may feel the most intolerable burden of them; not only to stand convinced they are most grievous sinners, but to shed many tears; nay, to be sore troubled and distressed, oh the heavy wrath that lies upon my soul! Thus Saul, 1 Sam. 28. 15. And hence many make heavy complaints, oh the Lord hears me not! Send for Moses, saith Pharaoh. My sin is gr●●●er than I can ●ear, saith Cain. Nay, not only so, but they may feel more terrors ●han many of the Saints, as the damned now; for the Lord lays this burden upon his people's backs in measure, but the Lord empties out the whole sack upon them, and the ground of this is but the sting of sin, or the gnawings of particular sins in the Conscience, not the burden of the sin of nature as yet. 2. You will say, these fell from God, never looked to Christ, not left their sin; but I have done so. I have seen the mercy of God in the Gospel, the Lord Jesus hath been revealed there, and I have seen sin, I must part with my sin, if ever I have him, and so I have. And this you may have, you may see an excellency in Christ, and be so affected with hope of his mercy, and melt at the thoughts of his Love, as to cast off all outward evils that thou hast, or the world lives in, 2 Pe●. 2. 20. So that thou mayst escape these, by coming to him to remove them, and by seeing that else thou shalt have none of him; and hence hated thou mayst be of the world. The reason is, Christ hath only washed thy skin, but never changed thy nature as yet, so that you may thank God my Conscience is clear. 3. You may have not only outward acts, but for a time inward lusts quenched, that a man hath no mind nor heart to any sinful way, nor to the dearest sins he hath lived in, whilst horror lies upon him. As in judas, when God did hea● his Conscience, his lust, after his Bag was gone, he had more mind to an halter; And hence f●ings away his pieces of silver, and innocent blood lies heavy. Oh ●he mercy of a Christ that I have slighted! He thought he might have had his money and Christ escaped with his life, and his sin pardoned afterward. And hence it's said, Mat. 27. 3. When he saw he was condemned, he repented, and as a man not worthy to live in his own thoughts, he goes and hangs himself. 'Tis with the soul as with water, all the cold may be gone, but the native Principle of cold remains still. You may remove the burning of lusts, not the blackness of nature, from a carnal heart, and the ground holds, nature is not changed. This I say an unregenerate man may have, but yet never find this change of nature, where the power of sin lies: change of Conscience from security to terror, change of life from profaneness, and civility, and fashions of the world, to escape pollutions thereof; change of lusts, nay quenching them for a time; but the nature is never changed in the best Hypocrite that ever was. As 2 Pet. 2. 19, 20. Th●● were washed, but never from their 〈◊〉 nature; And here they ever fail, Prov. 30. 12. There is a generation clean in their own eyes, yet not washed from their filthiness. 2 Tim. 2. 18, 19, 21. Alexander fell, and Hymeneus; they talked of the glorious estate of Saints, and that here was all the resurrection that is to be expected; and i● seems it was such a fall of such persons that many stumbled, and said, How shall we know who are the Lords? Doubtless we may fall. No, the foundation remains sure, and the Lord knows who are his. They were none of his all that time, and let all that profess Christ depart from iniquity, for he that purgeth himself shall be a Vessel of honour. And therefore read through all the Scripture, constantly never any Hypocrites but they had this brand, Mat. 7. 23. You workers of iniquity. Herod and judas had their haunts, etc. And Rom. 1, & 2. The Apostle shows that all were under sin. He may in every thing else be humbled, for all the humiliation besides this strengthens sin in its Kingdom, and binds a man faste● under the dominion of it. And hence such men are more hard to he convinced th●n men that were never cast down at all. But this he never finds, for if he should, then, 1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God. For Rom. 11. 26. This is my Covenant, to take away their s●n▪ For to subdue s●n is greater love than to conquer Devils, death, and Hell, Isa. ●1. 6. 'Tis turning Lions into Lambs. 2. T●en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ, which is to save his people from their sin. And hence, John 1. 29 Behold the Lamb of God which taketh away the sins of the world. 1 John 3. 5, 8. Christ came to destroy the works of the Devil. This therefore he ever falls short of. He ●ha● hath found this easy, and accounts this work common, never had it yet. Quest. How may a Christian know when the Lord hath changed his nature, and taken donaghe power of his Sin? Answ. It might suffice to evidence this against all gainsayers, that thus 'tis, and so to know it by the Spirits witness, which shows us the things freely given of God, who to save the Lord a trying another day, tries us now, and makes known these hidden works. Especially seeing some Divines think, that as the first Adam conveyed this sin of Nature, I not knowing; so the second Adam doth also remove this by an immediate stro●k, I conceive 'tis so also, but not only by it. And therefore take two Evidences now. 1. wherever this is done, that soul doth not only see this sin, for so an unregenerate Paul did, Rom. 7. 9 Where sin revived, etc. And the Word is a divider of joints and Marrow. Nor do they only feel this as an evil, and so be much troubled with it, but when the Lord makes the dejected soul feel it as its greatest evil, so long as it remains in its being; (as it will) worse than death, than hell, than all afflictions, and miseries. 'Tis not a particular sin, but this that he feels thus. You will say, this is a high pitch. I say, consider if any man was ever humbled under sin, but he that felt sin as it is. For if I feel it not as 'tis, I am deceived. Now 'tis the greatest evil; To depart from a living God is worse than for soul and body and all creatures to depart from me. To make God miserable is worse than for all creatures ever to be made so, and sin in its tendency doth so, being a cross to his Will, Isa. 1. 24. Hence he that feels it indeed, feels it so; the beginning of which is a sorrow and mourning after God, that it might be so, Isa. 63. 17. Why hast hardened our hearts from thy fear? But thus 'tis indeed, Rom. 7. 24. And when 'tis thus, it will hold thus till death, while the cause remains; nay the more life and love, the more tender it grows; setting aside some careless fits. And hence its greatest joy is to think of the time it shall be for ever holy. And hence accounts no such mercy as to be set at liberty to live to God indeed. A graceless heart sees and fears it, and cries out of himself for it; but stay a while, and he loseth his tenderness, either because he cannot part with it, or because of Christ, he looks now to him, or because he hath now some sprinkling of the Spirit, nature is eased thereby, and he is quieted; and hence never any carnal heart, but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not, because feeling is lost. But the soul thus feeling it, beholding the Holiness of God and Love of Christ, and its constant withdrawings, resistings, oh it cuts deep! 2. Then the nature is changed, when the Conscience being still and quiet, and the soul assured of the Lords love, yet nothing gives the heart quiet till 'tis contiguous to God in Christ to enjoy him, in his Holiness, and in the love and delight of his whole will. For this is a certain Rule, If the nature be not changed, if Conscience be but once quieted with the sense of God's love, and affected with it, and hath not God indeed, nor his work to quiet it, it will fall to lusting after Creatures and live upon them, and feed the heart there. For as 'tis impossible for a man to live, or to be without provision, so the world being provision for the flesh, meat, drink, sleep, and these lawful things, there i● doth and will lie quiet without God. But now where the nature is changed, and there is another nature, there is something else provided for it to live on, and that is the Lord and his Will. As Christ said, 'tis my meat and drink to do his Will. And Rom. 7. 22. I delight in the Law of God in the inner man. There was somewhat that loathed it, but ●here was somewhat else delighted in it, and there lies its life, and though the heart would rest and give over sometimes, yet 'tis 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 ●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 'tis not thus; this rather is an evidence of peace, than God's 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 yourselves 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 Fullness 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, 'tis 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, Conclu. 1. of ignorance, Eph. 5. 8. You were darkness 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 darkness, 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; Conclu. 2. 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 'tis 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 wondering many times, Lord why dost manifest thyself to us, and not to the world? And therefore 'tis 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 Christ's promise is false, for then a carnal heart may hear and learn of the Father, and never come to Christ. That notwithstanding 'tis thus with them, yet foolish Virgins may have some light in their Lamp; some sight and knowledge of Jesus Christ. Conclus. 3. It is said we live in days 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 enlightened 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 God's right hand, that in him God's justice and mercy is reconciled, that there is mercy with him for the greatest of all sinners, etc. And according as men are more or less instructed; so do men conceive and believe. But now this knowledge is but traditional, and begot by common fame and humane report, like Herod's, 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 john 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 learned them over again; as, Whether there be a Christ or no, etc. And they never saw these things indeed, until the Lord taught them a second time; hence therefore those that have been thus trained up, and have been troubled and comforted by some conceived promises of Christ, but never saw any more of his person, than what you have learned before; Your eyes are closed up to this day. 2. If any man should see and behold Christ really, immediately, this is not the saving knowledge of him. I know the Saints do know Christ as if immediately present, they are not strangers by their distance, if others have seen him more immediately I will not dispute it, but if they have seen the Lord Jesus as immediately as if here on earth, yet Capernaum saw him so; nay, some of them were Disciples for a time, and followed him, john 6. and yet the Lord was hid from their eyes; nay all the world shall see him in his glory which shall amaze them, and yet this is far short of the saving knowledge of him, which the Lord doth communicate to the Elect. So that though you see the Lord so really as that you become familiar with him, yet Luke 13. 26. Lord have we not eat and drunk, etc. And so perish. 3. A man may see the Lord in his wonderful works, and glorious kingdom and government, and yet not know him savingly, wondrous deliverances, preservations of himself, and of God's people, dreadful destruction of enemies, such as they cannot but say, This is the finger of the Lord, and yet know not, Deut. 29. 1, 2, 3, 4. And hence john 15. 24. and hence men think such things are done, and shall I ever be vile again, yet they become as bad as ever. 4. He may see the Lord Jesus yet more clearly by the letter of the Scripture, which though it brings to the saving knowledge of Christ, yet to see the Lord Jesus no otherwise then by the strength of fancy and understanding, from thence is no saving knowledge of Jesus Christ; and hence Rom. 16. 26. the Mystery of the Gospel was hid from the Jews, but now 'tis revealed to all Nations; literally, to all where it comes, savingly to some few. For between the saving knowledge of Christ in the Gospel, and palpable ignorance of him in the Gospel, there is this middle knowledge which is literal, whereby a man doth see, yet in seeing, sees ●●t, Isai. 6. 9 which is the St●●e of a Church which hath been long trained up under good means; And hence we shall see many men of great learning have been able to wr●●e Volumes of the Mystery of Christ, and yet in seeing ●●ver 〈◊〉. 5. There may be in a false heart a strange knowledge of Christ without Scriptures, which may ravish a man's 〈◊〉 heart strangely, which is usually the first Temptation of the Virgin-Churches, that are of much knowledge, and little love, 2 Cor. 11. 2, 3, 4. Wherein Satan doth no● seek to pull away men to forsake the Gospel, but from the simplicity of the Gospel, Repe●t, and believe, and ●e 〈◊〉, For saith he, 〈◊〉 is transformed ●●to an Angel of light: And hence we have heard that some have heard voices, some have seen the very blood of Christ dropping on them, and his wounds in his side, some have seen a great light shining in the Chamber, some wonderfully affected with their dreams, some in great distress have had inward witness, Thy sins ar● forgiven; and hence such liberty and joy that they are ready to leap up and down the Chamber: O adulterous genera●ion● This is natural and usual with men, they would ●ain see Jesus, and have him present to give them peace; and hence Papists have his Image; and hence Christ gives the Sacrament to show himself as familiarly as can be. Hence Th●m●● would not believe, 〈◊〉 be might put his finger in his side, and the Lord tendered him, yet pronounced them ●lessed, th●● h●ve not seen, and yet believed, Joh. 20. 29. So I say 〈…〉, woe to them that have no other manifested Christ, but such a one. Little do you think what wrong you do to Christ, for you do as much as in you lies Eclipse all his glory at the last day, as the wicked by their sins Eclipse his glory at this day. 2 The●. 1. 10. He shall be admired in all that believe. Why? Because our Testimony was ●●leeved▪ That Faith which closeth with, and sees Christ in a Testimony, is tha● whereby Jesus shall be admired at the world's end. That the saving knowledge of Jesus Christ is this, Concl. 4. Whereby the soul being sensible of his Ignorance of Jesus, beholds such a glory in Christ's person, as that he esteems him in all his glory, as his present, greatest, and only good. I will take this in pieces. 1. I say ●hat soul which hath truly and savingly seen the Lord Jesus, hath been made sensible of his ignorance of him; I see him not, I have heard of him, and ●ead of him, and taken his Name into my mouth, and professed him; and I believe others see him, and blessed are their eyes, but I see him not, john 9 26, ●7, 39 For 〈…〉 I c●me into this world, and look as all the increase of the knowledge of Christ comes in by this door, so the beginning of it, and therefore those that have been cast down and he●rd of Christ a Saviour, but never felt their ignorance of him before they have apprehended him, their light is darkness, and their knowledge full of delusion and idolatrous. 2. It beholds a glory in Christ's person, for before the Lord reveals his Son to any, look what he was to the Jews he is to every man, Isai. 53. 2, 3. He is rejected and despised of 〈◊〉, nothing so mean as Christ, every vanity preferred above him, and men can do no other, because they see not his glory and beauty, 1 Cor. 2. 8. If they had 〈◊〉, etc. Therefore the Lord reveals his hidden glory to th●m, such as never entered into their hearts before, or into the minds of other men, which though others may talk of, yet they cannot see it in that manner as they do; it is c●●●ed therefore 〈◊〉 light which he doth reveal, when the soul hath been viewing its own shame and filth, when all the grass and glory is withered, Is●●. 40. 6. then the glory of Christ is revealed; One every way so fit and suitable to them, according to all their wants and woes, by some Sermon or other, which when the soul doth see, it usually fills the head, and heart, and eyes with 〈◊〉. Oh that I have despised him so glorious! Acts 2. 36, 37. 2 Cor. 4. 5, 6. If the soul should not feel its ignorance of him, it would never esteem the fight of him, but now it doth thus, and now that Glory is revealed, john 1. 14. We beheld his Glory as the Glory of the only begotten S●n. In every Truth there is a Glory which men see not, and this is called in Scripture, the finding of the Pearl, Ma●. 13. 45. III. He so beholds him in his Glory, as that he now esteems of him in all his Glory. For a Bala●●● may see the Glory of the Tents of Israel; and the Star of jacob, but they esteem not of him in all his Glory. The damned in Hell see a Glory in Christ, else they would never grieve for the loss of him, but 'tis only in regard of something in Christ, delivering Saints from sorrows they feel. Nay many Reprobates under a lively Ministry, shall see some Glory in Christ and in Saints, to think them the happy men, yet not esteem of him in all his Glory; but 'tis otherwise here. The Lord ariseth as the Sun upon the earth, which makes all things that have any Glory to appear therein, and it puts a Glory on every thing, that was hid before. So Christ puts a Glory on every thing of himself: So that, 1. The soul sees a Glory in the Grace of Christ, john 1. 14. For the Glory of Christ's Person is not seen without these excellencies, Luke 1. 46. My soul 〈◊〉 the Lord. 2. A Glory in the Holiness of Christ, Isa. 6. 3. Especially to consider, it's in him to make me holy, 2 Cor. 3. 18. 3. A Glory in his Covenant and Promises, Psal. 45. 1, 2. Oh that all those Promises might be made good to me! This is all my desire, 2 Sam. 23. 5. 4. A Glory in the Government and Commands and Will of Christ. Oh if once I could in every thing give content to his heart● Psal. 19 10. Th●t the soul had rather lose all than cross his will in a small thing, seeing a Glory in the least Truth, in casting off a Ceremony, etc. Zach. 6. 13. 5. A Glory in all the Ordinances of Christ. Oh how amiable are thy Ta●ernacles oh God Oh the Fellowship of Saints! Oh the peace on Sabbaths! 6. A ●lory in all his carriage. Let him bless me with outward estate, though but a little. This is the allowance that Christ in Glory provides for 〈◊〉. Let him threaten me, good is the Word of the Lord. Let him desert me, his anger is love: Oh that is Glorious! Let him take all from me, reproach me, Moses esteems Christ's reproach greater riches than Egypt, which is our estate here. It sees a Glory in all Christ's ways, and quiets itself here, it is the Lord, as Eli said. Thus Saints see and esteem of Christ in all his Glory, and we shall find a false hea●t ever falls short here, a sincere heart never, but commonly is so taken up with it, that if you ask, suppose you should have all Grace, Holiness, Promises of Christ, etc. Would not this be mercy? Yes, enough: I should then boast in him, and bless him for ever. And hence Christ is called, L●ke 2. 33. the Glory of Israel, because they so esteem him. And Isa. 28. 5. In that day the Lord shall be a Diadem of Glory. Others may in horror pri●e Christ above the world, but 'tis only to ease them. IV. I add, he esteems him thus, 1. As his present good; so that if the Lord doth withdraw or deny himself, now unto him nothing in this world can for the present quiet him, jer. 50. 4, 5. Hence those in their judgements acknowledge Christ the greatest good, and when they are dying, and see he will be so at last day, yet now for the present a little more liberty in sin, sloth, lust, honour, gain, Lots, large accommodations are 〈◊〉. You never saw him. Oh vile world! the Lord will one day condemn 〈◊〉 out of thine own mouth; thy own will was more dear to thee than his; this world's ease better than his peace, etc. When you 〈◊〉 on your Deathbeds, you esteem him then. Why? Because serves your turn then: Hence before you did not. 2. As the greatest good, Deut. 33. 26. jer. 10. 7. Hence those that see some good in Christ and desire him, and offer fair for him, but prise him not as the greatest good: And hence with the young man, though content to part with somewhat, not with all▪ they will cast their rags down at Christ's feet, and entreat him to take away their sins; but will not cast their Crowns down, the dea●est things they have: And hence the thorny-ground-Profes●ors ever fall away. The good things of this world which they forsook in time of persecution, were dearer than Christ, and hence they fall away. 'Tis a dishonour to a King to be valued as other men are, Zach. 11. 12, 13. 3. As the only good, Isa. 24. 23. The Sun shall be confounded, etc. And though other things may steal into their hearts for a time, yet they recover themselves; this is the one thing, Psal. 27. 4. that they beg in this life. And hence do fall short, 1. Those that esteem Christ as men do Merchandise; they would fain have it, but are loath to fetch it. Men may esteem Christ, as they think, the only good; but herein their falseness appears, that they neglect means to it, because they have some good else to quiet them. And here is condemned all lazy Profession. 2. Those that would have Christ, and esteem him highly, and use means for him diligently, but they must have Christ, and world, and lust, and ease too: Christ to quiet their Consciences, and the world their hearts; Christ to rest on, when their duties fail them, and world to rest in, when the Consolations of Christ are denied unto them. The L●●d is good, go up and possess it. 1. But do the Saints come to this pitch? Object. 2 Cor. 4. 3. If our Gospel be hid, Answ. 'tis hid to them that be lost. Who are those from whom Christ is hid? When is he hid? When his Glory is hid. I know Saints may feel a want of, and mover for it, but it will appear if they are the Lords, at some time. Nay this they will find, some and much contempt remaining which they oppose, yet this is here, and at parting times it is seen. ●. But Saints cannot know this. Object. Yes (as well as they can know their contempt) by means of God's Spirit, Answ. he 〈…〉 carried from one contrary to another shall know it. ●. But Hypocrit●● may attain to this. Object. ●. Then the gospel may be revealed to an hypocrite and to them that are ●ost. Answ. 2. Then they may believe; for to them only the Lord is precious, 1 Pet. 2. 7. Then a 〈◊〉 is pre●●ous, when we value it according to the worth of it. Now the Lord is the greatest and only good● and then when we esteem him so; this is the 〈◊〉 of Believe●● only. 3. Then Christ may be a 〈◊〉 Treasure. For that is our treasure which we esteem most. 4. Then a carnal heart may honour Christ with one of the highest degrees of honour, which consists in this high esteem, Luke 1. 46. My soul magnifies the L●●d. 5. Observe we, tha● never any lost Christ but because they undervalved him. 〈…〉, and take the 〈◊〉. That it shall lie upon you one day, oh if Christ had had that 〈◊〉 which lust and world hath had, I had had him now● Examine, if it be thus, if you thus see and prise the Lord Jesus. Oh be thankful that ever the Lo●● sent 〈◊〉 Messenger to 〈◊〉 Christ! If not, oh go and mourn! Paul did s● three 〈◊〉, 〈◊〉 9 when ●e saw nothing. Oh Christ hath been long ●id from thee. Oh 〈…〉 this; but 〈◊〉 about for it, for else that in Mat. 23. 39 shall be 〈◊〉 portion. SECT. III. III. Fullness of Faith, in the room of Unbellef. FOR 'tis not unknown how strongly this sin keeps every man's Palace, and that not Moses, but the Lord Jesus is the stumbling stone even of the jews, the peculiar people of God. When men are at their last cast, that the Lord intends to wait to pity no more, at last the Son comes, and an unbelieving heart casts the Balance and refuseth him. After that the Lord hath tried men by miraculous preservations, deliverances from Pharaohs, provision at Massah, than Canaan comes to be entered, and men cannot enter because of unbelief. This 〈◊〉 stands in open view, and keeps the breach, when all other sins in appearance are beaten out of the field. Now there is a Spirit of Faith, which comes in the room of this unbelief, dispossesseth 〈◊〉 soul of the power of it; for there may be some lighter strokes of the Spirit, 〈◊〉 are lighter Skirmishes with it, but yet it wins the field again; as in the stony ground, that believed, but unbelief got head again in time of persecution and temptation, and then they fell away. What is this Faith, Quest. 1. or that fullness or full measure of it? I shall not speak here of Historical or Miraculous Faith: Answ. The first of which is in the Devils, the second in some men only, that may perish afterward. Nor yet of that Faith which we call, of Assurance, we shall not come yet to that. But of that which we call justifying Faith, and that which doth first un●te to Christ, and justify. Now this Faith is the coming of the soul to Christ. This is the general. For Adam had his life in himself, but now 'tis lo●t in us, but laid up in Christ, Col. 3. 3. Now hence they that would have this life, must go out of themselves to the Lord for it. Now the motion of the soul between these two extremes of emptiness and death here, to life and fullness there, what is it but Faith? Which Adam had not, nor could have in that estate; and therefore none of the Sons of Adam naturally can share in it. And that this is Faith it appears, 1. From Io●● 6. 35. Lam the Bread of life, he that comes to me shall never hunger, and he that believes in me shall never thirst. 2. Because unbelief is the departing of the soul from the God of life, Heb. 3. 1●. Not from a holy L●w, but from a living God. 3. Faith is the proper effect of Vocationi or rather the chief part thereof. Now look as ineffectual vocation is when the Lord calls, but the soul never comes; so effectual vocation is whereby the Lord calls, and the soul answers, and so comes. So that to ●it still and see nothing, and do nothing, is not Faith, but sloth. No, Christ cannot be in th●t soul that is yet in himself. Therefore Faith is not a passive possibility of the soul to receive Christ, though that may prepare for him, but the going out of a man's self unto Christ. But may not a man come to Christ, Quest. 2. that never shall have mercy from Christ? Yes, Answ. there m●● be many lighter strokes, as in temporary Believers. The world is at this day full of Faith▪ Every man thinks and saith he believes, though his Faith be weak. 'Tis men's Buckler against all means, they know these ●ins, but as long as they believe all is well. And 'tis their comfort in all their troubles, though the Lord kills, yet they will believe. And I say, some men have departed indeed fro● the Lord▪ The Gospel hath been preached, and they have made out of themselves to Christ, but miss of him. There is a Bramble-Faith that catcheth and 〈◊〉 Christ, kisseth and betrays him. That coming to Christ therefore wh●ch none else have the full measure of, it appears in these particulars. 'Tis that work of the Spirit whereby a sinner, sensible of his extreme nakedness, emptiness and wants, being called of God, his whole soul comes out of himself to Christ, for himself. I speak not of assurance, for if that were Faith, all ●●probates than we●e bound to believe an untruth, Viz. That God the Father 〈◊〉, and Christ hath died for them. 1. 'Tis a work of God's Spirit, and hence 'tis called the Spirit of Faith, no● only because wrought by it; but because the Spirit is in an admirable manner fastened to it, and clasped to the soul, and the soul to Christ by it. 2. The Subject in which 'tis wrought: A s●nner sensible of his extreme wants; for Faith springs out of the destruction of our own excellency, and ruins of it; like Christ, that did arise a root out of a dry ground; for the Lords gre●t plot, is to advance Christ and his rich grace. Now look as 'tis obscured by bringing any thing of our own to it, so 'tis advanced by fetching all from it; this can never be till the soul is sensible of his nakedness, emptiness and wants; let Christ be never so sweet, a full soul will lo●th him; and I 〈◊〉 extreme want. The Prodigal never comes home, till he dies for hunger: 〈◊〉 is the fencelessness of men, and dislike of Christ, tha● extremities only drive them hither, as judges 5. 6. When the Midiani●●s came, ●hey ran ●ike beasts to their den, and until bread was taken from them, they cry not unto the Lord, but then they do: So men have neither hearts, or if so, no heads to come to Christ till now; and usually the Lord makes this the ground of the souls first motion towards Christ. I die here, and because of my wants I therefore come. Pardon ●in, because great, Psal. 25. 11. Be merciful, because 'tis a 〈◊〉 ●●ople, Exod. 34. 9 That so when the Lord pardons, the soul may have nothing to boast off but misery, and now 'tis hard to believe. But this is not all. 3. It must be called of God, for else the soul though never so sensible of misery, could not, would not, dared not come; but it would either sink under its burden, or plead against all means: It shall presume, as judas that had no look of Christ (as Peter had) hangs himself: And hence I●r. 3. 23. Come unto me, Their heart answered, We come. For this is usually the Objection of the soul when it sees the riches of mercy, What have I to do with it, that am so vile, and have fallen so oft, and rejected the Lord, and am like to do so; I shall sin the more by this means. No, the command of the Gospel comes, oh come, notwithstanding all this, nay because of this, for I will heal you of them. Now this call hath two things in it. 1. 'Tis particular, for general invitations to believe and come in, are made particular to the Elect, who else would not come in; And hence I●ai. 43. 1. I have 〈◊〉 thee by nam●. For we shall find that the hearts of men when they see a promise, cannot think it concerns them; all that hunger shall be satisfied, but shall I? And hence show them 'tis as particular as the Law, they cannot think it is to them; and hence they say sometime the word All, is not put in. Now that is the mighty power of unbelief, a word spoken to all is regarded by none, till the Lord make it particular; and hence Isai. 2. Christ is said to judge the Nations, now when Judges ride their Circuits, they do not make Laws, but only apply Laws. One man is brought before them to be condemned, he hopes 〈◊〉, but he is so; now he trembles: Another to be acquitted, ●e 〈◊〉, being 〈◊〉 accused, he is freed; and now he rejoiceth. 2. 'Tis a living call, or powerful call, john 5. 25. And hence a man may live under the calls of the Minister long, and never come, because 'tis not made living from the Lord of life; and ●ence no● irresistible. 4. Upon this call the whole soul comes out of itself to Christ; for if a man could climb the clouds, and unlock the doors of heaven, and come Elias like in his body to Christ, he might miss of Christ, as well as those that came and followed Christ for a time with their bodies while he lived on the earth; a man may come to Christ with half his soul or heart, there may be some hope, and some d●●●res, some love, and some cleaving to him, and choice of him really, inwardly, and yet not savingly, because the whole soul is no● here come, but half of it, james 1. 7, 8. Now the whole soul than comes, when all the affections and will take their flight to the Lord, and fasten there. When all the affections are gathered from all other things and changed, and so they come to, and embrace the Lord; so that hope wait● only here, when will the Lord pity me? Desires that were set on a thousand things before, all long after him, love only taste●h him; the Lord letting in some sight of the freeness of mercy, hope looks out hither; the Lord showing the want, but the way to it, desire breaks down stonewalls, and all means, and the difficulty of them, to have him: The Lord letting the soul taste the sweetness of Jesus and his grace, the soul joys, and love embraceth, and the will fosters; a carnal heart desires, loves, joys in other things, and the Lord also, and so hath a false heart. But the whole heart comes hither▪ and when 'tis here, thinks one heart too little, nay one life, one soul, and when any part of the affections are le●t any where else, than the soul mourns, hates that bondage, is ashamed of it, etc. So that the stream of the whole soul runs now hither, Psal. 119. 2. jer. 3. 10. Psal. 45. 10. So 'tis with the soul, as with them when they were to come out of Egyp●, they would not leave child, nor hoof behind, lest there should be any occasion of return; it is with the soul departed from the body, it only minds the Lord, it hath taken leave of all; so by Faith the whole soul leaves all, and comes to the Lord; otherwise the soul is not come to Christ, but reacheth after Christ; like men that waded after the Ark, but perished in the waters: Their arms are not long enough, their desires and love are not long enough to reach Christ, the 〈◊〉 and stream of the soul is set and runs here. 'tis with the soul, as 'tis with two Rivers, both run with all their strength to the Sea, but the great River is bigger, and runs faster, yet the others stream is wholly carried thither. So some men may be more full of Faith than others, yet both run to the Sea, and as Rivers, they run in their Circles, this way and that way, and are sometimes dammed up, ye● end there: So the souls of all Saints run to this and the other creature, yet they end in the Lord at last. As Peter and john that ran to the Sepulchre, though one outran the other, yet they came both to the Lord at last; when both of them had for a time forsook him, though all the world draw the soul back, it cannot live without the Lord; nay, though the Lord beat away the soul from him, yet it follows after him. 5. 'Tis to the Lord for himself, for john 6. some came to Christ for loaves, and could have been glad if Christ had been King for it, but did not care for himself: And hence vers. 27. he points and turns them to himself; some came to him for higher ends, therefore were his Disciples, that is, for life from him. But when he told them, There is no life, unless you have the Son, And eat and drink his flesh and blood, or else you die, it was a hard saying, they could not understand nor see what that meant, and hence forsook him, but when they come and receive him himself; now life is indeed theirs. So that its Christ's person that this Faith first pitcheth on, as 'tis in Marriage, and those that come for this, were never sent away. Now the soul is truly come to him for himself: 1. When himself gives rest to the soul in the want of all things, 〈◊〉. 4. 3. If friends, protection, strength, life, glory be wanting, yet having him, in him I have all these; when all is sold away, not the treasure only, but the Field contents him: For it looks on this, as better than heaven, than glory, it comforts the soul that the Lord himself should be mine. 2. The soul that taketh him, 'tis not only to make boast of him, as 〈◊〉 had him, nor to cover sloth, and sin, and delusion by him: I have Christ, and I have no more to care for, etc. but to live on him, john 6. 57 He that eateth me, shall live by me. Phil. 3. 9, 10. A man takes not Christ as Medicine to ease him; nor as stately hanging to adom him, but as bread to receive life from him. For many receive Christ, 〈◊〉 they do upon him, and rest they say in him, but they do not suck any good from him, nay before they had any Christ or assurance of him they were better than now. You have nothing to do with the Lord Jesus, you are our of your place. As in I●●hams parable, the Olive and Vine would not be pulled out of their places, to be set on the top● of other trees, as Kings; lest they lose their farness and sweetness: So since you have closed with Christ, you have lost your fa●ness and sweetness that once you had, you are now out of your place, go to your horrors and sorrows again, till the Lord so give himself to you as that you may receive life from him. But must all come thus to Christ with their whole soul, Quest. 3. will not part of the price serve? No, Answ. the whole soul must come, and cannot but come. 1. In regard of the Jealousy of God; who is like a jealous Husband, can bear with many weaknesses, but will have the whole heart; and they that do not, shall be destroyed for spiritual Whoredom, Psal. 73. 27. He should dishonour Christ else, to sell him so cheap. 2. In regard of the excellency of Christ: The Lord draws the soul by the revelation of him, Rom. 1. 16, 17. Isa. 55. 3, 4. Now look as men in this world, when they see a seeming good, their whole soul is overpowered to be drawn after it. So here, when such an Object is seen, especially the Soul having been at his Sepulchre weeping, as Iron never stirs till the Loadstone comes, and then it makes to that only, not to things touched with it: For as we love him because he loved us first, so Christ loving the soul with all his heart, and his whole heart set upon him, the whole soul is ● contra set on Christ. 3. In regard else a man can receive nothing from the Lord, jer. 29. 12, 13. As 'tis with Conduit-Pipes, let them be laid, but not reach the Conduit head, no water can come to that Family; so here: And this is the reason why men live, and pray, and receive nothing, their hearts reach not hither: men's hearts reach but half way to Christ: Tell me else, did you ever not receive? 4. Because else 'tis indeed no coming to him, but a leaning on him or toward him. So as 'tis with trees, if not cut off quite, or not pulled up quite by the roots, they cannot be set in another Orchard, if the tree be left with never so little twigs in the ground, so here: Nay the Lord accounts this worse than if a man had not come at all, jer. 3. 10. The Lord abhors a double heart, that judas- like forsakes all for the Lord, but then loves the Lord and the Bag too. You are not the Lords. As it was with that man that quarrelled about the tree, it leaned over the Pales, but the root being found to be there, his it was: So though he lean on Christ, he is none of his. But do all Saints come to this measure? Quest. 4. Ponder these grounds else. Answ. Object. But are not our hearts partly carnal, and so close with the Creature? Answ. True, but yet, 1. So far as 'tis carnal 'tis lamented heavily; so that they grow not there, but are dying, withering daily, jer. 31. 18, 19 When a man's affections grow out of the world, and there is no fear nor sorrow, in this respect now, no Christ is there. 2. The Bent and Byas of the Soul carries the whole Soul hither. For I would not judge of this so much by sudden pangs, as by an inward bent; for the whole Soul in affectionate expressions and actions may be carried unto Christ, but being without this bent and change of affections, it's unsound. As in Gideon, they would on a hurry make him King: He would not: He knew it was a sudden pang which would die. And the reason is, the true turn of the whole Soul is not by turning old affections upon another Object, but changing them first by this bent, and so turning them. For a carnal heart may have the first, as the same eye may see the Sun and a Dunghill, and the eye not changed; So here. Now when the whole Soul is set here, it is never at rest till here. But may not Hypocrites come to this? Quest. 5. 1. Then they may be blessed, Answ. Psal. 119. 2. 2. Then they shall never be cast off from Christ, john 6. 37. 3. Then they may partake of that which the Lord only looks for. For why is the Lord angry? The heart is gone from him. Why is the Ministry ordained, but to win the whole heart to him? john 3. 19, 20, 21. Oh therefore consider whether it hath been thus with you or no! If not, woe to you! Oh be very careful here! 'Tis a thousand to one if some part of your heart be not fixed elsewhere. If Christ were at Judgement, and should say, Come ye Blessed: How glad would ye be? Oh he saith now, Come and take myself▪ SECT. IV. IV. Fullness of the Spirit itself, in the room of Satan. I Shall not speak here either concerning that fullness of the Spirit in extraordinary gifts, spoken of frequently in the Acts; nor yet of that Fullness of the Spirit which some Christians that the Lord sets apart to do and suffer more for him, shall receive more than others. For john 14. 17. the Disciples had the Spirit, and yet Christ promiseth to send them the Spirit. And Stephen was a man full of Faith and the Holy Ghost, Acts 6. 8. And Barnabas Acts 11. 14. was a good man full of Faith and the Holy Ghost. But I shall speak of that Spirit which is in every Believer, without which we are not Christ's; Rom. 8. 9 And this is that Spirit which is opposite to the evil Spirit, the Prince of darkness, which possesseth with craft and power all the souls of the sons of men, who doth not only encamp about men, 1 Pet. 5. 7, 8. Nor only work within them, Eph. 1. 2, 3. but he inhabiteth and dwelleth in men. He doth not only take men captive, 2 Tim. 2. 26. but he dwells in and possesseth the souls of his Captives, Luke 11. 21. And though he doth depart for a time, yet, v. 26. They return and dwell there. Now in the room of this, come● God's Spirit, who v. 22. is said to be stronger than Satan, which cannot be meant but of Christ's Spirit: That as 'tis with a man whose heart is turned from the Lord, he is not left only to be carried by the power of his sin, but by the power of Satan also. So when the whole soul is turned unto him, the Lord leaves not the soul to be carried along by the power of his own Grace or Faith, but the Spirit itself fills and acts that soul. And as the soul was carried by the mighty power of Satan before, 'tis now carried by the Almighty power of the Spirit itself, Hence 1 Pet. 1. 5. Kept by the mighty power of God through Faith. And hence Acts 26. 18. Turned from the power of Satan, not to duties, but to God himself, i. e. the Spirit of God, and so to close with him. What is this Spirit which the Saints have? Quest. I shall express myself in these three Conclusions. Answ. 1. That if Adam had stood, Conclu. 1. he and all his posterity should have had that powe● and presence, and constant assistance of the Spirit of God, as that they should never have fallen, nor have been able to fall in respect of the assistance of the Spirit: He should have been green all the year long, his Blossom should not have been blasted, his fruit should never have withered. And the ground is the Rule of Justice; for if he falling, all his posterity are forsaken of God, and under the reign of sin, and death and Satan, Rom. 5. 18, 21. Then he standing, all his posterity should have had the everlasting presence of God, and should have been under the reign of the Spirit of Grace & life. Thus also the Covenant ran, do and live. 2. That the Lord Jesus the second Adam standing and rising in the room of Conclu. 2. all his people, hence he doth convey and propagate to all his posterity the immutable and constant assistance and presence of his Spirit, whereby being once begotten of him, & called to him, they never afterward depart from him. And though weak in themselves, yet assisted by this Spirit, do not, cannot depart wickedly again. The Lord Jesus having stood, they cannot fall, because by virtue of his standing they have this presence of the Holy Ghost, john 14. 19 Because I live; you shall live also. John 6. 57 As the living Father sent me, and I live by him, etc. Christ standing next to the Father, lives by him; we standing next to Christ, live as infallibly by him. And I say the ground is Christ's standing. For though there be many reasons why the Saints can never fall from Christ, as the Spirit of Grace, Covenant of Grace, Intercession of Christ, yet the main ground is Christ's standing without the least fall from the fulfilling of the first Covenant, which we having the first moment of believing kept in Christ, hence the Spirit is given, and the Covenant of Grace, of strength. And hence Rom. 5. 21. & v. 17, 18. And hence the Spirit is said to dwell in Believers, Rom. 8. 11. And we are the Temples of the Spirit, whether he dwell in them in his person personally, the well is here deep, but he dwells in the● so as he never ceaseth assisting of them, so that they cannot depart from the Lord again; hence Isa. 59 21. My Spirit shall not depart from thy Seed. john 14. 'Tis called the Spirit that abides for ever. It knits the soul to the Lord, and keeps it so for ever: Never suffers that love-knot to be untied again. When the soul is weak, the Spirit helps him, when careless of itself, the Spirit keeps him, though the soul offers to run from the Lord, yet this Spirit follows him; though he grieves the Spirit, yet this Spirit still keeps his own house, will not depart from him; and so not suffer the soul to depart from the Lord. And this is the reason why the Saints never fall from the Lord, though they have weak Grace, poor beginnings, many sins, and Adam stood no●, though with the perfect Image of God upon him, because he had not this Spirit yet given; though he had the Spirit of God, yet not this Spirit, which some call the Spirit of Adoption given to him, because he had not fulfilled the first Covenant, which we in Christ have, which is not only the ground of our never falling, but of assurance we shall never fall. For what breaks a man's peace after Faith? Apparition of sin in the Conscience: What makes that terrible? The Law. Now when I see in Christ, I have kept all things in the Law, not only the cry and accusations of the Law and ●in are stilled, but also there ariseth a holy boldness and confidence and joy, even before the face of an angry God, Eph. 3. 12. And as soul and body are ever knit, so here, etc. 3. This Spirit thus assisting, Concl. 3. no unregenerate man ever hath. I speak not now of keeping the soul from falling from Grace, but from Christ. 1. Because the Spirit of Satan fills them, he is the strong man that keeps the Palace, under whose Kingdom and power they are; and therefore this Spirit which destroys the Kingdom of Satan is not in them. 2. Because this was a Prerogative that Adam had not, though he had great Gifts and Glory otherwise: So this is not the Gift which is given unto them. 3. Because this ariseth, and therefore is given because Christ stood, and therefore those he never stood for, rose for, suffered for, never have it. 4. Therefore we shall see in experience, take the best Professors living, though they may come, as they and others judged, to the Lord, and follow the Lord, yet they will in time depart, sometime outwardly, john 6. 64. There be some of you that believe not. See them, v. 66. And why did th●y depart? It was not given them of the Father. The Spirit never was given effectually to draw them, nor yet to keep them. I● not outwardly, at le●●t inwardly; and hence Hypocrites though they have marvellous affections unto Christ, and so have spoke of him and commended him, and seemed to be carried above all creatures and duties toward him, yet himself and his mercy, and his blood, becomes a common thing to them, and his knowledge and promise; common: and hence they slight and loathe him, and mourn not for it, and so are so far from being kept close unto Christ, as that they are nearer the unpardonable 〈◊〉 then him. But all they have is like Io●ahs gourd, which suddenly riseth, but there is a Worm at the root, that pulls it down again: And so their love dies to Ministers that Christ sent; and to his Truth and Ordinances. But if the Spirit doth thus, Quest. Who then shall be saved? for who is there that departs not? When I say the Spirit doth so assist the faithful, Answ. as that they never depart: The meaning is not, as though the soul should now never fall into any more sin or unbelief, for what do the Saints more complain of then their backslidings, Isa. 63. 17. Heb. 12. 1. Saint's hearts are no sooner raised up, but their weights grow heavy and press them down; no sooner do they walk in the way, but they begin to fall off: But when I say so, I say three things. 1. Their whole heart never departs. 2. They do not depart for ever. 3. Though they do depart from the Lord, yet the Spirit doth not depart from them; as it is in common reason, the same thing may go either in a strait or crooked line to the same point. As a River may run in a strait or crooked line to the Sea. So the Saints, their springs (their hearts) being set a running after the Lord, though they do not follow him in a strait line, so as never to depart to the right hand or left; yet they are so kept by the Spirit that they are continually making after him, cleaving to him; though with many crooked windings of their hearts, this way and that way from the Lord. And therefore as it is in a wheel, it stands bend for such an end, yet ●uns at one side, but is turned by the skill of him that guides it into the way again, and so let it run the m●n is with it: So 'tis here. And because something is like this in Hypocrites, I shall endeavour to cut the thread. I. Their whole hearts never do nor can depart from the Lord, all th●ir sins and departings are against their new nature, which the Lord hath given them. It's against the grain, which as it aggravates their sin▪ so it shows the difference between their sins and the sins of other men; they may be drawn aside, but it's against their wills, or if so, yet against the bent of their hearts, which is set toward the Lord, and Sion-ward▪ they may be carried captive against their wills, as Paul complained he was, and made his moan to heaven of it; or if with their wills, yet it is against the active bent of their wills, which inclines them another way, 1 john 3. 9 They cannot sin, because the seed remains in them; so that they cannot sin with their whole hearts, nor depart from Christ with their whole hearts: As it is with a Woman, though her Husband hath her whole heart, yet there is much weakness and sin mixed with this love; So that whatever unkindness she shew●, it is not with her whole heart, but against it, and hence she is no● cast off: So much more here. Or as it is with the unregenerate man possessed by Satan, though he may forsake many sinful courses, take up many duties, despise the World, yet it is not with his whole heart: And hence he is pulled back like a Bird by the leg, Satan having an end of his heart, and he that is unholy and un●le● will be so still. So ● contra: As 'tis with a stone, cast it up its against the 〈◊〉 of it, because the nature of it is to rest in the Centre, and hence it comes down again. It is not by internal bent, but by external vis or force: So sin and Sa●●n being cast out, though they work in the soul, yet they are external Agents, (it is not I, but sin) and hence it is against the bent. The whole soul therefore never departs from the Lord Jesus, but the Spirit keeps it there. As 'tis in the body of a 〈◊〉, he grows sick and inclines toward a dissolution or consumption, and operations are hindered, and little delight in any thing, yet the soul and body are not yet parted wholly hereupon, for even then they are kept close▪ So though the heart may depart and incline towards consumption and death, and little can the soul do but lie still and grieve, yet the union between the Spirit and the ●oul once made, is never broken. For as the whole soul departed and made dis-union, so the whole soul returning makes the union. And hence if ever after the whole soul should depart, the union should be broken; and hence look on a Christian when he is himself, he cannot stir, nor depart; partly by a spirit of fear, jer. 32. 40. Like a man in a Ship, he cannot cast himself into Sea, it makes him tremble to think, what if I should fall in, and hence keeps close in the Ship, whatever ●●orms come, whatever calms come, for he sees death before him. Oh the loss of Christ and his fellowship hereafter, nay here, is dreadful to him: Partly by a Spirit of love, it constrains us, that when the heart sometime ca●es not for Christ, yet the Spirit of love springs up: Shall I now leave him that pitied me, That brought me a Pardon, when my neck was on the block, etc. II. When he doth depart by reason of some evil in his heart, yet 'tis not ever, but he must return ●ooner or later to him again, it was best with him then. For look as 'tis with Satan, How doth he carry the heart from God? You shall see it in judas, John 13. He stands at the door and knocks by a sinful thought liked of, vers. 2. Then he enters the house by causing the will to resolve of it. He doth not carry men like those Herds of ●wine against their wills, but prevails with the Will to resolve thus, vers. 27. Hereupon Satan having a Commission carries him out, and he must needs go whom the Devil drives; so 'tis here, the Spirit in recalling the soul will have him come back. 1. P●●s in secret sweet living thoughts again, and makes the soul consider and remember from whom 'tis fallen, or who the Lord is. 2. Then causeth the will to resolve of a return, and then he must go whom the Spirit draws, Psal. 63. 6. David remembers the Lord on his bed, though now driven from all Ordinances▪ Hence vers. 7. Under thy shadow I will rejoice▪ Hence vers. 8. My soul followeth hard after thee, or, cleaves to thee. But David was weak and feeble, how came he to do this? Thy hand vers. 8. upholdeth me. Look as it was with Samson, when his locks were cut, he was like other men, and was made to grind, but they grew again, and then he was like himself again: So when the affections and hearts to Christ are cut, they are like other men for a time; but they are continually coming and growing again, and then they are like themselves again. And I say they must return, for when the Spirit carries a man indeed, there is a necessity put upon him, Acts 4. 20. We cannot but spe●k the things we have heard; and 2 Cor. 13. 8. We can do nothing against, but for the truth. For here we shall see the broad difference between a convicted Hypocrite that knows all is amiss with him and the Saints: He ●ees his falls from the Lord, and is afraid in his Conscience of Misery if he doth not return, and desires and endeavours for to do it; but what if it be hard? and it seem impossible to be better? Now he falls down and thinks this is an infirmity which God will pardon, and so Satan conquers him; I say again, not temptation, but Satan conquers him: For then a man is conquered, when faith is conquered, 1 john 5. 4. then Faith is conquered, when returning to Christ with the whole heart is conquered; the whole heart returns not until a man's will resolves by being 〈◊〉 with a necessity of a return and staying there. Now therefore the Spirit of God puts the soul upon a necessity of returning to the Lord, that when the heart ●aith, It cannot be that ever your heart should be better, or the Lord help; it must be saith the soul again, and it is so, I am not able to bear this evil, for mercy must help, and Spirit must draw, and hence the soul must come, Psal. 42. 7, 8. The soul thinks mercy can and is willing, but will it? Why the Lord commands it, when one way calls in for another, mercy must step in, and hence my prayer is to thee. Now this necessity of return to the Lord appears chiefly in breaking down all oppo●●tions against its return; which are four. 1. Sometime snares of the world and other things beside. The Lord easeth them, the Lord sends no crosses, gives them their heart's desire, under which Vines they rest, yet if the Lord takes not all from them, he puts such a cloyedness in them, that the soul cannot but return to the Lord again, it cannot live on such course bread, things that satisfy not, it had better once, Eccles. 2. 3, 4, 11. 2. Fears and discouragements of spirit, for when deli●vered from snares, then fears come, and discouragements, either by reason of outward losses or the Lord's anger: So that the soul fears it never had, never shall have any mercy, that hath thus abused it; and it hath thought God himself to say so, and his behaviour in not hearing and helping in so long a time, to witness so: Yet it will return, though the Lord never save it; it will not sin: jonah yet looks again to the Temple, when he could not come to it, yet he would look to it. The soul will turn up its eyes and mourn; Oh that I have so abused the Lord and mercy! that Love itself should be angry and frown! Psal. 77. The Psalmist refused to be comforted, v. 2. Nay, v. 3. Though he remembered God, and all his love past, yet troubled, this brought greater trouble, yet v. 10. I'll remember the years of the right hand of the most High. Saul did not thus. 3. Thoughts of impossibility and unlikelihood to get peace or pardon, or victory over sin now. For sometime the Saints think, the Lord loves me, and yet lets these evils lie here, but I can get no help now, especially if after many prayers. I know help against all sins they cannot get, and hence are humbled, but against them sins that help can be got, wherein the Lord hath done it for others, and which make the Lord estrange himself it must be had (for this temptation to a Saint is an Hypocrites overthrow) Psal. 18. 21, 22, 23. If earth cannot help, cannot Heaven? What, not the Spirit, Word, Blood, Mercy, of a render-hearted Redeemer? What though not now? yet I will not give him over. 4. When God's Providence seems to ●ross his Promise, yet they will cleave to him or return to him. For many times Saints have their estates in the Bonds of God's Promises, and hence they wait for accomplishment of them; but the Lord carries it quite cross to his promise to their seeming. He promiseth to make alive, to comfort, to sanctify, to be with me; and he kills, sads, le's out sin, never such a heart, and forsakes me. Oh now Faith shakes! yet they will not away, Heb. 11. 15, 16. The Lord calls them to forsake their Country; Abraham is a stranger there, and that among Cutthroat 〈◊〉, and dwells in Tabernacles, and four hundred years after, his posterity being afflicted should 〈◊〉 in; yet he would not return, though they might, God had said here, I'll bless thee, so here. The murmuring Israelites fell short of this. III. Whenever the soul doth depart, yet the Spirit of God is ever in it and with it, Psal. 73. 2. The Psalmist almost fell. Why did he not? Thou art ever with me, thy hand v. 23. hath upheld me. So that as the Spirit keeps the soul to Christ, so it keeps Christ in the soul at all times. And hence Saints in the closure of all their dealings with God, and he with them, they have seen his love, working good in all; that now the Soul can say, lo the Lord was here, and I kn●w it not, Isa. 25. 9, 10. That the soul admires sometimes, and hence after all sees the Lord more clearly and fully and sweetly, till at last it sees him in Glory. 〈◊〉 you see the Spirit that follows Saints is with them, which the world wants. Oh admire at the Lord, if this Spirit be given, that Heaven is come down into 〈…〉 That no 〈◊〉, no sins can part, but it's ever putting thee in thy way again. Hence when ●. They are ready to quite fall off, and give themselves for gone, ready to be made away by temptation, or to make away themselves, the Lord is with them then, Psal. 94. 18. At the time of parting, love appears. 2. Hence when they are sometime so far gone, as that they mind not their return, or believe not, as in the wilderness, but are well enough without the Lord, the Lord before they think or desire, prevents them, Psal. 23. 6. Mercy and Truth follows me. 3. Hence when they think the Lord is provoked that he cannot save, than he is in the midst of his people, jer. 14. 11. Why art thou as a man astonished that cannot save? 4. Hence at the end of life, all the ways of God have been peace, and all ou● ways, though sorrowful, though evil, turned for good; as in jonas his departing; and by miseries we are yet humbled; something the Lord is doing now for Eternity, Micah 7. 8. Though I sit in darkness, the Lord will be a light unto me. 5. Hence when the heart and strength fail, and Faith is failing, and the heart feels nothing but pain, yet the Lord than keeps, and this is comfort, Psal. 63. 26. Consider therefore your estare, that 1. Do depart with your whole heart from the Lord. Hath not the Lord bowed thy heart toward himself, by mercies, by blows? But when sorrows have been past, and mercies grown common, and truth common, thou hast started back like a broken bow which was bend backward, when stretched forward. And now when God calls to any duty, especially when thy will and ends are crossed, that is a burden, and thou art drawn to that as a Fish to the dry land. It is like a Fever-fit to thee, and never mournest for this. But when any matter of gain and world is presented, all thoughts, time, strength is too little there, that you smell of the field; or if there be any life or joy, yet the lean kine eat up the fat kine. Nay, mournest not under that cursed bent which carries thee from the Lord. Know it, thou art forsaken of the Lord. 2. That in times past had many affections, but now sorrow is gone, and seeking of the Lord gone; and being f●llen, seest it not, but thinkest 'tis with thee as with other Christians, hast only the old work past, and some new pangs now and then Why is it thus? jer. 8. 4, 5. Will you fall and not arise? Wilt let the Lord turn from you, and not return? Doth the Stork know when winter is near, and not you your season? Oh look to it! What are you fallen with a perpetual backsliding? Why will you not return, but go away with a perpetual backsliding? Know Satan hath hold of this soul. 3. You people of God, wonder you at this Grace: Let your experience prove it. Is it not so, that a Habitation of Devils should be a House of the Spirit of God, not to sojourn, but dwell there, and though abused, vexed, yet it will not depart. SECT. V. V. Sanctification, in the room of selfseeking. THis work of the Spirit hath had many scratches, and passed under divers censures; that if that question should be asked of it, which once Christ made concerning himself, Whom say men that I am? We shall five several apprehensions of it. 1. Some have made it common, and that this treasure may be digged out of dunghills, that the Lord casts these Pearls to Swine, that a carnal heart may have all these gifts and graces which the righteous have, and Adam had, and perish at last. And hence no evidence from it at all. 2. Some have not made it thus common, but proper to the Elect, and that none are justified but they are sanctified, and è contra. But it hath been, and they think 'tis so disguised with the mixture of sin and temptation, and cannot be known, or very hardly. If so, that though the Lord Jesus come unto his own, and dwell not only in their Houses, but in their hearts, yet they know him not. 3. Some say it may be known, but not as dwelling in our hearts, but as inherent in Christ, making the inherent Grace of Christ in Christ himself to be our Sanctification, which the Apostle makes to be our righteousness. And so as the Papists abolish Christ's righteousness for justification, by making it to consist only in infusion of Grace in us; these abolish Christ to be our Sanctification, by making all our sanctification to consist in inhesion in Christ out of us. 4. Some say there is a sanctification in us, But wherein doth it consist? Not in any habitual Holiness, or Graces in us, but in the immediate actings of Christ in us, and so the Lord makes his Music without any strings, and reveals things to us without eyes, and makes us live without any power of life: And so after justification they put a Christian in such an estate of Sanctification as that he is a mee● Patient, in next disposition to move if he be moved: Like a weathercock, which hath no power at all to move, but as the wind blows it, good or bad. 5. Some grant that there is a sanctification proper to the Faithful, and in the Faithful an habitual Holiness, and consisting in a most blessed, inward, total change. But when they come to the application of this to themselves, they think that if they have some reformation with some inward affection, they think every overly change is presently sanctification, and this must be a good evidence to them. And so like some Herbalists that treat of the Sovereign excellencies of several herbs, but when they come to gather them in the garden, they take their counterfeits in the room of them. The causes of which variety of apprehensions is the rareness of it (and therefore 'tis unknown) and the corrupt experience of men. I shall therefore lay level these things, by showing you what that measure of sanctification is which is in us, and which is peculiar to the Elect, and which also may be known by them which have it: And therefore shall not speak of sanctification at large, which is the change of the whole man by the death of Christ, whereby he is separated from sin, and sin mortified in him; and by the life of Christ, whereby he is dedicated unto Christ, and lives his life. But I shall treat of it now so far forth especially as this change may be known by it; and therefore I oppose it to selfseeking. But why do you oppose Sanctification to Selfseeking? Quest. 1. Because this Sanctification, Answ. I now speak of it so far forth as it may be seen; now it is seen here chiefly, because it may be said here it is: But Hypocrites have a change, Wherein may it be known to be different from theirs? Why, the change of the heart chiefly appears in the change of the utmost end. 2. Because as the pollution of the whole man, and all his actions civil, moral, and religious, consists chiefly, and appears in this selfseeking, or making ourselves our utmost end. This makes the most glotious actions vile, and stains them all. So the sanctification of a man consists chiefly and appears in making the Lord our utmost end of all we do: So that though the actions be never so mean and poor, yet this puts a Glory and lustre on them, and is the Crown of them, even of the giving of a cup of cold water, Mat. 6. 22. If thy eye be single. Look therefore, as before the Lord justifies the soul, every man living seeks himself as his last end and good; and out of this captivity no power can redeem them. Dan. 4. 30. Gen. 11. 4. So after it, the Lord sanctifies the soul with such a measure of his Grace as makes the Lord his utmost end: And this no other have. Let me therefore show you what this Sanctification is more fully, and with all the chief ingredients in it, that so it may be the better known. It's the renovation of the whole man, appearing in the change of a man's utmost end. But more particularly, 'Tis that work of the Spirit in the soul, whereby the soul beholding the Glory of Christ, and feeling his love, hereupon closeth with the whole will of Christ, and seeketh to please him, as his happiness and utmost end. For look as in selfseeking there are four things. 1. A man beholds himself and some good in himself. 2. Loves himself abundantly. 3. Pleaseth his own will. 4. Doth this as his utmost and last end. So here in this description of Sanctification which I oppose chiefly to self-corruption, are four things. 1. The soul beholds the Lord in all his Glory, seeing of him present with him in all his Glory, and set before him, Psal. 16. 8. For this is one necessary ingredient to his sanctification and seeking the Lord as his utmost end. For why doth a man seek himself? He sees some glory and good in himself, none in the Lord. And hence we say of some men, whose pride spoils their parts, they know themselves too well, and hence Saints when they see their own vileness, and see the Lord, they are so far from seeking, as that they loathe themselves. Therefore when the Lord reveals himself to the soul in his Glory, this makes them seek him and not themselves, 1 Cor. 1. 30. Christ is made wisdom, righteousness, etc. that all might glory in him. For this is the Glory of Christ, and the first Principle of seeking the Lord, the soul sees his good laid up in the Lord more than in himself; nay wholly in the Lord, not at all in himself. His wisdom is in him, he cannot but wilder till utterly lost without him. His righteousness is in him, he could never have one sin pardoned by Angel's holiness without him. His sanctification is in him, he could not have the least thought nor desire, but the Lord must work it in him. His redemption is in him, there could not be freedom one hour from unknown evils but by him. Hence seeing him such an one, he seeks him. As why do men seek men, especially if great? Why do men desire to stand before Princes, and please them, so that they will not gladly offer them the least distaste? Because they see them before them, beholding of them, apt to be angry, if displeased; and their greatness awes them: So here. Why is not the Lord Jesus pleased? He is not seen in his Glory, nor made really present; and hence Rev. 5. 12, 13. When they saw him on his Throne, they cast down their Crowns and gave him Glory. 2. The soul also feels his love, and so abundantly loves him again. For how come men to seek themselves in every thing, and they cannot but do it? 'Tis because they love themselves, and that abundantly, necessarily, as fire burns; though they burn so hot in this love that at last they consume themselves. So how do any, can any seek the Lord? We know the Apostle saith, 1 Cor. 13. 5. Love seeks not her own. When the Sun hath put out this fire of our self-love, when the sense of the Lords love hath kindled that love to the Lord again, as that it abundantly loves Christ, now it will seek the things of Christ, and not its own things. And as there is abundance of self love, that men are eaten up with it; so there must be much love, which must be abundantly shed in the heart, so as to eat up that; arising from the sense of the Lords love, and that abundantly. For many a man comes to have some good will, and affection, and love to the Lord, but yet never comes to seek the Lord as his last end, and live to him. Why? Because he hath not tasted abundantly of the Lords Mercy, Grace and Love, Psal. 86. 12, 13. And hence the incomparable Spirit of Paul, I seek not yours, but you; Wherein? In being willing to spend. But save yourself Paul: nay, and to be spent: With much ado; Nay, most gladly. Though you love me not, because I love you: So here, though Christ should not love it, yet he is worthy, he hath done enough, and now the soul will not only do, but rejoice, nay, in sufferings; because his love is not dropped, but shed in our hearts. And hence 'tis a neverfailing rule, little love or assurance of it, little seeking the Lord; much assurance, much seeking of him. 3. Hereupon the soul closeth with the whole will of Christ, and pleaseth it, because it pleaseth him. It's with every man, as it was with Samson, he would needs have a wife or the Philistims, Why so? judg. 14. 3. Because she pleaseth me. So, why will men seek themselves, save themselves, love themselves, and please their own wills? Because it pleaseth them. Look therefore as the soul when he loved himself, did seek to please only his own will in every thing, and 'tis good because it pleaseth me; so the soul, whose heart is now endeared to Christ, though he cannot perfectly do it (that's in Heaven) yet he seeks to give the whole will of Christ content, because it pleaseth Christ. And this is that that God hath sworn his people shall have, Luke 1. 74, 75. And that Christ hath delivered us from all our enemies, (For the great reason why men cleave not to the Lord, and please his whole Will is, because they have many things to care for, and ●eep, and please, which we account friends, which are the Lords enemies, Satan and world) to serve him without fear, i. e. in love, and in holiness and righteousness, i. e. his whole Will all ●ur days. And hence Eph. 5. 8, 9 They were darkness, but now are light, by Faith, now there is sanctity, Walk as children of the light. Wherein consists that? Proving what is acceptable to God. Hence Eph. 6. 6. They should please Christ, doing the Will of God from the heart. And this is so necessary, that Gal. 1. 10● The Apostle saith, If I please men, i. e. their wills, I am not Christ's. And this is walking worthy of the Lord, pleasing him in all things, and this is fruit, the end of the tree and leaves also, and differencing a tree from all other, that be beautiful, but barren, Col. 1. 10. But why do you make this to consist in pleasing the whole will of Christ, and not of God the Creator? Quest. 1. Because our sanctification now cannot please God as a Creator, Answ. though it may ple●se him that is the Creator in Christ, because only perfect Hol●ness can please him. 2. Because Christ hath pleased the Father by the Holiness of himself, now this being done, and therefore God having put all things into his hands, having done that for us, we are to give content to him. And herein our sanctification is differing from the Image Adam had, who in closing with the will of God, looked upon him as a Creator; ours respects a Redeemer, who hath bough● us to himself, and hence we are to respect him in our acts now. But why doth the soul close with the whole will of Christ, i. e. so far as 'tis made known? Quest. First, Answ. Because the holiness of Christ h●re chiefly discovers itself, and against this a carnal heart will discover itself. For Copern●ites may boast in, and give entertainment to the person of Christ, but when they come to repent (which was one part of his will) that they did not, that they would not▪ Woe therefore to thee Ca●ern●●m: as many will close with Christ for pardon of sin, and lay their sacks on him, but you must burden yourself with them, or the Lord will never ease you of them. Oh no, and hence they have light sorrow for sin; many will embrace the comforts of Christ and love of Christ, and this joys them, yet the will of Christ that is wearisome to them, Rom. 8. 8. They will pick and choose. Secondly, Because this discovers a deep ditch of deceit in the heart, many take up some duties▪ and why do they do them? Because they please the Lord, and the Lord commands, and for his sake, when indeed 'tis to please themselves: for in other things they care not whether they please the Lord or no. Thirdly, Because this closing with his whole will only gives the Lord content: As 'tis not the strings, or striking upon one string that makes the Music, but striking on them all according to rule. So here: And hence when they sacri●●eed and observed new Moons, Isai. 1. 14. Who hath required these things at your hands? Hence when the people began to put the Lord off with mean per●ormances, any common stuff, the Lord takes state upon him, and saith he is a King, Mal. 1. 14. & 9, 10. I have no pleasure in you. Fourthly, Because this only will give peace; and therefore let any man begin to pick and choose, and his heart die to the Lords will, if jonah like he will fly from any way of the Lords and continue there, he shall have storms; and hence 1 john 2. 3, 4, 5. Hereby we know him, etc. 4. He closeth with the whole will of the Lord as his happiness and utmost end; as a man made himself his last end before, and desired God and Christ only to keep his sores from aching, for so I look upon all men made up of wants; if the body ache with cold, stomach with hunger, head for want of sleep, Conscience for sin, all happiness lies in the easing hereof, and here lies their bliss. So now the soul make; the life of the Lord its happiness to live unto him, Gal. 2. 20. He makes it his meat and drink to do the Lords will; for jehu sought the Lord, but his last end was himself, as john 16. 2. A man may kill, and think he doth God good service, but that is not his last end; a carnal heart may cross his own wi●●, but not his own utmost end, as judas: A man may seek the Lord with delight, and follow the Ordinances, and fast, and pray, but himself is his end still, Zac. 7. 5, 6. Isai. 58. 4, 5. As a man that goes to a City, he will do your business, but he would not go unless he had his own ends to bring about there. But those that are truly sanctified, make the Lord their last end and happiness. It's not only good to do the Lords will (for thus men may seek the Lord) as thinking it good so to do, but as their blessedness, else 'tis not their last end, and so not sought as their last end; and so 'tis with the soul? As a River running to the Sea, many Springs run into it, but it carries them down all with it; so there are many occasions, hindrances, businesses, yet it carries them all down with it, even the more violently, the more 'tis hindered, Psal. 119. 126, 127. Therefore love I them above gold. And this expresseth itself in three things: 1. In admiring at the glory of the Lord, and his will and ways, and accounting them happy men, and blessed, that thus can do and live. For sometime the soul is decayed and ●allen from this, or sick and weak; now it accounts them happy, that have health and strength to walk abroad, Psal. 1. 1, 2. 2. In being never at rest in his mind until now that he comes to this; for therein a man's ●●king any thing his last end appears; as he made his goods his last end, Luke 12. 19 Now therefore my soul be at rest, for there is no seeking the Lord but selfseeking hinders; Now though it be thus yet, Do I make myself my last end? then my mind would be at rest; but if sanctified, it's not at rest till now: And hence Paul when he had run this race, now you see him leaning upon his pillow, 2 Tim. 4. 6, 7. And hence Saints are loath to die and be blessed in heaven, because they 〈◊〉 done so little work as yet; little do the Saints for the Lord many times, yet their hearts are upright, for what mourn they for so much as this, when they have looked upon it; oh that the Lord hath been a loser by them▪ 3. It carries the soul thorough all difficulties with power and delight, Prov. 10. 29. The way of the Lord is strength to the righteous, and joy. ●●om. 7. 22. I do delight in the law of God in the 〈◊〉 man. Other Nations walk in the Name of their Gods, we in ours, Micah 4. 5. As when wealth or honour is a man's utmost end, with what violence are men carried to it; and hence a man thinks he hath never such good days as then when he can do much for the Lord; and hence when any duty is to be done, when fearful to do it, or loath to perform it, when the heart is dead, yet beholding it with a spiritual eye, that this gives Ie●●vah honour, oh this carries the soul headlong even into miseries, Not my will, 〈◊〉 〈◊〉 be done. This easeth the heart, even in the belly of Hell, and in times of the deepest desertion. To this Sanctification all the Saints do come, every one in their measure; and if ever the soul tasted the Lords love, or ever was humbled with the bitterness of sin, the first voice and main care is; Lord, What 〈◊〉 th●u have me to do? Nay, though no assurance, and it cannot joy in the Lords love, yet it will in the Lords will; and hence when it hath fall assurance, yet finding such a vile heart, if God should give it heaven with such a heart it would be death▪ And hence when he thinks of going to Hell, yet there (saith he) let me●blesse thee▪ This Sanctification all unsound hearts do want; much Reformation, much affection, many duties, but their end is not changed, though their lives be, and hearts seem to be. 1. Because they cannot love the Lord, because the Lord doth never shed his love into their hearts. 2. This was the life of Christ, john 8. 29. of which life they that are dead in sin never have one act, though they may think they have. 3. This is the end of our Election, which therefore an unsound heart may as soon attain to, as to elect, or to be elected of God, Eph. 1. 4. holy in love. This may be easily known, 1. Cannot a man know when he is happy? 2. Cannot Peter tell Christ that he loves him? 3. Cannot a man tell whether he be an Hypocrite or no? For he that cannot prove his utmost end is changed, must confess himself an Hypocrite yet, his heart was never changed, what ever assurance or peace he hath had; a thing is never good till it serves its end it was made for. Oh therefore look that you content not yourselves with Reformation, but come to this; else 1. You lose all your obedience, the Lord regards it not, the Lord will take all from you, as Vessels that are made to hold Wine, and they cannot, lay them by, the Lord hath no pleasure in you, Mal. 1. 8, 9, 10. 2. If you do, the Lord will accept your meanest and poorest services: Consider, 1. Christ cast by his Robes being privy to his own worth, to become obedient, Phil. 2. 6, 8. 2. His infinite Wisdom is in every command, though thy carnal reason like it not. 3. His infinite love for thy good, though thou thinkest 'tis for thy hurt. 4. His glory, though thou gettest no good at all by it. SECT. VI VI Fullness of the Spirit of Glory, in the room of the world. WHom the Lord doth justify, those he doth glorify, Rom. 8. 30. i e. with the Glory of another world, which though it be hid for a time from others, and sometimes from themselves, yet they do partake of it now, and it shall be revealed upon them another day, 1 Pet. 5. 1. Now though Hypocrites may taste of the Word, nay, of the powers of the world to 〈◊〉, yet they f●ll short of this measure of Glory. And I say, this fills them in the room of this world. How ar● men full of the world? And what is the Spirit of Glory? Quest. I shall 〈…〉 three Conclusions. Answ. That the 〈◊〉 rest and peace of the soul it's to be found only in the presence of God Almigh●y, Conclu. 1. in this Being of Being's. Hi● Perfections are in ●●●self, and hence 〈…〉 ●. A 〈…〉 to the Church to be 〈◊〉 God as ●e can. ●. The son of 〈◊〉, to whom the Promises 〈◊〉 made. And then, 3. King of jerusalem, the last and least, He is that house and home of his people, whether in fleeting or settled condition, from one generation to another, Psel. ●●. 1. So that the Prophet finding this to be most true, I say, stands astonished at men; and because men had deaf ears here, and their bellies could not hear, he cries to the Heavens to be astonished at this, jer. 2. 12, 13. This wine the Lord puts under his Lock and Key; 'Tis not to be found in earth, in Church-Liberties, you may soon see this Temple not one stone left upon another, nor in Heaven simply, nor in Fellowship of Angels; only 'tis in the Lord, drawing nigh to the soul in these, and drawing the soul at last near to himself by these. That all Reprobates being estranged from God, and God from them, are also strangers to this resty this life of God, Conclu. 2. this life of Glory, Eph. 4. 18. and therefore seek for it and seek it out of the Paps of the ●reature, and that which is not God. And thus their hearts are full of the world, Psal. 17. 14. Dust they eat, and upon their bellies they go, shift for it where they will, they shall never find it in him: And if they do find it any where else in this world, let them fill themselves to the full, for they have their portion, they have their reward. And hence they do (●● unregenerate men living) find their rest in something out of God▪ rest to their Consciences in duties, and something of God, rest of their hearts in some Creatures, either ●●lawful or ●●●ful, Mat. 24. 38. And there is never a carnal bea●●, but give him his imaginary content here, and he would desire to live here as abaxile from God, and to be without him, if there were no Hell, no plagues, etc. For here is their treasure, not above; here are thy good things: and this is the very reason why a man lives without God, nay when he stands convinced 〈◊〉, nay when troubled with thoughts of this, and no duties can ease him, because something out of God is his bottom to stand upon, and his rest and peace; It may be meat, drink, health, sleep, occasional delights and a quiet life. That as 'tis with Seamen, they can endure winds and weather, and rend Sails, and torn Masts, because they live upon that Trade; another will not: So 'tis here. Though many troubles of mind, yet they ply that Oa●, 'tis their living. That all those whom the Lord intends good unto, Concl. 3. those he calls in time out of this world into his eternal Glory of rest and peace, out of this world into another. And as their hearts were filled with another world before, so their hearts are filled with the Glory of this other world now, john 17. 14, 16. 1 Pe●. 5. 1●. And this rest and peace in God is the Glory of the Saints. That look as 'tis with Reprobates, What is their last and great woe? 2 Thes. 1. 9 'Tis separation from the Lord; So this is the great Glory of the Saints, to enter in to him, as M●s●● did into the Cloud, and so to rest in him. I go to my God and your God. Hence the Saints are said to sell away all for this Treasure, for this Pearl, for the Lord: And so the Lord is in stead of all, and better to them than all they had before. They can live royally upon him, having but one thing to look to, and having all things 〈◊〉 this one thing; and more royally than the Prin●●● of the world can upon their Lusts and earthly Treasures. This is the rest and 〈◊〉 the Saints have, 〈◊〉. 4. 3. They that beli●●● do enter into rest. God 〈◊〉 them out of the world by some bitterness of it, or by some cloying and 〈◊〉 and making their hearts weary of the sweetness thereof, and then they enter into Glory. The Lord sees nothing can fill their heart's no● stop their cries, 〈◊〉 him, and now this Sea of Glory breaks in upon them, and fills their hearts: And this the Lord doth two ways, according as there are two things in that good that fills the heart: 1. Proportion. 2. Propriety. So there are two Rays of eternal Glory chiefly, whereby the Lord give full rest and peace, and so Glory to his people. 1. He reveals the good they are to enjoy in another world, in its full proportion, viz. what is the riches of the inheritance of the Saints, Eph. 1. 17, 18. For no good satisfies till 'tis known in its greatness, though yet there be degrees of this. For we shall see many Christians have assurance, where is the joy of it? No● affected with it, because he knows not what it is at that time. At another time his heart is above all the world, because he sees what is that Glory the Saint's 〈◊〉, and that he hath it, it swallows him up and confounds him. Why me Lo●d! And this is the reason why the Saints doubt, whom the Lord hath loosened from their lusts and all things here. What so vile, and all that 〈◊〉▪ And this the reason why when doubting, so that there is nothing in this 〈◊〉 that doth quiet them, nothing from God that doth ease them, yet their hearts are sweetly eased: Their desires are after him, and their delights in his company, better go to Hell thus than in my sins; and the thoughts of the Lord are sweet, because he hath and doth secretly fill their hearts. Something they have or do see in him, Isa. 26. 8. And hence is the reason of the sorrows of them, when their hearts are worst, now though they have the world, yet are not at rest, because they have and do see something of this. 2. He reveals by the Spirit and Light of Glory that this good is theirs, their propriety. The first gives rest to the soul, viz, the Spirit of vision incompleatly. This Spirit of Faith whereby the soul knows all this good is mine, this gives it completely. Now the New jerusalem is come dow●●rom Heaven, and God is among men, 1 Pet. 1. 8. For if a Christian sees the greatness of this glory, but not as his, the soul will never cleave to the Lord indeed, nor find full rest; and hence when the riches of God's grace is revealed, and the Feast set before them, they do not eat, because they fear they were not bidden. Now both these give full peace and rest to the soul, when the soul hath the Lord Ieh●vah in his arms, and hence he cares not now when death comes: Oh it shall be a welcome day to them! And hence they wish they might sin no more, or cease to be. And hence they wish they could set even the whole world a wondering. Was it ever heard since the world began of s●ch a pattern of mercy? It's true, the Lord indeed keeps his Servants for a time under much darkness and doubts, but it's certain even in the meanest Saint this light is sown for them, and joy for the upright in heart, and some work there is for the Lord to do for them, and then he kee●s a Sabbath of rest in them. But have not many Hypocrites their joys, Quest. their peace, their Glory? Yes, Answ. they have some tastes and likeness to this, but want this indeed; and the difference appears in three Particulars. 1. The peace and joy and assurance of that Glory which eye never saw in the Saints, 'tis from the witness of the Spirit of Glory; not only because that God is their God, but because they are his people. 'Tis I say from the witness of God in his Word, not from themselves, nor from man only that they approve me, 〈◊〉 from dreams and Diabolical breathe, but from the Spirit of God, 〈◊〉 〈◊〉 of it, and from such a Spirit (that yo● may know it) that not only shows you God is your God, and so you rejoice because of this, for thus 'tis with many a carnal heart, and he hath peace, being i● horror, from this, the Lord loves me; but he makes you to rejoice because you are the Lords people, because he hath changed your heart, now the peace is sound, and joy is right; and here I would try the peace of any man, God hath witnessed pardon to thee, but 〈◊〉 he shown thee thou art his? If so, be thankful. But here is the doubt, for it may be the change is not right. And hence those two are ever joined together, Zach. 13. 9 john 14. 20, 21, 22. Horror lies heavy, hence love is sweet; sin lies heavy, hence this witness, they are changed, they are subdued and shall be so, this is sweet also. 2. The rest and peace the Saints have, 'tis not only from God, but in him. 'Tis with the soul as with a Malefactor imprisoned and condemned, the Jailor comes and tells him that he hath his pardon here brought him from the King; How shall it be proved whether it be a device of his own Brain or no? Why if it be of the Jailers own devising, he will never lead him before the face of the King, but from him he shall be carried: But if the Messenger carry him before the King, and sets him down before him, and as it was with joseph, his Prison-garments are put off, and he stands before the King, and glories in his presence, now 'tis 〈◊〉. So many have peace, and Satan sets them at liberty, but carries them from God. But when there is a witness of peace from him, and then you stand before him, now 'tis from Heaven, Psal. 36. 7, 8. There is peace from him and 〈◊〉 in him, Psal. 37. 4. Delight thyself in the Lord, and he shall give thee the desires of thy heart. When 'tis thus, all you desire is granted. 3. The peace the Saints have both from God and in God, fills them with everlasting content and peace, Rom. 15. 13. Isa. 11. 9 Filled with the Knowledge of the Lord at the waters cover the Sea. The earth is the rest of the waters, and the waters fill all its empty place: So 'tis here, the soul is the rest of the Lord, Isa. 11. 10. and he fills their empty hearts. A Malefactor may dream ●e is before the King, when he hath his Fetters on his legs; but his dream feeds him not, but when he awakes, he is hungry: And so 'tis with many a carnal heart that is in a dream for a time, but he meets not with eternal satisfaction, Psal. 65. 4. & Psal. 90. 14. And hence men after they have had their peace, grow more bold to sin, and more impenitent in sin, and more worldly than ever before, because they have not everlasting joy; as those, Isa. 35. 10. Everlasting joys shall be upon their head (whereas a carnal heart hath soon enough of God) not everlasting, without intermission of joy, for they must have their rights and tears, as well as their days and joys; but everlasting, without decay of joy; that though they have their tears, yet God wipes them away; there is nothing else, their joy, their peace, and so their hearts are for ever satisfied here. As Christ, when he knew it was finished, now he gave up the Ghost, so when the soul ●inds he is come, now it dies to the world, and makes its perpetual abode in him. Others will have their Carrion, and their stolen waters, how clean soever they 〈◊〉 their mouths. But have not the Saints many sorrows, Object. 1. reproaches, persecutions? Rom. 8. 18. Answ. They are not worthy the Glory to be revealed. 2 Cor. 4. 17. They work a weight of Glory, and in these they glory. Oh the Lords Love is shed in their hearts▪ Rom. 5. 3, 5. But have they not many losses, Object. 2. and wants, and straits? and then where is their joy? A camal heart he murmurs indeed, Answ. and sinks, and dies away, but 'tis not so he●e, Ha●. 3. 17, 18. A Saint take● it out in him, in the Lord, it makes all the world too narrow for him. Others are burnt and consumed in the fire, but so is not he that hath the Son of God with him. But he hath many sins and Temptations. Object. 3. 1 Pet. 1. 5, 6, 7. You greatly rejoice in the Salvation reserved for you, though now your Faith have a precious trial by manifold temptations. But are not the hearts of the Saints taken off from the Lord, Object. 4. and taken up with other things? No, Answ. never as carnal men's are, Tit. 2. 12. For God's Grace that hath appeared to them, teacheth them to deny worldly lusts, as we deny children their ask. They may greedily carry the soul by fits from the Lord, but he denies them their fill in any Creature, and calls them all to come up hither. He denies them as we do Beggars entrance, and if they do enter, he denies them lodging, they shall not have good looks from them. Every vile heart hath either a proud, or worldly, or covetous heart, and these lusts being urgent and entreiting long, he cannot deny them the best room he has. Oh 'tis the woe of men they cannot but do thus. But thus you see this world is cast out, and Glory comes in to all Saints: Oh this world is the cause of all sin! 1. W●y do men neglect duties in secret? 2. Sleep at Meetings? 3. Though so fair abroad, yet passionate at home, and storms there? 4. Whence are wars and wranglings about rates and lots? Oh this world! 5. Whence Apostasy? 'Tis not with you as in former times, worse now th●n in persecution; and Sermon-proof now? Oh this world! Whence is hardness of heart? Oh something of the world easeth you! And whence is it that men with rich stocks are goodly things, and wondered at; and Holiness and walking with God, and things of Heaven are nothing? Oh this evil world! Oh Adulterers and Adulteresses, know you not that you hate the Lord, and the Lord you? 'Tis the cause of all thy sin, but see withal 'tis the cause of all thy sorrow, Heaven and the Glory of that would enter, but for it, but that it cannot, because thou art full of it. Oh poor Creatures, take your Farewell quickly of it, or the Lord will meet with you for it! Cry to the Lord, oh call me to come up unto thyself! Thus you see the Fullness of the Spirit which the Saints have; and therefore that conceit, that Saints have nothing whereby to discern them, let it for ever perish and rot. SECT. VII. TAke heed you fall not short of the Grace of God, Use 4. of the promise and Spirit of Grace, Of Exhort. Heb. 12. 15. Oh get Oil in your Vessels! When there is much counterfeit Gold abroad, every man will have his Scales, and not only look and rub, but he will weigh every piece he takes: Was there ever more Counterfeits abro●d, or such similitudes of the Truth? Insomuch as some in their Opinions, think it impossible, others in their practices find it hard and very difficult to distinguish the one from the other. Oh but there is a vast distance and difference! As ever you look for Mercy, get this Oil in your Vessel. As ever you look for peace, know that you have it in your Vessel. I am persuaded that there is never a soul that follows the Lord tremblingly and tenderly, but when he hears of this, sends up his sighs, good Lord let me not fail here; better never have had thy Name in my Forehead, nor affection in my heart, than to want Oil in my Vessel: And I am persuaded he trembles to think, what if I should perish at the last? And yet how many never have strong fears of failing here, that have most cause so to do. This Parable is directed to Virgin-Churches at the last period of the decrepit world; wherein methinks the Lord Jesus speaks unto his people, There is much profession, affection, but o● take heed you perish not for want of oil in your Vessel. Le● all your care be to get that, and fear to want that, wherein the Lord doth answer that fear, and question, and thought of his people: Oh what if I should perish at last? 〈◊〉 in your Vessel then, and if the Lord Jesus had been of that mind that there are no inherent graces in the Saints, or so dim they cannot be known, or if known you are not to respect them as any signs, but to look for a witness of grace upon you, or out of you, without respecting or looking upon grace in you, he would never have recorded this Parable, which to wise Virgins is to prevent those conceits: Oh therefore how many fall short here, and regard not this! 1. Some fall short here by trusting to, and omnifying of Christ and grace, regarding not any grace within; they separate those things ●rom one another which God hath joined, and which a gracious heart joins one to another: They respect not sanctification, faith or vocation, they look to Christ, and can they honour Christ enough? Hence profess they that regard those things have trus●ed to their frames of heart, and they scoff at them that look to be justified by Faith: 'tis such a delusion as is likely to deceive (if possible) the very Elect. Look as it was with the Israelites, 1 Sam. 4. They were overthrown in the battle of the Philistines; but what's the cause, Oh send for the Ark where the strength and presence of God wa●, but what good did the Ark do them with unhumbled hearts, that looked to that, and trusted to that, but mind not themselves; and hence when Samuel bids the● tur● from their Idols, and serve the Lord only; now they do it; so here. 2. Some only look to the outside, like those that built the tombed and painted the Sepulchers of the Prophets: And hence if they be inwardly zealous for external Order, Ceremony, Ordinances, carriage in garments, speeches, etc. they think the bitterness of death is past, when Agag-like they are clad with such soft raiment, and hence if there be transgression here 'tis sad: But what if they walk wi●h unbroken hearts? oh they respect not this! And so their care being taken up in trimming and making the Vessel bright, they neglect to get oil within. 3. Some fall short here by thinking this thought, that that grace which is inward is also sincere and unfeigned: And hence do not judge themselves profane nor civil, because of their profession, nor yet Hypocrites because they do not make only an outward show, when as the dee●est hypocrisy lies under much inward affection many times: And hence they take every such work upon trust without weighing it, if double guilt, and there is no show of Coppe●, put it up, never enquiring where the bounds of truth and hypocrisy part; And hence if they have inward comfort though by a dream, they take it; If upon their sick beds after trouble they have had peace, they take it on trust; if they have any promise of rest and peace, or feel some desires, love to Ordinances, and God's people; they take hold on promises, and trust themselves without trying, without weighing: Sudden work is superficial. 4. Some feel a want of these things, and content themselves with desires, and so never come to be indeed 〈◊〉 they desire to be; It's true, Saints feel wants and desire supply: But 1. They are never satisfied till 'tis so indeed: My flesh is meat indeed. 2. They are humble and vile in their own eyes till the Lord help; but these like Solomon's sluggard, desire and have not; whereas in things of lesser worth they will not do so, They will not only desire, but indeed till the ground; If one neglects to till, though they answer, I desire, and God accepts that, every one will say he is deceived; their hunger is their food; they build the sluggards nest of desire, and there sit: Oh therefore take heed you fall not short here! Take heed your prayers and desires prove not lazy and unfaithful Messengers which you send to your Friends to come and help you, and they go half way and no further, and never fetch them to you indeed. Oh therefore get oil in your Vessels, do not only fear the Lord, but fear him greatly, 1 Sam. 12. 18. Do not only cleave to the Lord, but with the whole heart, and cle●ve to him only; Beg this of the Lord. Look as poor people when they come to rich men that have full heaps, do say, let me have full measure, my family is poor, and charge great: So here. Consider if once you get this it will never die, Motive 1. it shall increase exceedingly: It's a treasure you cannot part withal, that you shall never grow poor with; but Luke 8. 18. From him that hath not, shall be taken away that which he seemed to have. Oh many a one saith, I fear I shall fall at last, and I find my heart so soon cooled; Oh get this, nothing shall quench it again! If you say I cannot keep it, I say it shall keep you, Prov. 2. 10, 11. Not when you have Christ and Spirit, and grace in your head, nor in your Conscience to give you peace, but in your heart; and when nothing is sweet but that, nothing lies between your heart and that; it shall now preserve and keep thee, it shall follow thee, fill thee, seal thee, live with thee, go to heaven with thee, etc. Mark this you feeble ones. Oh consider what a ●ad thing it will be to thy heart to miss of, Motive 2. and lose the Lord at last; The servants in Isaac's Family did not mourn so much as Esau when the blessing was gone. Why? They never had hope of it, never were nee● it. He was so long in the field that the blessing was gone before he came, and he sold it away for a trifle: So them that never came so near the Lord and his blessing, never will have such sorrow, especially to think I sold it away for a trifle: O thought Esa● that I had come a little sooner, etc. When Saul went to Gilgal to sacrifice, 1 Sam. 13. 10. He stayed seven days, and then sacrificed before the Lord, but then his doom was passed by God: And it's said presently Samvel came, Oh if he had stayed a little longer! So you will one day think, I sought and waited but forsook the Lord. Oh had I waited one day more I had been well. This is the reason why the Hypocrites portion is heaviest in Hell. You will say, It will be heavy hereafter, Motive 3. but not now? Yes, now to if you do consider the Lord Jesus is so full, and thou not to have one drop of that which is saving, even when you come for it. It was a heavy token of the Lords anger, 1 Sam. 14. 17. when the Lord answered not all that day (when yet he did not speak bitter things against them) because he did use to do it: It notes the anger of the Lord Jesus; as a man that hath abundance of bread, and yet gives not any, this argues he is very angry if he continue so; and if so, how canst thou sleep under it? Consider, Motive 4. else the Lord will try you; God hath his trying times, and they were never sent but to discover who were dross, who were gold, and the main end of all God's Trials is to discover this Truth that I now am pressing upon you. Some have a thorough work, and now the Trial discovers the Truth, as in Abraham, Hebr. 11. 17. Some have superficial work, and they fall in Trial, as Saul, and it doth discover it was but an overly work; For this is the Question God makes: Is it through or no? ay, saith a carnal heart, Yes, saith a gracious heart. Hence its strange to see what men will do when a trial comes. A man maintains a lust, he will not show it, nor defend it, he shall turn to be of some opinion or other, and the corruption of his mind shall show the corruption of his heart: A man loathes the people of God, but he saith he loves them; now this shall be a sign: Time shall come that some of them shall be matter of offence to him, and shall not honour him, it shall try him. A man loathes Ordinances, he saith he doth not, but comes to the world's end to enjoy them. He shall have plenty of them, and some sad losses with them, and then you shall see he surfeits of them, never quickened by them, to show the work was but overly. A man's heart is above God, he saith he is content to be at the Lords dispose, let him do any thing with him, this comforts him. He shall have a cross wi●e, or something that doth not please him, and now hi● heart quarrels, and thus he shall be tried, to show it was but overly work. Men despise the liberties the Lord gives them; they say they pri●e them. A general Governor shall come with pretences of Religion and Protection, and you shall see this chaff will take old Birds now. Oh therefore try yourselves here, and be sure you fall not short here. Wh●● M●ans are there to be used? Quest. 1. Look that you make your Vessels clear. Answ. It hath been said of old, and I believe 'tis a truth still, ●that the Lord will never send his Spirit to dwell in an unclean heart. Doves build not their habitations on dunghills. God's Spirit must come as an efficient to take it away, but not as an Inhabitant to dwell in an unclean heart, 2 Tim. 2. 19, 20, 21. He that pargeth himself, he doth not say, God must do all, but he under God searcheth and purgeth, he shall be a vessel of honour, if from these things, especially from those sins which Apostates are conquered with, of which he there speaks: For there be many sins a man may be purged from, and not be a Vessel of honour. But what are the sins the Apostates perish by, mark them, find them out, one by pride, another by sloth, another by world, etc. He shall be a Vessel of honour. Men see and confess, but make not work of it indeed, the old heart is not better, you consume and languish still, 1 Cor. 9 26, 27. I beat not the air, i. e. I lay deadly blows on my enemy, and I bea● down my body, lest, etc. Overly search of sin, hath made overly decay of sin, and hence overly grace and affection. As a man hath not light, nor love, nor esteem enough, because he never felt his wound to the bottom. Oh account it an inestimable mercy when 'tis thus; oh therefore remember the rule of the Prophet, jer. 4. 3, 4. Sow not among thorns, etc. Many men's profession springs up, but withers, never comes to perfection; this ground is not ploughed, or if so, not thoroughly ploughed, but thorns left to choke it. Well saith the Lord, look to yourselves lest my wrath break out like fire; why is the Lord so dreadful here? Oh because men are careless here, I look to Christ, and my desires are good, and I pray in secret, and I am much changed, etc. 2. Look that your Vessel be ever kept empty; when a man hath no grace, and sees how others can pray and mourn, and how far short he falls of them, its easy now to be empty, as Saul when he was no King; but when the Lord hath given some light and affection, and some comfort, and some Reformation; now a man grows full here: Saints do for God, and ca●●al hearts do something too; but a little fills them, and quiets them, and so damns them. And hence men at the first work upon them are very diligent in the use of means, but after that they be brought to neglect prayer, sleep out Sermons, and to be careless, sapless, liveless, who is the better for them? Because I say that now they have got something, the main work is wrought, they call not that into Question, and so when God comes to reckon, they are found too light. Oh therefore keep the Vessel empty, never content thyself with any measure. Hath the Lord called thee? Yes I think so, and believe sometimes so, but I am afraid I may at last be found without oil in my Vessel; be then every day, as if thou wert but now to begin. And this I say, true grace as it comforts, so it never fills, but puts an edge on the appeti●e; more of that grace Lord! Thus Paul, Phil. 3. 13, 14. Thus David, Out of my poverty I have given, etc. 1 Chron. 29. 3, 17, 18. It's a sure way never to be deceived in lighter strokes of the Spirit to be thankful for any, but to be content with no measure of it, and this cuts the thread of difference between a superficial lighter stroke of the Spirit, and that which is sound. 3. Look that your vessel be not broken, nor cracked, that when the Lord pours in, it runs not out again, Heb. 2. 1, 2. Prov. 4. 12, 13. Oh here is the wound of many a man, he hath many affections in Word, in Ordinances, and they take hold on him to convince; to affect him, but he takes not fast hold on them, he keeps them not as his life, with thankfulness for any little, and with watchfulness. And hence a man is where he was, dry and barren. It's true the Lord will not give that out of an Ordinance which he doth in an Ordinance. But it's one thing to have it lost out of thy hands and the Lords hands too, another thing only to lose it out of thy hand. It's one thing for the Lord to withdraw it, another thing for thee to spend it away by the prevailing power of a lust, viz. either the world without, or contempt of Grace within; you esteem it not as your life, and hence seek not to keep it, you will lose the Oil in your Vessels. And I am confident this is one reason why a man lives long under means, and never profits, the Lord sees if he should pour any thing into the heart, it would be lost. He takes fast hold of world or self, and keeps that, and hence all runs out again. 4. Look that you be at the cost to get this Oil in your Vessel. These ●irgins when the door was shut and too late would, but the time was passed. For we shall find the reason why men's works are sleight, their buildings, their garments, why, they will not be at the cost; so men's work of Grace is sleight, because they will not be at the cost. They find a want of Grace, and prise it, and would fain have it, but it shall cost them little: they will not be at the cost of their time. Sometime they can seek the Lord in an Ordinance, but what if he comes not? They depart from him. Sometimes in pangs, and fits when the Spirit comes, they seek, but to be ever seeking, ever carrying sense of sin, 'tis too much time and trouble, they will not be at the cost. Some affections and hearts they spend, but not their whole hearts: Hence Christ exhorts, oh strive, because many seek and are never able. Look therefore as it was with jonathan, Saul, 1 Sam. 14. 45. said he should die: No, the people said, not so, for he hath wrought with God this day. Not that a man can get Grace by his own strength, but Col. 1. 29. I strive according to his mighty working. Only let me add this, be at cost first to get the Lord Jesus himself; As Mat. 13. 33. He sold all and bought the Field; and when he had the Field, now he had the Treasure. Oh think no time too much, no lusts too dear, no affections too much for him (and then you have all things with him, and shall receive life from him) and not for a dead, but for a living, risen Christ. Christ bestowed Gifts on judas, on Saul, but whom he bestowed himself upon, those never wanted any thing, Psal. 23. 1. But here I might take up a doleful complaint; Oh that men content themselves with colours and tinctures of Truth and Spirit, etc. Some Naturalists observe, that Brass would be Gold, it tends to it, had it but more heat of the Sun to concoct it and to bring it to perfection; so 'tis with the lighter Strokes of common Grace. CHAP. XXI. That true saving Grace in the Hearts of Believers can never fail. SECT. I. THat those Graces of the Spirit wherewith those Heavenly Vessels, Obs. 4. or Souls of the Faithful are filled, are constant and of an eternal Nature. For thus the wi●e Virgins, their Vessels were not only filled, but the Oil was constantly preserved in them, and continued in their Vessels, until they met the Bridegroom. 'Tis true, their Lamp went out, outward acts of the Spirit of Grace, expressed in the Profession of the Saints may be extinct for a time, yet the Oil did remain in the Vessel still, which was not so with those which were Foolish, not only their Lamps were out, but their Oil was spent; so that here is a third Difference between the Foolish and the Wife Virgins: That the Spirit of Grace in the one is of a dying, withering nature; in the other, of an eternal and everlasting nature. There is an eternal excellency stamped upon them, john 4. 14. The water that I shall give him, shall be in him, no Pools, but a perpetual living Spring. Heb. 6. 9 Some that were enlightened and tasted, fell away, but we are persuaded better things of you. The Saints have better things, which do not cause, but accompany Salvation. The Lord is so far from suffering it to die, as that he will add to it, Luke 8. 18. To him that hath shall be given. Though it be like Mustardseed, yet it shall grow; there is a growing virtue in it. But as the Lord speaks of his people, Isa. 65. 8. As new wine is in the Cluster, and one saith, destroy it not, for a blessing is in it, so it shall be here. Nay, though it be not so much as seen, yet the Lord then can see it, and doth then keep it, and will preserve it, Isa. 40. 29, 30, 31. Nay, though opposed and resisted by temptation, yet, 1 Pet. 1. 6, 7. 'Tis not consumed, but tried, that it may be to Glory another day, notwithstanding manifold temptations. 'Tis one of the greatest Miracles in the world to preserve it, as a Spark of fire in a Sea of water: Nay, though it seems to a man's feeling to be quite quenched and put out, that a man finds no more than a Reprobate, yet the Seed of God than remains, and it will break out again. There is life at the heart and sap at the root, yet the Lord will fetch them again. When the Lord of Glory was crucified, and all the Disciples fled, not one spoke for him, none durst confess him, yet the Lord returns to them, and they again to him. SECT. II. HOW comes it to be thus immortal and of an eternal nature? Quest. 1. 'Tis not only in regard of the power of Grace received, Answ. though it were perfect, for then Adam had not fell from it. 2: Nor in the freedom of a man from temptations, for then the Angels had not fallen. 3. Nor yet in the power of a man's own watchfulness and care to keep it. For if the Lord keep not the City, the watchmen wake but in vain. 4. Nor yet in the power of any means; as many think, if under a powerful Ministry, than they are out of danger. 'Tis not in Paul, nor Apollo's, but in the lord Men may rejoice in john's Ministry, and be affected with it, but 'tis only for a season. But, I. In regard of the eternal Election and Purpose of God. Their constancy in the State of Grace depends upon that immutability of his counsel, Matth. 24. 24. They shall deceive if possible the Elect; but it's not possible, they being Elect. Wise men may have their Brains crazed, and Nabuchadnezzar like, the use of reason gone, but the Principle of reason continues, and the use of it in time returns again; and so 'tis in regard of damning delusions, 2 Tim. 2. 19 Hymeneus and Philetus fell; Hence do not the Elect f●ll? No, for that Foundation remains sure. 1. The certainty of their continuance in Grace is built upon a Foundation. 2. Not every weak one, but a firm Foundation. 3. Not a Foundation of man's laying, but Gods. 4. Not a wavering and tottering, but standing Foundation, and that sealed with the Knowledge of God, the Lord knows who are his, i. e. though some men fall, that one cannot tell by outward expressions and profession who are the Lords, yet The Lord knows who are his, and they are sealed by his love and knowledge. And it seems this is the prime cause of the continuance of Angels, 1 Tim. 5. 21. And Election being free, for his own sake, not for their sakes, the Lord foresaw all their good and evil; hence they are not cut off. II. In regard of the Faithfulness and Promise and Covenant of God's Grace. Adam had that Covenant: If he did do, he should live: But he had no absolute Promise he should do, or continue to do; but the Faithful have; and hence they stand, not by the strength of Grace, but by the strength of the Covenant of Grace. And hence that which to reason is incredible, to nature impossible, is brought about by Faith; not by virtue of any power of Faith, but by virtue of the power of a promise. God hath said it, and Faith believes it; and hence Abraham's dead body begets, and Sarahs' barren womb brings forth Isaac. Hence through all the Word, when the Apostle perswade● himself of their continuance, he ever puts in God's Faithfulness, 1 Cor. 1. 8, 9 1 Thes. 5. 24. 2 Thes. 3. 3. Hence jer. 32. 40. I will not turn away from them. Answ. True, if they do not from the Lord. No, but they shall not turn away from me. Object. But we see many do fall. Answ. But if he doth, he shall not be broken, but taken up again, Psal. 37. 24. Yea for a time the Lord may do thus. But will this continue, having sinned against such mercy, and my sin being now greater? Now the Lord will depart. Answ. 1 Cor. 1. 8. Yea, he will confirm you to the end. Yes, it may be he will, as he hath done, while I am out of temptation: But I may meet with it before I die. Answ. 1 Cor. 10. 13. He will not suffer you to be tempted above measure, etc. Yea, if I was such a one as Abraham or David, that had such hearts, and did the Lord so much honour. Nay, but Isai. 55. 3. Even the sure mercies of David. This is the Faithfulness of God. III. In regard of the constant abode of the Spirit of the Lord in the hearts of the Saints, whereby they are kept, john 10. 28. None can pull his Sheep out of the Father's hand. Look as the first Adam sinning, conveys the power of sin and Satan and death, which reigns with unconquerable power over all the Sons of men; so Christ rising, conveys that Grace and constant presence of the Spirit which reigns to eternal life, and carries the soul through all difficulties, Deut. 33. 27. The eternal God is thy refuge. Let what evils can come, there is a refuge. Yea so long as I can stand. But what if I fall? Underneath are the everlusting arms. Let a Saint fall never so low, yet God's everlasting arms are still lower; where ever he falls, he falls at last into the Lords arms; For else it was impossible for any soul to continue, Isa. 46. 3, 4. From the womb to the hoar hairs I will carry you. Saints when they are little, think they shall fall at last, and when strengthened, fear if they live till old age, their hearts and spirits will die; yet they do not. But how comes this about? I will carry you. And hence 'tis impossible they should ever die or perish, no more than the Lord Jesus, john 14. 19 So that if God's purpose is firm, his promise sure, his Spirit able, the Spirit of life and grace in the hearts of the Faithful, shall be kept even to eternity. SECT. III. LET that Opinion that the Graces of Saints are fading and mortal, Use. rot and die, and be had in everlasting derestation of them that know the Lord. But we see how many fall off and fall back, Object. and I have found it by experience so. The seed that is cast into the earth, Answ. first dies, and then lives and grows; so no sooner doth the Lord fill his Saints, but there is much selfconfidence on it, and resting in it, hence it dies, yet it lives and grows again. And hence the Lord keeps his people poor & sensible of their own weakness as long as they live; but if it quite dies and withers, they were never the Lords, nor never had ●ne Dram of Grace, 1 john 2. 19 If it be taken away, he did but seem to have it. All fleshly excellencies in men, as common gifts be, do wither, Isa. 40. 6, 7. All Flesh is grass: But Plants in God's Orchard never lose their greenness, though Plants and Flowers in the field may, Psal. 1. 3. Whose leaf shall not wither. But this may make men secure, say the Arminians. Object. 1. Nothing puts more life in the Saints. It would sink them else, Answ. if it were not thus, as when the Lord told joshua, where ever th●● settest thy foot, thou shalt prosper, not a man able to stand against thee, this puts life into him. 2. Though they cannot fall quite away, yet they may fall so as to lose the sweetness of Grace, and presence of God. If a man should eat too much, and ever be sick, though not die after it; or if one should fall and break his bones, though he doth not lose his life: Is this any gap for any to rejoice? 3. Though they cannot wholly drive away nor beat out the breath of the Spirit, yet they may grieve the Spirit by which they are sealed, Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside. But therefore let this Conceit die and perish, which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful; for who will make men seek after perishing things, under a colour of making men seek for the Spirit, it is to resist and quench the Spirit of God in them. SECT. IV. IT may comfort the hearts of the Faithful exceedingly against fears of Apostasy, Use 2. when they see great Cedars fall, How shall I stand? And when they hear of some temptation that may be hereafter, than they fear. And when they feel the evil of their own hearts (which the Lord lets them feel to humble them that they may grow lower, and so stand the faster) they say, I shall fall, and when they have found the Lords presence, oh if now I should relapse after this health! How shall I know whether I shall stand or no? Quest. 'Tis not only discernible by perseverance, Answ. but by somewhat begun, though very difficult to be seen. As, 1. Observe Gods several and various dispensations of himself and his Grace toward thee, whether they issue from his everlasting love or no; for if so, than he will everlastingly keep that which he hath given thee. Quest. How shall I know that? Answ. Look as that issues from eternal wrath, that separates the soul from God, or therein 'tis expressed; so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lords carriage, Doth it draw thee at last to him, nearer to him; and so the more he dispenseth of himself, the nearer thou art brought to him; here is the expression of eternal love, and the Lord will keep thee, john 6. 37. All that 〈◊〉 given me shall come to me. Let the Lord give his Spirit, though but little, they grow thankful. Oh he is come, whom I thought would never have returned again! Let him deny it, this keeps them humble. Let the Lord dispense himself in an Ordinance, they love him; and 〈◊〉 day 〈◊〉, better than a thousand elsewhere. Let him not do so, they feel the more need of him. Let the Lord free them from temptations, and give them conquest, Faith now rejoiceth. Let them fall into many temptations, their Faith grows the more purified than ever. Let the 〈◊〉 give them outward blessings, they grow more vile in their own eyes, less th●● the least, with jacob. Let the Lord deny them, Hab. 3. 18. they rejoice in the Lord. They get good and are more endeared to the Lord by every carriage of the Lords, at least in the issue it is so. As 'tis with wicked men, they may for a fit be affected and return to the Lord, but in the issue they forget the Lord, so 'tis here chose. There is not any unregenerate man, but something or other 〈◊〉 him. The wicked ever are like Chaff driven from God. Gold that is of an everlasting nature, keep it, beat it, burn it, you cannot consume, but only purify it, 'tis not so with Chaff. Let the Lord give him tastes of Grace and joy, it estrangeth his soul from Christ, it doth not bring him nea● to Christ. 2. Observe whether thou dost grow out of, and live upon an everlasting Covenant or no, Rom. 11. 1. God hath not cast off his people, whom he 〈◊〉. Who are those? Children of the promise, Rom. 9 7, 8. That are born and bred of the promise or whole Covenant of Grace; God hath treasured up all Grace in Christ, laid it up in that store-house, Christ hath dropped it in his promises. Now when the soul is rooted in the Covenant, now it shall never die nor perish. As 'tis with some trees, set them in the ground, they will grow, if they have Sun and rain, but die at last: Take another, and set it in a Stock, so that it abides there, and fetcheth all its life from thence by cleaving to it; now it will grow and become a flourishing Branch. Now than the soul grows out of the Covenant, when the whole soul cleaves to the whole Covenant, for the whole benefit of it, and is fully satisfied with it, 2 Sam. 23. 4, 5. As take a soul that feels a want of all the benefits of the Covenant, pardon, peace, life, that the Spirit is ready oft to fail, and hath no assurance it shall have any part of that which is the children's portion; and looks upon his own unworthiness, never to have any from the Lord, yet it looks up to the free mercy and Grace that made it to some, to make it good to me, and so pleads the promise, and so lays itself there, and there rests, and there looks, and here sucks, and takes root, and the roo● spreads to every part of the Covenant. The Lord hath now rooted the soul in this Covenant, and it hath received life from hence, this is everlasting, you shall continue. And when the soul especially is like a bough blown by the wind, yet it stands fast still. If men have been in horrors and then fell to reformation, and there rested, it will not last. If men have had some workings and actings of the Spirit upon them, and then say, God must do all, but they grow not into the Covenant, they will die; But here though God keeps thee short and naked, and thou only pleadest the Covenant, thou shalt stand. If you plead for pardon, and some good, not the whole good of the Covenant, you shall die also. If you grow upon some distemper, and the whole heart grow not upon this, you will die also. Look as 'tis with a man that builds, he will make an end if the foundation be laid, but if not pull it down, so here. 3. If the power of Grace received and acted by the Spirit, hath risen to the nature of fruits, and not leaves only, john 15. 2. And that is, when the soul receives that Grace, as that in every thing its scope is to live to God, to give his heart content. For fruit is the end of the trees growth, and leaves and fruit is not for the tree, b●● for the content of the owner of it. If so the Lord hath undertaken to purge thee, though there be much Selfseeking in thee, and he hath●undertaken though little at present, to make thee bear more fruit. ● Many a man hath much affection and grace, but when he hath it, what is it but leave; to adorn and beautify himself? But he lives not to the Lord; another man will live to the Lord in what he does, the Lord is so dear, and himself so vile; as that he doth thus. 4. If you pray for it in Christ's Name. Objects Many pray. Answ. But when Christ and you pray together, you will speed; and than Christ prays, when his Spirit cries at the Throne of Mercy, than himself is at the Throne of Justice. And his Spirit cries, 1. Not for an unfit person, that hath some slight change, but 〈◊〉 his Saints, whose hearts are endeared to him and his whole will. 2. No● fo●●● evil or private end, but the Lords. 3. Not coldly, but with gro●●s unutterable. Is it thus with th●e? Oh then how canst thou fall I Dost fear 〈◊〉, Mat. 16. 18. he shall not prevail against thee, but thou shalt give the last blow and wou●d▪ Dost fear the world, the deceits of it? Mat. 24. 24. (if possible the elect) Dost fear the evil or good things of it, john 17. 13 though in the world, yet Christ prays you may be delivered from the evil of it. Dost fear thy sin, that will separate? Answ. Rom. 6. 2. How can we that are dead live any longe● therein? 'Tis a strong, but a wounded, but a dying enemy. Dost fear the Lord, thou hast walked so unworthy of him? He will not break the bruised reed till judgement come to victory, though little, though weak. Oh therefore be comforted against this in these times, which are apostatical, declining, evil days, and bless the Lord! SECT. V. HEnce we learn what verdict to pass and give in concerning those men that Use 3. decay and fall off from the Lord. They never had Oil in their Vessel, never had dram of Grace in their heart, Thus, 1 john2. 19 If▪ they had been ●f us, they would doubtless have continued with us. It seems they were such men which were so eminent and excellent, as that there were no brands nor marks upon them to give notice to the Churches that they were marked out for apostasy, but were only discovered to be unsound by their apostasy; and this was argument good enough. Hence Christ, when some of the jews began to believe in him with a temporary Faith, john 8. 31. If my Word continue in you, ye are my Disciples; as if he should say, your Faith is a Fancy, if it continue not. Look therefore as the Prophet said, Zach. 1. 5. Your Prophets, where are they? Your Fathers, where are they? So say I to you; Your Tears, your Tenderness, your Groan, your Heart-breaking, Prayers, etc. Where are they? Is it with them as with ships that are sunk and wracked, some of the ribs remain, which gives you to see and say, there was a fair ship, but it●s sunk, 1 Tim. 1. 19 Make shipwreck of Conscience, and so lose their Faith also. Some men for a time seem to keep a whole Conscience, wind and water-tite, they can pass through many storms, yet at last it breaks, and when that is lost, their Faith is lost also. Their Faith before God▪ and Conscience before men, both of them break. Now there are two sorts of Apostates: 1. Open in men's life, whose falls are like the falls of a mighty tree, it falls with noise, and breaks down all the under-wood: So their falls make a noise in all the Country where they lived, and by their falls some are sadded, others offended and damned. 2. Secret, when men are Apostates in heart, Prov. 14. 14. which have chosen some sinful ways, jer. 3. When 'tis with men as it was with Saul, there is no commendation of him but this, that he was higher by the head and shoulders than any of Israel: So 'tis with these, in outward profession higher than others, but their oil is spent. But do not many of the Saints fall openly and secretly? Object. True, they may and do fall exceeding greatly. But as Moses prophesying of the Answ. apostasy of Israel after his death, Deut. 32. 29. yet 'tis said, 'tis not the corruption, nor spot of his children, Deut. 32. 5. There is a great difference between an Hypocrites Apostasy from his grace, and Saints from theirs. It's one thing to fall from branch and root too, another thing only for the branches to be broken off and the root not pulled up, jude 12. There are some apostasies that argue there was never a dram of grace in that soul. Saints fall down, but do not fall away: And of such Apostasies as argue want of grace, take the following Discoveries. 1. When a man's rising is the cause of his fall (or seals a man up in his fall) or at least the cause, through his corruption, Ex. gr. Time was a man lived a loose, careless, carnal life; by the Minstry of some Word, or reading of some Book, or speaking with some Friend, he comes to be convinced of his misery and woeful condition, and sees no good, nor grace in himself, he hath been even hitherto deceived; at last he comes to get some light, some taste, some sorrows, some heart to use the means, some comfort, and mercy, and hope of life: And when 'tis thus with him now he falls, he grows full and falls, and this rising is the cause of his fall, his light is darkness, and death to him, and grows to a form of knowledge: His rising makes him fall to formality, and then to profaneness, and so his tasting satisfies him, his sorrows empty his heart of sorrow for sin, and his sorrows for his falls harden his heart in his falls, and all the means of recovering him harden him; that now if men never had had means, even Sodom, they would have relented before now. This is a sad token of falling away, and having had only lighter work, it being a plain evidence that at their best they were filled with their lusts, because a little light and affection satisfied them, which is now turned by the power of their lust to harden them, Isai. 6. 9 This is given as one sure sign of a people forsaken of God, when in seeing they see not, and hearing they hear not. Look as it is in diseases, if the Physic and me●t turns to be Poison, than there is no hope of recovery, a man is sick to death now. The Saints little measure makes them forget what is behind, Prov. 4. 18. He shines brighter and brighter till the perfect day. So that let him fall he cannot be quiet there, but when he remembers from whom he is fallen, if once he tasted the Lord, this will fetch him again, and make him restless till he return. But if it be so as now it is with these, than the case is woeful, when there is such a plague on men and they know it not. When a man saith to himself, as the Glutton said to his soul, Take thy rest, for thou hast goods laid up for many years; so thou hast repentance, and grace, and peace enough for many years; and hence the soul takes its rest, grows sluggish and negligent. Oh if you die in this case, this night thy soul shall be taken away to Hell. 2. If when men fall from the Lord, and they rise up only in Ordinances, but fall down constantly out of Ordinances without feeling. A carnal heart falls, but he thinks himself is not therefore without all grace, because in an Ordinance his heart sometimes is affected, so they were Ezek. 33. 31. The Prophet's Ministry was sweet to them, but their hearts went after their covetousness, their Hogs, their houses, their lusts, their lots; and they joy in the Prophet, but never mourn for that. A precious heart also falls out of Ordinances, but he feels his falls▪ Though he falls from the Benefit of his rising, yet not from the feeling of his fall, But to another man the sweet he finds in Ordinances, is but Music to his meat, or as a man falls from Music to his meat, Mat. 7. 26, 27. He that heareth my words and doth them not, that man's house is built upon a Sand, which falls, and the cause of great falls is this: Look as 'tis with corn-ground, if rain falls upon that, though it be long before any ripe fruit comes; yet it makes it at last come to some ripeness: But if it falls on other ground, seed is sown there, but it brings forth Briars, though it drinks in rain, 'tis nigh to cursing, Heb. 6. 7, 8. Look as it was with Saul, God had forsaken him, 1 Sam. 16. 14, 23. and a Spirit of Satan came upon him, yet when David played with his Harp, it stilled the spirit in him, & affected him much; it did not cast out the spirit, for when he had done playing, the evil spirit came again upon him. So 'tis at this day, a man is forsaken of the Spirit of God, and haunted with an evil spirit of pride, world, passion, lust, Libertinism; a man prays, hears, and is made much better; 'tis stilled, not cast out; for after this a man returns to his old spirit again, and in time he cannot be quieted with preaching, nor praying, no more than he could with his harping. 3. When a man is so fallen, as that he returns not in the season of rising: Look as 'tis with Trees in Wintertime, their leaves, their blowths, their fruit, their beauty is gone: Is it then dry and barren, and quite withered, and cursed? One would think so for the present, but 'tis not so, because the season of fruit and leaves is not now; if in Spring and Summer it should be so, than you might well suspect it. Thus jer. 8. 5, 7, 8. yet they said they were wise, and they had Law and Ordinances among them: True, yet they did not know their season, hence fell with an everlasting backsliding. Hence Psal. 1. 3, 4, 5. They are like the tree planted by the river's side which bears in season. What, and when is this season? Quest. I cannot tell you the season of every man, Answ. but I will show you the usual seasons of many men. 1. When Jesus Christ the Sun of righteousness draws exceeding near unto the soul, and that to the reviving of others, Isai. 55. 6. but thy heart never a whit the better, not yet much troubled it is so bad. When Peter falls, a look recovers him; when Ephesus falls from her first love, to remember from whence she is fallen, is enough to restore her to her love again. When the Disciples fell after Christ's death, yet when he arose and opened the Scripture, their hearts burned within them. But thou hast had Jesus Christ opening the riches of his grace from heaven, and thou hast heard a voice, but not seen the sight, the glory of the Lord in this thy day; and this thou hast done though the Sun hath come to his full height sometime: This is thy season; Gospel, and Christ, and promises, are grown common to you, etc. As it was with the possessed man, Mat. 17. 15. The Devil takes him oft, and casts him into the water and fire, but if when he come to Christ he have no help, the Lord be merciful to him then: So you have been possessed and fallen, but when the Lord Jesus comes he casts them out; but if the Lord speaks, enlightens, and cometh saying, Remember me whom thou hast abused, my wet locks, my watery eyes, and my sorrowful heart which thou hast broken, here is all my love, and this prevails not, but thou neither risest nor desirest the Lord to raise thee: This is sad. In the day of Jubilee, be a servant then for ever, if your old master still pleaseth you; especially when all means are used; when the last of a course of Physic is taken, and is ineffectual. 2. When the Lord is ready to depart from the soul. Sometime Saints do not melt at love, but the Lord departs, now this recovers them. As a man that hath a friend, though they grow weary of their company, and they begin to carry away divers things, yet when they come to take their leave indeed, now they recover, and they cannot part now. Like joseph and his Brethren, they can neither of them part. Nicode●●us and joseph cannot contain, but cleave to Christ, when most forsaken. David, when God hides his face, is troubled, Psal. 30. 7. 'Tis with 〈◊〉 as with sick folks, when their sickness and sores come to their height, now they break and recover, Host 5. 15. But if Gods departing from thee makes thee more vile, it makes thee apostatise from him. 'Tis certain thou hadst never life then. This is a Saul's brand, 1 Sam. 28. He forsakes the Lord, and goes to ● Witch. Never saw you yet a Gracious heart, but the Lord made extremity fetch him in. And no surer sign of an ungracious heart, than to have this blast him and drive him from the Lord, Mal. 3. 14. A man hath God's Ordinances, he finds no profit, no God, no Christ, his affection is lost, and now he forsakes the Lord. Oh when Christ is a rock of offence, woe, woe, woe to that soul! Now thou hast neither Summer nor Winter-fruit. Oh look to thy fall here! 4. When men so fall from the Lord, as that their whole hearts make choice of, and are espoused to some lust, wedded to some distemper. For though the Saints may fall, yet never to another Lover; for they cannot fall into any sin that breaks Covenant between them and the Lord, Host 2. 19 When men make choice of any thing in the world to take content in more than in the Lord, or together with the Lord, and hence defend it as lawful, and are fully free in it. There was never Grace there. For if any thing doth give the Saints content, 'tis not their choice, but refusing: But you are wedded to your lust. David could say, I have chosen thy Testimonies, oh forsake me not utterly! Others choose somewhat else, not thee, Psal. 125. 5. Those that walk in crooked ways, the Lord shall lead them forth. This is given as a black mark of men that are broken off from the Lord, Rom. 11. 9 Let their Table become a snare. When it may be no unlawful thing, but lawful is that which banes them, 2 Pet. 2. 22. Sheep may fall into the mire, but if they lie and wallow in it, it's a Swine; and all their excellencies are but Pearls in a Swine's snout. But when doth a man make choice of it? Quest. 1. Answ. When a man's heart is set upon a lust, and God blesseth and prospers him in it. When God fills the back-slider in heart full of his own ways. His heart is worldly, and he thrives in it; his heart is ambitious, and he hath his Honour. This the Lord gives not to his people, but some rod or other upon their backs, Host 4. 17. Let him alone. 2. When a man lies long in his Fall. Saints lie not long: I limit no time, but when day after day, a man lives in it, Rom. 11. 10. Let their Backs be bowed down always. Oh when a man's heart and back is bowed down always! Saints are under Christ's care. 5. When the Cause of a man's withering is a withering root. Trees in winter cast their leaves, as withered trees, but others root is hurt. If the branches do wither, yet if the root remain, it will recover again. So the Saints cast their leaf, and their branches wither in desertions and temptations, but they preserve themselves at the root. But why do others wither? 'Tis because their Faith withers, Heb. 10. 39 & 3. 12, 14. Many a man withers because of his Faith: He feels many wants. Why lives he so? Why dies he in beggary? Why see, Micah 3. 11. When a man is twice dead and pulled up by the roots, so that the root perisheth; for him is reserved the blackness of darkness for ever. That the means and way of enriching Saints is a way of beggary, to these 'tis very fatal. There is some false Faith in Saints, but it is not wholly such. Oh consider these things! No Grace, What no Grace? I say then no life, no God, no Spirit, no Christ, no Glory. Oh mourn here! See it now, that you may be humbled, and so saved. Else you will fall worse and worse still, jer. 3. 5, 6. SECT. VI HEnce see how far they fall short of saving Grace, that serve the Lord by fits and starts, Use 4. and whose hearts follow after the Lord, and make much of the Lord only in good moods. Dying pangs are not eternal graces; Withering Grace is flourishing and prosperous wickedness. If the Spirit of Grace in the Saints be of an eternal, constant nature; that is not the Spirit of Grace which accompanies salvation, which is alive to day, but dead to morrow, which a man is full of to day, but quite empty of to morrow. Hence the Prophet cries out, Host 6. 4, 5. Oh Ephraim what shall I do? What more means can I use for thy good? Why, do we not get good by means? Yes, but thy goodness is like the morning dew, soon licked up by the Sun, and like a cloud which passeth away, which promiseth much, but is scattered again. The Lord knows not what to do with such men; yet how many be there of such, that like jonas Gourd, spring up for a time, and then die the next day, and they comfort themselves under the shadow thereof. That take them in their Moon, they are as good as you can wish, more than men, but out of it, they are bruit beasts, not men. Whatever is in a godly man, the likeness and similitude of it is for a time in an Hypocrite. Would you have earnest prayer for a blessing? look upon Esau, he seeks for it with tears, and mourns for it for a time. Would you have following the means, and that the most powerful and searching▪ and joy in it also? See john 5. 35. What went they out into the wilderness to see? a Prophet, a burning and shining light, and rejoiced therein for a season. Would you have hazarding life for Paul and Ministry of the Gospel? Alexander did thus for a time. Would you have people enter into Covenant with God? Look upon the Israelites, Deut. 29. with 31. 16. I know that after they death this people will go a whoring. Would you have thankfulness? Psal. 106. 13. They sang his praise, they soon forgot the Lord. And these Affections are for a time stronger than the Saints, like land-floods; and because they be violent and strong, they last not long. But however, it argues a wretched false heart, Psal. 78. 37. Their hearts were not right, because not steadfast in his Covenant. But what man is there but changeth? What body so healthful, Object. that is found always in the same temper? Do not the Saints find their hearts soon cold, their joy soon quenched, their affections soon spent? This therefore will discourage them. I answer to it two ways, Answ. First, They sometimes deny the constancy of Grace, where constantly it is, (for the Spirit of Grace in us is like life, for 'tis eternal life. It's ever acting or remaining in the soul) and this they do by reason of many mistakes. As 1. They think the Grace of God in them perisheth, when the act ceaseth. Whereas a man may be weary of actions of life, where life remaineth, as in sick men. A man may have a rich treasure always with him, yet not always spend it. There is a gracious frame of heart which the Lord regards chiefly, which is before the act, & hence may be without it. The wheel doth not run that it may be round, but it is made round that it may run. Hence when the act of running ceaseth, the frame whereby its fit to run again, remaineth; And this is the Seed of God, 1 John ●. 9 2. Many think the act of grace ceaseth, when it doth not act always upon the same object; as some think, because they have not the sense of Gods love always, all grace is lost, when it may be there is sense of corruption at that time; sometime God gives victory over temptation, it riseth again: Now the soul thinks the very act of grace ceaseth, when yet it's now warring against the temptation; sometime the Spirit of grace may lead a man to prayer and sadness, sometime to a man's calling and cheerfulness. The act of grace is small, its dominion large. 3. They think they are not constant, when they are not so at all times, as they are at some times: As a man thinks he is unconstant at prayer, because he is not all day upon his knees; not heavenly minded, because he is not all day long minding heavenly things: Whereas the Spirit should be ready so to do and be at all times, and in every worldly occasion to be sowing or reaping some spiritual good; yet 'tis not a season always to be upon the Mount. Sometime Moses must come down to the camp. God requires every ●it season for his special Worship, not every Particle of time. 4. Many think the power of Grace is ceased and taken away, when some special enlargements are: As a Christian shall find at some times, having special work to do, special miseries to go through, he hath special enlargements of the Spirit, of joy, courage, boldness with God, love and zeal. These lasting not, he thinks all is gone now. But look as it was with jonathan, 1 Sam. 14. 8. Then he alone and his Armour-bearer went against an Host, yet 1 Sam. 17. 11. Against Goliath not a word. Paul to his death was a faithful and able Minister of the Gospel, though sometime his mouth stopped, and his heart straitened: The Ship may be going to the Harbour, though sometime greater, sometime lesser winds. Secondly, But yet I confess there is much changeableness in the Saints, and unevenness in their course, and their Spirits are apt to grow weary and faint, otherwise they had not need to be exhorted not to be weary, and when they are lifted up, they soon sink down, Heb. 12. 1. And hence question, Was there ever grace in this heart? But yet there is much difference between the unconstancy of the one and of the other, in three things: 1. An Hypocrites affections when they cease, they are raised in him again by some external Principles and Motives; but the Faithful when they have lost what they had, they recover it again by a new nature, an inward principle; which is an evidence there was the being of Grace all this while. Empty a Pond, it will never fill again till the Clouds above it pour down rain. Empty a Spring, though it sees no Clouds in the Heavens, yet it runs of itself, and will fill itself again. So when an Hypocri●e is left dry and empty, if some clouds of displeasure, fears of death and hell come, he is filled; but a child of God when no fear of death or hell, yet many times something within begins to work, as in David Psal. 39 3. While musing, the fire kindled, the sense of sin, to lie out from God, to quench his Spirit, the Beauty of Grace, the Command of God, the honour of the Lord Jesus recovers him, Heb. 8. 10. Deut. 5. 29. They spoke as largely as any could desire, ye● their hearts were naught, because this came from no inward principle, but only from external fear. When the Priests feet touch jordan, the waters stand on heaps; but when they are passed through, they overflow all the Banks again, according to their nature. So when the Word is preached powerfully, and the Gospel with authority, and the Priests feet touch men's Consciences, and they come to make way for the Ark, for the Lord, men in fits fall down before the Lord against their natures; & for a Sabbath day men are as full of good purposes and hearts as may be, yet pe●ish at last, john 8. 30, 31. Many believed when they heard his Word; but then are you my Disciples, if you continue. All Hypocrites pangs come from external principles; and hence take them away, their affections die. Sometime the novelty of a thing affects a man; the sight of shore is beautiful; at last when Manna proves daily bread, 'tis loathed. At first Ministers feet are beautiful, they would pull out their right eyes for Paul, yet afterward cast him off. A Pharaoh in Thunder and fear of death, cries, take away the Plague. A man in affliction promiseth much; when 'tis past, his care to find out his sin, his seeking to be purged from his sin ceaseth. joash is good while Ieh●jada lives. A man is good in quickening company, but when iniquity abounds, his love waxeth cold; whereas when these fail, a holy heart grows better. That which make● the one to fall, makes the other to fear, and so to stand. A Conceit carries a man on, but when his Conceit is gone, he falls. Look as 'tis with dead men, they may have heat and colour, but 'tis from the fire; a living man may be cold, and his beauty gone, yet he comes to be hot again, not from external heat, but internal life within: He can get himself heat, as we say, so 'tis here. Or as 'tis with the Clock and the Sun, the one moves by Art, the other by nature. 2. Suppose there be some inward Spirit to raise their Affections, yet these graces arise in them without the destruction of the contrary Corruption. And so are like to Moses burning Bush, the Bush burning, but yet not burnt. And thus it was with Balaam, suddenly the Spirit of God came upon him, and he saw the beauty of Jacob's Tents and blessed them above all people in the world, yet his cove●ous, malicious heart against them was not consumed: We never read of Balaams' mourning for want of the sight of their glory, and of love to their persons and posterity; but the graces of the Saints do arise from the dying of the contrary lust or corruption which they see and are sensible of; and hence the act of grace ceaseth sometimes, because 'tis opposed by corruption, yet the being of it remains in full power, though not in the exercise thereof, because 'tis in such a Subject where corruption is dying, not living; falling, not reigning. Christ, dies, and so lives in his people; where Christ is indeed, there we are first buried with Christ before we are raised by him. Paul could do great things for Christ, yet sometime is weak, because his strength arose from the sense of his own insufficiency to think ● good thought. The Saints see great things but 'tis in such a way, as that they that see not, might see, Joh. 9 39 Paul is sometime set at liberty from pricking temptations, yet he hath them sometimes that he may feel them, and so be raised again. Hence many people suddenly find they love the people of God, and love the Lord, but never felt the contrary sin; suspect 'tis but a pang, as Capernaum was much affected, yet repented not. 3. The continuance of the risings of a Saint are life to him, they are his life; his coolings, and declinings, and decay, death: But è contra to an Hypocrite, the continuance of his affections in Ordinances are deaths and burdens to him; the loss of them his liberty and life, wherein he allows himself. As for example, Take an Hypocrite to prayer, he is affected for a time, but let him ●e long at it, he is like a Fish in a Fever fit out of the water, Mal. 1. 13. So for sanctifying the Sabbath, and being very strict, but stay long here 'tis death, 'tis burdensome to him; and hence we shall see his decays are his life, and that which makes him walk loosely is, sometime he reputes and believes, and hath his Canonical set hours of prayer, and he thinks this is enough, and pleaseth himself with this, (who is constant?) But now take a child of God when his heart is ●nlarged for the Lord, that is heaven; it is his food, and now he is in health, as Paul said, 1. Thes. 3. 7, 8. Now we live, if you continue steadfast: So for others, so also with himself, Prov. 4. 22. and if it might be ever thus, then happy; and the thoughts of this sweetens heaven; but take away these, 'tis his death; and hence he groans to God for the removal of it, Psal. 119. 4, 5. What good doth Christ, mercies, Ordinances, heaven do me with such a heart? Be not discouraged you people of the Lord, nor encouraged you that are good only in your Moods, as the wind turns you; whatever love you have 'tis whorish, and whorish tears, if you follow the Lord and yet have your haunts, whatever service you do it is odious to God, to work all day for another Master, and twice a day come to the Lord for bre●d. Do you think the Lord likes this, to taste of his grace, and make a meal of your lusts? SECT. VII. FIrst, Use 5. To them that are fallen to begin again, if God would but give you ears to hear, Of Exhort. who like strange Eggs being put into the same nest where honest men have lived, there you have been hatched up, and when you were young, there you kept your nest, and lived by crying and opening your mouth wide after the Lord, and the food of his Word. But now your wings are grown you have got some affections, some knowledge, some hope of mercy, and are hardened thereby to fly from God. Can that man be good whom God's grace makes worse? And that flies from God's Ordinances, and people, and private prayer? Consider what thou hast done. 1. You bring an ill report and name upon God, jer. 2. 5. What iniquity have you found in me. If a Country be well reported of, it's no matter if some others bring an ill name on it, Wise men will not believe them: But for the searchers of Canaan to bring an ill report of Canaan, this is sad. 2. Thou hast lost all thy prayers, all thy profession, nay better never to have known these ways, 2 Pet. 2. 21. then to forsake the Lord. 3. No men's misery is so great, jude 13, 14. the blackness of darkness is for such. Search yourselves, you may secretly depart, when you are turning to the Lord; as a Snail round about the wheel, the wheel moves it, but it moves a contrary motion of its own from the wheel: Therefore begin again. Oh but will the Lord receive me? Who knows but he may? And heal your back slidings, Host 14. Because fallen, return: I know not how. Answ. Take words; But the Lord may not regard us, You shall grow like the Lily, and be as firm as Lebanon. Let them that stand, take heed lest they fall, and you discover your hypocrisy to Exhort. 2. all the world, or be like the Hypocrites whose beauty soon fades. And here let me commend three things to you. 1. Take heed that there be not found in your hearts a root of bitterness to grow up and choke you, Hebr. 12. 15. If your house be left empty, and yet one living lust left in it, seven Devils will enter again, and your latter end will be worse than your beginning. You do not know what hearts you have. Am I a dog, saith Hazael, ever to fall so? Let there be a lust after any creature, you will find the spirit of prayer die; then to think them too long in the Word, then to forsake the assemblies of Saints, then when your lust is met with, to oppose men, Ministers, etc. One reigning lust will bring all into captivity to itself, it will slay some, and make others serviceable to defend itself, Psal. 106. 14, 15. 2. Take heed of taking on you the profession of a Christian course without finding the rest, peace, joy, sweetness of such a course, Prov. 2. 10, 11. There is a satisfying pleasantness in promises, commands, Ordinances, you will never hold out else; for wherever the heart finds rest, there it will abide, and for want of that it dies. As in Creatures, if it had rest there, the soul would not be unquiet, if in God, it would never go to the creature. Some sweetness you may find, but look to find full rest; as men do find some sweetness in creatures, and so in Ordinances; yet being used to them, they grow weary of them, because they find no God there, no fullness of rest, Hebr. 4. 11, 12. and go through all the world you shall never have it: Get all the terrors of Devils upon you, you will never stand by that; consider therefore as 'tis in sin, there is the act, and there is the pleasure; so in every Ordinance and Duty there is both. All Apostasy is from this, Ordinances are too burdensome unto men to be held unto. 3. Take heed you neglect not private prayer, build your houses fit for that purpose, though you sell some of your clothes; you will for your Swine to lie in, and will you not to meet God in? one hours meeting the Lord in private will quit your cost: And pray for this, do it lest you do it in the woods, and deserts, and dens of the earth: So much strangeness from God, so much Apostasy; Pray that you may hold out in this hour of Temptation; that you may with David, not be forsaken, when gray-headed. Thus you see now the particular Difference between Wise and Foolish Virgins, and what is the ground of the acceptance of the one, and not of the other? What then will be said? Can it be, That there are no Grates in Saints: Or, That there is no Difference between the one, and the other? THE Second Part OF THE PARABLE. CHAP. I. Of Carnal Security in Virgin Churches. SECT. I. Matth. 25. 5. Whilst the Bridegroom tarried, they all slumbered and slept. IN this Parable were noted two things; First, The Church's preparation to meet Christ from vers. 1. to 5. Secondly, The Bridegrooms coming out to meet them, from vers. 5. to 12. In this second part, which now we are to open, three things are to be attended unto; 1. The delay of Christ's coming, or the long-suffering of Christ before he come, vers. 5. 2. The preparation he makes for his coming, a little before it, from verse 6. to vers. 10. by an awakening cry, which makes all the Virgins look about them. 3. The coming itself; where those that were ready, were with joy let in; and those that were unready were with shame shut out. 1. The delay of Christ's coming. Whence note First, What happened in the interim of his delay, and that is Carnal Security, expressed and set out from the lowest and highest degree of it. 1. They Slumbered; i. e. fell a nodding or winking, as the word most properly signifies. 2. They Slept; i. e. now they were buried in their sleep, overcome by it. Secondly, Upon whom these sleeps and slumbers fell; and that is, They All slumbered and slept; i. e. though for a time they were both awake, yet good and bad, wise and foolish fell into this senseless and stupid, dull and dead, sluggish and sleepy condition. Observ. I. That in the last days Carnal Security either is or will be the universal sin of Virgin Churches. Observ. II. That Carnal Security falls by degrees upon the hearts of men. Observ. III. That the spirit of sloth and security is the last sin that befalls the people of God. Observ. IU. That Christ's tarrying from the Churches, is the general occasion of all security in the Churches; or the not coming of the Bridegroom when the Saints expect him, is the general cause of that security which doth befall them. SECT. II. Observ. I. THat in the last days Carnal Secutrity either is or will be the universal ●in of Virgin Churches: When the Churches are purged from the gross pollutions of the world, and Antichristian fornications and bondage, then either there is or will be general Security: For these Virgins, when they first made profession of their Virginity by their burning lamps, were for a time all awakened, but at last they all slumbered and slept: This is the temper of the body of the Churches. Matth. 24. 38. As it was in the days of Noah, so shall it be in the days of the coming of the Son of man. Luk. 18. 8. When the Son of man cometh, shall he find faith in the earth? i. e. an awakening faith. Hence the Lord forewarns his people of this, Deut. 6. 12. When thou comest to such a land, beware lest thou forget the Lord thy God. Quest. But what is this their general Security? Answ. Look as it is in our ordinary sleep, so it is in this general Security: There are these six things in it. 1. A man forgets his business, his work he was about, or is to be exercised about; so in a carnal security, men forget the Lord, his works, and his will; that which we most think of while we be awake, we lest think of indeed when we be asleep: Take a man awakened indeed, O then the worst remember the Lord and his Covenant, Psal. 78. 47. But when asleep, the Lord and his errand is least thought of; and hence security is expressed by forgetting God, Psal. 50. 21. And hence jerusalem's security was in this, they remembered not their latter end. 2. A man in sleep fears no evil until it be upon him, awakening of him; so this is another ingredient into carnal security, though sin lies upon them, they fea● not till evil comes; as joseph ●brethren, though warning is given them, they fear not: Like them in the days of Noah and Lot. And hence job 21. 9 their houses are free from fear; the misery for the same sin is lighted upon another; yet the secure soul fears not, as in Belshazar, Dan. 5. 22. 3. In sleep all the senses are bound up, the outward senses especially, the eye watcheth not, the ear hears not, the tongue tastes not, the body feels not; to this is an ingredient of carnal security, it binds up all the senses, as it did the Prophet jonah his in the storm; when misery was upon him, he heard not, he saw not, he felt not; so when misery, outward or spiritual, is upon a man, he that had quick senses before, his eye sees not, watcheth not; Christians neglect their watchfulness for their friends, the Lord, and his Spirit, and coming; no● watch against their enemies that daily besiege them; the ear hears not the voice of the Ministry, the voice of Providences, the voice of the spirit within; the soul smells not, tastes not the sweet of any promise, any Ordinance, no nor of the grace of the Lord himself; hence it commends them nor; nay the soul feels nothing, no evil, no good the Lord doth him; that look as the Lord there said, Isa. 29. 9, 10. The Lord hath poured upon you a spirit of sleep, and hath closed your eyes; so the Lord closeth up all the senses, that a man is now stupid, when he is fallen asleep in security. 4. In sleep there is a cessation from speaking and motion: there a man keeps silence and lies still; so in carnal security, the spirit of prayer is silent, Isa. 64. 7. Psal. 32. 1, 2, 3. David calls it a keeping of silence; up, why sleepest thou? seek to thy God, say the Mariners; indeed men may talk in their sleep, so men may pray in their deep security, yet not throughly awakened: And there is a lying still, no progress; so in carnal security the soul stands at a stay, goes not backward, grows not worse, but goes not forward; such a one is compared to the door on the hinge. 5. In sleep the senses being stupefied, and motion ceased, a man falls a dreaming; some dreams he forgets, some he remembers, and in his sleep fully and firmly believes them; so in carnal security, now a mans● mind dreams of that which is not, and of that which never shall be; a man's mind is grown vain, and full of fancies and dreams; those things which never entered into God's thoughts, something a man dreams of the Lord that this is his will and mind, which is not; of the world, that it is a goodly thing; of things to come which shall never be. 6. In deep sleep, though a man be awakened, yet he presently is overcome by his sleep again; so that is another ingredient into spiritual slumber; sleepiness is predominant over his watchfulness; and thus it was with the Disciples in the garden, they slept; the Lord came once and twice, and awakens them, yet they slept till temptation surprised them; scarce any Christian so secure in the chambers of Christ, but he hath some knocks of conscience, some cries of the Ministry, some wound from the Lord, and they do awake him, but yet he falls to sleep again. SECT. III. WE shall now show the Reasons why Virgin Churches in the last days are or will be overcome by security. First, Because that in Virgin Churches there are the strongest provocations to this sin: Reason. 1. Which are chiefly three. 1. Rest and places of peace, and freedom from hard bondage; jacob may sleep with his stone under his head, but much more easily under his own Vine and Figtrees. A man may be secure in the times of trouble, but much more in times of peace, when we have our beds made soft for us, and easy pillows. Friends can boldly desire us to rest, where there is lodgings for us: The world thrusts us out of lodging: While the prick is at the breast the Nightingale awakes and sings, but when that is taken away it sleeps in the day. In times of persecution Paul is preaching till midnight, and the Lord is remembered in the songs, and sighs, and prayers of the night-season; but in times of peace, peace like jaels' milk and butter stupifies all the senses, though destruction be near; Hence Deut. 6. 12. Then forget not the Lord. Do you think that Noah in the Ark, when the waters swelled above the mountains, was secure? no, but when the waters ceased, and he had his Vineyard planted, now he sleeps in his drunkenness, because he knew not the strength of wine. In the Virgin-Church, where this sleep is, we suppose this freedom from evil. 2. Because there men are most free from inward pain; for where there is much grief and pain, there's no rest, though all the house about be still; but when the house is still, and the body well, now 'tis hard but there may be rest; Whiles the Christian doth live under Antichristian pollution, his Conscience hath no rest, and hence 'tis awake there; here (saith the soul) I want the Ordinances of God, Oh that I had them! Here I see sin and wickedness abounding, that my child is like to be poisoned therewith; here are such and such superstitions that my Conscience cannot bear: Hence Conscience is kept waking. But in Virgin-Churches, where the house is swept of these, now Conscience is quiet and at rest; now I have got a Levite into my house, God is now blessing me, etc. Now Conscience hath laid down its burden, it falls down to sleep; now they cry, The Temple of the Lord, 3. Because in such Churches there is most aptitude in men to spiritual fullness, viz. plenty of the means; there is all the Ordinances; in this mountain, Isa. 25. 1. God's feast is made, and fullness of spiritual gifts and graces, because they have now escaped the pollutions of the world, conquered the enmity of the world; now have come to a good measure of grace, and conquered the way of their enemies, got the better of them; hence, as the Israelites made peace with the Canaanites, not when they were too strong but too weak for them: So now the Soul comes to be at rest, to lay down its Warfare, and to yield to a truce, to a league to his lusts and distempers for a time. When men are kept short of food, now they awake; so when the Word of the Lord and his Ordinances be rare and precious, and hard to find, now a Christian can trudge after them; but when men are full, now they desire rest; so 'tis here. 4. Because in Virgin-Churches, there men are most apt to be overtaken with weariness; A man that never walked on in a holy way, may at first setting out delight in Christ; but after he hath done walking in it, now he is apt to faint; especially, if he sows much, and reaps for the present but little. And hence Gal. 6. 9 You shall reap in due season, if you faint not: Now in Virgin-Churches, these Virgins are such persons as have begun to make a profession, and have made a fair progress; O how difficult now is it not to be weary! it's strange to see what short spirits after the Lord, what large after the Creatures we have. II. Because they are the more easily overcome by this sin, Reason. 2. than by any other. 1. Because it's a sin which a man least foresees or fears: The Apostle saith, They that are drunk, and that sleep, sleep in the nigh; and yet here men sleep in the open light; Why so? Men see it not, men know it not; sleep steals upon a man: It's lawful to sleep; carnal security arises chiefly from the use of lawful things, on which a man's heart and thoughts are spent; they eat, drank, gave in marriage, they could see no hurt therein. When a man is had before Counsels, now a man fears to sin, he knows he shall be tempted unto sin; but when the Lord brings the shoulder from under such burdens, now to fear out Tables, our Beds, our Wives, our Children, our Callings, our Professions and the snares of these, Oh it is exceeding hard! 2. Because Security is so sweet a sin; O sleep is sweet; meat is sweet, but men may be soon full of that; but when sleep comes, many hours are little enough to entertain that: Some ●ins are sweet for a time, as a short meal and away; but sloth is a sweeter sin than any else besides. Let a Christian ask his heart, when he can take no content in Pots, or loose company, or Queans, and can find none in the Lord, yet this will give him ease, viz. his sloth: When he is weary of the Wold, and of walking with God also, yet sloth is his delight; and hence he cries, A little more slumber and sleep, until destruction c●mes as an armed man: Prov. 6. 9, 10. When a man delights not in his Wife, Children, Riches, Honours, yet is he sometimes contentedly swallowed up with his sleep and rest. 3. Because Sa●an doth make his strongest forces ready always to bring a man first into this in; because this makes way for the entrance of all sin and misery; no people so happy as the Israelites, while they were awakened and up with God; no misery could hurt them, jer. 2. 1, ●, 3. but when they forgot him, all misery came in; While the strong man keeps the Palace, his goods be at peace; it's his care to keep men secure and still. SECT. IV. LEt us therefore now examine whether this sin be not out sin in this Country, Use. 1. if it be not begun among us; if we be not sleeping, yet are we not slumbering? if we are not Virgin-Churches, why have we the name of it? if we be Virgin-Churches, then make search if this be not our sin; we have all our beds and lodgings provided, the Lord hath made them easy to us; We never looked for such d●ys in New-England, the Lord hath freed us from the pain and anguish of our Consciences; we have Ordinances to the full, Sermons too long, and Lectures too many, and private meetings too frequent, a large profession many have made, but are you not yet weary? if weary, not sleepy, not slumbering? it may be on you before you are aware, and you not know it; and when so it is, it may be so sweet that you may be loath to see it, that so you may forsake it. Let me knock again, is it not so? Let me come to every man's bed side, and ask your consciences. 3. Have you not forgot your God, and forgot your work also? the business for which you made this great undertaking? Psal. 106. 12. When they were saved from the Sea they soon forgot the Lord: Hath not the Lord by a stretched-out arm brought thee and thine through seas and dangers, and delivered you wonderfully? are not all his kindnesses forgotten? all your promises forgotten? When the Lord had brought the Israelites out of their captivity, and some hopeful beginnings were, they came for the Temple; the dust was precious, but God's hosue did lie waste, Hag. 1. 5, 6. Consider your ways; no man prospered scarce in his estate; God did blow upon their corn because they forgot their end. What was your end of coming hither? the Ordinances of God, the presence of God; and oh one day there better than a thousand elsewhere; hath it been so? No, but as it is vers. 9 Every man turns to his own house: Every man for himself, to their own house, let, accommodation, provision for children; and in the mean while the Lords house lies waste, you build not up that; the Souls of thy Brethren in Church-fellowship, yea, of thy family are not built up; the Lord's house is despised now; and it's like the Schools of the Prophets, and much more. Oh thought we, if we had such privileges, how would we improve them! but when we have them, have we the same thoughts? do we not forget them, like men that come to a place for gold, and find it not without digging, they fall to l●●de their ship with wood or coal, that which it will bear. 2. Have we not shaken off all fear almost of sin and misery? Go to the Ant thou sluggard, she fears and provides against a winter: Do not men think that we have fled too far for the cro●s to find us, or as if the Temple of the Lord was such a Den as no Foxes or Wolves could follow us into? especially when there are causes of fear, when War is proclaimed, and the causes known, and yet they are never feared: How many men have the hand-writing of death in their Consciences against them! this they confess is naught, they have lived careless, sluggish, and have had some sense of it, yet no awakening fear of the terror of the Lord; when a Prince is nigh us, now to commit a little lewdness is great wickedness: where is the man that trembles at the nearness of God to us? when a breach is made, then fear enemies. Divisions and breaches go before falls of Churches; where is that spirit of jehosaphat, that feared and proclaimed a fast? When God hath begun to smite, what cause is there to fear! We have been hurt, and yet not laid it to heart; the Lion roars, shall not the people fear? I believe we should not have had those Pequot furies upon us, but God saw we began to sleep: Where is the man that, with Paul, knows the terror of the Lord, and hence persuades men? when the enemy is ever about us, there is always cause of fear, and yet we fear but now and then. 3. Are not our senses bound up? look upon men in their fields and conversings, buy and sellings; where is a daily, weekly watchfulness over our thoughts and tongues? Look to men's closerts, do men there call themselves to account? can they find leisure or need of it? are not men's eyes closed up, that the glory of God in the Scripture is a sealed thing? Men have eyes but see not; are not men's ears sealed up? Some Sermons men can sleep them out; man's voice is heard, but not the voice of the Son of God: Oh how many men are there that become quite Sermon-proof now adays! Are not men blockish, dull, senseless, heavy under all means! they taste not, smell not, whereas elsewhere, O how lively and spiritual are they! 4. Is not the spirit of Prayer, that lamp going out in the Church of God? the blessedness of all flourishing Plantations in the world began by means of that, and shall not continue but as it continues; and if ever cause to seek for prosperity of Plantations, these have need. If God should take away this generation of Magistracy and Ministry, what would this despised Country do? and what would become of your children? then no Schools for them, when no Gospel left among them; then every man's sword shall be against his brother, and God spreading the place with darkness, which through his presence is made light; what little hope of a happy generation after us, when many among us scarce know how to reach their children manners? How apt are we, like to those Asian Churches, to fall into those very sins which overwhelmed them, and ruined them? how many fall off, and in time break forth, that it would make men sick to hear of their pranks? what place more open to temptations of persecution and worldly delusion? go up and down the Plantations, where is the man that lays things to heart? who hath the condition of the Country written upon his heart, and presenting it before the Lord, rather than his own good? Oh men are silent because asleep! How do sins run through men as water through a mill, and men regard it not? what means, what deliverances have we had! but oh what little thankfulness? 2. Do we make progress; nay, is not out shadow gone back? I sleep, but my heart waketh; it should be so, but it is not so indeed. 5. Have we not fallen a dreaming here? what meaneth else the delusions of men's brains? what a swarm of strange opinions, which (like flies) have gone to the sores of men's heads and hearts, and these are believed also? and more dreams men have that are never spoken; every man hath some drunken conceit that rocks him asleep; dreams are quite contrary to the truths. What meaneth these, if men are not sleeping? First, Drunken dreams of the world. Secondly, golden dreams of grace; that these things advance grace which indeed destroy grace; that there is no grace in the Saints, no grace in Christ, no humane Nature, no promise to evidence grace; no Law to be a Rule to them that have received grace: Who would think that ever any should so fall by a simple woman? But if this be not general; yet look how do men begin to dream concerning the world? scarce a man but finds want, or is well; if he wants, Oh then, if I had such a lot about me, such an estate, how well then were I? and è contra, They that have it, and now they take their rest: Take heed, saith the Lord, your hearts be not overcome with cares; So say I to you. 6. Doth not the Lord oft awaken us, yet we fall to sleep again? the Lord awakened us by the Pequot Hornet, yet what use is there made of that? doth not the Lord oft meet us in an Ordinance, but he is soon lost and gone again? Is there a man that hath not had his cross since he came hither, as loss in cattle and estate, a dear Husband, Child, Wife dead? a sore and sharp sickness, etc. he hath been exercised with, etc. but do we not sleep still? if it be not thus, it will come; fear it for time to come; but if it be thus, than I say no more, but know it, you are in your enemy's hand; and in such an enemy's hand, that if you mourn not under it, will open the door either to the entrance of some gross sin and temptation, or for some heavy and sudden wrath. It's sufficient for me this day to show you where your hurt lieth. SECT. V. HEnce see the reason why men are worse in Virgin-Churches, than in Use 2. polluted places, and why it is so generally; Because here are more temptations to make them all slumber and sleep; here their beds are made soft, here the storms are past, here they are under the shadow, and out of the sun, and security opens the door for an enemy: No wonder if the City be taken though never so strong, if it grow once secure: no wonder if the world be entered, and men are grown more worldly; and if Satan be entered, and men grow more passionate than ever before; no wonder a man's work be neglected, if he be asleep, Ordinances more slighted than ever before: Never shall you see Security fall upon a man alone, but it brings its train with it; when the Husbandmen sleep, tares will be sown, and when the Disciples sleep, temptations will enter; This is that which the Lord testifies of his people, jer. 2. 2, 3, 4. I remember what thou didst in times of straits, in a land not sown; every one that touched you did offend; but in the seventh and eighth verses, when brought to a plentiful Country, they did not so much as say, Where is the Lord that hath done this for us! But yet the Lord questions his people for this, What iniquity have you found in me? which question you cannot answer without grief here, or confusion another, day. You that are the Lords, often have heard this complaint (for this may be your condition as well as Noah's and Lot's) but now see the cause of it, how hard to awake on hour? how hard to walk with God one day? short awakenings you have, but long sleeps (this may be your condition for a time) but you cannot continue so for ever if you are the Lords. But if you do continue so, especially without bemoaning this unto the Lord, 'tis a question whether ever there was that oil in your vessel, which others have, when not only a man's acts grow worse, but the very spirit of a man degenerates; when not only the leaves of the Vine fall, but the Vine itself groweth degenerate, and hence continueth so; this is a sore evidence of a woeful state, jer. 2. 20, 21. When the yoke was upon thy nick, thou saidst, Thou wouldst not transgress; but the Lord hath broken thy ●ands; and now thou art become a strange Vine: Remember, it will be an heavy indictment against thee, to be good in Mesheck, but base in Zion; to be then worst when the Lord is best. Use 3. Hence see one reason why the Lord pursueth many a Soul with inward terrors and outward sorrows. Those that are fast asleep, because soft speeches cannot awaken them, hence we lay our hands upon them, and sometimes knock them, because this is the way to awaken them, and then they hear; so the Word and Spirit speak to a man, but such soft still winds rock them asleep rather than awaken them; hence the Lord layeth his iron hands upon a man, and knocks by blows, and now when affliction is upon you, now you can hear; When as the winds and water were ready to tear the ship in pieces, now they inquire, Why were they sent? And the lot fell upon jonah, who was then sleeping; it is easy to awaken out of natural sleep, but very hard out of spiritual security: All the terrors of God on jonah within and without are little enough; but at last he could hear, and run on his errand. Psal. 30. 6, 7. Why did God hide his face from David? he said in prosperity he should not be moved; this was the reason of it; the Lord sees you have need of it; seldom shall one see an awakening Christian without inward temptations and terrors, or outward sorrows: Oh consider then if the Lord do meet with thee! consider thy own security thou hast been in, or art apt to fall into! This is the sin you must inquire after and find out; and do not account it hard, though long, though bitter; for never greater misery than for the Lord to say Sleep on; it is one of the heaviest Judgements, for the Lord to let a man go on in a secure condition without blows; mark therefore unto the end of those blows, to be throughly awakend by them: For sometimes when the Lord sends them, a man (if they be not very bitter, if he hath any rest) lays them not to heart, Isa. 42. 25. Fire burnt about him; and in this Country I know not what curse befalls men; peace makes men secure, and sorrow makes men discontented, and sunk, and discouraged, which may be for a fit in a Saint; but to continue so, this is that Ahab: Oh when as thou feelest the blow, look now that thou dost awaken, and be thankful for it, that you met with that you did never reckon upon, viz. to be frighted out of security thereby. SECT. VI Of Exhortation, Use 4. TO watch over one another, by exhorting one another while it is called to day, Heb. 3. 13. Let both the Watchmen and Members of Churches do this; for this is one means appointed by the Lord to preserve the soul from sleeping, 1 Thes. 5. 1, 5, 6. Exhorting one another; as it is in Cities, when the Watch is apt to sleep, they have their companies that are passing up and down the walls the greatest part of the night, and so they are kept waking; and we shall find, that as it is in a Town where men are all asleep, one Bellman, one waking Christian will keep life, and spirit, and the power of godliness in many; and when he sleeps, all are fast. Nothing in the world brings security sooner upon men than sleepy company: Officers of Churches watch not over members, nor they one over another, exhorting and crying one unto another to their work, while it is called to day: Oh then let every man get up, and fall to this work of mutual exhorting! go and visit one another, go and speak oft to one another; and if thou be a child of the light, see that thou endure not thy fellow servants to sleep in the open day in one duty or another. Know, if God stirs thee, thou wilt awaken others, 2 Cor. 5. 10. We knowing the terrors of the Lord persuade men. 2. Consider thy labour cannot be in vain here; the best mettalled horse needs spurs; others are asleep. You will say if I knew such a sin I would speak, but I dare not. Answ. It is the case of all the Virgins, they have need of it, jude 23. Some save with fear, pulling them out of the fire, Matth. 3. 3. Consider this is one part of your Warfare, to keep your watch whereby you may be made conquerors; You complain you have many sins and temptations arising and prevailing; never do they usually prevail, but when you are secure; first the Watch is taken, and then the City is suddenly taken; now look as Paul, 2 Tim. 4. 6, 7. he hath finished his course, and fought his fight, and now expects the crown; how can you end your days in peace, that cannot in some measure find and feel this? The Church is the City of the living God, this is taken, and every man in it, unless you be watchful, and exhort one another daily, while it is called to day: And that I may not speak in the clouds, 4. Their sin will be yours. First, Labour to know the state of thy Brethren whom thou art to exhort; what their sleepy neglects be, and sins are; it may be thou hast known one hath been very humble, tender, affected under Ordinances, made many fair shows and promises of growing, and thriving, and sensibly complaining of his own vileness, and now he is in a silent sleep; Dost thou know this, and wilt not speak a word to awaken him, for whom Christ shed his blood, who it may be will do thee as good a ●urn, and make many a prayer for thee? ●arnabas when he saw the grace of God, Acts 11. 23. exhorted them with full purpose of heart to cleave unto him; much more should you when you see grace dying, 2 Thes. 3. 11. Paul heard that some were idle, them he exhorts to work; what good might one word do? Secondly, if you do not know, inquire with a spirit of much love, how it is with them; 1 Sam. 17. 16. as David of his Brethren when they were gone into the fields; do you not decline, do you not stand still? how have you found your heart since last Sermon, Christians are to give up accounts one to another of their gains and losses. Sabbath, Fast, Affliction? have you got any ground against that sin you complained of last year? etc. Suppose you cannot do this to all, yet why not to some? Suppose you have no other place than when you meet them in the fields, do it there, jude 20. Build up yourselves, etc. Now here a man must know the height, how high they are built already, how can they lay their stones else? It is one of the heavey curses of God upon the Idol. Shepherd, He shall not visit the hidden, nor seek the young, Zach. 11. 16. Thirdly, If thou knowest nothing from them, then relate thy own condition, this is a most lovely provocation, and exhortation unto another frame, for one great cause that hardeneth men in their security, is because they see no such living Christianity in the world: But when they do, now (Zach. 8●) many shall take hold of the skirt of a jew, for they shall say God is with you; Agrippa was almost persuaded and awakened when he heard Paul relate his conversion; although there be many impostors in the world that do so, Tell me, are all things in peace with you? the Devil is in you then: What? hast no temptations? yet many; Dost not observe how they prevail? yes; dost never get strength against them? yes; hast no good days after them? yes, much peace and life, and presence of God Hath the Lord given these talents to thee to be hid in a Napkin, this treasure to keep and not to spend? who knows but that the speaking of these may awaken others? these temptations, and this condition is mine, these sins I find he makes a great matter of them; Lord what will become of me that am hardened under them? this peace they find, my Soul is a stranger to it; Conscience will work thus: Women should speak thus to women, and men to men; others were provoked by the example of the Corinthians, to help others; so there is a provoking power here. Fourthly, If this prevail not, speak often to them, of the sins of others; in condemning others you condemn them; and this will make them look about them; view the fields, and show them the tares that are grown up by security; and laying down these sins you strike at the root of theirs; It may be, you cannot tell certainly, Acts 2. 40. The Lord made this one means to awaken a Belshazzer, Dan. 5. 22. God turned thy Father into a beast, etc. to live in the woods, yet thou humbledst not thyself, etc. How many Professors doth God deal so withal? Fifthly, Enter into Covenant and brotherly promise to exhort one another, as David and jonathan; If any hurt be toward David, jonathan will speak of it, 1 Sam. 20. Some may in Church-fellowship be more nearly knit than others, to call one another to account, to tell one another their fears, to know of one another their progress. Canst not give an account to man? how wilt thou give an account to God of it? I am persuaded many a man lies smothered to death by means of this. Canst not come to the light of a candle? Oh how then canst thou appear before the light of the Sun. Sixthly, Provoke one another to frequency in Ordinances, Heb. 10. 23, 24. and therein consider one another; dost see thy Brother in doubts or complaints call him to pray with thee; dost see things go ill in Churches, and men bite the bit? call to fasting and prayer, three or four together, as Paul, when he saw the ship sinking, than he exhorted them, Act. 27. 22. Especially when you see danger near men's hearts, ready to be lost in the World: In these times suppose only two, or three, or four should go and pray one half hour together, and tell one another their wants, now help here; in our times it hath been so, one living Christian helps others dying. But yet how is this neglected, as if men were resolved not only to die sleeping themselves but to let others sleep also? No, you will say, not myself; yet it may be in your family it is so, and before the Lord. What art alive to God and family, where thou canst do but little common good, and art dead to thy Brother? it is made a sad sign of a man forsaken of God, if when he thinks he shall sleep his last, and be damned himself, yet he would have others damned also. Tell me, would you have all New England lie in security as well as yourselves? No! do you not desire it when you use not the means that prevent it; and that is mutual exhortation; Oh therefore do it; Ministers may preach, and every man sleep still, unless some awake and rouse up the rest (as some, when others are a-bed and fast asleep) that lie a dreaming: Some there be, that though Doomsday were to morrow, they would sleep; Oh therefore let me persuade some one or two to fall to his work, lest their security prove your undoing; therefore speak oft one to another, forsake not your assembling, visit one another, pray one for another, warning one another, that you may awake with the Lord one hour. SECT. VII. LEt every man not only exhort his brother, Use 5. but fear this himself; You have a race to run, many enemies to conquer, sleep not lest you fall short, sleep not lest you be taken captive: lest in exhorting others, yourselves proves Reptobates: I will not tell you what I fear, but Luk. 21. take heed lest your hearts be overcome; be not drunk with some delight, be not filled with vain cares; Hence, prevent it, as Noah moved with fear made an Ark. First, Set a high price upon those awakenings and revivings of heart that God sometimes giveth you; I am sure you find these sometimes. A man that hath nothing to lose, will sleep with his doors open in the night; when a man hath a treasure he will be watchful to keep it; all security comes from an undervaluing of the Spirit of grace, and its presence among us, Prov. 4. 13. keep her, for it is thy life; and when it is lost, what are you but dead? Secondly, Consider thy continual danger; if enemies be at the gates, all the Town is watching; one would not think the depth of security that is in a careless heart, Psal. 30. 6. I said I should never be moved; he had good days and a thankful heart; then God did hide his face: A man would think Samson should awake when the Philistines are upon him; but here Devils be upon thee, 1 Pet. 5. 10. If all be well now, yet remember evil days; would you know when? even then when men say peace. Thirdly, Know the work you have to do, and make it your main business; when men have weighty business of the world in hand, they cannot sleep in their beds; and as the wicked, Prov. 4. 16. They sleep not without doing mischief; and so 'tis their main work. Fourthly, Call thyself to account daily, let not thy Soul long go on without reflecting, What do I do? Hearts and Hawks kept from sleep lose their wildeness, but they must be constantly tended and kept watching: So consider the account you must give to God, 2 Cor. 5. 9 with 11. Hence Hag. 1. 5. Sins were upon them, and they repented not; miseries, and those were not removed; because they considered not their ways, especially before the great Tribunal of God. I am persuaded the reason why men walk in their sleep, and go dreaming up and down the world, is this, they consider not, nor reflect upon themselves to any purpose; what do I? whether go I? no Sermons awaken, you consider not of them. CHAP. II. Carnal Security comes by Degrees. SECT. I. THat Carnal Security falls upon the hearts of all men by degrees; Observation 2. for all the Virgins here first slumbered before they slept; they first fall a winking and nodding (as the word signifies) short sleeps, and then startle, and awake again, before they fall asleep for a longer time: a Christian is a slumbering Christian before he is a sleeping Christian. The truth of this may be seen not only in these Virgins, but also in other Examples of security in the Scripture: As the old World, Gen. 6. 2. They saw the Daughters of men, they let their eyes wander, and their heart's lust. 2. Then they took them Wives for to solace their hearts in, to please themselves only, and not the Lord; they ate, drank, gave in marriage; they came not to that height of wickedness, to commit Adultery, or to live in Whoredom. 3. Then they became fleshly and sensual; spiritual things are out of taste and relish with them. 4. Noah Preacheth, and they slight him; he condemns them, and they regard not him. 5. Then God sets a time; no stronger means to awaken than this; and yet they go on; and now they were come to their height. Secondly, The Israelites. Deut. 8. 12. 1. They ate and grew full; here is first spiritual fullness. 2. Blessing themselves, in their estates, herds, flocks. 3. Then proud in heart, vers. 14. 4. Then they forget the Lord, and all that ever he did for them, vers. 14. 5. Then men ascribe all which they have to themselves and creatures, vers. 17. though only in their heart. 6. Then cleave to other gods, vers. 19 and here lie so fast asleep, till plagues came down upon them. Solomon saw the sluggards Garden overgrown; now as it is in fields, the weeds do not overgrow all the ground in one day, but they are a long time a growing, but by degrees they overgrow all, that when he awakes (all is so overgrown) he knows not where to begin: So it is here. Be sober, be vigilant; security is a kind of spiritual drunkenness; a man is not for that time his own man, not a sober man; now this is by frequent and often sipping; a man he is half gone first, and then he is wholly gone; he hath not presently drunk out all his senses, not dead drunk; So it is here. SECT. II. IN regard of the quickness and power of the life of Conscience; whether it be a natural Conscience awakened, or a spiritual Conscience awakened; Reason 1. it is with Conscience as it is with a prisoner in a house; though all in the house sleep, yet he is bound, he cannot, and hence he is speaking, and will awaken the house; so Conscience hath know, These sins I have watched against, and been humbled for, these duties I have done; but now, Now saith Conscience, you neglect them, now you are worse, now fallen; now a man startles, espcially when one stands at the door, and calls to Conscience it will awaken; so when there is a word to call, Conscience will be crying ever and anon within, especially when any hope or leisure to speak with any as they pass by; so it will take men sometimes in their fields, and talk with them, and chide them: Security grows up easily, but the awakening light of conscience cannot be soon done out in any man; hence sometimes a man sleeps, and then awakens again; Hence Rom. 2. 15. Though they had many sins, yet it would accuse and excuse; as those that are come out of their own Country to dwell in another, or from a great estate, in a mean condition, they cannot easily forget their friends and relations, but in time it wears away, Prov. 20. 27. Conscience is God's candle, it will shine, and is not easily put out. 2. Because the Lord doth never depart from men but by degrees, Reason 2. and hence security falls upon men by degrees; when God is near unto men, then usually they be awakened, as the Israelites before the Mount. Now the Lord to show the riches of his patience and long suffering, he will not depart suddenly, and leave the Soul in a dead and sluggish estate. And hence the Cherubims' glory Ezek. 9 10, 11. departed by degrees. Isa. 29. 10. with 13. God doth not so deal, as presently to close their eyes quite up, but they are awakened to draw nigh to God with their lips, which is of God, and then the Lord closeth up their eyes; never can a man be cast into a deep sleep, till the Lord saith Sleep on, or till God close his eyes; and that he doth not presently; as to the Disciples he comes a second and third time. 3. Because this is the most ready way and method for sin and Satan to bring the Soul into a deep sleep, Reason 3. nay, to make themselves to sleep, which is that he aims at; look as it is with those that sell things, their scope is not to put off their commodities, but to put them off so as they may have money or moneys worth for them; so it is here, the scope of Satan is not only to bring men into security, to give them ease and peace, Luk. 11. 21. but to have his money, that the Soul may give itself to it: Now as it is in buying of Fruits, Sugars, Wines or Strong-waters, they will not buy all presently, nor buy before they see and taste, they know not whether 'tis good or no, or whether they shall need it all or no: So here, to lie in such a secure condition, as to neglect all means, to be hardened after all sins, this Satan will not offer, not will men buy, or give themselves to this, they know not whether this be good or no, less will serve them; and hence taste first a little slumber and sleep, and so call for a little and a little more until a man is a beggar, Prov. 6. 10. as at first in Paradise; first look, then taste, then eat; so here. SECT. III. DO not think you are out of a state of carnal security, because you have many times some quickenings and revivings of heart, because they may be only awakenings between thy slumbers, which like slashes suddenly come and suddenly go again, which make thee startle, and rub thy eyes, and stir up they self, but down you fall again; wherever life is in a Christian, it is ever acting for spiritual ends; a man will awaken first with God in the morning, and go first to him in prayer (extraordinary occasions not preventing) and he will go from his prayer to his work, not as doing his own work, but as doing the Lords work, howing, ploughing, sowing for him, etc. Now when the life of Christ doth not act in men, and act men, it is either because there is no life at all, but only the awakening of Conscience which soon dieth, or else that living Christian slumbereth at least then; slumber is upon thee though sleep is not; make it out else any other way. Object. If so (you will say) who is not then sleeping? Answ. Take Lot whilst vexed with the Sodomites, he awakens; take Paul while tossed up and down in disgraces and reproaches, his inward man is renewed day by day, though the outward man die. The Saints have some kind of sleeps when they are at their best; but these are sick sleeps; but thine are sweet sleeps to thee. I know Christ may say to his Disciples, Watch and pray, temptations may be near, but their eyes may be heavy; the Spirit may be willing, the flesh weak; and that it is infinite mercy the Lord will awaken them, a first and a second time it may be by Sabbath awakenings, etc. Many cannot tell what to make of themselves, because of their drowsiness and Gospel-slumber: Methinks this may break thy heart, Cannot you awaken one hour? know therefore your sin; It is a hard thing to be fully awakened, to have all heaviness to sleep taken away; the Lord hath taken you here alone to himself, you do by fits watch and pray, but it is only as men asleep, not awake: The Son of man is betrayed, Christ, and Gospel, and Ordinances; and can you find in your heart now to sleep? Oh therefore shake off your slumbers and short sleeps, Use 2. lest you fall to sleep; and for sleeping, be awakened by some direful blow; Look upon those men Isa. 29. 10. God hath closed their eyes, that is a fearful thing; look upon many professors, all their savour, and heart, and life is gone almost, and they know not that they be asleep, not all means cannot awaken them, or unseal their minds again; God knows how far you may fall, if you give way to a little; especially if God takes away Ministers from you, and that the Elders that have known the works of God be gathered to their Fathers; especially if you know it, and yet go on in your slumbers; if you will not awaken when God cries and calls, you shall slumber and sleep; like the Smith's dog, the harder the Master strikes, the faster the dog sleeps, being used to it. I knew a man of great estate, oft quickened by the Word; but he lost all life and heat again, and he prayed, and desired the Lord to keep him, and yet decayed, but he could not tell the reason thereof; at last the Word began to grow common, and he slept there also; Conscience told him there was some evil toward him which he feared, yet still slept, and continued so; notwithstanding his fears would thus awaken him oft; at last an affliction came, he regarded not that, but was impatient and froward under it, till at last all he had was gone, and then he looked about him; when his house was burnt, he was asleep; he prayed, but lost all by sleeping when he should watch; so security grew upon him; and hence, no wonder misery met him: Oh! take heed therefore of giving way, liberty, or toleration to a sleeping profession, and your slumbering Religion: as men will not tolerate Ceremonies, because they are the fruitful seed of the body of Popery; so here, etc. SECT. IV. Quest. WHat are the first degrees of this spiritual slumber? Answ. 1. When men have lost the satisfying sense of the blessed face and love of God; when hypocrites have lost the imaginary sight of it, and Saints the real enjoyment of it, Psal. 17. ul●. I shall be satisfied when I awake with thine image; sleep first shows itself in closing up of a man's eyes that he seeth not any thing about him; hence, something else contents, and must do it when you feed not daily on the Lords love; and when that, then vain cares and thoughts (Luk. 21. 34.) overcome a man, and then he groweth a very worldling, as if he had hope of no other portion; hence no mind after spiritual good things; hence he sleeps at Sermons, hence he falls out into passion, and discontent with his present condition, nay, with every other thing when any cross comes: Because these things are sweet to you, and God is not, when discontented; the Lord keep my soul from entering into thy secrets; Oh consider it if you have had sense of the Lords love in Sacraments! and some new doubts arise, and you are not satisfied with it; now look to yourselves; it is impossible a Christian should do any work without rest. Now as bodily feeding causeth rest, so doth spiritual feeding, spiritual rest; feed and rest here, and it will make you fall to your work; feed not here, rest not here, and you will in something else; and carnal rest will bring carnal neglect. 2. When men have lost all fear of the wrath to come, and the terror of God another day; not always a fear that I shall bear, but a dreadful apprehension what it is. Many Christians lose the sense of God's love, yet the Lord keeps them in the sense of his anger, and so they are awake; but when both are gone, or this is gone, then there is and cannot but be the first security. For as it is with children, when their eyes are open to see and consider the things of the world, now they are begun to be awakened; I never look upon a Christian fully awakened till now, that the Lord lets him see the things of another world; and when this is lost he begins to sleep, 2 Cor. 5. 9 with 11. 2 Pet. 3. 11. 12. Some securelings thought all things were passed; No (saith he) there is a time a coming when all things shall be dissolved; what manner of persons than should we be! Hence this being lost, men fear not sin, men prise not mercy, men wonder not if ever they escape; hence men live and hang between doubt and fear, never make sure, because they know not what Gods wrath is: Nay, lastly, hence nothing awakens them, that though they know their misery, yet they will go on (the highest degree of spiritual security) Oh then keep these thoughts awake! what it is to be forsaken of God what it is to grapple with him! 3. When men have lost their foresight, and hence provide not against an evil day; when Christians keep their profession, and go on sweetly in their course, but to lay up for after-claps, that they do not, when Christians like Grasshoppers sing all the summer, but what have they to live upon in the winter time? the An't can learn them that, Prov. 6. 6. Go to the Ant thou sluggard, that provideth her meat in the summer; the Ant by a secret instinct (though simple and little) considereth there will be a winter, and that summer is her gathering time; so a Christian, if awakened (though simple) will be taught to do something which may serve him, not only now, but hereafter also; when men in times of peace and enjoyment of Ordinances never fear, muchless provide for that time, that all these treasures shall be taken away and carried to the King of Babel, Isa. 39 when men in their life time think not of setting the house and heart in order before the evil day, when men are not that now which they would wish themselves to be another day, when men lay not up treasures of tears and prayers in heaven, nor are provident for eternity, no● think this will be my peace, nay my glory another day, though I lose now; men will lay up treasures on earth, and provide for themselves and theirs; hence their hearts are lost here, and lay in nothing spiritual for the future, Prov. 10. 5. he that gathereth in harvest doth right (but a sluggard will not) his heart and mind is taken up to provide this and that for future; and hence 'tis that the Christian is full of sorrow and tears in times of peace; but when the day of trouble comes, he can lift up his head (now redemption draws nigh) when another in times of trouble hath most terrors, because the one was not laying up against another day, as the other did. 4. When men go to prayer without receiving any answer, now a man begins to slumber, Prov. 13. 4. men that are fast asleep speak not all, but when awake a little they speak a little, and then sleep, and then awake, and sleep again; so men pray and sleep again; it is a deep slumber also when men shall beg for bread and money, and then fall a sleep constantly, and so lie down satisfied: Oh take heed of this! Hence comes First, Snarling at God. Secondly, Heartlesness to the duty. Thirdly, Formality in it. Fourthly, Profaneness of course at last. 5. When men do gain something from the Lord in the use of means, but now stand still they go no further; they lose not what they had, but they gain no more; they grow not, Matth. 25. 26. Thou evil and slothful servant; that hid his talon, and did not employ it; and here is usually the beginning of a man's fall, when (like one in a journey) he goes not forward or backward, but stands still, and so falls, Prov. 18. 9 6. When men do duties that are easy, but when any difficulty is in them, now they fall down asleep, Prov. 20. 4. and 12. 27. and hence beg the sweet and gain of Christianity: it's sown in difficult duties; when the Soul denies itself most: But when men not breaking through the difficulty find not the sweet of it, Lord! what a tattered profession is there, that men come to be the shame of Christ, not his glory! It's easy to pray, and outwardly to fast, but yet to have a whole heart in the work is hard: it is easy to cleave to the Lord when quickened; but when God forsakes you, now more than ever to cleave to him, is difficult. 7. When men fear not the danger of little sins; they are not asleep, yet so as not to fear great sins; but in a slumber; and hence however they fear not lesser sins, hence come to commit them, hence also to be hardened under them: Many complain of hard hearts, but consider, is not this the reason of it? you fear not sinful thoughts, nor carelessness in your Christian course; your slumber is now upon you; thy Conscience startles at Whoredom, but not at a wanton word; or playing upon the Sabbath, but unprepatedness for it that's nothing; sin in a manner with thee; the reason is, because spiritual slumber is upon thee. 8. When men are deceived and deluded by appearances, or colours, as the Israelites when the Gibeonites came to them; confident of themselves, but deceived as the men of Ai by stratagems; if ever your Souls be hurt, it will be by appearances; if ever this Country receive a blow, it will be by appearances; error will creep in by appearances; the most vile wickedness hath been found to be hatched under fairest colours: If ever any shall come under an appearance of piety, and promise of protection, safety, liberty, only your Government must be a little altered; slumber here, and you shall sleep in your enemy's arms; Grace, and the love of Christ and the Spirit (the fairest colours under the sun) may be pretended; but if you shall receive under this appearance, that God witnesseth his love, first, by an absolute promise, where neither grace nor life is seen; take heed there; for under this appearance you may as well bring in immediate Revelations, and from thence come to forsake the Scriptures: and then no wonder if men fall to deny all foundations in Christianity, and Scripture also; take heed of mere appearances of repentance in evil members, be not deceived there: Never was the world more full of craft; be not laid asleep with appearances of truth: Thus you see the point opened. Stop security when it is risen to your ankles, lest you be drowned in it, and perish in it afterward. CHAP. III. Security the last Sin of good and bad. SECT. I. THat carnal security is sometimes the last sin which doth surprise Observation 3. and overcome the hearts of good and bad, wise and foolish in Virgin-Churches. That as it is said, That the last enemy that shall be destroyed is death; so this death, like sleeping, is one of the last enemies that surpriseth the souls of the wise, but Christ doth destroy it; and of the foolish, but it destroyeth them: Thus it was here with the Virgins; what was their sin that were ready with their Lamps burning, waiting for the Bridegroom? you see the wise polluted with no sin, till they fell down by Security (the foolish were wanting to get oil in their vessels before) but this they fell last into: What into open profaneness, or oath foul corruptions? No, but they all slumbered and slept, and we read of no sin after till the Bridegroom came; many sins indeed there be, which like branches bud from the root, but this is the main: And therefore look upon the next Parable, you shall see this again confirmed, to show the certainty of this point; the servant that hid his talon, vers. 26. is called an evil servant; why, what evil did he? he did not lavish it (as the Prodigal) upon others, not lose it; but he did not use it, sluggishness was his sin; hence (saith Christ) thou evil and slothful servant. And hence the thorny ground flourished and grew, and suffered; all persecutions could not consume them; what was their sin? Mark 4. 12. compared with Luk. 21. 34. it was the cares of the world; they began to dream (strange fancies came before sleeping) and the pillow of their security was some worldly content: And this is the reason why Christ and the Apostles are also exceeding pressing to watchfulness; because this is the sin that Saints are ready to fall into after they have seen Christ's love and care; and because this is the sin the wicked will fall into, and their last sin; it will be just preceding their last plague; and hence the Apostle exhorts, Oh sleep not you, etc. 1 Thess. 5. 1, 2, 5, 6. Let me open this thus: SECT. II. WE must know that the Lord in subduing a sinner to the obedience of himself, it is with him as with an enemy in a City, there are many strong holds of sin, to which he retires and resists, 2 Cor. 10. 4, 5. and when one is down he flieth for shelter into another, and maintains that as long as he can; so it is with men: Or as it is with divers fruits, they have their several seasons of growing, and then of withering; so it is here; according to the several seasons of a man's life, so are his lusts growing and decaying; there are the first and the last ripe fruits. First, Take a man that is born and bred up to some years, man is a sociable creature, and it is a misery to live and be alone; hence the first evil he usually chooseth is evil and loose company; his lusts are grown up to some years, and now he desireth a match for them, and first he chooseth a companion; and Satan hath a mighty hand in this; because as the Lord when he first sends to do his work, he sends two by two to animate and strengthen one another in the work; so Satan doth first join hand in hand together that men might corrupt one another, and harden one another in wickedness; this (I say) is the first usually; hence Ephes. 2. 2. and Prov. 2. 12. Wisdom first keeps from the evil man; and this sin is for a time the dearest sin; for here he meets with some pastimes, mirth, and so much love from them, that he loves this last more than all the friends he hath (though they dissuade him;) more than all the Sabbaths of God, and hence he profanes them; more than Christ himself, and hence when he hath many times purposes of turning to God, his company withholds him. Secondly, Continuing long in this sin, at last he comes to fall into the sin of lust, and from men he looks to women, and this is as dear to him as his right eye; it may be God keeps him from the act of Whoredom, but wanton looks, lascivious thoughts, speculative uncleanness, self-pollution (which he commits when the candles are out, and none but God sees) and yet God spares him; and this follows him to the Church, to the streets, whiles he is awake, nay, when asleep, and thinks it is no sin for a time, or if he doth, Oh the horror that he hath sometimes for it! Scholars of Westminster have been derected from twelve or fourteen years of age to live in this sin. This is the second: Hence Prov. 2. 16. first wisdom keeps from the evil man, next from evil women. Thirdly, It may be a man marrieth, and then this sin is out of season; now therefore another comes in its place, and that is, immoderate love of, and dropsy desires after the world, and the wealth of it, for now charge is like to increase, and it is a shame to walk in rags; and hence now a man begins to look upon the estates of others, and to admire at them, and then he looks upon what he hath, and what labour, care, and providence in a saving way may bring him unto; and hence burieth himself alive in the earth, and feeds upon clods of earth, and uncertain hopes. And this is the next sin which grows up (though I know some men will not come to this) but I speak of them that go on in the fairest way; hence Heb. 13. 4, 5. Whoremongers God will judge; then let your conversation be without covetousness, that follows. Fourthly, It may be at last God terrifies this man's Conscience, and he begins to see What profiteth it me to win the whole world and to lose my own soul? hence falls now to take up another profession, to hang out another flag, and to lead a new life; and now pride in spiritual excellencies is his sin; when glory in worldly wealth dies, pride in spiritual glory lives: There were divers of the Heathen contemned the world, yet puft up with pride in their morality; hence Choose no novice Bishop, lest he be puffed up, and fall into the condemnation of the Devil. Now Le's of mind come in when he performs duties publicly, openly; and now he hungers after the honour of men, and sets himself to sale for it: Oh, saith Saul, honour me! When he had confessed his coveting of the cattle; but pride stuck in him still: And when he doth duties privately, he rests in them, and accounts highly of himself for them, though they neither bring him to Christ, but estrange him from Christ. Hence Christ chargeth, when you do alms, do not only do it not to be seen of men, but let not thy left hand know what thy right hand doth; take no delight in this: This was Simons sin, Act. 8. he seeing the gifts of the Apostles, would give any money for them; these gifts are sweeter now than money; hence such fall to some soul opinions and crotchets; they can interpret Revelations, and ascend to the Ministry, and be the forwardest in a Town, but when to do public service, respect is gone, their love is gone. Fifthly, When this is dying in the Saints, and fallen down in Hypocrites, now sloth is the last thing that takes hold upon them, and this is sweet; What is the honour of men? what is this base world? now sloth and sleep is sweet. Now a man first ceaseth acting, and this gives rest; and now being here, Secondly, it's death to come out of this sluggish estate; when the hand of God is upon men, and the spurs be at their side and in their heart, it may be it will be otherwise; but else not; they will not awaken, sloth is so sweet to them, though sins yet be to be subdued; time is short, God's wrath is great; yet that, as it is said, He that escapes the sword of jehu shall Elisha stay: so it is here, he that escapes one sin, another shall slay him; but at last sloth shall slay: Hence let a man look, what joyeth my heart? God doth not, wealth doth not; sloth doth. SECT. III. BEcause it is the best and most fit season for this sin to arise, Reason 1. when all the rest are fallen indeed in Saints, and seem to be fallen in Hypocrites; as the temptation is, so men's sin is; when there is the fittest temptation without, it broaches corruption within, and it runs not out before; for it is here as in War; when the enemy (never seen before) is seen in the field (very dangerous and very strong) is it now a season to sleep? no, Arm, arm now; but when he hath driven and routed an enemy, and is enriched with spoils, and laden with prey, now it's a season to rest. Hence the Poet notes, When all the World could not conquer them, their peace after conquest hath; now they have themselves (an enemy within) to conquer; So here. Hence if they should have desired the Israelites to be at peace with the Canaanites, when they first came in and had the land; No, they will cut out throats in time; but when they had conquered them, now josh. 15. 63. it is said, they could not do it; had they not had God's promise for it? yes, and he could make it good, but they could not, because now they had no list to do it, they were slothful, Exod. 23. 29. Secondly, Because it is the strongest sin; Reason 2. No bonds so strong as the bonds of death; it is a kind of spiritual death, Ephes. 5. 14. though in the Saints it is not death eternal. Now as it is with the Lord, he reserves the best mercy till the last, so Satan reserves the strongest temptation till the last; and in many men it is sloth: Now it receives a double strength: 1. From the strength of natural corruption which will remain when other sins die, and in a great measure in the Saints, when the power of sin is taken from the Saints; for take the best man and this remains; it is the sickness of the Soul which will cleave to it: Hence as 'tis with sick men, when no mind to meat, yet oh a little rest! it is greatest pain to walk, and hence the greatest pleasure to lie still: sickness binds a man to rest, makes him love his rest; so carnal corruption, to carnal rest. 2. The strength of pleasure in some lawful thing; for sloth and sleep's best pillow is ever some delight in lawful things, that's the shadow: hence, when a man delights not in gross evils, yet in health, and peace, and freedom from dangers; and here he wallows, as Issachar. Thirdly, Reason 3. Because (not only so, but) it is the least suspected sin. I have known them that have been gracious, and long it hath been before the Lord hath made them know that they have had this (much less loved this) sin. For 1. It is but a neglect or cessation from act; it is no sin that doth openly war against the soul, but lives within like a friend. 2. 'Tis a neglect which the best have; an infirmity; All slumbered and slept. Thirdly, The main work is wrought; it is not therefore any dangerous infirmity, men think; and hence the Apostle, Rom. 13. 11. would have them awake; why? we shall be saved, might they say, and had peace long ago; but (saith he) because your salvation is nearer. 4. Because he sees many difficulties before him to break thorough, which unless God gave him more strength, he doth not see that God calls him unto; and hence saith, that there are Lions in the way; after a long time of profession, than God presents greatest difficulties; and hence now sloth reigns in a special manner. SECT. IV. HEnce see the reason why many Christians at their first beginnings grow, Use 1. and thrive, and abound in the fruits of Righteousness; but afterward so poor and ragged; Oh the two or three first years, how frequently in prayer, meditation! Oh what sorrow and peace! but after this, now they can find little good they can get; little growth they make, unless it be downward; little life they have, and what ado to keep it, or to get a good spiritual meals meat! this is the reason of it; when they first began, than the enemy was out, and they were up, and now they conquered and had the spoils; but since, they have grown secure, and loved to sleep, I say love to sleep; and hence, little to be seen about them but rags; hence (Prov. 6. 11.) lest thy poverty come as an armed man, Prov. 20. 13. 11. truly this is it, and hence no wonder you are ever so full of complaints in midst of means; where God gives you matter of fullness, joy, peace, everlasting glory, yet you find nothing; so that sometimes you think there is no grace, or are almost of the mind that there is no grace to be looked for in us; if not, yet finding so little, there's no evidence for it: Oh your sloth it is the cause; hence 'tis you marvel at the Lord he helps not; Oh you do not awake, to awaken the arm of the Lord; you shall know, if you follow on to know the Lord, but that you do not; and hence the pricks and 〈◊〉 you made your peace with, and ate again vexed by them, this is the reason of it: Oh therefore go in secret and say, I complain of my sins; the Ordinances and God that I seek, and have not, when my heart should be otherwise; but oh it is not because I cannot, but because I care not; it is not because of the strength of my enemy without, but because of my neglect of watch and diligence within. I know it was a sin for Pharaoh to charge Israel with idleness, because he commanded work without means; But is the Lords work so? look up to him for strength, he gives it them that have none; put forth that strength thou hast, he will accept thy will, but will never allow thee in thy sloth, but you shall to beggary at the last. Hence men roast not what they take in hunting, (Prov. 12. 27.) after Ordinances; Oh there's world there; never shall you see a Soul careful, but he finds every Sabbath something. Hence we may learn the reason why many Christians, Use 2. when the Lord begins to work upon them, have many combats and sore conflicts with various temptations, and one corruption after another, and searce any breathing time wherein they are freed from such; and then many strong cries, etc. but afterward they are freed from all, and even these also; and they find nothing either within or without that greatly troubles them; but they go on smoothly in a course of profession also, without very much ado with their own hearts; their Consciences are at peace, their distempers are at peace, and lie not heavy upon them; and they think God is at peace with them, and hence they are quiet; the reason is because they are quiet, and fall asleep, and let their sin and Satan alone, and hence they let them alone: A sluggard saith, there is a Lion in the way, and its hedge of thorns; many difficulties God sets before him; now if a man meets with no Lions, no thorns, pressed with no great difficulties in his course, it is certain sloth hath seized upon that Soul, and he is carried away captive by it, Prov. 22. 13. For Look upon men, why should they be quiet? is it because sin and Satan are quite vanquished, that they have no agonies and wrestle with them? the Apostle denies that, Ephes. 6. 12. Indeed while he keeps the Palace than he is all● peace, and it is a sign he is entered again if you have this peace: But else Paul himself, and all that are in the field, are opposed, and will have fiery darts; and hence the Apostles exhorts to put off the works of darkness, and put on the whole armour of light; why not works of light? because then a Christian will find many assaults, Rom. 13. 12. Or it is because they are men of such a refined faith, and such pure metal that there needs no knocking, nor melting, nor temptations? I confess the Lord doth nor see at all times the like need, but gives his servants many sweet seasons; but yet 1 Pet. 1. 6, 7, 8. they were begotten to a a lively hope, and they did rejoice greatly in that hope; yet they had their seasons of trials, manifold temptations, etc. It may be they thought, did the Lord ever love us, when such desertions, such fierce oppositions? etc. I know the Lord may leave David thus, Psal. 30. 6. but then God was angry, and he saw it before many days: No, no, there is both reason for it, and need of it; and why are you at peace now? it is because of your sloth, Ier, 48. 11. Moab is at rest; and hence settled on her Lees, that they neither feel not know their sin, and their scent is in them, though none is smelled or runs out; hence never stirred by any word they hear, nor by any blow unless it be very heavy; they are now at peace with Sin, Death and Hell, and are at league with them, Isa. 28. 15. And hence as it is, where there be two Kingdoms met, what's the reason that there is no hurt that the one do to the other? the reason is, because there is a peace; why so? because War was so troublesome, and rest was good: So it is here; Why are men never troubled? but only because they are at peace with their sin; and why so? because rest is good: Oh they love to sleep; I shall never overcome it, or I have other work to follow, say men, and hence they spiritually war no more; and hence Satan and Sin are at peace: this is the guise of men, they think the man is sure: they maintain a name to live before men, keep duties upon the wheels before God, and have comfort often; and though a world of vanity is in their hearts, yet it never oppresseth them, because they oppose not it, and so are quiet. SECT. V. Object. But is not Christ's yoke easy and his burden light, full of sweetness, & c? Answ. There is a life of faith, and a life of sloth; a rest which Faith gives, and Christ gives; and a rest which mans own sloth and security gives: but there is a wide difference between them. First, a believing heart cleaves to the Lord, and so finds rest in the Lord, and that with purpose and decree of heart, to cleave to him in one thing as well as in another; the heart is not at peace with Satan, and at war with God, but joineth to the Lord, and stands armed with a strong resolution against every temptation; and hence peace with Christ is maintained, not with sloth: as Barnabas, Acts 11. 23 exhorted with full purpose of heart to cleave unto the Lord, when he saw the grace of God; seeing you find such mercy from him, oh cleave unto him: But now a secure heart cleaves to the Lord in some desires; and if he be resolved of any thing, it is only of that which he can do with ease, and will not be what he would be; he would be better, and know the Lord more, and this quiets him; but he will not be what he would be, because his compact and covenant of peace is made with another; he will be sluggish and secure, and not use the means; oh sleep is sweet, Prov. 12. 27. The sluggard roasts not what he took in h●nting; he will not roast it, there is trouble there. Secondly, A believing heart, or Faith, finds and feels its rest by trouble. Unto the righteous there ariseth light out of darkness, Psal. 37. After you have suffered, God settle you, 1 Pet. 5. 10. Not as the world gives peace, give I it unto you, Joh. 14. 27. For the life of a Christian is a life of faith, which is a life contrary to sense and reason: When the Lord kills, what doth he intent then to save me? and when he blinds me, doth he intent to teach me? yes that he doth, and by their warfare they find peace. Hence Paul at the end of his life makes his trumph, I have finished my course, 2 Tim. 4. 6, 7, 8. this makes promises precious; when, though a man feels the strength of sin, yet sees the Lord will subdue it; when a man finds guilt of sin, yet sees the Lord will pardon it for his own names sake: It's a strange place 2 Cor. 1. 8, 9 We were oppressed without reason, Why? that we might not trust in ourselves, (why, was there no way but this?) why, this is the life of faith, to find life in death, peace in sorrow: But a slothful heart finds not rest by denying itself, and walking through trouble; but by pleasing itself, and easing itself of trouble, because it is at league with it: One that hath broken league, finds peace by war, and then takes spoils; but another è contra, etc. 1. A man denies the power of godliness, that's a burden; his slothful heart will not bear that, that's too hot; for the world carries a condemned carriage of them; and hence he keeps a name to live, and thereby hath peace with the world. 2. He wrestles not against Satan, and his lusts, pursuing them daily, carries not the sense and feeling of them; and hence being lukewarm, he thinks he is rich, and wants nothing, when poor, and blind, and naked. 3. Hence, not wrestling against sin, he feels not sin, and so conscience is at peace with him; sin is alive without the Law. 4. Keeping a constant course of private duties, he thinks God is at peace also, and so his peace gives him rest, and sloth makes him make a league, because he loves rest: and hence we find, a Christian most oppressed in times of trouble, many times hath most peace; and è contra: Because as it was with Gideon, he had his peace by trouble, they had their peace by rest whose flesh he tore with thorns, judg. 8. 7. oh therefore fear and tremble at their condition. SECT. VI HEnce see the reason why many a Christian, after he hath seen and felt the work of God's grace in his heart and soul, Use 3. and hence hath been filled with peace and joy unspeakable, that yet after long profession loseth the sight of it, and knows not whether there be any dram of grace in his heart or no; and consequently hath no assurance: but ask him, have you not known it? yes; but 'tis a question whether ever it was immortal seed or no, for than it would not die, as I see it hath; the reason of this is, a man falls to a secure condition, fast asleep, forgets God and himself; and hence though there be grace, yet it is not exercised, Matth. 25. 26. and hence not seen at all, 2 Pet. 1. 8, 9 and one grace to another, and then an open entrance is made; this makes calling sure; if this they do not, they will not see a fat off; why? because they forget the Lord, which is one part of security: Hence we shall find in times of persecution, never such assurance as then, Zach. 13. ult. because grace is never so exercised as then; and hence men much in prayer abound with much assurance (when Christ was in his agony he prays more fervently) because then a man is watchful, and grace most exercised; when a man dies in prayer, and grows secure, and hath little exercise of grace, now it is a question whether there is grace at all or no; and hence when men come to Sacraments, how oft are they put to it whether the Lord be theirs or no! and hence when men come to the Word, they lose all comfort, because they know now whether these promises are theirs or no, because they are asleep, and not waking with the Lord. Oh therefore lay no blame upon the Lord, but thyself; I have had grace, but I have not exercised it; I have lived a life of sloth and security, had I lived a life of thankfulness, prayer, watchfulness, and been ever awake, I should have seen my own heart, and what the Lord hath done for my soul: Here, here lies the security of a Christian, not in losing all grace he had, but in losing the exercise of it. SECT. VII. Quest. HOw shall I do this? Answ. 1. Look that your eye be single, that the Lord be your last end, and that with an infinite love you cleave to that, and then the whole body will be full of light; but if your eye be double, etc. Matth. 6. 24. A ship that hath but one place to go to, will get thitherward in open sea with every wind. Who is so great as the Lord? who minds thee but the Lord? doth he provide, protect and pity thee, when thou seekest thyself? will he not do it much more when thou art set for him? 2. Consider the sweetness of this life. 1. In this life, 1 Cor. 15. ult. be ever abounding; why? oh you know your labour shall not be in vain. And what will it be when you come to die? Isa. 38. 1, 2, 3. Remember I have walked with thee: And 2. After death, Rev. 14. 13. it may be you account them nothing, but they shall follow thee; do you not find bitterness in the end of another life? you will find your pillow hard enough before you die; oh therefore get something to make it easy. 3. Take heed of forgetfulness of the Lord, for this is the reason why many a man is not ever up in walking with the Lord, because he forgets the Lord; It is not because he will not, or because he cannot, but he remembers not the Lords love, the glory of his ways, what an evil thing and bitter it is to depart from the Lord, Psal. 22. 11. They shall remember and turn, Jer. 2. 1, 6. The Lord complains of Apostasy, they said where is the Lord? I remember thee, etc. So I say to you, the Lord of glory remembers you, thou art written on the palms of his hand, and like shewbread before the Ark, so thou dost ever stand before the Lord; hence every moment he is pardoning, purging, preserving and devising how to do thee good; nay he remembers thy love, prayers, seekings after him, nay, thy house and walls of it where thou dwellest: Oh therefore forget not the Lord, that so you may be ever seeking after, and cleaving to the Lord. SECT. VIII. HEnce see the reason why men after long profession fall into many slothful opinions, Use 4. because their hearts are surprised with this enemy of sloth first; and it is Gods just judgement upon men, that seeing they love their sleep and laziness, they shall be lazy by rule, and so be for ever hardened in it. Quest. What are those slothful opinions? Answ. First, What is this but one, to make the Law no rule to a Christians life? as though a Christian should be like a man at Sea, and carried by the wind, but he must have no Compass to sail by also: In these last times Christ's Kingly Office is chiefly opposed; men are glad of Christ's righteousness and death to save them, but when he comes to plant his Laws (as all Conquerors do amongst men) they do then shake them off, and under a colour of love to their Prince, make his Laws no bonds to bind them; so these think this is the liberty of a Christian, the liberty of a Prince to be lawless, 2 Pet. 2. 19 Secondly, That there is no activity of Grace received, no power to stir till stirred; and therefore leave all upon Christ, they can do nothing; if he gives nothing, they cannot help it; if he doth, than all is well, etc. It is true, till the Lord doth help what can we do? But there is an immutable assistance of Spirit, whereby the Lord doth enable his to act more or less like himself, when stirred up: And if you find none, because you fall short of Christ, do not think that the Lord will be a cover to such a cap; nor a pillow for a slothful heart; there is a sickness in the best, and must be followed, else we die. Thirdly, That Ministers must not exhort: Why? what can men do? If servants cannot abide to be spoken unto when there is need, from what can it come but idleness? What can words make better? yes, the Lords words have a power to help or ruin, when you shall say, oh the exhortations, oh the inretaties I have had, etc. one main means of reconciliation is now abolished, 2 Cor. 5. 20. Fourthly, That Christians must gather no evidence from Sanctification; we shall find the root of it to be difficulty, which is never sloths bedfellow. 1. It is difficult to be holy always, but there will be many weaknesses and sins, etc. 2. When we do so, it will be hard to discern what holiness it is, whether counterfeit or not. 3. When we do so, 'tis hard to keep it, but you will lose it again, and be put to farther search, and so off and on: I believe Christians make them more difficult than indeed they are; but yet it is the Lords way; Scripture is plain for it; and if avoided because difficult (which to many is sweet) what is this but an invention of sloth? Fifthly, That what a man cannot do, is always a weakness which the Lord will pardon: Sometimes it is; but not here: for a man's chief sin may be kept unsubdued from this ground, which sloth makes warrantable. Sixthly, That if once the main be wrought, though he never grow better, yet he is to keep his peace and confidence; Oh entreat the Lord to keep your heads sound (though hearts be sluggish) so as you may not love, and defend your security, and then go and leave Christ. SECT. IX. LEt this be a warning to all, Use 5. that there is such an enemy to be slain; truly I had thought if I could have got my heart broken, if I could seek the Lord till I had gotten a promise, than I should be well enough; Oh no, there is a slothful heart yet continueth; and let it be encouragement to war against it; oh 'tis the last enemy, and then comes your crown, and then your warfare is ended; and therefore do as Samson; Lord, help this one time, that I may be avenged for my two eyes; Judg. 16. 28. so, thou hast been made a slave to it in private duties, and God hath neglected thee; In public, at meetings you have been forced to sleep, that an Indian it may be, if he had stood by would have jogged thee; therefore pray, Oh help Lord this one time (though I die) against this one enemy; Thus Paul 1 Cor. 9. ult. Is an immortal crown nothing? will it be no sorrow to you when you awake, to lose eternal rest in God, for a little rest in thy sloth? Oh therefore beat down thy body; it is the last, hence the worst enemy; say as judg. 9. 54. What shall I fall by a woman? shall I fall by the worst? why did I oppose lust and pride? oh, because vile; why, this is worse; it is the last, and hence Christ hates it most; and hath he given strength against any sin, and will he not against this? Oh therefore pray God that you fall not here. CHAP. VI Christ's absence the cause of security in his Churches. SECT. I. THat Christ's absence, or tarrying long from the Churches, is an occasion (though man's corruption) of all security in the Churches. Observation 4. While christ delays the Bride sleepeth; look as it was with the Israelites, when Moses went first from them up to the mount, they had no speech of making a Calf; but when he stayed long from them, now they make it, and make merry with it; so it is here, Exod. 32. 1. The holy Apostle notes this to be in the last days, 2 Pet. 3. 3, 4. Men shall say Where is the promise of his coming? all things remain as they were; and hence scoffers (it may be with the tongue) at least in the heart, and so walking after their own lusts; hence Matth. 24. 49. you see an evil servant smite his fellow servants (what is the reasons of divisions between men?) one smites with the tongue, the other with the hand, and the other suffers; (and to eat and drink with the drunken) it is a sign of a secure man when (though he falls not into a profane course, but) he can bear with it in others, to sit by and see others sin without check; what is the cause of this? he saith (not with his tongue, but in his heart, My Lord delays his coming: The very scope of the parable i● to show the sin of men herein, and to prevent it by watchfulness. SECT. II. Quest. HOw and why doth this occasion and breed security? Answ. 1. In that Christ's absence from the world makes him to be much forgotten in the world (out of sight out of mind) especially at those times when men are ready to be overcome by sloth; now forgetfulness of God is the beginning of all the deepest security that can fall upon men, Deut. 32. 18, 19, 20. whence the Lord saith, I will hide my face from them, so as they shall not see me, but I will see them and what their end shall be, and hence this is made the beginning of returning to the Lord, Psa. 22. 27, 28. All Nations shall remember and turn, for the Kingdom is the Lords. Secondly, Because the absence of Christ keeps those things from being seen which should awaken, and which sensibly do awaken; that as it is within the night, when there is little noise, and darkness over-spreads all things, it is hard now to be kept from sleep, when the curtains are drawn; so while Christ's is absent, it is a kind of night (his coming called the day, and the day of the Lord) because the things of the Lord are hid from men: And those are these two chiefly. 1. The error of the Lord and the wrath to come; why did men sleep all the Sermon long (which lasted one hundred and twenty years) when Noah preached? because they knew not of the flood; so shall it be in the days of Christ's coming, men know not what wrath is; the thoughts of this kept Paul's eye waking, 2 Cor. 5. 9, 10, 11, 12. 2. The exceeding riches and weight of glory that shall crown all the Saints; hence all the faithful have been abundant both in doing and suffering for the Lord; (2 Cor. 4.) It is not worthy the glory which shall be revealed: Hence, Heb. 10. 34. They took joyfully the spoiling of their goods, because they had in heaven a more abiding sustance; they overlooked all things here when they saw that. When these two things are seen (which are the last things that shall continue) it would awaken; but painted fire, and a painted Kingdom never draws a man's heart much; so neither do these work upon securelings; or if they do see them, they soon are hid from them again, their light decaying, being not like the morning but declining Sun; and though the Saints do see them, yet they are very apt to lose (for a time) the sight of them, especially if the Lord tarrieth; and hence Heb. 10. they had need of patience; but when the day comes who can sleep? Thirdly, In regard of his absence, do things of the world present and keep their glory before the eyes of men; for what is the reason that worldly things (which men in their judgements say are vain) yet they are of such price with men! It is with them as it is with Glow-worm's and Stars that keep their shining, and are very glorious because the Sun is set; so Christ is hid in his glory, and whilst men are led more by sense than by faith, men dote upon these things; they know nothing more vain, yet nothing more glorious: When Christ comes a man shall see all the world, the honour, comforts, wealth, crowns, greatness of it buried before his eyes; and when an end of these things shall be seen, now the Lord will be precious; as doubtless when they saw the Ark floating upon the water, happy are they that are there might they say; and hence Mal. 3. ult. those that said the proud were happy, what was the reason of it? but because of this, The day of the Lord was not yet come to make up his jewels? Now when once the eye is bewitched with the glory of the world, nothing causeth security sooner; as strange fancies in the head work a man first asleep: Psal. 73. When David beheld the prosperity of the wicked, he began to dislike all Religion, and to account it simplicity to be holy, until at last he saw the end of these things. Fourthly, Because in Christ's absence men feel not the evil of sin which doth befall them in their security, nor yet the evil of their own hearts; for if men should be presently punished, and smitten by some revenging invisible hand of God upon them after every sin, and as soon as first they begin to sleep, you should never see the heart secure; and hence the Devils live in horrors daily, in apprehension of the judgement of the great day; thus it will be at Christ's coming, than the secret things of darkness shall be brought to light; but now is a time of forbearance, hence a carnal heart is set to do wickedly, and to go on securely, Eccles. 8. 11. Fifthly, Because while Christ is absent, conscience lies still most commonly, and seldom is throughly awake, and hence a man sleeps; for conscience is the Lords witness, accuser, and notary; now the witness than speaks most fully and clearly when the Judge is come: Now however God doth awaken some men's consciences throughly in this life, yet it is not universal, but in few, to be thoroughly awakened, and hence men are very secure, Isa. 33. 14. Who shall dwell with everlasting burning, & c? SECT. III. HEnce we see the vileness of the hearts of men, Use 1. that Christ his absence (which time is given to us to make us watch) should make us secure; that men should turn day into night, a day of forbearance, into a night of forgetfulness; for if the Lord should not delay his coming, how many thousands would be swept away before any peace made with God, or before any work finished for God now he in pity gives such days, delays his coming for this end, and do we thus requite the Lord? 2 Pet. 3. 9 Christ himself doth his work while it is light; the night cometh wherein no man can work, joh. 12. 35, 36. Now what a crossing of the Lord is this? If he should come, thou shouldst be consumed by him; and if he doth not come, you will grow secure before him. Hence see the reason why the hearts of men are so secure in times of health and peace, Use 2. but they cry out and look about them in times of sickness, and when the approach of death is near, because Christ now begins to come, and Christ's presence is near in great terror, and severity, and glory; but be these are afar off; now the soul begins to see Christ, and how he must shortly stand naked alone (stripped of all comforts and friends) before an allseeing God; and now they look about for evidence; but before, the Lord would not come as yet, he delays his coming, I may live many years and provide thus and thus for my children, etc. Oh men complain of secure careless hearts, and the cause is this, they see not this day a coming. Hence see one special way to prevent and remove security when it is fallen upon the hearts of any, Use 3. and that is by daily setting before you the coming of the Lord; the Apostles penned this, and Saints believe this, 1 Thess. 1. ult. I am persuaded some men have had in their dreams the visions of the Almighty, of which job speaks, and have been awakened in terror and fear, even with the dream of it; but how would this awaken if seen and beheld whilst indeed you are awake! Many Monkish spirits have been much awakened in their superstitious way by this; but the spirit of a Paul will be much more; for by this means he awakened all the world to look about them, 2 Cor. 5. 11. And for himself, this did make him exercise himself, Acts 24. 15, 16. so it will be with you; you will not only be awake yourselves, but keep all awake about you; and this is not legal neither thus to do. It is certain if you complain of security, I dare complain against you, that this is the cause; you look upon the coming of the Lord as a long time off, and see it not daily; it converted some in scoffing Athens to the Fith; much more (if converted) doth it awaken. Let us therefore commend Three things to you. SECT. IV. First, MAke the coming of the Lord real, see it real, and set it really (as it shall be) before your eyes: Heb. 9 ult. to them that look for him, etc. Why do not men look for him? truly, very few do look for him really; it is only a report, a noise with many men; where there is the power of grace, it presents things as they are, which shall be so; Faith is the substance of things not seen, it puts them in their being; it is the evidence of things not seen, for otherwise it will never work upon you. Especially think on these Four things at that day. 1. The consuming of all things here in the world, which your hearts are so ready to dote upon, and of all carnal and fleshly excellencies which you trust unto, 2 Pet. 3. 11. Seeing these things shall be consumed, what manner of persons ought we to be! If a man that is to make a sea voyage, did know that whatever he brought to shore beside Gold and Pearls, should be consumed as soon as he comes to shore, he would not fraught his ship with those things: if men were assured here is a house where you and yours shall be burnt, they would set it elsewhere; men come from one Country to another, because sin will consume. 2. The amazing glory of Christ Jesus (when Christ shall come as a deliverer to refresh they sad heart) and all his Saints at that day; look upon Christ as sitting on the clouds of fire, raising the dead, then them that are alive changed in the twinkling of an eye, coming with all his Angels, Heaven left empty of them, and Saints sitting at his right hand shining like the Sun, so that all the word shall stand amazed at them, and then, when Judgement is done, up they go to Heaven (the third Heaven) with a shout, and so be ever with the Lord. And then 3. Consider the fierce wrath upon Reprobates, who shall rise like Toads coming out of their holes in winter time, standing before Christ's Tribunal, crying out of the day that ever they were born, and receiving their final doom; imagine the silence while the Lord is pronouncing the sentence; and when past, a cry; and than Christ to depart, and shut up himself in Heaven with his Saints, the Reprobate never to see him nor his face any more; are these things tales, fables, notions? if they be, blot out the Scripture; but if real, oh then who can but awake! If God intends mercy to you, the thoughts of these things will awaken you, you shall see them really; if not, they shall awaken you by feeling of them. 4. Consider how many will be found too light at that day. Secondly, Make this day present: Optic glasses will take within them the present image of things afar off; a Mudwall cannot give the form of them; so by Faith look at these things that be to come as near for if we see really the Lords coming, but we look upon it as a thing that is afar off, it will not affect: Now a thing may be present to Faith which is not to sense; It may be the last and great coming of the Lord is not very nigh (although we are doubtless in the last times) but the beginning of this, thy Petty-Sessions before that general Assize, may be nigh. Oh therefore make it present. Quest. How shall we make it present? Answ. 1. By pondering that speech of Christ, spoken to that end, Matth. 24. 44. In an hour you think not of he comes; so that either thy time is, when thou thinkest it is nigh, and then you attain the thing; or when far off, why then is the time, and that he will not come presently is more than you can say; you see with wrong eyes, and wrong the Lords patience. 2. By comparing the present time with eternity to come; for look as it is with base and little things, look upon them in themselves, they are not base, but compared with things excellent, as the Prophet showeth, Isa. 40. 17. so the time of this life, grant it be never so long, look upon it in self, it is long; but compared with eternity, it is exceeding short: Set a prick alone and you may perceive it, but when made at the beginning of a line it is scarce perceptible; this time of life upon which we sit is but a point of eternity: Oh eternity will amaze you, and make this time short, yea, nothing; Moses hence forsook Pharoahs' honour, because of the pleasures of sin for a season; and Paul calls afflictions short, when he saw the eternal glory which should be revealed: Oh that you could think this time to be as the delivery of a child by many pangs into the world, so you by many sorrows are passing a short passage to eternity. 3. By making earthly things nothing, or not as great things: A man's friend is night to him, but there be trees and hills between them, and if these were down, or he could get above them, he would easily see and say, Oh I see him coming, he is even at the door, james 5. 8. So Christ is nigh unto us, and we to him; but the things of the world, mountains, and hills, and cattle, and ground, this and that stands between us and our sight, that we cannot see the Lord; these things are so great, that the Lord is little, that though near, we cannot see him; now when God cuts down these things at sickness, or when we can get above the world, now we can see them whiles we look at them as they are, 2 Cor. 4. Prov. 18. 11. The rich man's wealth is a tower in his conceit (all things are swayed by conceit) pull down that, now you make all naked before you to see the Lord nigh. Thirdly, Do this daily; else you will grow secure by little and little: Oh that I could prevail with you to set before you once a day this time! how would it keep your hearts from dreaming and doting upon these things: When any sorrow, that day will refresh; 2. When any duty done, that day will recompense▪ 3. When in want, yet full at that day; 4. When in misery now, blessed then. When a man is ready with light and lamp at all watches of the night, oh blessed then! you can hardly keep from security and carelessness by this, how will you then do without it? you will die in security. SECT. V. LEt this be a warning to all those who have passed the first age of their Christian life, after you have waited long and tarried for the Bridegroom, take heed of security, and think this may occasion it, viz. The Bridegroom's delay: In the first heat of your youthful affections, there's not that danger then as now, lest you grow decrepit, passive and dull; and therefore think, Whatever else I do, I will be sure to keep this door, it shall not come in here, and yet do we not see men fall here! one would think it should not be so in these times, when God calls so many of his servants to Heaven to him, and is hacking at so many posts and pillars of this Tabernacle; especially considering withal that it is no time to seek great things to yourselves: Thou shalt have thy life for a prey (as he said to Baruch) Who is it that thinks it long to death, that is within a days walk of his grave! Oh if you have your life, you are well; you may be glad of a place to die in. CHAP. V. Of Christ's awakening cry before his coming. VERSE 6, 7, 8, 9 And at midnight there was a cry made, Behold the Bridegroom cometh, go ye forth to meet him. Then all those Virgins arose and trimmed their lamps. And the foolish said unto the wise, Give us of your oil, for our lamps are gone out. But the wise answered saying, Not so, lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves. SECT. I. IN these words is set down the preparation made sometime before the Bridegrooms coming, and that is by a Cry that the Bridegroom cometh; and therefore the Churches should meet him: This is amplified from two things chiefly; First, The time when this Cry was made, and that was at Midnight. Secondly, the effect that this Cry took upon the Virgins, from vers. 8. to 10. What should be meant by this Cry is disputed of by some: Some think by it is meant the descending of Christ from Heaven with a shout, the voice of the Archangel and Trump of God: 1 Thess. 4. ult. which (as I do not wholly exclude) because there shall be such a clamour before the Lord comes, as at the giving of the Law; so at the time when the World shall be judged by the Law: so this circumstance is added (as Par●us and other interpret) in regard of the Parable, which speaks of Christ's coming under the similitude of a Wedding solemnised in the night time, according to the custom of those times, who when they came forth out of their several houses to meet one another, a cry and noise is made, the Bridegroom cometh. Now, Quest. What is meant by the coming of the Lord, the Bridegroom? Answ. The coming of Christ principally here me●nt, is that coming of Christ either to general or particular Judgement in the latter ages of the world. Then, for when, 2 Thess. 2. 1, 2. they thought the coming of Christ was near; no saith he, not till Antichrist is revealed and destroyed; therefore when Antichrist is discovered and destroyed, and Churches upon this refined, now there remaining no more to be done in this world but Christ's coming, all promises being fulfilled except that, so that they live in expectation of that; Christ slaying and not coming so soon, Churches grow secure; yet before the Lord comes to either judgement he hath his cry: yet here is to be meant the coming of Christ at other times of the Church when they shall be Virgins; and hence a command to watch that concerns and binds all to be ready against the coming of Christ, whether to general or particular Judgement at death, or any other coming of the Lord in this life, either in special mercy to his people, or in terror to Hypocrites, Luk. 18. Christ's coming to hear prayers, and to avenge himself of his Church's enemies, is a coming. When the Jews shall be called, and Antichrist destroyed, 2 Thess. 2. it is called Christ's coming: So the sum is this, look as before the Bridegroom meets the Bride, and cry is made to awaken them to come to meet him; so before Christ comes to his secure Churches to take his people to nearer fellowship with himself in this life, or at death, or at judgement, Christ hath his cry to awaken them. SECT. II. THat before Christ's coming to his secure Churches, Observation 1. the Lord will send forth his cry to awaken these Churches, to give warning of, and to make them ready for his coming; his coming either at last day, or at death, or in this life, to take them into nearer fellowship with himself. It is true, Christ's coming is at midnight, at a time when one would think he would not come; but yet at midnight there is this cry, which prepares and goes before his coming. Quest. What is this cry? Answ. It is not a still voice, but a loud cry, which hath its effect for which God sends it. Now we shall find in Scripture there are two ways by which God doth usually awaken a secure sinner. First, The cry of the Word. Secondly, The voice or cry of the Rod▪ So this Cry of Christ is. First, Sometimes the cry of the Word; for thus john (Isa. 40. 3.) is called a Crier, and Prov. 1. 24. Zach. 7. 7, 13. And this is the first course, God takes to awaken, by giving the first honour to the Word; this is his mercy to see if that will do it. Now it is not every word that will or can awaken; for many times it makes men more secure (as some can sleep best by the noise of many waters) Isa. 6. 9 When the Lord sent to fat them, he sent Isaiah to preach to them; however in itself it is a cry of Christ; and seldom doth he come but he gives warning by his Servants the Prophets: But when it doth awaken, there are these particulars in it that it may awaken. 1. It is a word of Majesty and glory in respect of those that bring it, judg. 2. 1. one that preached to them (he was no Angel from Heaven, for it is not said he came from Heaven, but from Gilgal to B●chim) why is he called an Angel? because of that Majesty wherewith God clothed him, when he came to awaken them; for they had made a league with the Canaanites, and they began to vex them it seems, and he comes to tell them they should do so still, and God set on this with majesty upon their hearts, and hence they fell to weeping: And this is usual with the Lord, wherein he hath a time when he will awaken men to purpose, he puts a spirit of glory and majesty upon his servants more than usually, that the most secure shall see more than a man, they shall see the spirit of glory sparkling, and shining thorough such Lanterns; as when God intends to harden a man in security, or leave him for a time, than he shall despise the Messengers of God, and see no more but man, and shall have strange opinions of them; and hence Rev. 11. when witnesses are raised up again to confound Antichristian Doctrines, the Spirit of life from God entered into them, that great fear and awe fell upon all that saw them; such light shall shine through these curtains, that men shall not sleep. Secondly, It is a word of discovery, and that of some secret hidden vein of sin, which men never knew before; for when a man is once grown secure, it is wonderful to see that torpour that lies upon a man's spirit, a most palpable and plain sin which may be smelled and felt, yet it is not felt by himself, like him that sleeps when the ship is sinking, he knows it not; now when the Lord doth awaken, he doth it by such a discovery, and this makes them look about them, Hag. 1. 67, 8, 9, 12. because of my house which is waste. Thirdly, It is a word of terror, that burns as well as shines, that so they may indeed be awakened; for though Stephen's face shines like an Angel, and he singles them out, Oh ye stiffnecked; yet the terror of God not falling upon them, they are secure still: But now when the Lord makes his Word full of terror, it awakens them. 1 Sam. 12. They would have a King; they were told of their sorrows; and hence they feared the Lord and Samuel; and now were awakened to see that which they never saw; God helped forward the terror of expecting of some outward misery. Fourthly, A word of power to awaken some or other among the Churches, and this makes all the rest to look about them, as usually when the Word comes with never such terror and majesty, we shall see men fall asleep again, without they see the effect of it in some, and one or two will awaken all the rest; like some that are asleep, when they see others up, What do I here? Isa. 40. The Lord shows how he comforts his people; First it is by the crier; and then Verse 9 10. it is by jerusalem: When Samaria generally received the Word, than Simon also believed; when the Jew begins to look toward the Lord, ten men shall take hold of their skirts▪ and say, The Lord is with you, Zach. 8. 23. Sometimes this is the cry before Christ's coming, and yet men may shake off their fears, despise the light: Hence the Lord hath a second Cry, and that is SECT. III. Secondly, THE Cry of the Rod; for there is a loud voice in every Rod, which many times those that are most secure, must and shall hear, Psalm 2. 5. He shall speak to them in his wrath, Micah 6. 9 Now what are these? (I speak not to secure persons alone, we know how the Lord doth exercise them, but how he speaks to secure Churches) sometimes he hath lesser blows; but he that is not awakened by the Word and the cry of that, is seldom awakened by the cry of smaller evils; he may be startled, but seeing his pillow is still soft, he must bear it, and cannot amend it, he sleeps again. Now the things whereby the Lord doth and will awaken are Two. First, By bringing Churches into great extremities and distress, that they know not what to do, scattering them one from another in woods where they know not what to do for bread. judges 6. the Midianites prevailed against them seven years, until they fled to Dens like beasts hunted up and down, and at last they have no bread, but begged, and their cattle destroyed; Verse 6. Now they cry unto the Lord because of the Midianites, and he sent a Prophet to make them cry for their sin; for this is the nature of a secure heart, while it hath any thing to ease it, it will not be awakened throughly, if it be in a sleeping vain; and hence the Lord distresseth them; hence Mat. 24. 29, 30. after Antichristian tribulation shall there be worse? yes, after that Sun and Moon shall be darkened, i. e. there shall be a confusion of all things (for it is the language of the Eastern Countries so to express it,) Dan. 12. 1, 2. Secondly, By ruinating of Churches, breaking the Candlesticks, quenching the lights, delivering them to spoilers, until the Land be almost left without inhabitant, some slain, some carried into captivity; and now conscience cries, Word cries, and Rod cries aloud to awaken them, Isa. 6. 9 Go and make this people's heart fat; Lord how long? until their house be desolate; and than you hear of the sparing of a little remnant whom the Lord awakens, Amos 6. you see them secure, Verse 7, 8, 9 there's captivity and plagues to destroy families; will the Lord deal so with jacob, the most excellent people under Heaven? yea, saith the Lord, I abhor them, and when you see them on the banks of Babylon, than they remember Zion, Levit. 26. 39, 40. SECT. IV. BEcause it is so difficult to awaken one throughly; Reason 1. no bonds (next to death) so strong to keep men under as security; and hence Ephes. 5. 14. sleeping and being among the dead are joined together; and hence the Lord will cry, and if the Word cannot, the cry of the Rod must and shall. In regard of the people of God, who are secure with them that are vile in secure Churches; Reason 2. if the Lord had none among them, he would come without crying; but because they are there among them, the Lord will awaken; but if any do, it is chiefly for their sakes; for though the Lord do pardon and wash away his people's sins, yet they come not to the fruition of pardon without faith, and this faith is never severed from repentance; and hence the Lord will not come upon them unawares before he hath broken their hearts (not from infirmities, for they will last till death, but) broken their hearts for and with their iniquity, their chief sin. In regard of Christ himself, Reason 3. that so he may be received with esteem, and attended upon with all respect; for let the Lord show never so much kindness to a ●ecure ●inner, he is not esteemed, he is forgotten, buried like a dead carcase (a dead Christ) out of doors; as it is with men that ●●eep, let the King stand by them, provide never so much for them they regard it not; so Deut, 32. 15. Therefore we shall find the Lord never comes to his people, but he comes then when he is esteemed; first the Lord works the esteem, and then comes, Matth. 23. ult. Christ departs till men say, Blessed be he that 〈◊〉 in the name of the Lord. SECT. V. HEnce we may see the dangerous condition of all those that fall into a secure condition, Use 1. and so die. 1. That have been once very forward, affectionate, strict, tender, etc. but now their lamp is out. 2. That have kept themselves and their hearts from soil, their lamps bright, but now though their hearts contract soil every day, they are settled upon the Lees, and their scent is in them, and their lamp never dressed. 3. That did once delight in approaching nigh to Christ in his Ordinances, in going forth in them to meet the Bridegroom; but now they not only neglect this, but take delight therein, and rest upon their neglect; as a sleepy man takes his delight, not in his work, but in the neglect of it; and though their hearts tell them of this, yet they go on their way, and die so; what shall we think of them? I will not absolutely determine, but they give shrewd signs, that they are fallen into a dead sleep: For the Lord will awaken his Virgins before his coming; nay, he will awaken very many others for their sakes, rather than they shall be secure; Look as it was with Christ, the nearer he came to his end, the more enlarged, and heavenly, and spiritual; so it is with them that have the Spirit of Christ: Who are the Servants whom Christ shall bless at his coming? Luke 12. 37. Blessed are those that shall be found watching; That look as there is no smaller evil, but usually before it, comes the Lord and gives warning; so the greatest and last evil Death, that so they may prepare for that; as Paul, 2 Tim. 4. 5, 6, 7. The time of my departing is at hand (how could Paul tell that?) the Lord gave him secret hints of it, he could smell that state before he saw it or touched it; he could observe by the course and concurrence of providences; now my course is finished, the corn is gathered, all in Asia forsake me; so the Lord doth many times unto his people; however he doth keep them watchful: Oh consider it therefore, you that are secure, if the Word now doth not awaken, yet when thy sick bed comes, and death appears, remember this truth; But remember it now, I carry the brand of a Reprobate upon me. Hence see what little cause any man hath to take pleasure in his security; Use 2. no pleasure in any sin (especially to a holy heart) as of the sin of security; for if a man takes pleasure in his cups, or in his course company, or in dancing, as Herod, or in gaming, etc. conscience will give him knocks, to every bit he snatcheth here; there's honey, but then a sting in them also; But now when a man's carriage is fair, outward duties performed, conscience is quiet; when a man hath been at work, he thinks in conscience he may sleep; for deepest, sweetest security comes after most work we have done; it is but a neglect, a slip, which I hope to recover out of one day; it is not an unlawful thing, but a lawful that I quiet my heart upon: Now I have good company, freedom from dangers, Ordinances, curtains drawn about me, the best sleep with me; and what hurt is here? but see the little cause you have to sleep, especially in this Country. First, It will not be your rest always, for there must and will come a cry; Moses took but little delight in Pharaoh's pleasures, they were but for a season; and therefore as the Lord there said, Micah 2. 10. Depart, this is not your rest. Secondly, If the Word doth not awaken you out of it, your cold prayers, your heartless hearing, your careless walking with God, that your lamps be not burning (burning love to the Lord and his people, shining holiness, so as others may walk after your light, and be glad to follow you) that present pleasure you take is the rotten wood that breeds the worm of a gnawing conscience, when in the time of your trouble, it shall say, What hath your idleness gained to you? and it is the forerunner of misery; that if lighter miseries will not do, the Lord will bring seven plagues more, and drive you into a wilderness, and there shall you be famished for want of bread; and if this will not do, God will send spoilers that shall sell you for slaves, and that shall carry you away captive, and then you shall remember Zion, and the days you slept over your time: Find any sin, but security in it will make a desolate Country and families; if you sin and rest in it, (though not gross) nay do but decay in what once you had; many say it is more here then ever; I deny it utterly, unless it be to them that are secure; and if it be so, the loss of your first love (a small thing, etc.) will hasten breaking. Let this truth therefore be a burning Beacon to awaken you; for God will make this word good, and not let one tittle of it fall to the ground. Ezra 10. 3. them that trembled put away their strange wives, and wept sore for it; so do you; you think you may have this and the Lord too; true, but the Lord will not long abide with you if secure. Hence see the reason why the Word strikes deep, Use 3. and is very smart sometimes upon the consciences of men, that a man speaks as if he were in their very bosom, that a man saith, God is here, that the Lord leaves thee with sad qualms upon thy conscience, and no peace from all (it is oft sanctified unless no grace) nay, after all this affliction comes; if thou wert not secure, why would the Lord cry, make his Word cry, and his Rod cry? etc. and therefore be not weary of either, but bless the Lord for, and quietly bear both; unless I had those terrors within, and afflictions without, I had gone astray, Psal. 32. 4, 5. David was secure and kept silence, he confessed, and the Lord pardoned; for this shall every one that is godly seek; Oh so do you! think then, am not I in the number? oh let me seek then and confess my sin! CHAP. VI Of the certainty of Christ's coming. SECT. I. THat though the coming of jesus Christ to his Churches be late, Observation 2. yet it is certain. For though it be midnight, yet he comes we see: For this coming at midnight is not to be understood of the last day of Judgement which shall be at midnight (as the Rabbins and Monks in their devotions conceive) for Christ speaks here of his coming to particular judgement also, which is not always at midnight: The scope of the Parable is to provoke to continual watchfulness; because though the Lord doth not come in the beginning of the night (as was the custom of the Jewish marriages) yet he will come late, even when you look not for him; even at midnight there is a cry. I confess the Lord speaks principally of his coming to Judgement; yet it is true of any other coming of Christ to his people in this life; and because particular examples and instances are the roots of general truths (as Circumcision a seal, so all Sacraments are so; Christ is a Saviour of his people; it is meant of great salvation at last, yet is true of all salvation beside) therefore I shall speak of the coming of Jesus Christ to his Churches and Servants in the general; and so involve the whole coming of Christ, for the more use and comfort to us. Now we shall find that the Scripture speaks of a sixfold coming of Christ, that as all our deliverances are but shadows of our great and last deliverance; so Christ's coming now is but a shadow of his great and last coming. First, Christ is said to come to his people, when he comes to hear their prayers, Luk. 18. 8. And the Lord argues strongly, Will an unjust Judge arise at night, to help a widow a stranger, when she is importunate? and will not the Lord hear his elect and chosen? yet when he comes, shall he find faith? i. e. such prayers of faith as shall continue; oh no! but soon apt to be weary before the time comes. SECT. II. Object. BUt if they cease, how do they pray night and day? Answ. 1. Because they do so for a time. 2. When they cease, than they are ringing in God's ears; so that let the prayers of the elect for any mercy be once offered and presented as incense before the Lord, the Lord will not be worse than an unjust Judge, never to come to his people. Secondly, Christ is said to come to fulfil his promises; for sometimes the Lord keeps his people exceeding short, and gives his people answers to their Prayer in particular promises (you find it so) Psal. 85. 8, 9 I will hear what the Lord will say, for he will speak peace to his people, that so they may live by faith, and glory more in the Lord then in themselves; yet he will come, though it be very long, Heb. 10, 36, 36. Ye have need of patience, that ye may receive the promise; for yet a little while, etc. We think it long, yet it will be so. Thirdly, Christ is said to come to his people when he speaks peace, and breaks the clouds of fears and troubles, and shines upon his people; for while the Lord is angry, and hides his face, that a man is beyond sight of the face and love of God, now God and Christ is said to be gone; so then, when he returns to speak peace, now he is said to come, as that Martyr said, He is come, Zach. 1. 16, 17. I am returned to jerusalem, with my mercies, and the Lord will yet comfort Zion; for when the Lord forsakes his people for seventy years, and takes away all his Ordinances, the external visible signs of his presence, one would think he would never come, yet the Lord will come and comfort his people, Isa. 61. 2. God hath sent and anointed him, and the Spirit hath filled him, and he is as willing himself to comfort them that mourn, nay when they have the spirit of heaviness; and when it is done, Christ is come; then that is a coming of Christ. Fourthly, There is a coming of Christ when he comes in more full measure of his Spirit to his people, and that in his Ordinances; for there is a state and time of Christianity, wherein a man is carnal and blind, and the Image of Christ darkly stamped upon the soul, and is exceeding weak; now the Lord is said to come when he doth this, joh. 14. 18. I will see you again, and I will not leave you comfortless, Orphans alone without any one to take care for you; now though it be long before the Lord do come here; yet come he will, when the soul thinks it impossible, and the thing incredible; Behold thy God, thy King cometh, Isa. 40. 9 with 23. He shall come like the rain upon the fleece of wool. Fifthly, Christ is said to come when he comes to destroy and root out the enemies of his Church, whether outward enemies or inward enemies, Isa. 26. 21. Now grant it be long, the Lord doth suffer them to prevail, and to be pricking briars to the hearts of God's people, and to the heart of God's Spirit in his people, yet he will come; and hence the Church pleads this with God as an usual thing with him, Isa. 64. 1, 2, 3. He comes when men look not for him, yea he came so here; and the name of God lies upon it to make known his name to his adversaries, Isa. 66. 5. Hear the word of the Lord, ye that tremble at his word; your brethren that hated you and cast you out said, Let the Lord be glorified, He shall appear to your joy, but they shall be ashamed. Sixthly, Christ is said to come to the soul, when he comes to it at death, to abolish all sin and sorrow, and to possess the soul of immediate fellowship with himself, and at Judgement when the great marriage day shall be, and the Bride made ready, and the Bridegroom in their perfect glory to the view of all the world, joh. 14. 3. Oh many a one is troubled now the Lord is gone from it mediately to comfort it; Let not your hearts be troubled, you have a God in his Word to believe in, cleave to that, and me in it; but when death comes against me, and enemies come against me, and heart fails, and eyes fails, will the Lord come? Yes, I will come again, for I go but only to prepare a place for you, and make Heaven sweet and ready for you; some would have all Christ's coming here, but there is some hereafter. SECT. III. BEcause the love of Jesus Christ never fails his Churches and People; Reason 1. love will keep men from being ever absent from the thing they love: Now look as it was with Lazarus whom Christ loved, john. 11. 3. he heard that he was sick, he could have come then, but he lingers and stays until he be dead, (behold Lazarus is dead) yea, till he had been four days dead, and then awakens him again, and Lazarus must come forth of his grave, to show forth the everlasting love of the Son of God, vers. 4. For there are two things in Christ's love; first, it is pure independent, and dear, Prov. 8. penult. hence he will not ever be absent; for 1. If it be dependant, than we might say (as we change he changeth) he was good, but we have provoked him since, etc. 2. If independent, yet 'tis apt to forget, he minds me not, nor my prayers, nor sorrows: Yes, it is exceeding dear, and assures us of all; if he in love came to suffer, what will he not come to do, and that when the Church is most withered, Zach. 3. 1, 2, 3. and hence saith the Lord, why saist thou, the Lord hath forsaken me and forgotten me, when written upon the palms of my hand? Isa. 48. 14. Lest their spirit fail; Reason 2. Oh the Lord is very tender of that; he that bids parents not to be bitter to their children, lest their spirits fail and be provoked, will not do it himself, Isa. 57 17. he will not always contend, lest the spirit fail within him, and the souls that he hath made; Oh remember this! now how apt is the spirit of a child of God to fail upon this! what more bitter than God's absence! Because to come late, Reason 3. is many times the best time, for he comes ever in the fullness of time; if he should come sooner or latter, he should not come in season to his people. Of unspeakable consolation to the people of God that lie under sad and Use 1. heavy perplexities in respect of the Lords absence from them (as for you that can bear this, that say to God depart if he will, this concerns not you at all) and the Lord being gone, you lie under sad thoughts that he will never return again; yes, you have now heard, he will come and return again, Say unto Zion, behold your God cometh. Object. But what? when I have been secure and careless withal? Answ. Yes, though the Virgin's sleep, yet the Lord will come to them; for if his love did depend upon your watchfulness, he might never return; only it may be longer as to these, and he will awaken you some time before he doth come; and truly to mourn for his absence, is to awaken with him. Object. But it hath been thus long before the Lord come, and therefore he will never come. Answ. Though long, yet you see he comes at last to them; first, the cry says so, and then he comes; Ministers tell you so, and it is not long after; nay, then is the very time, when so long as you look not for him, as here to these. SECT. IV. Object. BUt I know it not. Answ. God keeps his best blessings (and perfumes them long in his own hand) from his own children; as Isaac, David, Abraham, Heman, Christ; but it is best you know it not. Hast thou been seeking the Lord for his presence (that the Lord would but see and consider thee a little) until thine eyes fail thee? and do you think the Lord will ever forget? I tell thee if Peter were in Prison, prayers would deliver him, and fetch Angels from Heaven to him; though the Church of God lay desolate, sins great, yet the prayer of Daniel shall bring down words of command to make all up again; If thou be in any want, be careful in nothing, etc. He asked thee life, thou gavest him long life for ever and ever; nay, when thou ●easest, thy prayers have their cry, when thy mouth, when thy heart speaks not; for prayers are not dead things but living, begotten out of a living Spirit, from a living God, presented by a living Mediator, who takes them and presents them, Heb. 7. and though unclean, yet being laid on that Altar they become holy. Object. Oh, but I am fed with nothing but promises; I cannot deny them, but I feel them not; I think I shall never meet the Lord, Isa. 55. 10. Look as the rain on the dry yields fruit, so my word shall give you joy and peace, and the desire of your heart, etc. 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 josh. 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 p●ace? Ans. Hast thou been longer than David, whose moisture was dried 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 gro●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 voice of my weeping, and prayer too; sorrows cry, and sins cry also; and hence he saith, Depart from me all ye workers of iniquity, etc. Object. But I am so weak, my heart so straightened, 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 lust's 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. joh. 1. 50. D●st believe because I saw thee under the figtree? thou shalt see greater things than these; God hath greater things to show thee, if the Lord hath translated thee into the Kingdom of his dear son; hence it is said of the increase 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 wrapped God about him, clothed 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 man's blood, by man shall his blood be shed; but such as shed Church's blood, by God shall their blood be shed; The souls under the Altar shall cry, and then comes woe; 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, etc. many of God's Servants lie under reproaches and revile (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, etc. We are in fear (in this Country) of enemies; we came hither to shelter ourselves under the wings of God; left our comforts for it; here we are at his posts, it is not honours 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 bondmen 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 ruin 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 continues. 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 jesus! 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 rejoice 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, joh. 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 fullness of comfort, and that not only 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, etc. 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, jer. 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 ●ust in thee; our fathers 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 thyself about success, and time of coming, as to mind the doing of his work against his coming, that thy heart is resolved and will live to him though he never comes to thee. joh. 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; judges 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, etc. But if while the Lord is now gone, your hearts are jolly, and lose every way, way desire you the day of the Lord? it is darkness to you. CHAP. VII. Of God's compassion towards wise and foolish Virgins. SECT. 1. SUch is the compassion of Christ to his people, Observation 3. 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 a-bed, 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. jeremiah was very long speaking to Israel (as the other prophets) 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 jer. 3. they had polluted the Law, ver. 2. showers 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, etc. SECT. II. IN regard of the foolish, Reason 1. there is no reason, but the Lords pity 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, etc. In regard of the wise Virgins, because his Mariage-covenant with them is not suspended on any thing on his people's part; Reason 2. 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, than no pollution can make the Lord utterly to cast it off; if he loves because of deformities, that he might wash them away, than none can quench his love; hence no security, no carelessness, though deep, though long, so long as the Mariage-bond between man and wife conti●●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 Lord's 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. Host 2. 19, 20. I will betrothe 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; Use 1. 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 find 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 lingered in meeting him; for behold he cometh: I know there is a difference between the security of the wise and foolish; of which hereafter: The Disciples fall asleep in the garden after a treble warning, yet it was against much reluctancy; hence Christ pitied them; the Spirit is willing, but the flesh is weak; and when they were awakened, their vessels were not found empty; Peter's vessel was full of love to Christ before, and when the Lord awakens him, he tells the Lord he loved him; and his fall and security in it for a time made him more humble, and love the Lord with less selfconfidence, and more purity: But oh, wonder at it, rejoice in it, and be thankful for it! especially you that have fallen into any secure frame since ye came into these Virgin-Churches; which you cannot but do, if you consider the greatness of this sin; to sin and be long secure, and fast asleep, is strange. 1. This is the great provoking sin; look throughout all the Book of God, let the sin be great, and immediately after conscience smitten, bones broken, and heart awakened, we shall never see the Lord but he is pacified, the Lord hears their groan, and remembers his Covenant; but little sins fallen into, and by security continued in, the Lord visits for this, Psal. 50. When a man shall not only sin, but take delight in it, as a man doth in his sleep. 2. This is a sin in places of liberty and Ordinances, whereas the Lord was never so good to thee, and thy heart never worse to him, never so secure, you thought and purposed never to be so watchful and tender as now; to be secure here, greatly aggravates such security. 3. This sin is a common sin; now this adds to a sin, when a man has a hand in a national sin, that runs in the blood of all the Churches; for so you see it is, all the Virgins secure: when all forget the Lord, as though there were not enough to lay more loab upon the Lord; what doth this but harden others in security; thy wife's heart, thy brethren's heart, such a one is secure; as though it were not enough to fight against the Lord, but Ciant-like to fall among the troops of them that securely dishonour the Lord: When the old world was secure we heard nothing of that; but when the Sons of God came to be secure, and all flesh corrupted their ways, the Lord falls a mourning, and reputes that he had made man: When any sin groweth general in Churches, that sin is most grievous to God; Princes children when they sin alone it is grievous, but when they take part with all the mutinous crew against their Father, this strikes deep; Oh that ever mine eyes should see this evil. 4. It is a sin which is the last, and is the ruin of all the foolish Virgins, and perfects their perdition, as here it did; they slept till it was too late; oh that the Lord should not cast you off for this! admire at this; and let thy heart, and house, and work be filled with praise for this: You have complained long of a secure heart; see it humble thee that it continueth, but make thee wonder that the Lord will not cast thee off. SECT. IV. TO all those that have been long secure; Use 2. let this compassion of the Lord awaken you, and draw you to him, and make you come out and meet him; and give entertainment to the Lord, who hath not yet cast you off from him, but yet cries, oh come and meet me: Methinks this should awaken you; what, hath not the Lord cast me off yet? no! but his cry this day is, Oh come out and meet me! The Lord might have cut thee off in thy security; this is his season to others, when men cry peace, peace; and he might have let thee slept and never awake more till past hope; yet here is his grace, oh come and meet him! and will you despise it and refuse the Lord? Object. 1. I have no oil in my vessel, no grace in my heart; what should I meet him for, or look for him! I am s● vile and so secure, he cannot look upon me. Answ. 1. You have the more need of receiving him as your Bridegroom, that so you may receive the eternal anointing of his Spirit of Grace and Life in your hearts. 2. Now you have time to get both. Object. 2. But it is long before the Bridegroom comes; there's time enough for this hereafter. Answ. 1. Would you never look after the Lord, and being betrothed to him till the very time of his coming? will you despise Grace to the utmost, and weary out Grace to the last gasp? behold the Lord shall come, and thy eye shall see him, and wail because of him; and the Lord will make thee cry out on thy deathbed, and warn others to take heed of trifling with the Lord long, who didst never take warning thyself. 2. You see when the Cry is made, the Bridegroom is not far behind; now is his cry, and you see some that did awaken, and after the cry, had time too little to trim their lamps. It may be many cries have been sounding in thy secure ears; and yet there's time, he is not come; grant it, and will you therefore despise this rich grace the more because of his goodness. Obj. 3. But I am well as I am without the Bridegroom. Ans. It may be sleep is sweet for the present; but if thou wert awakened, thou wouldst be of another mind; there are many here present that can say, they thought themselves well, etc. but now I see my error, etc. Oh Lord, what if I had been left to these thoughts; yet this is ever the frame of a secure heart (like swine) well when it is in the mire, basking in the Sun. 1. It is pleasure; but consider, it is but short; long security will end in hideous affrights, and doleful awakenings, for one days short sleep: I remember Ninevehs are set out by this, Zeph. 2. 15. This is the rejoicing City, that dwelled carelessly; painting out their misery for this sin above all the rest; so when plagues be upon you, God and Angels shall point at you, This is the secure sinner that lived loosely. 2. It deprives you of more rest and ease; carnal security keeps a man from knowing spiritual security; while your sin and sleep is sweet, the grace of Christ and the sense of his love shall be strangers to you, and to your hearts; Christ is anointed to preach to a weary, not to a sleepy sinner: Isa. 50. 4. There are seasons of refresh and cooling, which such shall never know. 3. This which is thy pleasure, is the Lords sorrow and grief; look as when the sinner mourneth under his sin, the Lords heart is quieted, Zeph. 3. 17, 18. I said I would confess, and thou forgavest: So when a man delights in his sin, the Lords soul is then grieved; and the more delight, the more grief; Christ mourned for the 〈◊〉 of their hearts, Mark 5. 3. Now grant that you 〈…〉 what joy is it to think, that while I have my ease and peace, 〈◊〉 Lord hath his burden; my rest and peace is the Lords sorrow in Heaven; when the sons of God grow fleshly, the Lord repented that he had made man; Oh let the groan of a compassionate God awaken you out of this security! SECT. V. Object. BUt there's none secur here. Answ. It's hard for wise not to fall here; but for foolish not to fall to this sin, at least to be long preserved from it, will be miraculous; but for the most part of men not to be drowned in it. 1. Have not divers lived and never been awakened at all, not so much as to cry out, I am a damned man, what shall I do? thou never hadst a spark of eternal flames of wrath to kindle thy conscience, and that after an ignorant and profane life. 2. If you have been troubled, have you not fallen asleep before ever you have gotten any settled peace and comfort in the blood of Christ, only hast got so much oil as makes thy lamp burn, and gives thee a name to live, when thy vessel is empty, and heart is dead. 3. Have not many, nay most of thy days been spent without any sorrow for, or reckoning concerning thy sin? it may be you have a Lent and a cleansing week sometimes; but most commonly it is otherwise, that you never see sin, but sleep in it, and set yourselves to go on, having found no hurt in such a course as yet. 4. How many use the Ordinances of God, come to them, but never gain good by them? What is there no gold in these mines? Yes, but a slothful, secure heart will not dig for them. 5. Nay do not Gods cries make the sleep thee faster? he taketh away a great part of thy estate from thee; and thou lookest upon the misery and shame of rags and poverty; and thy heart dyeth away with discontent, and grows more worldly. If light be darkness, if means of wakening be a means of sleeping, how great is that security? Oh therefore go out and meet the Bridegroom! SECT. VI Quest. BUt how shall I receive the Lord as my Bridegroom and Husband? Answ. 1. See what thy widowhood is, and forsaken condition, Isa. 54. 5, 6. When thou wast refused, the Lord loved thee; what creature can help thee, when the Lord forsakes thee? what a misery is it to live out of a father's house! 2. See his love that he makes to you, otherwise you will never conclude it, but sink, saying, The Lord forgets me: Oh see his love he makes to thee to receive him; and that thou wouldst give thy consent to have him, that thou mayst love him, Isa. 56. 6. A carnal heart, a whorish lover desires to close with Christ, that Christ may give gifts to it and love it; but a Virgin that she may love the Lord, and be wholly his; and this will answer all doubts; what have you to do with Christ, and all that mercy, grace and glory? Oh 'tis that I may love the Lord more. Object. 'Tis presumption. Answ. No, it is that I may love the Lord indeed; and now when the heart is drawn here, Psal. 45. 10. Then shall the King have pleasure in thy beauty; pleasure in thee, and all that thou dost: What, in me, that am weary of myself? Yes in thee. 1. When he forsakes others, he will meet thee. 2. Though he departs, and sorrows attend thee, yet thy sorrows shall be turned into joy, and he will see thee again, and never cease delighting in thee, but wrap thee up in everlasting embrace. CHAP. VIII. Of Christ's coming, and his awakening sleepy Christians. VERSE 7. Then all the Virgins arose and trimmed, etc. SECT. 1. IN these words to vers. 10. is set down the effect which the cry had upon the Virgins. First, Upon all of them in general, in this seventh verse. Secondly, Upon the foolish in particular, in the next verses. First the effect it wrought upon all of them in general, both good and bad, is set down in two things. 1. They did all arise, i. e. they were throughly awakened out of their secure condition. 2. Being awakened they fell to their work, which was to trim their lamps, as to beautify and adorn their lamps, which had now lost their ●light and bea●ty by soiling themselves, and all through neglect; now they trimmed them, when first, they wiped off the soil; secondly, made search for that which was necessary for the shining glory of them; Thus far the foolish trimmed their lamps, who yet did not find that oil in their vessels, which was the main thing to beautify them indeed, which the wise had; so that they all trimmed their lamps; the wise trimmed theirs indeed; the foolish theirs, so well as they could. That the serious real apprehension of the nearness of Christ's coming, is enough to awaken throughly the most secure Virgens: Observation 1. I say, if Virgins (especially that have been awakened to know any thing of the Lords coming) this will awaken them; for when the cry was made He cometh, now they all arose; whilst he did tarry as they thought, than they sleep; but when the cry comes, that he is near and coming, oh now they awake. This coming is meant either of his coming to the last Judgement, or of his coming to particular Judgement immediately at and after death: I shall apply myself chief to the coming of Christ at death to his people, because this doth chiefly concern us; the near approach of this will awaken, when apprehended near. Rom. 13. 11. When the Apostle would awaken them out of security, Your salvation now is nearer than when you first believed, i. e. that perfect salvation which is at that time; now if the apprehension that it is nearer than at first awakens, much more when it is apprehended so indeed. jam. 5. 8, 9 There was it seems divers that were oppressed, and they ready to faint, and forsake the Lord, and wait no more; what therefore doth he do? the coming (saith he) of the Lord draweth nigh. 1 Sam. 12. 19 When Samuel told them before that misery should come if they would have a King, they cared not; now when thunder came, that they saw death and the Lord near them, now they feared, and cried, and repent; Oh we die, say they, pray for us: It is with the Soul as it is with Seamen, when they first set out in the Main, if the wind be good, and all things well, they take their rest and sleep, though going nearer every day than other; but when they apprehend they are near the shore, now they look out, though in the night; so here. SECT. II. BEcause here a man sees an end of his sinful way, Reason 1. and of all his delights which have bound him up in the bonds of security; a soft bed, and an easy pillow, and much feeding in a place of rest, will procure much sleeping; the heart of a man would never be secure, if it had not some delight or other to quiet itself withal; now at Christ's coming there is an end of it, than a man is stripped naked of all his greatness and honour, friends, blessings; and when a man sees an end, and is come to an end of a sinful way, now all a man's delights and hopes perish; the beginning of a sinful course is sweet and beautiful (like pictures seen afar off beautiful) but the end is gall and woormwood; for every sinful secure course is sweet in appearance, or indeed; if only in hope, and conception (as in a dream) when the end comes, all a man's hopes perish. If indeed it hath been sweet, now there's the more grief; now my heart, my life, my blood must be taken from me, and what profit is there now in this my stubborn way! when a man is sinking, and the boat is breaking, what a miserable wretch now, Lord help! hence Ezek. 7. 3, 6. when an end is come, now they fling their silver in the streets; Oh the stumbling-block of mine iniquity, verse 18, 19 now they shall seek peace and shall not find it, verse 25. now they shall seek a vision of the Prophet, verse 26. Like a man that is drawn into a fair way, and is out of that his way, when he comes to an end, and is forsaken of all and left in a wood, now what's the profit? Because at his coming there is the entrance and passage into eternity, Reason 2. and into an eternal state of weal or woe; now though the apprehension of the end of a secure sinful way, may and will awaken, yet when eternity is apprehended it will amaze; for this time is but a little spring or river which runs into eternity, and carries all men living down with it to eternity: Now when men see an end of time, and the beginning of eternity, and themselves posting thereto, it is as when a man sees himself floating upon the waters, where there's no bottom, and all stay gone, though he hath been long secure, now he will cry out if he sees it. It is with men now, as it is with those that are ready to be cast down from some tower, it makes the heart tremble, oh! where shall I alight! oh it's impossible but if men do apprehend eternity, and that also near unto them, but it will awaken them; it will make a stout, stonyhearted Saul to run to Urim; it will make Kings and Princes run to Monasteries, and men to Cells and Deserts; It will make the proudest Felix tremble when Paul reasons of Judgement to come. It's usually the first thing that doth awaken the people of God; eternity doth amaze them, and them that have fallen to all lasciviousness. Oh eternity! Because of the terror at the coming of the Lord; Reason 3. Revel. 6. ult. to them that be unprovided and unprepared; hence it is, and will be, when an evil is near, fear will fly out: Men as men will do it, unless they be walking blocks and bruits. For, 1. Then they are to stand naked before the Lord so great and holy. 2. Then they shall have all their sins set in order, Psal. 50. 21. and especially those secret sins which they never saw, and whereby they did perfect their own perdition. 3. Then the final sentence past, never to be recalled again, and they shall know it; for if there might be a day to repent, than some hope; but if not, o● this awakens. 4. Then to be surrendered up into the hands of Devils, to be kept by that Jailor in Prison, 1 Pet. 3. 19 until the coming of the great day; and so to be kept in their custody, and to be in their fellowship, looking back, and mourning for time misspent, looking to time to come, shortly to meet my body, and then to be parted for ever from the Lord! oh when this evil is apprehended, it will awaken a man to search and look about him. SECT. III. HEnce see a great cause of the deep and long security of many a man, Use 1. and that in Virgin-Churches under all awakening means, Ordinances and Providences of God; men put far from them this day of death, and time of Christ's coming, they think seldom of it, come not near to it, nor make it near to them; sometime they complain of a dead sluggish spirit, secure heart, and yet remain so, and wonder sometime at the reason of it why it should be so; why? this is one reason of it, either you think not of this coming of the Lord, or see it not near, even at the door, but number many days to yourselves, and this is the cause of it, you do not lodge in, nay look to your Coffins, and walk to your graves side often, and so stand there and hear the cry, and see the Lord a coming; there will be more in what I say than what you see at first blush of this truth; but this I know, and the Word proves it, universal security ariseth from hence. As for instance. 1. Why do men mind the things of the world so much? that there is such care for them, such eager desire after them, that many times prayer is neglected, Sabbaths neglected, when will they be at an end? God neglected, Souls of wife, children servants, a man's own soul neglected and overgrown with nettles; that there is such an high opinion, dreams of worldly goods, and when a man hath them, then at rest; because, with the glutton, they think they have goods for many a year; and hence we shall see when a man waketh, death is near to him; and when it is near to a man, now he thinks he hath been deceived in all the things of the world, that they are not good for him, 1 Cor. 7. 29. The time is short, and the fashion of the world passeth away: Nothing makes these things so sought after and good but only esteem; now this is because men look only to things present. 2. Why do men's hearts sink with the meanness of their outward condition, and the troubles of it? (for this is security) it is because of this, they do not remember the nearness of the coming of the Lord; it is but a little while longer, and then the God I have chosen will alone be sweet, and he will make me amends for all my troubles, and therefore let me bear up my head a little while. Psal. 39 when David's heart began to be troubled by seeing others prosperity, his own misery, Lord (saith he) make me to know my end and the measure of my days, mine age is as an hand breadth; hence ver. 7. Lord what hope I for? truly my hope is in thee. 3. Why are men pu●t up with their own excellencies, and filled with such pride and high conce●●s of themselves, sometimes of their beauty, sometimes of their apparel, sometime their friends, sometime their esteem, and they value themselves much by this? men consider not the coming of the Lord, which shall slain the pride of all glory, Isa. 23. 8. and that this time is near. 4. Why do people complain they cannot prise the Lord or his Ordinances as they could? why do men on their deathbeds then prise it, then pray, then hear? then oh a little mercy, then send for Moses, than the Lord is righteous; and if he show mercy, never such a pattern as I, because now death and Christ's coming is near: you do therefore undervalue the gain of Ordinances, because of this; Jer. 9 20, 23. if you did, you would glory in nothing but the Lord, jer. 9 21, 23. 5. Why do men go up and down without any assurance of the Lords love, or the truth of any grace, and that after conviction? why do men upon their deathbeds seek for it, and then fall a searching, and then open their estates, and then desire peace? because the coming of the Lord is near; you put the day of the Lord far from you; if you saw it near, you would get on your armour in readiness against the day of battle; if your Husband be at door, you would get on your apparel, Psal. 89. 46, 47, 49. 6. Why is so much time spent unfruitfully, that a Christian is not abundant in doing and receiving good? who is the better for thy speeches, for thy prayers, for thy example? when Moses Psal. 90. had numbered men's days, than v. 17. establish thou the work of our hands upon us; Look upon a Christian at first conversion, he thinks he shall not live long; it's strange to see what prayers, what tears; how fruitful, how diligent he is; Oh therefore see your sore this day! 'tis nigh almost, O therefore up and be doing. SECT. IV. OH therefore, Use 2. if ever you would be freed from this infectious, this damning sin and plague of security, make the coming of the Lord near unto you, and come you near unto it, be ever near it; number your days, they are soon told over, and often think of your latter end when the Bridegroom comes; for this will awaken you out of your secure fits, and make you fall hard to your work. First, This will make you do much work for the Lord in a little time; when Moses was to be gathered to his Fathers, now he provides for the Church, now he instructs the people more than ever concerning their estates, etc. Secondly, It will be very sweet; it is but a very little while though it be bitter, and it will put strength to do it; work is wearisome for want of strength; so Christ's work is wearisome, because we want strength; now this doth put strength into the soul, jam. 5. 8, 9 Thirdly, It will be very glorious; works even of dying men are very glorious and successful: Speeches of living (yet dying Christians) sink deep; for then God is near unto us when we are near unto him, and see things as they are; and hence such speeches are commonly blest to men; the speeches and works and carriages of Christ were never so glorious, as when most near his end. SECT. V. Object. BUt should ● Christian in Christ use this as a motive to stir up his heart, or no? this is mockery, this Philosophy sends men to; doth Divinity do so? a Christian must be acted by love, not fear. Answ. 1. That which God hath sanctified for this end we may make use of for the attainment of it; now God hath sanctified afflictions, death, and the fear of them for this end, to awaken the secure sinner; jehosaphat fears and proclaimeth a fast; Noah feared and built an Ark; Christ himself to the Church of S●rdis (to awaken her) professeth he will come as a thief in the night suddenly, 2 Pet. 3. If the heavens shall be dissolved, what manntr of persons should we be: It is true, it is hypocrisy for a man to be led only by fear; but it is profaneness (the original of the Sadduces) not to be terrified at all; it is not hypocrisy to be awakened partly by fear to the apprehension of these things; for God hath sanctified them for this end, and though these do not work grace (where there was none before) barely, yet the awakening of conscience, is that whereby the Lord prepares for grace; and this is good in its kind; and it stirs up grace where it was before, as here this cry makes the Virgins to kindle their oil, and set that a burning. Objection 2. But the time is not near; Should I apprehend an untruth? Answ. It may be 'tis near; the apprehension of this is not false, and this the Lord gives verse 13. as the ground of constant watch, for you know not when he comes; now if men love their goods, they will watch. 2. It is near; if you had but wisdom to see into eternity, and the nature of time, you would say so also, Psal. 90. 4. A thousand years are but as yesterday, and as a watch in the night. Vers. 5. our time is as a sleep, short and vain. Ver. 6. it is but as a flower of one days glory; nay, it is but as a thought, vers. 9 It is so when you see things as they are, and you will account it so. Oh therefore let me beg this of you, make Christ's coming, and death near to you, tha● you may be delivered from your dead palsies, deep slumbers, and dying sick sleeps; especially seeing the signs of the Lords coming to reckon with you, do you think to escape? Masters that betrust Servants with most, will they call others to account, to whom they have betrusted less, and not you? what people under heaven be trusted with more mercies and liberties than we! and do you think he is gone to a far Country, and will never return? He let Palatine and other Churches enjoy the means long, he summons them to an account by famine, sword, and pestilence, wild beasts, and cruel Soldiers; and shall he never ride in his circuit this way? yes verily: Do you boast in the goodly stones of this Temple? If the Lord by your security be despised, and his Messengers, and Ordinances, and Kingdom, he will not leave one stone upon another: When will this be? not yet: that's true; yet awake at the signs of it, Mat. 24. Wars, rumours of wars, famine, aerthquakes, deceivers that come in the name of Christ, Apostasy of Professors, whence many com● to be offended, Divisions and scatter of one Brother against another, Iniquity abounding in the World, and Love growing cold in Churches; If these be not amongst us now, we have the less cause to fear; if so, have we not cause to awake one hour considering our time is nigh! if not, yet Christ's time is nigh of coming to particular persons. SECT. VI Quest. HOw shall I make it near? Answ. Truly till the Lord teach us the number of our days, we can never do it: yet three things do; First, Convince thy soul of the sin and evil of looking after to morrow, and reaching after that time which is to come, Prov. 27. 1. 1. It is none of thine. ●. Nothing draws the heart so much from God. 3. You will never find what you expect hence; these are lying vanities, therefore come not 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 wrapped 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 rejoice 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 women's 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 oil 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 endeavour 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 complete and full adorning of them was this of the wise. And therefore look as by oil 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 Observation 2. Saints, it is their excellency, ornament and glory: This adorns the Virgin's 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 wrinkle, and holy before the Lord. 1 Thess. 4. 4. Sanctification and honour are joined together. SECT. II. Quest. WHat Spirit of holiness is it which is a Christians glory? Answ. It is not every patched 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 profane 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 hypocrisy, 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 fullness of the Spirit of grace within, as here in the Virgins, a shi●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 ministry is this; Phil. 2. 13, 14. and though they may speak evil, yet 1 Pet. 2. 12. they may glorify God in that day; when it is with men as it is with those, Z●ch. 8. ●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, joh. 12. 26. He that shall serve me, him shall my Father honour; and though the world honour them not, yet they shall be spectators of it. 2. Before Jesus Christ his eyes, Psal. 45. 11. Forget thy country, and thy father's 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 john, because a holy man, not because a deep Scholar, or a great man; hence, while joshua and the Elders live, the people serve the Lord; and while jehoiada lives, joash is forward; the greatest Monarches 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! Jer. 33. 9 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, etc. Quest. 3. When is it their glory? Answ. 1. In this life (as hath been already showed) in midst of reproaches, the Spirit of glory, 1 Pet. 4. 14. in midst of weaknesses, David's 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 Monarches 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 coming 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 eternity this shall be their glory, even an everlasting name unto them, better than the name of Sons and Daughters; Isa. 56. 5. when the wicked shall see them all at the right hand of God, and gnash their teeth, that themselves are shut out, when the Lord and his Saints shall take infinite delight one in another, Luk. 12. 37. SECT. III. Quest. 4. WHy is this a Christians glory, excellency, and honour? Answ. 1. In regard of the baseness of other things wherein men do use to glory; the wise man in his wisdom, the strong man in his strength, the rich man in his wealth: There are Three things which make these base. First, These things make a man not the more to be accepted of God; the Lord respects not, values not the worth of any man by these things; and to make all the world know this, he staineth the pride of all glory, and chooseth the poor and foolish things of the world to confound the wise; a wise man will never respect the horse the more because it carries store of rich treasures, he will not fall down and reverence it for this; hang Swine about with pearls, who honours them the more? and will a wise God respect a man the more for these things? 1 Pet. 3. 5. What is that that is of great price with God? Holiness is of great price with God: And what though all the world honour a man, and a man honoureth himself, while this is wanting? Secondly, All these things leave a man dead under the reign of Satan, power of his sin and dominion of death; and hence jer. 9 24. Let no man glory in his wisdom, etc. Death is entered into your windows; take any bondman bound with fetters (though golden) doth any man account him the more glorious? a Prince that is made a vassal and slave to every base fellow, is he the more glorious? no: So whiles men lie under the reign of death; stick a man that is dead with flowers, what is he the more glorious? alas no! his life is gone; now the Spirit of holiness is called the Spirit of life, even of the life that never shall die, Rom. 8. And therefore as it is said of a Fly, there is more excellency in a Gnat than in a Cedar, than in the glorious heaven, because it hath life, which the other hath not; so though men wonder at the goodly trappings of wicked men, yet the poorest and most despised Christian, that hath the Spirit of life, is more glorious. Thirdly, Because these things only purchase the more credit and honour in the eyes of men, and that of wicked men; for 1 Cor. 5. 10. We know no man after the flesh; if they do, it is that which they account themselves beasts and fools for, as David did, Psal. 73. And what is the honour of man? it is the basest thing that is; for it is that which is without a man, it is no excellency within the man; it is but the thoughts of a man's head and heart, than which, what more vain, what more mutable? nay, 'tis but the dreams of a man's head, for they are mistakes: If all the town should dream another was a King, who yet were indeed a Beggar (which when they awake they see) what were he the better for this? Paul, 2 Cor. 11. 23. how he doth glory in privileges, which were better and more goodly hangings than theses this (saith he) I speak as a fool; and what be these a Christians glory? no surely. Answ. 2. Because that is a Christians glory which is Christ's glory. First, It is that glory wherein the glory of Christ consists, Psal. 45. 2. Thou art fairer than the children of me●, full of grace is thy lips; and 2 Cor. 3. ult. into the same image from glory to glory: Indeed Christ's greatness in governing the world is his glory, but it is because it is mixed with such holiness, Isa. 6. 1, 2, 3. Phil. 2. 8, 9 he humbled himself, and this hath given him a name, and shall be his name for ever; this is that which makes the Lord Jesus lovely and amiable in the eyes of all his people, Rev● 15. 4. Who would not fear thee, or thou only art holy! and so he is, for all the stars receive their light and shine with it, by this Sun only; and so the more a Christian excels in this, the more like he is to Jesus Christ, and so more glorious and lovely. Secondly, This is that which gives him glory, ●. e. so far as creatures can, which is to manifest it, and hence 2 Cor. 8. 23. which is the glory of Christ; and hence Isa. 46, 13. Israel is called the glory of the Lord; Isa. 62. 2, 3. the righteous is called the glory, and crown, and diadem in the hand of the Lord; and as God is better than the Soul, so this, viz. to glorify the Lord, is better than to be glorified by the Lord. SECT. IV. HEnce see one reason why men lose their honour, their love and respect in the Use 1. eyes of God and men; their judgements are not reverenced, their persons not accepted, their names and practices despised; this is one reason among the rest, a decay in holiness; the lamp is defiled, the light and lustre of it going out, and who will reverence it then? 'tis admirable to see the complaints abroad. First, Look but into Families, what is the reason there is so much discontent there, that Servants are weary of their Masters, Masters of their Servants; and there is such complaints one of another, little respect one of another? it is for want of holiness, power, and life of godliness; the Master saith, the Servant is unruly, froward, surly, flothful, unfaithful, untrusty, and must not be spoken to; the Servant saith, his Master is passionate, unkind, wants pity to his body, and sometimes strikes him without cause, and much more careless of his soul, never instructs him, but is eaten up with the world, etc. truly this is the cause. It seems the Lord wrought upon divers in Primitive times, and the Apostle gives Servants an item, that they may glorify God, and adorn the Gospel of the Lord jesus; Tit. 2. 10. how came joseph into potiphar's books? oh, he was very holy, and very prudent; and I'll warrant did his Master's work better when his Master was absent than before, and prayed for success in his business, as Abraham's Servant. Look but upon Husband and Wife, it is strange to see what divisions and jars there; and what's the cause of it, Wife doth not honour Husband, nor Husband honour Wife? how comes this? oh, there is little holiness seen in their private walking one with another; the woman thought the man godly; had I known this, I would have seen you a hundred miles off, etc. the man also he complains of his wife, I see now I am like to be troubled with a continual dropping, a very fury of hell, so impatient, (and the next neighbour hears of it) nothing can please her; what's the reason of this? your sin makes your shame, and there's the want of holiness, 1 Pet. 3. 3. man might be conve●ted by the Wife, and the Wife by the Husband; not that it is always so, but usually so. Secondly, Look into Churches, what is the reason people lose their honour much in the hearts of Ministers? he respects others, but not me; and sometimes they think, now he strikes at me, and meaneth me, and then the heart swells, etc. what's the reason that Paul professeth he will come with a rod among the Corinthians? they were babes, and carnal, and contentious, and pu●t up, little love and life; and what's the reason he sets out the Thessalonians so? 1 Thess. 1. 5. because of this they did abound, and hence commended of all Saints; hence want of growth and holiness; they travel in birth till Christ be form, and when they cannot see that, hence they are in throws for you; what's the reason Ministers lose their glory among people? I confess 'tis not always for decay here; for john in prison did not lose his holiness; and hence, when they despised him, Christ commended him, and his reward was with the Lord; it was not a testimony of his unholiness, but a forerunner of the end of his days, as well as of the end of his work; and hence when all Asia forsook Paul, 2 Tim. 4. 16. it was the time of his departing now at hand. But that which is the cause of it many times, is want of holiness within; and hence though men fee not, yet the Lord will not give a false testimony, nor let men do so; hence neither judgements nor their speeches reverenced; or because men see not the ancient Spirit of holiness, hence no mourning for them in secret, no holiness in speeches, they smell of the field, not walking as patterns before them, Mal. 2. 8, 9 not caring for the f●ock which Christ hath purchased with his own blood. What's the reason there is that complaint of want of love one man to another, one member to another, who are bound by covenant to it, such jars, divisions? etc. Truly nothing makes so firm an union between man and man as holiness and grace, this tieth the knot; and it is not holiness hid, but now seen; it not being seen, hence comes all your breaches, its impossible else such small things should make it: Oh a tender heart and the life of Christ is not indeed seen; a holy man exact shall never want love, that in every company scatters something, that like Christ, goes up and down doing good, healing the diseases of men's hearts; there's a man I could die with him in my very bosom: I am persuaded the decay of holiness in the lives of men, is the cause why Sanctification is questioned as an evidence of Justification; and hence division. Thirdly, Look abroad into the world, what is the reason the Churches lie among the pots, and are soiled with so many disgraces, that though we be the people of the Lord, yet we are not called so? why, ja●s, divisions, earthliness, want of love and mercy, murmurings, loss of former life. When Jews are shining with the glory of God, Kings and all Nations shall bring in their glory to them: Oh consider this! sin doth make you vile in God's eyes and man's eyes: Many complain they cannot be respected, nor received; this is the cause of it, you excel not here; others take notice of your unrighteousness, unholiness of life; there's some evil in their bargaining and buying, and ill language from the people of God. Oh therefore go home and lament this, as she, The glory of God is departed from Israel; so do you here. SECT. V. HEnce see when the Lord doth honour us to do his work, what little cause Use 2. there is to seek honour of men (nay though all the world's glory be taken from you) because it is honour enough to do the Lords work; would you have more honour than Christ? this was his beauty, glory, and honour; God hath an everlasting name for you, though you have disgrace by it, nay though no success, yet Isa. 49. 5. glorious in the Lord's eye: Oh it was a sweet course of Barak, judg. 4. 9 thou shal● lose honour; that's all one, said she, Let me do the Lords work, though it be in a difficult work of pursuing the Lords enemies; what profit have you on the other side, when you seek it in your pitchers? what company? etc. this was Saul's sin, 1 Sam. 15. 30. Oh worship and honour me nevertheless this time before the people; it's his reward, and it's the Devil's sin to be puffed up; this pulled down Nebuchadnezar; Herod was smote with worms, because he gave not glory to God, but took it to himself; it was a heavy speech to Eli, 1 Sam. 2. 29. Because thou honourest thy sons above me, this and that I will do unto thee. Nay though men are so holy as to honour God with their lips, yet God will blast the wisdom of the wise for it: Oh therefore let this be enough, and then you will not hunger after other honour; for this is glory and honour enough, and you have thought so, when yourselves, Oh if I may but honour the Lord, it is enough. Hence see what little cause any wicked man hath to lift up his head with any glory he hath, because the spirit of holiness, beauty and glory is departed from Use 3. them; as when the Soul is departed from the body its glory and beauty is departed from them, it's withered; and therefore we shall read in Scripture what names the Lord gives them, as Dogs, Swine, Serpents, a generation of vipers, painted Sepulchers, Devils in the time of the greatest profession, as judas, joh. 6. Wild beasts, and that in the greatest outward glory; and hence the four Monarchies of the world are resembled to such beasts, Bears, Leopards, etc. Dan. 7. Thus for their persons: And as for their actions, all they do is unclean, and ignoble and hence compared to Thistles, that cannot bring forth Figs or Grapes; and hence Solomon compares them, As jewels in a Swine's snout, so is a parable in the mouth of a fool, it becomes them not, it's abomination in the sight of God all that which they do, though glorious before men; and at last day they shall rise up to everlasting contempt; and it is said Isa. 66. ult. their worm shall never die, and they shall be an abhorring to all flesh, though they Dan. 12. 2. may carry it out fair for a time; the fairest professors that by their Sorceries and enchantments deceive the people shall be filled with shame, and as the Magicians were smitten with sores they could not stand before Moses (being smitten with sores) so you shall not be able to stand before the Lord at the last day; and Exod. 9 71. look as it is with Christ and his people, their cross and shame here, it is but their preparation to their crown; and hence, when Christ was put to the most open shame, than was the daybreak of his glory; so all that you glory in, which God gives, 'tis but a solemn preparation for your shame: And hence, when Nebuchadnezar is at his highest pitch and thoughts of glory, then is his downfall; if a man should have a crown upon his head, all honour given him, and it should be whispered to him, This is but a preparation to your execution, what little glory could he take in that? but rather fall a weeping as Paul, Phil. 3. 18, 19 when he saw some that made their belly their God, and boasted of the things of the earth, whose glory is their shame; and he speaks of them weeping: And therefore you that can sit in a chimney-corner, when you meet with your companions, hang, draw, and quarter within yourselves, and censute all Churches, Ministers and Christians of a Town and Country, and if you see any sores, like flies, go and suck them and make them worse; or if not, you can make them and imagine them, and scoff at holiness secretly; and though your consciences condemn you of wickedness, yet lift up yourselves with something that you have; Oh know it, your beauty is gone; never a man but glorieth in something; so much estate, so much esteem, so much wisdom, and gifts, birth, and beauty; and now as proud as Satan, but yet a stranger to the life of God, your conversation is not above: Oh poor creature! happy were it for thee if thou wer● no man, (dying so) but the most despised of all God's creatures, who art now abhorred of God, and shalt be the shame of all creatures another day. SECT. VI HEnce if any man hath lost his glory and esteem in the consciences of the Use 4. people of God, see how to recover it; the Country is full of complaints and murmurings; among the rest this is one of the sorest that many complain of ' They are not respected, they are no body; they had this and that esteem in their own Country of such Ministers, Christians, and were of this esteem; now the market is fallen here, and hence offended at every one, and cannot pass for members in many Churches; and hereupon bear a private grudge against the Church, and all Ordinances in it, and fly Towns, or sit still, and comfort themselves their conscience is clear, etc. It is with many as it is with Bristo●-stones, they are like pearls, and so they go till they come to the Jewellers; and then when tried not worth two pence; so many men never came to the trial, as here Gods providences try some men more than ever losses, sorrows; Gods Ordinances try men, and thus they are found too light; would you now recover it? Oh get a Spirit of holiness! and think, Oh I have had a high esteem of myself; but I fall short of that brokenness for my vileness, and want that esteem of, and acquaintance with the Lord Jesus, that the glory of the Lord is not to this day risen upon me; Oh then make after, and merchandise for this, Prov. 3. 14, 15, 16. Sometimes a godly man loseth this; is there not inwardly a decay of holiness' and hence God hath forsaken, and suffered to fall into some sin, so as man hath seen it; do you think the Lord will honour you in the hearts of his people, while you dishonour him? when you live in a vain dead-hearted condition, and disguise yourselves, or in impenitency for open offences either of opinion or practice; Be it far from me, saith the Lord, 1 Sam. 2. 20. them that dishonour me shall be lightly esteemed; and hence God will cut off Eli's children; you know what a sad letter Paul wrote to the Corinthians; but when they saw the spiritual meaning, 2 Cor. 7. 14, 15. Paul boasts of them; Titus his affection was abundant toward them; if not abundant confession and giving glory to God, how should you look that God should else give glory to you? it's wonderful to see, how men that have been convinced of sin, and yet would hide it, how the Lord in his jealousy hath discovered them in his time; the sin hath been committed by them, and inquiry hath been made, and some conviction, and yet they have wound off, and cried out of wrong; the Lord hath left them to worse evils; And so the Lord will deal with men; and so I say, hide your sin, it shall be your shame at last, and the Lord will never honour you in the consciences of his people till you out with it, and confess it; jannes' and jambres, their madness shall be made known at last; I speak not this that men should make holiness a bridge to their own honour, and so to stand upon Christ's shoulders; but that this is the way to regain such a blessing, which an humble heart knows how to want, as well as to have. Oh than place your glory in this; of all things in the world, a man des●res nothing more than honour; it's dearer than life, and it is that which every one Use 5. doth desire; Oh beloved, hunt not after shadows, feed not your 〈◊〉 with dreams; make not your Garlands of withered flowers, but in this which is your glory before God and men. jer. 9 24. Let not rich men glory in riches, but in this, that ●e knoweth me; It was the heavy complaint the Lord took up against his people, jer. 2. 11. That they did change their glory; the Lord himself is the glory of his people, as shining in them by his Spirit; it was the great sin of the Gentiles, Rom. 1. 23. that they changed the glory of the 〈◊〉 God, into an image of corruptible men and beasts; so you know this is your glory; and oh now to change this glory for an image of glory! and hence given up to vile affections, to a corruptible mind; and therefore Prov. 8▪ 4, 8. Exalt her, she shall promote thee; admire at this! a man excels in nothing but what he admires at, or seeks not to excel in any thing but what he wonders at; you will never place your glory in holiness, nor excel in it, unless you admire at it, and it will then exalt you, and bring you to honour, because indeed it is your honour: Oh that God would work this, men would not be so greedy after the world, nor praise of men. SECT. VII. Quest. BUt how shall we come to this? Answ. 1. Consider the example of Christ, and all the people of Christ at all times, who did not place their glory in these things, but in things above: If a man is to lay much out upon something in the market, if he be wise he will inquire of prudent men that know things, the worth of them, and then it falls out sometimes those things he esteems highly are of no value; so here, look upon Paul, Gal. 6. 14. God forbid I should glory in any thing but the cross of Christ; 1 Cor. 4. 13. When the Corinthians were puffed up with greatness, to pull them down from this, he professeth he and others were the offscouring of the world; and this was their glory, verse 16. Look upon Christ himself, he had as much excellency as could be, yet he cast it off, despised all the glory of the world, was a worm and no man; he professeth he sought no ●onor of men, ●ut the will of him that sent him; this was his glory. 2. Look upon the excellency of your estate in Christ, 1 Cor. 2. 21. Glory not in men, for all things are yours; take any Prince that hath a Kingdom, will he house in a cottage or spend his time and care to thatch and repair that? no, all the Kingdom is mine; and hence he will have Kingly thoughts and Kingly aims, and ends, and acts that ennoble him indeed: So here, 2 Cor. 5. 9 Knowing we have a house above, that there is but a breath between us and glory▪ we labour (are ambitious) that whether absent or present to be present to be accepted of him. The very reason why the hearts, minds, lives of men are so debased, as to seek their glory in that which is their shame, is this, they know no better estate, no greater glory; the God of glory, and Kingdom of glory, and promise of glory, and Ark, and Cherubims, and Oracles of glory in Christ have been to this day hid from their eyes; hence Heb. 12. 2. Christ for the joy set before him despised the shame. 3. Make the Lord present with you, and see him shine about you in his glory; when poor men come to the Court and see no King there, they bow down to his Chair; whereas if he was seen he should have all the honour then; so when men see creatures, but see them like empty chairs, the God of glory not filling of them, we bow down to creatures, but when God is seen, now the soul gives all glory to him; a man that lives without any in his house as chief, all servants attend on him; but when the Prince comes with his train, now all his Servants with himself are too little to attend on the Prince; so here, when men come to pray, or preach, or speak, Oh how doth a wicked heart seek itself? but when the Lord is seen, now all attend on him; hence when God sends his people to honour him, he first appears to them in his glory, and it never is long out of their minds; hence Abraham forsook his own Country, Acts 7. Moses forsook Egypt, he saw God invisible, Heb. 11. 26, 27. Psal. 22. ult. All nations shall remember and turn to the Lord; when the Lord is seen, all our glory is shame, Isa. 6. and now glory in that, and make him as present as at the last day, than all shall fall down before him. 4. See how every service you perform unto him, every act of holiness, quickened by the Spirit of life is pleasing to him; if a Prince be with a man, and cannot be pleased, nothing can content him, or we hear not one word from him whether we please him or not, we shall grow weary of him at last; but to consider this, he that serves me, him will my father honour, that every cup of cold water, shall have a Disciples reward, that every groan shall be heard, that what you do to one of these little ones, you do it to Christ, and Christ takes it as kindly as done to himself, that the Lord remembers the love of your espousals, jer. 2. when you follow him in a land not sown, that the comfort of all your labours, tears, sufferings, shall follow you to heaven, and for ever lodge in that blessed breast of thine; Oh Brethren, saith Paul, always abound, and spend your time here, knowing your labour is not in vain in the Lord; why do men seek to please men, and place their glory there? because men see and approve them; Oh what is this to the approbation of a God? SECT. VIII. OH then preserve this your glory; when men have any thing in the world Use 6. that is their glory, their Crown their Treasure, Oh they will keep that especially; rather lose life than lose their names, and glory in the world; Oh preserve the spirit of holiness, especially in these places; this hath been this only shall be our glory; and that not in name, and yet dead, but in deed and in power we have had our Christian conversation, and that not by contenting ourselves with a little, but to be exactly holy; a little spot is soon seen in your coat; you shall observe it. 1. When the Jews shall be made the glory of all the earth, their glory shall not consist then in immediate Revelations, but in Sanctification; there shall be holiness and sanctification; there shall be holiness on pots and horse bridles. 2. When the Lord will be a defence to his people, and a shadow from heat, and from the Sun! it shall be when the Lord hath purged away the filth of men by a spirit of burning; not which burns up all holiness, but filthiness and selfconfidence in any holiness, and hypocrisy, and so they shall be holy, Isa. 4. 3, 4. 3. How many men stumble by opinions, divisions, etc. (the fruits of a corrupt head, and streams of a dunghill heart) that had rather live in sorrows among enemies, than divisions among friends! Oh the spirit of people, as soon as any new Calf is made, fall down and worship it, and break the ancient Landmarks which the Word hath set, and then make prognostications of all ill weather, to arise from opposing their opinion; never shall our glory be recovered till these evils are confessed and lamented, and the sin of the heart, which begat them. 4. I have wondered why so few be converted (though blessed be God, some the Lord doth pick out, a few Servants, Children and Natives) is it not because either this exemplary holiness, which is our glory, is not, or not so shining, but our lamps are dim? Ministers preach, and hearers are ●troubled, but they then look upon scandals and offences from others, and so are beaten off again, Zach. 8. 20, 21, 22, 23. Oh therefore preserve it. 5. HOw will all the world ahhor the ways we walk in, if we miscarry? 6. God will have holy Churches, he is refining the whole world now for that end, and will do so more and more, and go on. SECT. IX. Quest. How shall we preserve it? Answ. 1. Take heed of harboring an ill opinion of holiness, for than if your judgements dislike it, your tongues and your lives shall disgrace it: Take heed of imagining that First, there is no grace in Saints, only immediate actings of the Spirit; this is no spirit of holiness, no more than in baalam's Ass, through which God spoke to him. Secondly, That these graces are only common; who will seek much after that, or esteem that which is but common? this is to despise the Spirit, to contemn the blood of the Covenant, whereby the Church is sanctified. Thirdly, That grace is so dark and obscure a thing always as no evidence can be had by it, though it be peculiar grace: this is a high degree of disgrace to the Spirit of Grace; if one should say here is a man, but believes not his testimony, 'tis doubtful and very questionable what ever he saith, it is a dishonour to him, take heed of this: When the Spirit of Holiness comes to us in form, it comes thus, with little peace; but when in power, with much assurance, 1 Thess. 1. 5. It is a sad thing, if that which was the complaint of the Prophet, shall be the complaint of the Spirit, Who hath believed our report, and to whom is the arm of the Lord revealed! 2. Take heed of decaying in a spirit of bounty and love, and in largeness of heart to all the people of God, nay, to all men, so far as you have time and strength; let a man be never so great a Prince, if he once lose his bounty, he loseth his glory; so here Isa. 58. 8. Give bread to the hungry, then shall thy light break out of obscurity: Many complain that New-England hath so little love, Non-members not visited, not regarded (though many times unjustly) Oh they thought to see so much love, and care, and pity; but here they may live and never be spoken to, never visited; Oh take heed of this; Nothing beautifies a Christian in the eyes of others more than much love, (hypocrisy is naught) Oh excel here; visit poor families, sit one half hour and speak to discouraged hearts, show kindness to strangers; such you were; I'll warrant God will bless you, this was the glory of Christ, full of grace and truth. 3. Be very careful in receiving in of Members into Churches, one ill man will be a spot and pollution to all the rest, jude 12. spots in your feasts; you know how many come over, how it begins to be pleaded for, What, not baptised, and Professors? and yet how many are disfigured? therefore try them well; take heed of thinking Elders or Churches are too strict. Fourthly be much in prayer for the Churches, Isa. 62. 7. Give the Lord no rest till he make jerusalem the praise of the whole earth, that's the way; do you see any sins in the Country, go and stand in the gap with Moses, and though the Lord offer to do good to you, yet turn him not off so, till he promise to relieve his poor Churches also; beg and this will do it; be much in fasting; it is a shame for us (who are laying the foundations of many generations) not to be much with God in prayer and fasting; and that when in other places there is so much sowing of this seed. CHAP. X. Showing that counterfeit Grace is not lasting. VERSE 8, 9 And the foolish said unto the wise, Give us of your oil, for our lamps are going out. But the wise answered saying, Not so, lest there be not enough for us and you; but go you rather to them that sell, and but for yourselves. SECT. I. IN these words is set down the effect which this awakening cry took in the foolish Virgins only: First, They come to feel, and so to complain of the want of oil. Secondly, They petition the wise, that they would give them of their oil; which latter is amplified in vers. 9 from the answer the wise made unto them. We shall open the words as we come to observe any thing from them; and begin now with the complaint [Our lamps are gone out] or going out, it is all one; The wise Virgin's lamps did grow dim, but yet their oil was not spent; but here their oil was spent, and hence their Lamps were going out. That counterfeit and c●mmon grace of foolish Virgins, after some time of glorious Observation 1. profession, will certainly go out, and be quite spent: It consumes in the using, and shining and burning. Luke 8. 18. To him that hath shall be given, but he that hath not, shall be taken from him that which he hath. Joh. 15. 2, 6. Every branch in me that beareth no● fruit it withers, than it is taken away, and so it is consumed, and in time burned; and hence, many that are first, are ●n time last, Matth. 9 20. and many that are last first: Men that have been most forward, decay; their gifts decay, life decays, and these are last: and last are first; many newly brought home to Christ, excel them, and live so, and die so, that one would think should never hold out. I need not speak more, Scripture is so abundant: I say it is after some time of profession; for at first it rather grows than decays and withers; but afterward they have enough of it, it withers and dies: And look as it is with some bodies when they are healthful, they grow by all means; but when once Nature is spent, and now declining, nothing recovers them, though they may be kept at a stay for a time, but die they will with their best cordials in their mouths; so it is here. For Explication of this Point, we are to attend how and why this is thus; and that not in the worst, but in the best of the foolish Virgins. First, The Spirit of God comes upon many hypocrites in abundant and plentiful measure of awakening grace; I say it comes upon them as it did upon Balaam, Numb. 24. 2. And as it is in overflowing waters, which spread far, and grow very deep, and fill many empty places, they fall upon the ground, they come not from any spring within the ground; and hence though they last not always, yet they last some good time; so it is here, the Grace and Spirit of God come suddenly and plentifully upon many a man, which gives them a time of flourishing, it comes not from imitation, or education, or moral persuasion only, but physically from the Spirit of God, 1 Sam. 10. 12. when they wondered that Saul was among the Prophets, one answered, who is their father? who gave them this gift of prophecy? is it not the Lord? so the fame Lord is rich to Saul also: And I say it is only awakening grace; for renewing grace, savingly to change their nature, is not given, but awakening grace, which works upon conscience, and conscience upon the whole man; and thus it was here with these Virgins, they had wonderful light, and a spirit of illumination to see the Lord Jesus, and hence to look for him with much affection and forwardness, as well as the wise, and to keep them company in Church-fellowship, and though they were secure, to complain of their decays, and desire the spirit of grace which they saw in the wise. Secondly, Though it doth come upon them thus, yet it doth never rest within, so as to dwell there, to take up an eternal mansion for himself, Isa. 11. 10. his rest shall be glorious, Isa. 57 15. This is a favour the Lord shows only to the 〈◊〉 above all people in the world besides. Rom. 8. 11. If the Spirit which raised up jesus Christ from the dead dwell in you, it shall quicken you, and seal ●ou up to be Sons, as it is there expressed. Thirdly, Hence it doth decay by little and little; as a man that dwells not, but so journeth for a little time in a house, he removes by little and little, till at last he is quite gone; as ponds filled with rain water, which comes upon them; not spring water that riseth up within them, it dries up by little and little until quite dry; as it is with light, after the Sun is declining and setting, it decreaseth by little and little, until it be turned into darkness; so it is here; and as it was in the Cherubims, where the glory of God was, and the Lord departed by little and little; as in Saul, first he neglects the command of the Lord in one thing, then in another, than the Spirit of God departed, and 〈◊〉 vil spirit of sadness came upon him; and then he threatens David, then kills the Priests of the Lord, then goes to a Witch, and at last kills himself; and I say this is because the Lord dwells not there; and hence joh. 15. because the branch is not engrafted into the stock; and this is usually at the very height of affection on and profession; as the stony ground sprang up; when did it wither? when it came to its height; as flowers that come to wither when they are come to their height of growth; and hence also men when they have most, and best means, and affect, and love them, yet than they die and wither. And it decays by Four means. SECT. II. First THrough want of daily nourishment and supply from the Lord Jesus; for look as it is with many bodies, suppose they have life, yet if there be not daily nourishment for it, and wholesome also, it will die ere long, and consume; so it is here, there is a kind of life which hypocrites have from Christ, and it may be fed, and so they live for a time; but this the Lord ever doth for them, they are not always fed, and hence die, as it is john 6. some were quickened to follow after Christ in the wilderness for loaves, some for better ends (as his Disciples) but the Lord knew their want, labour not for them at that perisheth, but for that which gives everlasting life, which Christ will give you; and hence the whole Chapter is spent upon this, to feed upon himself, whence the best were offended: Let a man partake of all Ordinances, Privileges he shall find nothing else but decay unless the Lord be in them all to give daily nourishment, Ephes. 4. 16. daily, I mean, as there is decrease of that taste they have had of the Lord. Secondly, Through the emptiness of a form; for when the Spirit of God dwells not, but only comes upon a man, it is not long but it corrupts into a form ever after; a man at first knows many truths, and at first is affected with them, he doth not presently forget them, or shut his eyes against them, but after he hath known them a little while, at last the sweetness of that knowledge is lost; and so he hath a form of knowledge, like lessons which a man hath been much affected with, but having played or heard them oft, he hears and knows them, but is not affected with them, Ezek. 33. ult. So at first a man doth many duties with delight; stay a while, and he keeps the duty, but the delight is gone in it, and so hath an empty form; now where the power of godliness and the eternal life of Christ is not, it degenerates firstly usually into this form, and this is all that is left; and the form being empty, hence first, A man comes to loathe the truth, and profession of the ways of God which once he loved, and so in time to fall and decay without as well as within; as drink or milk at first are sweet, but stay a while and (the spirits not preserving themselves) than it grows dead, and sour, and sapless, and so it is here. Capernaumites at first be affected, than they fall to a form, then hard to be wrought upon, their hearts fat under all means; if thy light be darkness, how great is that darkness! Thirdly, Through the power of lust; for where the Lord dwells not, there sin reigns, and it will get head where it hath had any affront, and so choke the power of all means, and hence a man withers, as in the thorny ground, it grew up and choked the word. Fourthly, Through the fitness of external temptation, which must and will prevail, when the Lord is not within to keep the Palace; it is stronger than all common graces in the world, and will draw away the heart and life, Rev. 3. 10. there is an hour of temptation which tries men, which will discover men indeed; now those temptations are ever suitable to places and persons. SECT. III. First, SOmetime the temptation is extreme want, as it was with the Israelites, when they were under the oppressions of Pharaoh; Oh to sacrifice to the Lord in a wilderness, and to enjoy the land of Canaan, where they should have Ordinances, Oh they are much taken with this! and many prayers and groans to be delivered out of their oppressions; but when they came to the wilderness, and there did want bread, and then water, now they murmur; which murmuring God remembers, and casts them off for: Had they not Moses, and the cloud, and God's promise, and experience, why did they complain? Oh to bear want, they could not! extreme want is like extreme sickness, it makes all sweet things bitter; some wants men can bear, but not extremity; this saddle doth pinch so hard; so the young man, forsake all for me, saith Christ, but he could not; God and Creatures are enough, but not God alone; so it is with many a man, he can be content to lose something, but when brought very low, cares and fears grow up and choke all. Secondly, Sometimes the want of spiritual supply; a man looked for much from the Ordinances, and finds it not; not because the Lord's heart is straightened, but because theirs are not enlarged; and hence they have enough of God, and all his Ordinances; they have had the heart of them, and now let them lie fallow, Zach. 11. my soul loathed them, and theirs me. Thirdly, sometimes abundance of outward blessings, peace, liberty, plenty here; now these things, like ground in Summer, 'tis strange to see what lusty weeds now there be, that did appear dead in time of winter, D●ut. 8. 11. Oh then take heed thou forget not the Lord thy God; now proud and secure, and forsake all. Fourthly, Sometimes persecutions from men: if hot and total ruin be threatened, this scares from God. Fifthly, Sometimes corrupt Teachers and delusions among them. Sixthly, Increase of iniquity in good and bad, in the place where men live; hence love waxeth cold: All which are Matth. 24. I will name no more, but thus men's common grace comes to wither, and die in them; and the Reasons are these. SECT. IV. HEnce do not trust men too far, nor boast of any man too much, especially Use 1. in regard of his glorious profession and affections at the first; God sends divers of his faithful servants to a place, and many at first hearing are wrought upon, battered down, convinced, mourning after peace, going to Ministers, delight in Ordinances; now many Ministers bless God for their conversion, and many a Christian is put out of doubt of it, parents of their children, and children of their parents, one brother of another, and one Christian neighbour of another; whom he got out once to hear, and once hearing overcame; and for a time there is no other: Oh take heed of boasting too much, it may be they may and will fall (before they have lived many years) down, when at their height: what man was ever sought unto more than john? all judea came unto him, yet at last they forsake him, rejoiced but a season in that light; they went also from him to Christ, joh. 7. 26, 32. yet john complains, none received his testimony; Christ himself preached in Capernaum, and 〈…〉 exalting a man, they boasted in him; yet only a few Babes which the Lord wrought upon; the Galathians would lose their eyes for Paul, yet afterwards they flight him, and join with false teachers against him: Oh therefore pray for them, and weep for them, but do not trust them too far; neither trust yourselves too much; joh. 8. 31. Then are ye my disciples if you continue; Demas forsakes Paul, all in Asia forsake me. SECT. V. HEnce be not offended if we see many apostatise, and fall from their most Use 3. eminent profession; the Lord hath here foretold that after some profession their lamps will go out; we do not wonder if ponds full in winter are dry in summer, because it is the time and season of it, and they want springs to feed them; and never was there any time since the world began that there were such Apostasies as now. First, One man after much profession intends to follow the Lord, conscience is troubled at humane inventions; Oh, saith he, if delivered, well enough, though I lose never so much! well, he lays out all, and is delivered; but that which quiets conscience, doth not quiet his heart and affections; but his very loss for conscience makes his lusts and desires after other things break out more eagerly, and men cannot now live upon Gospel only, with bread and water; no, no, you are deceived; as it is with sick men, they let go all their estate for recovery; but when recovered, they must get up their estate again, this will not satisfy: And thus some fall spiritually. Secondly, Others they sought for much in Ordinances, but finding not what they looked for, Ordinances are but as pictures fair a far off; but when men come near them, Word, and Fellowship, and people of God, than they despise them, because they find not a living God there. Thirdly, While God keeps men under sad temptations, wants and afflictions; Oh than they are humble, and pray; but when blest with ease, and peace, and plenty, and honour, then how lofty and secure? this is better than the Lord: Never such a decay of the spirit of prayer; never was there such a conconfusion in the world, such burning of Cities, slaying of men, rents of Churches, God minding to slain the pride of all glory; and yet never such hearts. Object. But to stand so long, and yet to fall, seems strange? Answ. If soon it is a wonder, but if long it is no wonder; if once past growing, you do not wonder if an oak be now decaying. Obj. But they keep their profession still, only in one thing vile, the error is only in their minds; a spirit of dissension from the people of God. Ans. Scarce shall you see one man in a hundred that is vile in every thing, that falls totally; the foolish Virgins did not so, yet their oil was spent, and their lamps going out; there was a man that was slain suddenly, and his blood in his face was fresh, his beauty glorious, and many weeks continued without putrefaction, yet life within was gone; so 'tis the condition of many a man by one wound or sin: And hence a Physician at Wittenb●rg writes of the cause of it; be not therefore offended at them, but wonder at the Lord that he keeps thee; I know there are decaying Saints, but they recover again here. SECT. VI OH therefore labour for the grace that may last, Use 3. the bread that may last to everlasting life; in all bargains and buildings men will have a special eye to that which will last; if it be rotten, let whosoever will take it; and be sure it is so; for when God doth fully awaken you, you will see it is not right; the foolish Virgins they though they were we●l before; but now after some time, and awakened, they see it will not hold nor continue. For the Lords sake be suspicious here; fear lest a promise being left, any fall short of it; other things will not last, neither Creatures, nor the Lord to do you good, unless you have everlasting grace. It is a time the Lord is stripping the world of all ornaments, your Wives, Children, Churches; God will take your Husbands, Parents, Members, Ministers from you; yet if a heart to close with the Lord, Oh this is right. Quest. How? Answ. 1. Take heed of any affection, without first subduing the contrary lust; for if you mingle them, the one will choke the other; this is sowing among thorns, jer. 4. 3, 4. 2. Maintain it upon an everlasting root; if the Lord gives you grace, and you set it in your own garden, it will die; no, let it receive life from the promise, that unchangeable love, and grace, and faithfulness; say, if that supports not I fall, 1 Sam. 23. 5. Isa. 46. from grey hairs, I will carry thee; Psa. 23. 2, 3. the Lord leads to waters, he feeds: But I decay? yet he restores my soul: Oh but he afflicts much? yet his rod and staff comfort me; I shall dwell in the house of God for ever. Be more empty as the Lord fills you. But oh the sin of this world; all the creatures in the world cannot content, but grace doth, and hence men regard not the Lord; and hence you perish, and your grace shall perish also. CHAP. XI. Unregenerate persons may have a sense of their want of Grace. SECT. I. Our Lamps are out. THat foolish Virgins, or unregenerate persons may see and so complain Observation 2. of an utter want of all saving grace. Look but upon this pattern, they thought they were rich; and had something, but now they see they have nothing; and hence when they search their lives, our lamps are o●t; when they search their hearts, is there any Grace, or Spirit of Christ, or Christ by his Spirit there? no, our oil is spent, and hence give us of your oil; they saw nothing now. The same persons that are sometimes so puffed up, that they think they are rich and stand in need of nothing, may be basely dejected, and so feel a want of all things. Quest. How may this appear? Answ. First, Because this is no more than what the Devils have; if this be Sanctification, to see, I have no Sanctification; if this be Humility, to see, I have no humility; if this be cleannesses, to see, I have nothing but uncleanness; the Devils than are sanctified and cleansed; who as they are unclean spirits, and accursed of God, and set apart to all evil and sin, and bound up in the chains of darkness, so they know it; they believe the Word, and they know they have no Christ, no Grace, no love of God, never shall see mercy, comfort, etc. and tremble at this, with whom there is nothing but a fearful looking for of judgement. Secondly, Because this is no more than what the Law may bring a man unto; For by the Law Rom. 3. 20. is the knowledge of sin; i. e. not only of gross sins but also of secret sins; for Conscience which is in every man's heart will discover the first, men that live under the Law see more; and hence Paul speaks of himself, so far forth as under the Law, Rom. 7. 7, 8, 9, 10, 11. Now that which may be wrought in a man merely by the Law, may be wrought in a man under the Law; a man under the Law, is under the reign of the Law, which is to convince of pollution universal, and so to curse; The Law is not the ministration of life to any man, 2 Cor. 3. 7. Gal. 3. 24. and if the Law may convince of sin thus, this sight of sin and vileness is no part of eternal life; and therefore foolish Virgins may well come thus far; and this will especially be found among them where there is a searching Ministry, that there is scarce any close conveyance but the Word discovers them: Gehazi cannot carry it so closely, not Ananias so cunningly, but Elisha and Peter will find it out; Heb. 4. 12. The Word is quick and powerful, and searchetls, which is but a common work; and hence when Peter had told Simon Magus, Thou art in the gall of bitterness, he denieth it not, but saith, Oh pray for me; indeed if the Word discovers the strong-holds, and high forts, and secret lusts and imaginations, and beats them down, and so brings the Soul in subjection to Christ, and into captivity, that is it which is the power of the Gospel, and love of Christ peculiar to his people's works; but to let a man see he hath nothing but filth, and to be a little affected with it, this is no more than what is wrought in a deceitful hearer. jam. 1. 23, 24. The Law or Word lets a graceless heart (a forgetful hearer) see himself; and what can it truly discover to him but his vileness? this glass will discover their smallest spots; this Sun will let you see ●otes; you know and see, and that's all. Thirdly, Because this is no more than the awakening of sleepy Conscience, which the worst man, and closest hypocrite may in time have; Cain's conscience while it is secure, thinks his offering as good as his Brothers; but when awakened, now my sin is greater than I can bear; Saul goes on in persecuting David, and thinks God will help; and hence 2 Sam. 28. 5. goes to Urim, etc. but God answers him not; now he sees his condition, and makes a doleful complaint of it, That God was departed, and no answer: This is usual; Psal. 9 20. Put them in fear, O God, that they may know themselves to be but men, weak, sinful, vile men: When the Lord sets up his Judgement Seat in a man's conscience, not only gross evils, but the secrets of all hearts, all men's hypocrisies are then opened to themselves, as at last day to all the world; and hence as hypocrites consciences shall be broken open at the last day, so now also in this life, they may see their profession to be but paint; hence Isa. 33. 14. Hypocrites are afraid when God appears in anger; Oh who shall dwell with God? they are sometimes so confounded with the holiness of God, and the terror of God from thence against sin, that who shall dwell with God? are there any in the world that can stand before him? now all is paint, and vile before him. Fourthly, Because Hypocrites may have experience of a great change wrought in them, which decaying and corrupting, they may sensibly find a want of what once they had; which though they thought it had been saving grace, or that which would commend them to God; now they see they have no grace at all, hence are lest as these Virgins; if a man never was rich, he cannot be sensible of being a Bankrupt, a Beggar; Look as it was with Adam, he was in a happy estate, in the image of God; now when lost, he saw himself naked, and was ashamed, and was this saving grace? no: So though Hypocrites attain not to that righteousness, yet they may attain to many spiritual excellencles, which they may prise exceedingly, as those that commend them before God and men; but these corrupting, they may now easily see their nakedness, and vileness, and want of all: Saul had the Spirit of God we know, but 1 Sam. 16. 14. an evil spirit came, and God's Spirit departed; did not Saul know this? the having of God's Spirit made him more sensible of the evil spirit; so it is with many a man; the Spirit of God doth depart, and he cannot pray nor prophecy, nor speak, nor think, nor do, as he did; nay he may find an evil spirit upon him; and is this unknown? may not foolish Virgins know this? as Samson when shaved. Fifthly, Because that which is sometimes a just judgement of God upon a carnal heart, that they may see and feel; but many times (I say not always, because the Lord doth use this to prepare for mercy) it is so that men that have despised grace, and Christ, men that have coloured it over with God, and thought highly of themselves for what they had; they shall see all their profession is but paint, and all their Gold, Tin and Copper: Io●. 8. 21. You shall seek me, and shall not find me, but shall die in your sins; seeking ever presupposeth a want; so that you shall find a want of me; and if of me, of all life, of all grace, of all comfort and good; and this loss the Lord makes a punishment which they shall bring upon themselves by contempt of him. SECT. II. HEnce we may see the woeful condition of those. viz. First, Consider how far from eternal life those are that never knew their fall; Use 1. the foolish Virgins knew their want of oil and shining, and yet were foolish, and yet were shut out; how great is their fall then, and how great their misery, that have had burning lamps, but now know it not? this is the state of many a professor, many a man who is fallen from the Lord, and the affections once he had, but he knows it not; God did enlighten him, but now he is blinding of him; he did affect him, but he is now benumbing of him; he did make him tender, but not he is making his heart fat; he did make him low in his own eyes (as Saul, but when a King then pu●t up) so God is swelling of him; but this is most grievous, he knows it not, Isa. 6. If a man did know his lamp were going out, he might seek, as these, for it, and possibly find it; but now no hope unless the Lord help; as we see men wounded and falling, they are astonished at the blow, that they know it not, and may die, unless those about them dress them, and send to and fro for help for them; so it is with many; men are so stupifled with some blows of their lusts, that unless Christian friends exhort, admonish and send their prayers and tears to heaven to the Lord, no hope of recovery again; and whether the Lord will be entreated is hard to say; surely it is rare, and yet thus it is 1 joh. 5. sometimes, if it be not a sin unto death; but in a Brother, grace will fetch help; but if the man never had grace, and now fell without feeling, there's little hope; if a man can feel no sun rising upon him, nor yet how the day goes away, whether the Sun be setting or no, it argues miserable carelessness, or miserable blindness, and that the man is in darkness; so here. Secondly, What will become of them that were never cast down so low as these, that never came to be so good as Hypocrites, For 1. You were born and have lived not only in a sinful estate, but in a Christless estate; dead without all life, every part of thee polluted. 2. If the Lord doth draw any out of this estate, he will make you know what poor creatures you be, that you shall say, I thought I had been thus and thus, but I see I am wretched; I thought I should be saved, but now I am condemned, so that your mouth shall be stopped, Rom. 3. 21. else you would never come to the Lord, to your Father's house, and prise the grace of God, if any husks to live upon now. 3. You never knew this; never came to complain to any Christian, Oh my oil is spent, my lamp is out; Christ and Spirit, and all good is gone; no, you think yourselves rich and want nothing; you have some knowledge, restraint of good affections, and full of these, The Lord will spew you out his mouth, if it is thus with you: Nay, although you have means and hear of it, yet all the world cannot make you know your nakedness, misery, sin and emptiness; Well, if the Lord doth not set up a Judgement-Seat now, you shall be called before it one day, and then your secrets shall be made manifest before all the world; and because you say you see, therefore your sin remains; Jer. 9 41. so say I to you: You never did contemn God, nor hate God, etc. therefore your contempt remains; if it be, there Christ will discover it, and so remove it; but is it not so ● therefore you sin remains. SECT. III. HEnce see the deceit of that sinful opinion, Use 2. That true Sanctification is to see I have no Sanctification; and cleanness of heart to see nothing but uncleanness; and that this is poverty of Spirit, to see no grace in a man's self, nor no Christ there; and this not only hath●been, but it seems is scattered still; which as it is pleasing to many a graceless heart, and suitable to his lust, so it carries a fair cloak of Humility and Self-denial in it, and makes way for such an Evidence which the Scripture did never yet declare. Poverty of Spirit is a Grace peculiar to them that shall have the Kingdom of Heaven; But to see no Grace is common to those that shall be shut out of the Kingdom of heaven; none but those that are justified can be savingly sanctified; many that shall be condemned, may see, do see that they have no Sanctification: And therefore this is no Sanctification. 1. If this be Poverty of Spirit to see no Grace, than Commongrace is Special-grace, peculiar to the Elect, as true Poverty is. 2. Then it is a grace of the Spirit of God to maintain an untruth, and to give the holy Ghost the lie; for where there is Poverty, there is Grace and Christ. 3. Then the Grace of Poverty of Spirit, should be quite contrary to the Spirit of Grace, which makes us know the things given us of God; but this poverty of Spirit makes us not to know them at all. Yet many will profess this true Poverty of spirit, and this is true Sanctification indeed. First, It is true, where there was never any of the Grace of Christ, but men have run upon Reformation without Christ, and affection, etc. there men are bound to see their black feet, and happy is the heart that can pull off every feather from such crests; but where it is, and the Lord hath given evidence thereby according to his Word; now to deny it is devilish, for it was he that said job did not serve God for nought, and is a lie, of which he was the Father; and is great unthankfulness to the Spirit for what he hath done. Secondly, If there be no Grace in a Christian nor Spirit, but all in Christ, then say it upon the house tops, and be not ashamed of it; men must see nothing, because they have nothing; otherwise let this delusion rot, and never find acceptance in holy hearts; and yet how many still describe an Hypocrite by all the Graces of the Spirit, Faith, receiving Christ as King, Priest, and Prophet, etc. and so are clean creatures and upright men, by seeing nothing in themselves, contrary to Christ, Io●. 13. You are clean, but not all. Thirdly, It is true, a gracious heart is apt to deny all the Lord hath done for him; yet the Lord likes not this; as Calvin thinks Peter did, Lord, hands, and feet, and all; no, saith the Lord, thou art clean in head, and all but thy feet; and hence needs no washing but in that: And what more frequent than this sin? but to make what is sinful a duty, this is to turn day into night, and night into day, to call evil good, and bitter sweet. SECT. IV. Quest. 1. BV● doth not the Lord bring every man to see nothing in himself? Answ. Yes, that the Lord doth in preparing him for Christ, or in drawing him toward Christ, but it is where there is nothing, neither poverty or any other grace. Quest. 2. But is not this poverty of spirit, or do not those that are poor in spirit see nothing? Answ. 1. In regard of their unregenerate part, which the longer they live, the more they feel of the evil of it, and so the more poor they grow; they see no good there, and so account themselves the most miserable 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 loathes 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 loathes 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 C●in, builds Cities, or if he see's some good in himself, than he is not driven out of himself. SECT. V. HEnce see which is the surest and safest way of evidencing our good estate, Use 3. for here men now are perplexed, either 'tis 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 'tis 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, than 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 showing 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 oil in their lamps, or they knew they could not be accepted of the Bridegroom. Oh search and try yourselves throughly, Use 4. for you may come in time to see all your paint fall off, all your guilt discovered, etc. CHAP. XII. Of the desire of Grace that may be in Hypocrites. SECT. I. Give us of your Oil, etc. THat foolish Virgins may, and seriously do desire, Observation 3. not only Salvation, but Grace itself. For these Virgins did not only desire the Lord to open to them, but give us of your oil; and this they do not desire in show, but seriously, for they felt a want of it; our lamps are out, out oil 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 woeful 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, joh. 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 admirable, 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 th●e, ●nd that thou w●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. john was a burning light, and they rejoiced in him, and all judea and jerusalem flocked to h●s Ministry, and came into the wilderness after him; the savour of the grace of Christ may wonderfully draw desires after it, they may find such a sweetness in it, L●k. 13. 26. Many shall say, Lord, have not we can and drank in thy presence? that is, they find much sweetness there; the Lord taught among them; they desired him, and thought he was their own, yet shut out; and hence verse 24. Many shall se●k to enter in, and shall not be able. Fourthly, They may and do grow up in a glorious profession in the ways of grace, and such a profession as to stand it out against persecution, as the thorny ground did, and may have some growth toward it, which cannot be without some desires and springings of heart after it. SECT. II. HEnce let this be an item to all the people of God, to preserve with all care, and not to lose, Use 1. but to make much of the Spirit of Grace inherent in them; for look as the Lord Jesus, when he would make his Disciples wonder at their blessedness, and make much of him, and his love, saith he, Many Kings and Prophets have desired to see these days, and have not seen them; so many professors of great parts and gifts shall desire to have that Spirit of Grace and Peace which you have, and shall never see it, never shall have it: when David's heart began to be drawn away by the evils of the world, and then beheld the vanity of that, his desires are now turned another way, Oh it is good for me to draw nigh to God, that's good: As if he had said, though it be good to have the things themselves; yet it is not good for me to draw too nigh in my desires and esteem of them, but good for me to draw nigh to him. It may be sometimes your hearts are taken off from esteeming your condition, and what the Lord hath done for you; and hence no desire after the Lord or his Grace, but the lawful comforts of the world, not inordinately, but if I had so much, or as good as others, than well. Psal. 141. 4. David entreats the Lord not to incline his heart after any evil thing, no not after the wickeds good things, Let me not eat of their dainties; for grant that thou losest all these things, which others have; the time will come when the greatest Prince, and those that have their desires filled here, shall say, Oh that I was in that man's estate! Let the Lord therefore exercise you with many wants and sorrows; remember this, your end will be peace, which the worst would give a world for another day. What then will become of them that never desired grace at all, because they are well enough without it! Use 2. a man cannot live (say they) by praying, and hearing of Sermons; such duties are troublesome; hindrances, not desirable helps; and when any Ordinance comes, when will Sabbaths be ended? and as for the people of God themselves they can see no difference between them and other men, nay, they think them worse; if this be your Religion, God keep me from your Religion. Nay; they can see no beauty in Christ to desire him; they can desire that they were not kept inso much on the Sabbaths, not so much pains taken with them to instruct them; it may be these may desire that their hands be kept from stealing, their tongues from cursing, and their feet from running to shed blood; but the life of Grace, and power of it, they desire not that, nor never did: I remember when David was in extremity, Lord, saith he, my groan are not hid from thee; this was his comfort when he could not pray, Psal. 38. 9 But here it is otherwise: Canst thou if extremity should come upon thee, say, Now I am not able to speak, Oh remember my closet tears, my midnight groans, and daylight complaints, and those daily sigh after thee which have arisen from this sorrowful heart? did the Lord never work this in thee? if extremity comes, and thou hast no such thing to witness for thee, do you think that you shall meet the Bridegroom in peace? Oh no! go home, and make thy mo●n over thy own Soul; the Lord is far from me; if many seek to enter and shall never be able, what will become of me? Hence see how many people deceive themselves in their evidencing of a good estate, Use 3. who because they see no oil in their vessel, nor see no shining in their lives, yet because they desire it, they think hereupon the Lord accepts them and their desires, and therefore the Lord will fulfil them; this very conceit keeps thousands in their sins and miseries, and that under conviction of them; yet I desire it were better with me; and they think Hypocrites make shows of this and that, yet they have not unfeigned desires; and here thousands rest, and this slays them, as Prov. 27. 5. The desires of the sluggard kills him. SECT. III. Quest. BUt doth not the Lord respect the groan of his people? doth not Christ say, Joh. 4. 10. if thou hadst asked, etc. doth not the Lord look upon the inner man, the very frame, nay, desires that have been past? Answ. Yes, there be some desires which are evidences; some which are not; I shall discover them that be unsound in the particular example of these foolish Virgins, etc. First, Those are unsound desires, which arise in the soul easily, without feeling a need of the Lords almighty power and Spirit of life to work them at first; we shall find that the desires of regenerate Christians do not come easily, but they find a need of the Lord to draw them. jer. 31. 10. Lam. 5. 21. but the desires of others spring up easily and quickly; as these foolish Virgins, they wanted oil, they could quickly desire it; and they go to their fellow-breth●en for help, Oh give us of your oil. Look as it is with wild Rye and Pease, they will come up at the season of the year in abundance, without sowing or ploughing, the ground bears them naturally; but other corn and grain will not come so easily; your ground will not bear it till ploughed and digged, and then the hand of man must set it, and die it must, before it can live again; so here, if desires come and spring up easily, it is a sign they are wild; the Lord must break the heart, and then sow these, and plant these from heaven, and you must fetch it out of heaven, else it is naught; for when the Lord works saving desires indeed, he ever sows them in a broken heart, which is throughly broken indeed; when God sets the smoking flax on fire (which are desires) he first bruiseth the reed itself. Secondly, The subject in which these desires are; a man hath a Son and a Servant; the Son hath all his desires granted him, because he hath a sonly spirit; all the Father hath is for him, that may be good for him; a Servant desires importunately, but he prays from the spirit of a Servant, and all that his Master hath is not for him; and therefore if he pray for the inheritance or a part of it, of the portion of the Son, shall he have it? no, he shall have what is fit for a Servant; so it is here, the Lord hath some Sons in his Churches; these praying and desiring from a sonlike spirit, all that God hath being theirs, they shall have it; and hence Psal. 145. 18, 19, 20. He will fulfil the desires of them that fear him, and love him, and delight themselves in him; for that is the sonlike disposition; when he is cut short of all comfort in the world, nay, when he may have his fill of them, yet he delights in his Father's face, love, and grace, and fellowship, and house, Psal. 27. 4. For they are heirs and coheirs with Christ, being Sons; but now there are Servants in the house of God; shall they have their wills and lusts? no; thus it was with these foolish Virgins; they were only Servants in the house, no true Spouse or Sons, and were foolish at best, and had not the spirits of Sons, but had their lusts; never were espoused savingly to the Lord Jesus himself, nor laid up all their hope in him, but were foolish and that is the ground why others desires are heard, not theirs. Thirdly, Unsound desires make after a certain measure only, whereas the desires of Saints seek after this Grace without measure; and thus the foolish Virgins fell short of the wise; all that they could get was little enough for themselves; but the foolish look after some of their oil, as many a man looks upon the gifts and parts of another; Oh, saith he, if I was as honest, as humble a man as such a one! and many a man sets up such a measure, and if he hath that, is well, while he wants that miserably: Look wistly upon the foolish Virgins, they did content themselves with a measure, and now they are in want of it, seek for it; at first a little did content them, and now when it is spent, a little will serve them again: And what is their measure? 1. So much as will beautify and adorn them before men, our Lamp is out. 2. So much as will comfort them against the coming of Christ; for now they were troubled that their oil was spent, whereby they might meet the Bridegroom: he that desires it for a little measure of it, his desires are certainly unsound; so much as will serve his turn (he cuts his coat according to his cloth) but he that desires it without measure, è contra, as Paul, Phil. 3. 12. That I may apprehend by any means, that for which I am apprehended: As Chrysostom calls Paul that insatiabilis Dei cultor; for he makes it his last end; as he that desires wealth without measure, though he gets not all the wealth of the world, yet the more he hath, the more he craves; this his fleshly lust is his last end. Obj. But he may desire it without measure for his own ends. Ans. I confess 'tis true; for men may desire honour and no honour but by gifts, and no gifts but by grace; and hence may desire infinitely, but yet it is but a measure, viz. to serve his own ends, but not the Lords ends; to set up himself; true desire of grace, is for that which may pull down self, and make God all, Psal. 119. 4, 5. Fourthly, It is not their only desire, or the only thing they desire, viz. the good Spirit of the Lord, and that they might not live or any thing else in them, but that the Lord may live, and his Grace and Kingdom may prevail in their hearts; the desires of Saints are only after this; or if their desires are after other things, the Spirit lusts against them, 2 Sam. 23. 5. As carnal desires are after life, and the comforts of it, so spiritual desires are after the life of Christ in them, and the comforts of the Lord thereby, Psal. 27. 3, 4. One thing I have desired, and that I will seek for; what was it? a Crown, a Kingdom? no, but that I may dwell in the Lord's house for ever, and visit his Temple: Notable is that example of Abraham, Heb. 11. Two things he met with that might draw down his desires. 1. He came to a land which God promised to give him, where he lives among enemies and in fears. 2. He might have returned to another Country, and now have been better. 3. God blessed him, etc. but it was nothing he desired, only another above; hence God is not ashamed to be called his God; but the foolish Virgins fell short of this, and hence they now seek only in times of extremity: And this is the frame of many graceless hearts in time of extremity. 1. When all grace is gone. 2. When death is come, than they seek earnestly after the Lord, and Grace; Oh their sin lies heavy! Oh than an humble heart is sweet! but before their hearts were overcome with lusts after other things; and this double heart every carnal heart hath, Ephes. 2. 3, fulfilling the lusts of the mind, i. e. Diabolical lusts, and lusts of the fl●sh, i. e. sensual and beastly lusts, it's the state of all men; and hence promises are not made simply to men's seeking the Lord, for they may miss, but to them that do it with their whole heart Psal. 119. ●2. jer. 29. 13. this they never do; and hence men pray daily, and live in their lusting all the day after; men long in misery, but are cool in peace. SECT. IV. Quest. BUt seeing there is in Saints two Natures, flesh lusting against the spirit, and spirit against flesh; and a double heart in a Reprobate, whereby he desires grace and other things, how shall we distinguish them? Answ. 1. The lusts after grace and worldly things in an Hypocrite agree together in the same heart; but those lusts which are after the flesh and spirit in a regenerate heart are contrary one to another, and like fire and water one seeking to destroy the whole being of the other. Exem. gr. A man wants the things of this world, he seeks and desires after them, riches, honour, rest, and peace; but thinks he, if I have no more but this, I may to hell; if no Grace; hence he desires that, and so doing now he hath peace, and all is quiet with him, and goes on sweetly in a way of profession a●d prayer; and a gracious heart is ready thus to do, and to make his head lie soft with two pillows, but yet the Spirit riseth up against this, that the soul thinks, I shall fall by this heart; Lord, how apt to rest in these lees! Gal. 5. 1. lusts in Hypocrites are like brethren, that help one another, to this end to get peace; but here as enemies, to destroy such a cursed peace as that is in the Godly. 2. In a false heart, lusts and desires after these things are dear to them, like their limbs and best members, they cannot be nor cannot do without them; but in Saints they are sores and blains, and so hated of them; ex. gr. Let a man have a full table, and fair estate, and outward blessings, promising much, and the Ordinances of God, and a heart to follow God there; now see him lively in the service of God; but let him be brought to extremities, and want of all this, and fears of poverty, estate wasteth, poverty appears, many rates come in, and the wife cries out; now he falls down to the earth in discontent or worldliness, and his life and affection to Ordinances, or the fervants of God, is now gone; as it is with a bird, when she hath two wings she can fly, but when she hath only one, than she falls, and the fowler takes her, because it was a limb precious to her; so here: Thus it was with David's servants at Ziglag, 1 Sam. 30. 4. all wept till they could weep no more; but here it was otherwise with David, he could fly to God without those wings; so when God gives a man a condition not so great as he would, and the heart lusts after so much, and God crosseth; he cannot be content with a little, or with a mean estate, because his lust is his limb, he cannot suffer it to be cut off, or be pa●●d; if a man hath a wooden leg, he can cut it answerable to his shoe, but if but a limb, he must have his shoe cut answerable to his leg; because it is his limb, no cutting of that le●s; oh it is dear: So it is with a man that hath a lust after any thing, it is dear, and hence he is said to live in them, and to be in the flesh; but the desires after these things in a gracious heart, they are blains, they can be without them; Oh never such a happiness if the Lord would dead them to me, Gal. 5. 24. they that are in Christ have crucified the flesh, with the affections and lusts thereof. 3. The lusts and desires in a false heart are reigning lusts, and make the lusts after grace and holiness serve them; but è contra in a holy heart. Ex. gr. A man prays for the love of God, and the Spirit of grace, and 'tis affectionate, but yet 'tis ever for some lust: jam. 4. 3. a man desires grace to perfect his gifts, and gifts to deck him, and purchase him honour before men; a man desires grace to quiet his conscience in assurance of God's love, and pardon of sin, that he may live the more peaceably with his sin, Isa. 58. 3, 4. Now in a gracious heart, the desires of these things serve the desires after grace; for he desires the things of this world to be the more holy, Prov. 30. 7, 8. Feed me with food convenient, that I may not tempt thee; he desires, and hath them for Israel's sake, 2 Sam. 5. 12. Like a Tradesman, he buys and sells, but it is for gain, Phil. 1. 20. Oh consider of these things, and if your hearts have had only such false desires as these, know it, that as verily as these Virgins were shut out, so shall you another day. CHAP. XIII. The desires and endeavours of Hypocrites after Grace are not lasting. SECT. I. THat foolish Virgins in their first endeavours after the Spirit of Grace, Observation 4. usually cease from seeking farther, before they have got that measure and fullness of it which will continue to the last. Or, That there is ever a cessation in the first endeavours of carnal professors from seeking after that measure of grace which will indeed last and continue until their meeting with, and appearing before the Lord jesus Christ. For these Virgins here did seek after the Lord Jesus Christ, and the Spirit of Christ, and hence did get that measure which lighted their lamps for a good season; and they contented themselves with this, and gave over seeking until it is too late; and therefore now they say, Give us of your oil, our Lamps are o●t: These foolish Virgins when they had got somewhat, they are carried with abundance of affection and profession, they think themselves as good as the best, and what need they seek for more! and than grow secure and fall asleep until all is spent. The Scripture is pregnant every where for this. But let us look and see the causes of this. First, Sometime it is because they know not what that measure is which doth accompany salvation; but they set up an imagination of their own heads, which is a false image of Saving-grace, and when they have that, now they think all is well, and they go no further. judg. 2. 11, 12. People that know not the Lord, nor the po●er of his grace, will set up other gods, and serve them, and there rest; until it is with them, as it was with those, when the anger of the Lord waxeth hot, and spoilers come, now they cry unto the Lord; What is the reason why many a man falls short of the righteousness which is of God, viz. of Faith? Because he sets up in his head a righteousness of his own; and if I get that, than I hope the Lord will accept me, and forgive me; and hence Rom. 9 31, 32. why did they miss of it? Because they sought it by a righteousness which is of their own; so why do many miss of Faith? because they think it is an assurance; or when a man rests upon Christ, not considering the need of an Almighty power; and hence the Apostle prays for this, Ephes. 1. 19 So for Repentance, why do men fall short of it? they think it is when God's anger is expressed, the soul than comes to seek the Lord, and finds some comfort Psal. 78. Matth. 3. and so runs away with it: So for Holiness, they think it is to be like others; and then well, they think these are the men that shall live, and are happy; and look as it is like it was at Babel, when head and tongues were confounded, one calls for a Brick, the other brings him a Trowel, Hammer or Tile, because he did but imagine what he spoke, and so understood not his language; So 'tis here; men read and hear God speak, and Ministers call for Faith, and knowledge of God; but earthly minds cannot understand heavenly language; and hence they imagine that is Faith and Repentance which indeed is not, and so miss of that which indeed else would continue; and this is the misery of many thousands that in seeing see not. The experience of the work of grace, makes men savingly to know what Grace is, john 5. 37, 38. Now men graceless never felt it in the life and power of it, and therefore cannot tell it. Secondly, From the nature of Commongrace; the nature of which is as the Apostle speaks of lifeless knowledge, 1 Cor. 8. 1 to puff up; it never leaves the soul more sensible of his vileness, as Saving-grace doth, Ezek 16 ult. and so makes a man never rest in seeking after the Lord; but makes the soul feel himself full, and hence the stomach is gone from seeking after more, as Rev. 3. 17. She thought she was rich, etc. 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 ●●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 wretched 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 thorough 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. ●. 'tis 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; Numb. 14. 9 they could not believe that to be bread that is so hazzardful. So 'tis 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 no● ill weather drive him to desire the smoke of his chimney, till he hath got them, he hath now resolved to venture all for, Prov. 2. 5. if thou dig for silver, etc. many prize Christ and Grace, Oh that I had it, but are ●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 ●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 lose 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 believe 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 find that that will continue. 1. Some follow the Lord for carnal ends, as judas 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 shallbe my God; the other hearing her speeches, and loving her Father's 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 child begins to look towards God; the Father, Mother, Friends scoff and reproach. 2. Corrupt Teachers, Matth. 24. that like false Christ's deceive, and put a world of scruples into men's heads, and then lead them away; as the Galatia●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, joh. 6. 60, 66. something is preached that is cross to our apprehensions; I'll 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. john 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 die to save them from; and so many●a one comforts himself, and stays here, though he have no other assurance. 2. The approbation and comfort of others, Ezek 13. 3, 4. ● Strange ecstasies of joy which many a man meets with suddenly; they have 〈◊〉 and drunk in Christ's presence, and have been comforted at such and such a time in such a manner; this, we shall find it, persuades men that God is theirs, without revealing the subject, viz. we be his people, and that change which God hath made. SECT. II. Quest. What 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 myself in one thing only, viz. They give over before they have tasted and drunk the satisfing sweetness of the grace of Christ, and the presence of his grace in their souls: That look as it was with Israel, they came out of Egypt, and saw the wonders of God in the wilderness, and had his fiery Law, and glorious Tabernacle among them, yet they never came to the la●d of rest; so it is at this day with many, they have some glimpses of the excellency of Christ, and his grace, and some desires after it, and some tastes of it; they are pulled out of their woeful bondage, and seeing words of God, are oft affected, yet their carcases must fall in the wilness, because they never come to rest; they fall off from God because they never knew what this rest meaneth, Heb. 4. 11. Hypocrites have awakening grace, and are much troubled; they have enlightening grace, and know more than many Christians; they have affecting grace, and are wonderfully taken with the glad tidings of the Gospel; but satisfying grace, or that grace which brings them to full rest, and satisfying sweetness in God, not only to their consciences but to their hearts; not carnal, but spiritual, this they never came to, joh. 4. 14. he that drinks the water I give, shall never thirst again; Joh. 6. 54. If ye eat my flesh and drink my blood, there is life, if not, no life; eating and drinking, is not sipping and tasting; many may eat and drink in his presence, as those Exod. 24. 11. but yet not feed at all on his person; this makes the soul hold out, Prov. 2. 10, 11. Psal. 90. 14. this makes the soul glad in God, and in all the days of his life; where any creature is at rest, there it is in the proper place; it is a token the Lord is the proper place of the soul, (not sin, nor hell, which was judas proper place) when it is at rest there; and this is the last end, and fruit of the redemption of Christ, jer. 31. 11, 14. i. e. not having so much of God as to be a God-glutted Christian (as he said) but so satiate as not to desire other things, but there to stay, though the heart doth oft feel not the same sweetness. SECT. III. NOw there be four things which do concur to this fullness of satisfying sweetness. First, Manifestation of the Lord Jesus in his full proportion, and in all the dimensions of his goodness to the soul; the soul of man is made for, and so desires an infinite eternal good; whiles this good is not known to be such a one, it never satisfies; and hence let a man look upon any one creature, there is much sweetness in it, but not all; hence it satisfies not; there's sweetness in honour and wealth, but if sick, a miserable man; there is sweetness in health, but if poor and naked, a desolate man; and if one creature had all in it, yet when one thinks this must be taken from me, it is like Ionah's gourd, it never satisfies: Now the Grace which satisfies must first, Manifest the fullness of infinite goodness suitable to me in the Lord; if that now do I want any outward blessing it is in Christ, for he is Heir not only of heaven, but of all the world. 2. Do I want spiritual blessings? Ephes. 3. there is all in him; life, and peace and glory. 3. Have I nothing to move the Lord to do any of these to me? yet there is fullness of tender mercy, and pity in him, Eph●s. 1. 17. and 3. 18. Secondly, Possession of this good as mine; let a poor man see heaps of gold before him, it satisfies not him, because it is none of his; let a Christian hear of Kingdoms, peace, glory, in and with Christ, yet it satisfies not him; it troubles him the more, if Christ forsake him, and grow strange to him; but to be sure that Christ is mine, this makes the soul do, nay suffer the utmost for Christ, and to know that nothing can separate, etc. as a man that knows he shall kill, and not lose his life, will venture like Samson upon an host of men; they may wound me, they cannot bind nor slay me, Rom. 8. ult. there is joy and some satisfaction in finding the pearl of great price, what joy when it is possessed! Thirdly, Communication of this good to the soul; let a man have meat and drink, but he cannot come at it when he hath need of it, will this satisfy if it be locked up? let a man have real possession of never so many lands, yet if he hath not the benefit sure to him, as well as the thing, he will never hold out; what am I the better? so that grace satisfies that brings the sold to fruition of the good, that it is now in respect of the benefit of it conveyed to the soul, Psal, 16. 4, 5, the Lord is the portion of my lot and cup, and he maintains both; and hence jer. 14. 9 Why art thou like a man astonished, yet in the midst of us! if a man have meat and clothes, and the one never feeds, the other never warms, would this satisfy? no, unless that he may feel them, nay he would think this a curse; so let Saints have God in his Ordinances, the best in the world there is, if not fed thereby, Lord! what a misery is this? especially if the Lord helps not in time of need. Fourthly, Reflection of good again to the good which doth refresh us, else it never satisfies; if a man have meat dealt out, and it is very sweet, yet if it gives him no strength to perform acts of life; if a man have a friend, and he cannot love again, nor show testimony of love, it will not satisfy him; so that grace satisfies which makes the soul reflect the love of God to God again; shall I serve the Lord, said David, of that which cost me nothing? you know the Vine and Olive, judg. 9 were quieted by this, that they did rejoice the heart of God and man; what do you tell me of bonds? I acco●●t not my life dear to 〈◊〉 my course, saith Paul. Now a carnal heart gives over before he sees or possesseth or enjoyeth the Lord, or found the sweetness of a holy life in walking with God. Hence, 1. He loathes and is weary of all his profession and truth he knows, and the God he talks of. 2. Hence they break out to some lusts or others; which because if not satisfied here, they must satisfy themselves some other way, either in vain conceits or opinions, or lusts of the world. 3. Hence, desperate doubts, Is the Lord mine? whereas if it were otherwise, then as it is with a man, ask him, how do you know you eat and drink? it satisfies me, saith he, it puts strength, I should die daily else. SECT. IV. OF Examination, Use 1. Instruction, and Exhortation to all those who have rest content with that measure of the Spirit which will never last, to begin again, and lay a better foundation, lest it befall you as it did these Virgins, or as the sinner in Prov. 5. 11, 12, 13. you mourn when you, not your flesh, but soul is consumed; Oh how have I despised instruction! lest wrath break out which cannot be quenched, for dealing slightly with God and your own souls; how many Christians take that for grace, which when it comes to trial will be found too light, and know it not, and regard it not, till the hand-witing of God is upon their consciences! If therefore you have not found the satisfying sweetness of the Spirit of God's grace, that water which quencheth all your inordinate thirst, that bread which feeds you to life, be sure your oil will be spent, and your light will go out before you die. SECT. V. Quest. HOw should I know that satisfying sweetness? Answ. Ah methinks you should say, Oh that I did know it! yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought; yet you may know something of it by this. 1. When the Spirit of God's grace dispensed in his Ordinances doth glut you and slay you, and make you worse; here is not the grace of Christ which doth satisfy you; if the more knowledge you have of the truth, the less glory you see in the truth, and the less you love the truth; if the more comfort you have sound by it, the less you now desire after it; if the more abilities you have received by it, the more proud you grow, and highminded; if having come for to seek the Ordinances of God, the less good you find by them, the more weary you grow of them, and the more you despise them; it is certain, the satisfying grace of Christ is not here, when the bread to feed, is poison to slay; is not this the condition of many? what is the cause they are growing worse, that they are worse in their latter end and middle of their Christian profession, than the beginning, because they are grown full by God's Ordinances, and so worse; what is the cause in places of persecution the Lords Ordinances were precious, not when they come to them? God's Ordinances plenty makes them to undervalue them through their sin; that look as it is with men in consumptions, whose life is going out, they think they can eat, yet when it is before them, loathe the smell of it, or a little serves them, whereas another finds it otherwise; not but that Saints may think thus, but they with Hezekiah mourn under it, 2 Chron. 32. Host 6. 5. I have hewn and slain, what is the cause? because your goodness is like a morning dew, which soon vanisheth, therefore have I slain them. Oh God loves us, and we are the best people in the world, because we have Ordinances; no, but because you be shallow, hence you shall have Prophets to slay you. Secondly, If any man maintains any living lust in himself in the midst of his profession, and hungers after it, and the life of it; for when a man hath better food to feed upon, he will neglect his own at home, as Christ said to them when they asked him, why he did not eat; how many be there which have strange gifts, and have had marvellous ebbings and flow of the Spirit of Life and Peace, and yet one sin have they lived in, and would not, could not live without it. Look as it was in the wilderness, they were for a time pretty well content with their allowance and wilderness●walks and provisions, but they could not stay long, They asked meat for their lusts, but he sent leanness into their souls, Psal. 106. 14, 15. So that there it is, if lust be stirring, the Lord either denies it his own people, because he will starve the lust, that the soul may grow, or if he gives it, slays the lust by it, gluts it, makes the soul grow weary of it, and prise his first Husband more; as Solomon by his experimental discovery of the creature: Many men confess and pray against their sins, but by their sorrows and desires, they do maintain the life of their sin, fall to it as the dog to the vomit; you will be cast away at last, 1 Cor. 9 ult. I beat not the air, lest I become a castaway; whereas a gracious heart doth not maintain, but waste and consume his lust. His life is to live to God. Thirdly, If a man's heart and affections reach not the people of God with the dearest embrace, no● yet mourn for the want of such a heart; for sometimes there are some drops of the Lords goodness falling into the heart, whereby the soul cleaves unto the Lord, and is moved and ravished, and bears much 〈◊〉, as it thinks, towards him; but look to their love to the people of God, t●●re they fall short; because the love of Christ is not shed abroad abundantly into their hearts, filling and satisfying of them; and hence have none to pour out upon the souls of their neighbours, 1 john 4. 20, 21. In our own Country, what was the accusation of Saints? viz. They are Hypocrites before God; What did you think of those men that said so? Answ. Surely they were enemies to the Lord, and that never loved him; for than they would love his people. But what is the occasion here? Now they say they come far for Ordinances; but they are unjust oppressors, cruel; poor men may starve before regarded by them; and so they cast reproach not only upon some few, but all the people of God, and Church of God; If that it be so, their accusation is God's accusation; if not (as generally it is) for many, though unable to do much, yet if called to it, would lay down their estates and lives for others; then know thou never hadst Christ's love shed in thy heart (which will continue) but drops of it only; because thy love cannot reach to these. Beloved, what is the end of your coming over hither? is it not to enjoy first Christ, and nextly his People, so his Ordinances? because next to fellowship of Christ, the Saints company is most precious; and do you here bite, and censure, and devour, and neglect, and reproach one another, and upon any conceived injury stumble? are poor men neglected? It is a sad sign the love of Christ in not in power, Heb. 6. 9, 10. Fourthly, If there have been abundance of sweet affections and sweet refresh, thereby rising up within the soul, without the death, and killing, and removal of the contrary lusts and sins; it is certain this soul was never truly filled nor satisfied with the Spirit of God's grace; for as it is with vessels, while they be filled with lime or chaff, they cannot be filled with wheat or with water; so while the heart is filled with some noisome distempers, it cannot be filled or satisfied with the Lord; look but abroad in the Churches; how many be there that say and think they ●ate their sin as the only evil, they close with the Lord Jesus, they love the people of God all of them, they seek the glory of God, and yet they do but think so! for though they hate sin, yet it is unsoundly, because they see not how closely their hands are knit to their sin; they never did believe, because they never felt their unwilling heart to close with Christ; they never loved the Saints, because they never felt their contempt of Saints; never sought God's glory, because they never mourned under that which did slain it; they never make work with their own hearts; the stony and thorny ground withered because their soil was naught; a heart filled with sweet affections, which never felt the strength of contrary corruptions lying underneath, it is an ill soil, and where those affections will never prosper, nor prove right; and hence, 2 Tim. 2. 20, 21. he that purgeth himself from these things shall be a vessel of honour, ever preserved, never broken. Do not put it to a venture, it may be I may have grace, and so put your salvation on the hazard of such hopes; but the Lord that hath come to thee knocking, open the door that he may come in and feast; cry for infinite creating power and mercy to make haste and come and help thee; what have you to do else but to get your old lusts purged away? what do you labour for else? if you have children to bring up, if you have any love to them, nay if swine or cattle, meat you will have to feed them, and satisfy them if possible; and yet behold thy soul perishing for want of true spiritual refresh! SECT. VI OF Exhortat on to all young beginners, Use 2. and so to all others; Take heed you chop not at your comfort too soon; take heed you do not perish in the way, that whiles seeking after the Lord and rest, you fall from the Lord by security and scandal, and so you perish; but labour for that which will continue and last. 1. Mariners when they go a voyage, they will trim their vessel, and search if there be not something amiss which may sink the ship at last; if once out at sea, they may die before they come home; and hence at first setting out are careful; so do you. 2. You will meet with trials enough to exercise all your grace, that you will find all little enough in the issue. 3. This will be your comfort at death, that ●hough it be difficult, yet if you have fought a good fight, and run a good race, there is now a crown, this will make you to go out of the world wondering, and go up to eternity in your triumphant Chariot of glory, when you shall see on the one side, here a Demas forsaking, there a judas betraying; here one Christian withered, there another scandalised and offended, and yet the Lord hath upheld thee (in thy integrity) a poor creature, that thoughst thou shouldst never have held out at all. That you may do thus, two things are to be done. First, Be sure your wound at first for sin be deep enough; for all the error in a man's Faith and Sanctification it springs from that first error of his Humiliation; if a man's Humiliation be false, and weak, and little, his Faith is light, and his Sanctification counterfeit, as may be seen in the stony and thorny soil; if a man's wound be right, and Humiliation deep enough, that man's Faith is right, and his Sanctification is glorious; for Christ cannot be exceeding sweet and satisfactory to the soul, unless sin be first exceeding bitter; and this is the reason why Christ is not sweet nor precious at first nor afterward, because sin is not so better to them, especially heart sins; Christians shall find it, the esteem and price of Christ falls, whiles sin lies light and is not bitter. SECT. VII. Quest. HOw bitter must it be? Answ. So bitter as that nothing contents your heart, Joh. 16. 22. whiles sin is with you, and the Lord is gone from you, Lam. 3. 49. Mine eye ceaseth not mourning, till the Lord look down from heaven; as a man that looks for a Prince to come and live with him, he prepares rooms for all his attendants, but he reserves the best lodgings for the Prince himself, and they are kept empty whiles he comes: So the soul entertains Creatures, and Ordinances, and Saints of God, but yet the heart is not content, but sits empty, desolate whiles the Lord is gone; for whiles the heart is delighted with somewhat else beside the Lord (that if the Lord comes, it is well, if not, it is merry and jolly) see what the Lord there speaks, jam. 4. 8, 9, 10. Cleanse your hearts and he will draw nigh unto you; turn laughter to mourning, else you are not humbled. Let Gods own people do so, it stops up the fountain of God's love, and sweetness of mercy, Psal. 30. 7. When carnally confident, I was troubled; as it is in marriage, if a man knows there is familiarity between the woman and another Lover he will have none of her; but when sin is thus bitter, the Lord hath the garments of joy to give for the spirit of heaviness, Isa. 61. 1, 2. Oh therefore, though it be cross to have limbs cut off, and breasts feared, bones broken, etc. yet part with all for life, even this life of Christ in you, which will give you full content. SECT. VIII. Quest. HOw shall I do thus, my heart will be wanton and carnal? Answ. 1. Set this down for a conclusion, I shall never be comforted by the Lord, whiles any thing else comforts my heart, i. e. for itself, as hath been proved; and if this was well thought of, this would make a man above all other things detest his carnal content, because this indeed keeps the Lord from him. 2. Keep the remembrance of the bitterness of your sin and evil in it; thus David, Plal. 51. 3. set it ever before him; for all the sweet of sin comes into the heart by a delusion first begot in the mind, of some present good in it, which the soul not attending to is drawn away by it, ●●am. 1. 14. drawn away and enticed; hence fortify here. Three things in sin, which if remembered, would make it bitter. 1. Sentence of condemnation passed upon thee by the Law of God for it, which may make a soul to mourn: Little 〈◊〉 do men take in their Prison-bolts. 2. The death, and agonies, and sorrows of the Lord Jesus, to acquit the soul from this condemnation; this is that which may work bitterness as for a first born, Zach. 12. 10, 11. 3. Crossing the will, and so grieving the heart of Christ now in glory; as when the old world grew sensual it grieved God to the heart; keep these in remembrance; what pleasure canst thou take in that which makes the Lord sigh? 4. The end w●ll be bitterness, Psal. 73. 17. Secondly, Take heed you miss not of that Faith which will bring in supply, He●. 4. 1, 2. Take heed lest a promise being le●t, any fall short of that rest which comes by the promise, by an unbelieving heart; for many desire the Lord, and rest upon the Lord, and they are satisfied with their hunger, and with their rest on him, without receiving life from him; truly you will fall from the Lord then; for if the Lord doth not daily drop life into your hearts, you will grow weary of him; and Ordinances they are empty wells, and Promises they are dry 〈◊〉: if you have bread, but it feed you not, you will not care for it. SECT. IX. Quest. HOw shall I get this Faith? Answ. 1. Honour and advance the Lord's rich grace in thy heart, before thou goest to him for the Spirit of life; thus that poor woman, If I can but touch his skirt, I shall be whole; if I can come to him, I shall have help; many can think before they go to Christ, I shall never speed, I shall never over come these evils; and hence the Israelites are excluded Canaan: though I know the Lord doth pity his poor people when they believe, though not thus far; as it is with men, if you would get their hearts from them; commend them; so here; and though this doth not move the Lord, yet it is an Ordinance; 'tis a way of God, Micah 7. 17, 18. 2. Take up a firm resolution never to let thy heart go from seeking the Lord till this is wrought, Psal. 27. 4. this I will seek after; see that thou must needs have this; and hence do not say, I have desired and gone to the Lord, and no help comes, and now sit down; no, but take advantage hereupon to desire the more, and to make the Lord's denials or delays the ground of the 〈…〉 Canaanitish woman, crumbs; as jacob by wrestling against the Ang●● 〈…〉 blessing at last; Say, as it hath been long, so therefore Lord help 〈…〉 But sins are many, and the heart is worse: Oh the more need of 〈…〉 Exod. 33. 18. If thou wilt not go with us, carry us not up 〈◊〉. 3. Wait for the Lord quietly, and lock out when will it be better. Isa. 64. 4. eye hath not seen; and wait for him first; and so for other things, Isa. 30. 18. Blessed are they that wait for him. 4. If the Lord gives not; yet seek to give him content, though he doth not content thee; as Marry, joh. 2. when they wanted wine, 1 joh. 3. 22. we do what pleaseth him; and hence have our answer; this will fetch it. CHAP. XIV. Shows that the Grace of one person will not advantage another that wants Grace himself; and that the best Christians cannot dispense Grace to those that want it. VERSE 9 But the wise answered, saying, Not so, lest there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves. SECT. I. HErein is set down the Answer of the wise to the Request of the foolish Virgins. This Answer of the wise Virgins contains two things. First, A denial, together with the reason of it, which is a check to their folly. Secondly Their counsel and advice directing them to the remedy, if there be any which might supply them with oil; Go to them that sell and buy for yourselves. The Spirit of Grace comes not so lightly by: You would have it given; no, you must buy it; you would have us help you; no, there are others appointed for to self it you; away to them before the Bridegroom comes. 1. Not so] They are words inserted in the English Text, not so in the original; but yet they are safely put in, partly because they are intended directly in the strength of their reason, and involved therein, implied thereby; partly because they do more clearly express the meaning of the words, and give their sense more distinctly. 2. Lest there be not enough for us and for you] What did the foolish now look to works of supererogation and prayers of Saints, and the treasury of the Church's holiness and Indulgencies? surely no, for these were Virgins, had escaped the pollution of Antichrist, and they go for this not to Popish Treasurers, but unto them that are wise; neither is it likely that Christ's coming could awaken them out of their security to fall to gross Popery so suddenly, whiles they were the Companions and Imitators of the wise, and therefore this is not the meaning, as some have wrested the words, and so make the Answer of the wise to be a Protestant Answer to a Popish Petition, and therefore bid them go to Shavelings that will for money sell Pardons, and Indulgencies, and Prayers, and Merits. SECT. II. Quest. WHat then are the wise unwilling to communicate of the Graces they have? what Christian but is willing? Answ. First, We are not to adhere to words in opening Parables, but the scope; now their scope was hereby, First to sink and humble the hearts of the foolish, and to let them know that all that which they had in time of extremity, was little enough for themselves at this season. Secondly, This answer is made answerable to the ground of their request; you know how Hypocrites in Church's rest in outward privileges, and how they are carried unto Ordinances, but not above Ordinances indeed to Christ; and though they have some knowledge of, and lookings above them unto Christ, yet missing him, like men sinking catch hold upon that which is next, and so look for help thence; so these being in the fellowship of the wise, and admirers of them, and having got good by them, and imitated them, hence they rely too much upon them for it; and hence they answer, We have but our measure, and therefore it is not in our hands to dispense grace in times of extremity; that must come from him that hath received the Spirit without measure; so that this answer doth not imply unwillingness to communicate, but to let the others see that they were not the first that could communitate. Thirdly, You are to consider that God had now broken open the consciences of the foolish, that they professed they had no oil; hereupon the wise Virgins are not unwilling to communicate altogether; but considering other means are sanctified to beget Grace where it never was, or rather of greater efficacy and power; hence they send them to other means, to them that sell, professing this for their ground, that they had little enough for themselves; and it was not in their power now to convey any: This I conceive is the direct scope of the Parable in this Verse: Hence three Notes. SECT. III. THat the Grace of God's Spirit in other wisehearted Christians, will do no good to foolish Virgins, Observation 1. and slothful Christians in the days of their extremity. Ezek. 14. 20. Though job and Daniel stood before me, they shall but deliver their own souls; gracious holy men, if not only in misery but sin 1 joh. 5. 16. they shall recover; not others, I●r. 4. 4. lest my wrath break out like fire. Oh therefore dally not under Ordinances; to have them, but no gain of them; to have Vines planted, but not to eat fruit of them, and all by reason of a slothful heart, is a dangerous thing; as many a man hath a rich stock, and a good trade, and yet thrives not; Oh he is not careful to keep, nor diligent to improve, but is idle; so here Oh consider the wrath of God In extremity usually the Lord hears and helps his poor people; but it shall be far from the Lord, when others shall say Lord help; no, let others tears and prayers be regarded; no, what Lord, not in extremity? no, not in extremity. SECT. IV. THat it is not in the hand of the most eminent Christians to dispense the Grace of Christ to whom, Observation 2. and when, and where they will: Not in all separably, nor in all jointly; it is not in all the wise Virgin's hands together: It is not in the hands of a whole Church, or all Churches to do this. These poor foolish Virgins it may be they did not in their judgements think thus; however in their practice they now trust to this. But these answer, It is not in us. It is not in Moses to give his spirit to whom he would, but the Lord, Numb. 11. 17. It is not in Paul nor Apollo's, the one deep in wisdom, the other admirable in expression, but in God, who gives the commission to fetch the whole world in, 1 Cor. 3. 5, 6. It is not in Christ as Man, to give to one to sit at his right hand or left. It is not in the hands of the best Parents; It is not in the wills of all men living, joh. 1. 13. SECT. V. BEcause they have but their measure received wholly, Reason 1. and dependent wholly from another, answerable to their own necessities; therefore it is not in their freedom, but in the hands of him who hath received it without measure, john 3. 34, 35. but the Father hath put all things into his hands; as it is in stars, one star doth not give light to another, but the Sun to all, having received it without measure comparatively; so one Spring doth not beget another, but it is in the Sea, which hath water without measure, from whence they come and return again. Because all the Saints, Reason 2. and all the fellowship of God's people, it is but a means, or they are but instruments in the hands of Christ to convey Grace; now you know all instruments act and work according to the will of the principal agent; as it is not in the axe's hand to cut down one tree for fuel, another for building; but in the agents hand, especially if the instrument be weak and powerless, and such are the people of God; 1 Cor. 1. 29. they are poor things, and weak things, and nothings, things that are not; 2 Cor. 3. 5. not so much as to think any thing of themselves▪ It is not in the people of God as it is in salves, that there is an inherent virtue abiding always to heal, and that in any man which is curable; but there is only an adherent virtue which doth not always abide; and when it is there, works not upon all, but only at the pleasure of the principal Agent the Lord Jesus; those means which providence hath put an inherent virtue into, cannot bless, but as the Lord will; meat cannot nourish sometimes, muchless can these without the will of another; hence Ephes. 4. 16. the Saints are edified by this, but from Christ still. In regard of the greatness of the power and honour that is required to dispense the Grace of God, Reason 3. and the Spirit of Grace, which the Church is not capable of. First, Knowledge of the Elect; the Spirit of Grace which accompanies Salvation, shall never be given to any but to them, Rom. 11. 7. the election have obtained it; hence they must be known first to them that have power to dispense it; now that they cannot tell; indeed Paul by seeing the 〈…〉 forth, knew the election of the Thessalonians, 1 Thess. 1. 4. but not 〈◊〉; he could not say This man I will give grace unto, and not to that; a Minister, as Paul, Acts 18. 10. may in general know that there is some people in such a place, at least probably, but who they be he knows not, no more than Samuel, who knew one of jesses' Sons was to be King, but not one whom he liked, but whom the Lord did choose; and hence a Minister calls all, because he knows not who they be: only some are called, because Christ knew, and therefore in his hand it is. Secondly, The power must be omnipotent, both to lay the foundation, and to go on with the building; now that cannot be put forth by a poor finite creature, when it will, 2 Cor. 4. 6. but when the Lord will; a Minister may preach and quicken, a Christian may exhort and comfort, and yet they may hear and meet again twenty times and never find the like day, because their weapons are only mighty through God, 2 Cor. 10. 4, 5. Thirdly, Shedding of blood, dying and bearing wrath, to purchase and so to have the Spirit to send; for the Spirit of Grace could never be given, nor increased, nor continued in any, had not blood first purchased this; our sins are said to be healed by blood, and we cleansed from them by it, i. e. by the Spirit purchased by it, Heb. 9 14. Blood sprinkled purifies your consciences with blood, i. e. the virtue of blood applied by the Spirit: If any of the Saints shed blood for the Church to redeem it, than they have power to convey the Spirit of Grace to the Church; and it is as hard to convey one dram of Grace as to die. SECT. VII. HEnce we may see the glory and excellency of the Lord Jesus above all men; Use 1. nay, above all the best men and best churches living; ask David whom he loves and honours most, he will tell you, Psal. 15. 4. He despiseth a vile person, and honours them that fear the Lord; and that Christian that is most excellent had all his heart; ask any Christian, to what men his heart is most knit, and whom he doth most of all honour, if he sees one man in forty most holy most humble, most like to God, most acquainted with God, and the mind of God; a Paul for wisdom, a David for brokenness of spirit, an Abr●ham for Faith, a Steven for courage and zeal, etc. their very feet are beautiful, their very names are an alablaster-box broken up. And why doth he thus? Because he sees they are holy, and like to God; Oh but consider they cannot make thee holy, it is not in their liberty; though they should like thee, they cannot teach thee one truth savingly; thou hast a rugged heart, they cannot polish thee; and wild, they cannot tame it; they cannot convey one dram, or taste, or savour of the life of Grace to thee: Oh if these be lovely who only have oil in their vessels, though they can give none for thee: What is the Lord Jesus then? who is not only holy, fairer than the children of men, having all without measure; but 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 oil, 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 itself, but the weary, but the faint, Isa. 50. 4. who like 〈…〉 sends not his beams out to enlighten itself, but 〈…〉 which sit in d●●●ness might see, and blind might know, Io●. 9 49. joh. 17. for their sakes I sanctify myself, he hath an humble, meek spirit to give to th●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 spoke with them, or ever saw 〈…〉 etc. 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 Noah's 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, no●●● 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 spoke one word, or made one prayer, the Lord put it in them; if blessed, it is by him. Now dost thou honour 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. O● but Jesus Christ he can go on, nay, he will go until he hath made thee like unto his own self; and hence 1 joh. 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 christians and others, if they do good especially to you; and do you refuse to honour the Lord, but look only upon beggarly, weak means and Christians? God forbid; it is the Lord only that can enrich you, etc. 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 prise 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 honour 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 cries arise from a sick heart, that sin is thy disease not torment only; it is not thy delight, you need a Physician, he will not heal you, if it is not your temper, your food, etc. 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 prise it, and reach after it, the Lord hath done this for you. SECT. IX. TO all the Servants of the Lord, Use 2. if ever you did any good to any, Oh boast not of yourselves, 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 jesus 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; it was the Lord that did this. If bread could speak it would say, it is not I that feed; and fire, not I that warm: You can speak, tell others so; you would fain be accounted some body, and therefore will devise new Gospels, and mint new notions; that not only Christ may be pleased, but men may say, this I received of such a one, that their names might be spoken of. The Thief takes the sheep for himself, a good Shepherd carries it home to his owner. SECT. X. OH then do not rest in this, Use 3. that you have now got to partake of the fellowship of God's people; I confess next to fellowship with God, their fellowship is best and most sweet, 1 joh. 1. 3, 4. and nothing more powerful to preserve and keep God's people from Apostasy than this, Col. 2. 5. order and steadfastness in faith are coupled; they that be planted in the Courts of the Lord shall flourish here, nothing increasing Grace more, Col. 2. 19 when many eyes to see by, many hands to help work by: When a man sinned, if one or two men only took up stones to stone the sinner, it may be they might miss, or the man live; but when there be many it is strange if it doth not kill; so out of fellowship of the people of God, one may admonish then another, and it may be he can shift, but here there be many, etc. 2 Cor. 2. 7. When a man's life is going away in a swoon, if one or two be there present only, he may never recover; but when one rubs, another chafes, another holds him, another runs and fetches hot water for him, it is a hundred to one but he escapes. But yet as the best means, if neglected or trusted to, will make men worse, as Caperna●m was worse for Christ's preaching, which they boasted of; so the best means if not trusted to, will make men better; as it is with some Extracts, and Spirits, they will make quick work one way or other. 1. If ever you see or receive any good, look to the Lord in them, 1 Sam. 10. 11, 12. who is their father. 2. If ever you look to receive any, look to the Lord that by them he may convey help and succour in his time. SECT. XI. Quest. HOw shall I get that good? Ans. 1. Feel your need of their fellowship, and their help, you will then be getting good by every example, every prayer, 1 Cor. 12. the eye cannot say to the hand I have no need of thee: Oh be not full; for God hath not made you so full, but if you be an eye, you need the foot, etc. David knew more than the Levites did, yet how did he long to see God, and the goings of God in the Sanctury! Paul did need the mutual comfort of Christians; it was a strange thing in Paul when he was to carry money to others, yet he beseecheth them, Oh pray for me, Rom. 15. 30, 31. Do not say only, I feel a need of Sacraments or Ministry, but I need the prayers, the counsel, the examples, the exhortation of the meanest Christian. Secondly, Be sure you join yourselves to living Christians, that is, not only such as have Grace, but such as are lively in the use and exercise of it; for those God sanctifies especially to communicate Grace to you; if a living hand be knit to a dead arm, 1 Joh. 1. 3. sure little good will it receive from it, Rom. 1. 12. a lively believing Christian will comfort Paul, and an humble Christian will humble. This is the very reason why Christians do not get good, because their hearts are dead, and their fellowship with God little; and hence others despise them, and withdraw from them. Thirdly, Love them dearly▪ a man will never get good from any Christian that he despiseth, or slighteth; as it is with a man, if his hand would have life from the head, set it in his place, and let not it be tied outwardly, but united as a member, and then it receives it; and hence it edifies itself in love; so by love are men edified. CHAP. XV. Of the plentiful dispensing of Grace in the Gospel Ministry. SECT. I. Now follows secondly, their Counsel and Advice, [Go to them that sell and buy, etc. THem that sell] Some there be that make this an Irony, or a plain mock of the foolish Virgins for their folly; as if they should say, You have lived like Hypocrites hitherto before the Lord among us, and deceived us and your own souls; now you would have out Grace to help you; no, get you gone to Mass-Priests, and Pardon-sellers, and Merit-mongers, and buy for yourselves, they have merit enough, etc. But this meaning as it cannot be evinced necessarily from the words▪ so such an answer cannot stand with that sad and gracious compassionate spirit which is in every holy Virgin; for suppose God should break open the conscience of any in these days, and they opening their hearts to others, they should receive this answer [Nay seeing you have neglected your season so long, get you gone to Mass-Priests, let them help you;] would any of common honesty in like manner mock? much less a gracious heart; no, but if any have a true sense of their misery for sleeping out their season of Grace, their bowels will melt over them. Those that sell] These are the Ministers of the Lord Jesus. For 1. 'Tis manifest it is not a mock. And 2. Those that sell are not ordinary Christians; though they may and do convey the Spirit, yet not in this case so powerfully; and hence they do send them from themselves. 3. They do send them to those means which do most abundantly convey the Spirit; now the Word and the Spirit are united, as shall be proved; the chief dispensers of which word, are the Ministers of the Gospel. 4. Because Ministers are called such as sell, Prov. 23. 23. Buy the truth and sell it not; now where is the truth chiefly sold, but by the prime publishers of it? Mal. 2. 6, 7. Not that the Holy Ghost is to be sold for money; but to buy it there, as it is to be sold without money, Is. 55. 1, 2, 3. Come and buy wine and milk, that is in the ministry of the Gospel, which calls all that thirst to come, Rev. 3. 18. not that they should fix their eyes upon them, as upon the chief means to convey it, for the Lord Jesus fells, and we are to buy of him; only these are servants under him, and appointed as an Ordinance of his for this end; the Apostle conveys his ministry, 2 Cor. 2. ult. sincerely and gloriously. Buy for yourselves] that is, seek for it there, though you lay out never so much of your money, your time, and thoughts, and affections for it, and receive it there when it is offered upon any terms, though you part with all you have, that so you may make it your own, and so have of your own, and so may with comfort meet the Lord; and this suits with the custom of the Saints, to send them there where they got theirs. SECT. II. THat the Spirit of Grace is principally and most abundantly dispensed in the ministry of the Gospel by the Ministers thereof; Observation 3. That is, they are those that sell; this is their business, and trade, and work, like the Olive-tree to the Candlestick, Zach. 4. 5, 6. which take rooting in the Courts of God to this end, to drop in their golden oil; but still observe it is as servants under the Lord Jesus, who gives what and when he will by them. You know the famous expressions of the Apostle, How can they hear unless they have a preacher? Rom. 10. 14. 2 Cor. 3. 7. The Gospel is called The ministration of the Spirit in the mouths of the Apostles and their Successors; by which it is made more glorious than the Law delivered in tables of stone, though less outwrd glory, for we have it but in earthen vessels. Gal. 3. 2. By whom received you the Spirit? by hearing of the Law? no, but by the hearing of Faith; thereby is the Spirit revealed and dispensed. SECT. III. BEcause they are set apart principally by the Lord for this end; Reason 1. for God's separation of any thing for an end, though the thing be unlike to bring that end about, yet by this it hath a strange power accompanying it; as the Brazen serpent, how comes it to heal? It was set a part for that end, and sanctified of God; and hence God setting apart an Ordinance, is present with his Ordinance; as Aaron and his Sons were sanctified for the service of the Tabernacle: and this is done two ways. First, By the Church, according to the will of God, they are set apart from all other employments, unless those which other relations bind them too, that so they may dedicate their time, their strength, their private studies, their selves, their prayers, and tears, and all for them; and this aught so to be unless necessity compels, Act. 6. 4. The Disciples would give themselves to the word and prayer, and would not be cumbered about the Deacons office; and so their studies; Paul exhorts Timothy to give himself to reading, to think on these things, 1 Tim. 4. 13, 15. Secondly, By the Lord himself, Gal. 2. 15, 16. What is true of Gods separating Paul to an extraordinary, is true in a measure of all his servants set apart for ordinary work, Mal. 2. 7. For the Church sometimes may not set a man apart, yet the Lord may and doth; and hence (by these sometimes he sends to call a Church before there is a Church to call) and how is such a one set apart? not as an ordinary Christian, but as an extraordinary Ambassador, as it were in the room of the Lord Jesus himself; For Christ being Mediator of his Church, two things are required to make peace. 1. To speak to God for us. 2. To speak from God to us; The first he doth by his intercession. But we hear not from him? Yes, for he sets these in his room, and by them he speaks as Mediator to our ears and hearts, 2 Cor. 5. 20. so that if Christ was here present to speak, we would look for the Spirit by him and his Ministry; Now all Messengers of the Lord Jesus are in the room of the Lord Jesus, etc. Nay, if Christ was here, the Spirit would not come but by this means; and hence Christ converts not so many as the Apostles by their Ministry within judea. Because the Lord hath furnished them with special abilities to dispense the Grace of Christ for the Church's sake; Reason 2. 2 Cor. 3. 6. Christ ascended on high to give gifts for edifying the body; if a man should have an Apprentice set apart to sell, but his shop is not furnished, how could he then sell, and how should men in wisdom expect to buy? I will not speak of what is required to make men able; Christ not only as a free agent sets them apart, but as a wise agent furnisheth them with abilities for that end. There must be that knowledge which may make the man of God wise to salvation from the Scriptures, which cannot be without knowledge of Tongues and Arts in some competency and study about both. 1. They cannot think a thought; Christ furnisheth them with thoughts; the Minister knows not what to say, yet his thoughts are from him. 2. They cannot speak; hence Ephes. 6. 19 the Lord opens their mouth; Ezekiel must be dumb for a time. 3. Have they therefore any knowledge of the mysteries of Christ? it is to teach the Church, 2 Cor. 4. 5, 6. all their gifts and spiritual abilities, though never so great, and peculiarly sanctified, but it is for them, 2 Cor. 2. ult. have they any temptations, tribulations, and gain by them, viz. spiritual consolations? it is for them that are sad, that want it, 2 Cor. 1. 4, 5. (and though it is true, there is in other Christians Christian abilities to help and comfort others, yet not ministerial in every Christian (the whole body is not an eye) nor which hath a special presence of the Spirit of God in it and with it) which they should never have received but for the necessities of some in the Church; there is good to be had by watering-pots, when grass and herbs are dying; but yet sometimes the rain falls, and that hath a peculiar virtue in it, as being fitted for that end; and hence Ministers are compared to clouds; and hence men will pray especially when many clouds are, the Lord grant these bottles may drop; so hither you are to look; dish-milk and flit-milk may convey some nourishment, but brest-milk hath spirit going with it; good books may be blest, but there is not that spirit in them as in lively dispensations of the Gospel by Ministers themselves. Because the Lord hath given them hearts enlarged to dispense the Gospel, that so the Spirit may be conveyed; Reason 3. we preach not ourselves, but the Lord jesus, and ourselves your servants, etc. 2 Cor. 4. 5. 1 Thess. 2. 8. If one be appointed and furnished but hath no mind to sell, they have other trades to follow, little help is to be expected there; take a Minister of large abilities, if once he comes to have some other penny in his eye, besides the souls of people, seldom shall it be seen that the Lord is present there; Satan doth not cast out Satan, neither is his Kingdom divided; when Peter fisheth for himself, all night he catcheth nothing, but when the Lord comes, and for his sake he casts out the net, than the net is full; and for to be a means to convey the spirit to any, it is their life; as in others, when gain comes in, they could not live without it; Now we live, saith Paul, if you stand, 1 Thess. 3. 8. This is their glory, You are our joy and glory, 1 Thess. ●. 20. this is their gain though it be by loss of all; life is not dear to finish their Ministry, I suffer all things for the elects sake, they are willing to spend and to be spent, 2 Cor. 1●. 15. Paul wisheth himself anath●●●, amor divin●s est exst●●cus, ● carries; out of self, Rom. ●. 1, 2, 3. though it is true the Ministry was not blest to all, yet the election obtained it, Rom. 11. 7. hence the ministry is from men not Angels, that there might be the more pity, and so the more help, Heb. 4. 2. SECT. IV. 2. BUt why by the Ministry of the Gospel? Reason 1. Because the Law cannot give life, Gal. 3. 21. Now the Lord cannot make him that hath sinned not to have sinned, that would be a contradiction; and he that hath sinned must die; and hence there is no possibility for the Spirit to give life here; hence the Spirit takes another instrument, the Gospel can persuade to believe, and bring to Christ, where life is feared. Because there is more of Christ's blood here, Reason 2. and hence more Spirit; for they are all one to be cleansed with Blood and Spirit; for the Lord Jesus did not by his blood purchase the unsealing of the Law; but the Gospel is a secret, and not known but by this means; it is the New Testament which ariseth from the death of the Testator; to have the ne●● of the Gospel printed, it is by means of Christ blood; but to have men sent to open it, there is more of his blood therein; and hence more Spirit. Because there is more of Christ's love in the Gospel; Reason 3. and where most of his love goes, there his Spirit goes most; it is love to make us know the Law, though it be a hand-wr●ing against us; but now (when we see death) to bring the Gospel and therein to entreat and wait, there is great love; and hence it is called the Ministry of Reconciliation. Oh it is infinite pity to offer to take a dead ●artion up under his wings; here he longs for the salvation of a si●ner most: if we were fallen Angels, he would never send the Ministry of the Gospel to us; but so it is now, that he hath taken the seed of Abraham. SECT. V. OF Instruction. Use. 1. Hence we may see the glory of the Gospel, in that it is the Ministry of the Spirit of God; this the Apostle professeth it exceeds in glory; glorious light it scatters, that which hath been hid from the wise, nay, from Prophets, and Abraham who desired to see this day, and saw it but ●● far off; hence it is called marvellous light, which brings the foul to the light of that blessed face of Jesus, and his glorious love, which never shall be sounded to the bottom of it, which damps the glory of all other things; and although many great and wise despise it, yet if they did know they would not despise the Lord of glory, nor crucify him; but their eyes shall never see those glorious consolations and comforts promised to the people of God; I will send the 〈◊〉, saith Christ, which 〈◊〉 can be taken 〈◊〉 from Beleivers, which in midst of all misery comforts; it is a great mercy when a man sees his sin, else he would never seek for remedy; but the Law cannot do any thing but arrest, and imprison; it cannot get sin removed; yet the Gospel can set at liberty, which 〈…〉 prisoners; joh 8. 32. You shall know the truth, and that shall make you free. I can through Christ, etc. Phil. 4. 13. It is a marvellous mercy to tremble before God, and see, and know, and be affected with God's wrath; but yet if this be all, the heart will sink and fly from God; now the Gospel reveals Christ, and so joh. 10. 16. his sheep he are and follow him; and the Gospel comes to hell with the Spirit, to a poor sinner when he is blind, captive, broken, mourning, never so miserable; now the Gospel penetrates thus low, and brings the Spirit with it; it makes the soul not only to see Christ, but gives it him, and now it is safe. Oh (beloved!) if the Spirit be glorious, then is the Gospel glorious; if the Ministry of men could bring in, and draw with them the Princes of this world, and all their wealth to serve you, Angels and their Ministry, nay, bring Christ himself bodily to you, how glorious were this? but what is this to bring the Spirit into a Sty, into thy Soul! Oh therefore take heed of a light esteem of the Gospel, as those Matth. 22. 3. which were shut out: Men must speak something; take heed you that have once esteemed it, of accounting it a common thing (it is next to the unpardonable sin) of accounting the Gospel, Ministers, Truths, Justification by Faith, etc. common things; but see them glorious; the greatest glory that ever was in the world, did once lie hid under the meanest outside, viz. Jesus Christ, and yet the Apostles beheld his glory; so the Gospel is most glorious now, as being his glass, and this notwithstanding is most mean in the account of many; Paul is in the eyes of the Corinthian Doctors a mean man, his presence was contemptible, his words mean also; men despised them. Secondly, hence see what cause they have to sit, and go home to their houses lamenting, that never found the Spirit conveyed by the ministry of the Gospel in life and power. Lam. 1. 16. Oh the comforter that should refresh my soul is far from me; if there be any hope of help, it is by the Spirit; and if the Spirit, it is by the Ministry where the Gospel is published and the Spirit conveyed: Oh thinks many a one in himself, I find no such good! thus long have I heard, and thus oft do I hear, but I come, and go away as I came, my heart never shaken, my soul never broken, my spirit never humbled, nor comforted, etc. and therefore what care I for Ministers or Gospel? it is true, it is hid, 2 Cor. 4. 3. but then it is from them that be lost only, whom Satan hath blinded; it may be the last medicine is now using; as it is with many that have the last remedy applied when they be sick to death; truly so it is here. Heb. 6. 8. The tree or ground that brings forth briars, is nigh to cursing; the condition is sad, as it is there expressed, it shall never see good when good comes, jer. 17. 6. Oh it was a sad complaint of Saul, Oh the Lord answers me not! and of the people of God, We see no vision; but you have none, and lament it not; if men in the old Law did not meet with the Lord in their Tent doors, it was no wonder, it was not usual so to do; but when at the Tabernacle, if they met not there with him, it was sad then; so here; if you meet not the Lord there where he dwells, it is strange; not but that Saints may find the Lord absent; but I speak to them that find it not, and mourn not for it; others shall rejoice when they mourn for the absence of the Lord. SECT. VI OF Confutation of those that think there is not that necessity of the Ministry Use 2. to convey the Spirit; But First, think good Books may do the deed, and hence can profit as much at home as thereby; but these Virgins are not directed to books, but persons, (though there is a good use of Books also) Books are but a carcase of the living Word. Secondly, They that would have it by immediate revelation, by elevations of the Soul to God, a Familistical principle collected from the Apocrypha speculations of devout Monks, received in G●●many when the Gospel was preached to overthrow it, and entertained by the deceitful experiences of some (as in London, etc.) she that was con●erted by dreams, etc. indeed we are to look for the Spirit; but to look for it without the Word is vile; if the Apostles were living, these would overthrow their doctrine. Object. What can man do? (say many) you must look for the living voice of Christ; the Word is but a dead letter, and will only make you a jew in letter. Answ. If indeed we had only souls, and no bodies, than we might lay aside our Bibles; but seeing it is not so, look to the Word thus dispensed; hence the Lord saith, Hear and your souls shall live; these say, Hear not, etc. SECT. VII. OF Terror to all them that oppose the Ministry of the Lord Jesus, Use 3. and resist it; the Holy Ghost being in it, you resist the Holy Ghost himself, and that not only where he is dropped, but most abundantly poured out, Acts 7 51, 52. How did they resist the Holy Ghost? they did but resist men; No, it was the Holy Ghost there, for so he spoke those words, and the Spirit had some operation upon their hearts by those words, Zach. 7. 12. Neh. 9 30. Sometimes the Spirit puts forth its prerogative power; than it is not overcome; sometimes words without power, and then men resist and overcome it, (for that is the meaning, because all men resist, more on less) and this is enmity against the Spirit, Act. 5. 39 Fighters against God, which is a most sad and heavy evil, for to be left to that evil to overcome the Comforter himself; as he said, Is it not enough to grieve man, but you must grieve my God also? Isa. 7. 13. SECT. VIII. Quest. But who doth resist thus? Answ. 1. Some do it by filencing and persecuting of the Ministry of the Spirit, which is most grievous: When Amos preached against Bethel, up steps Amaziah the Priest of Bethel, Amos 7. 10. and first makes complaint of him to the King; First, that he was factious, and conspired against the King: And secondly, That the Land was not able to bea● his words; that he troubled the Country and Kingdom with his Doctrine, viz. That we shall all die if we receive not his Doctrine; and hence he commands him to depart and flee from thence, and prophesy no more there; but you see what he answers, I was a Herdsman, and the Lord called me; think not that you oppose a private spirit, but the Lord's that called me: And hence see because he did but say so, what his sentence is, upon his Wife, Children, himself and upon all Israel: Are there not many Amaziahs in these days? do they not take the same course? is not the same spirit working against the Spirit of God now? what will their end be? Let a man be never so peaceable in his place, blessed in his work, if he doth but reach Bethel, nay, if only the judgements of them, the Altars there, and Idols there; Amos may prophesy in another Land, but no more there; but what will be the end of this? see vers. 17. it is a sad speech 1 Thess. 2. 16. Forbidding ●s to preach to the Gentiles that they may be saved; for the wrath of God is come upon them to the utmost: You know the Jews raised up persecution against them where ever they came, but wrath is upon them for it ev●n to the utmost; why, look as it is in hell, to resist the Gospel one's self is heavy; but when in hell there they wish that no others might receive it, or that it might not be preached to any other, that none might ever know the Lord: So it is here, it is greater wrath to oppose God in hell, than to be opposed of God; and the first they are come to: Oh but they garnish the Sepulchers of the Prophets, and beautify their Temples, and if they had lived in the days of the Prophets, they would never oppose them. Object. But these are other kind of Hot-●purs, and Novices. Answ. Matth. 23. 30, 35. You shall have Scribes and Wise men, and you shall kill them, that upon you may come all the blood that ever was spilt; and blood they must have who are the open persecutors of the Prophets and Saints of God first or last; certainly God is remembering the tears and troubles of his banished distressed Seers. 2. Some others by reviling and reproaching of the Ministry; for Satan in the hearts of the wicked, if he cannot hurt it with his teeth, he will seek to destroy it by his tongue; how was Paul censured by a company of proud Corinthians, that when they had nothing against him almost, yet they censure him for his manner of speaking and carriage! 2 Cor. 10. 10. His l●tters are mighty, but his presence base; how was john, though for a time, flocked after! and Christ Jesus himself was thus evilly reputed; this was that which brought the total ruin of the Jews, viz. mocking at the messengers of God, 2 Chron. ult. 16. When Paul had persuaded Sergius Paulus, and Elymas gainsaid, saith Paul Acts 13. 10. Oh full of subtlety, and child of the devil, enemy to all righteousness (why to all? because all Grace comes to be wrought here by the Word) thou shall be blind. How have the Messengers and Ministers in this Country been trampled upon by some, who though they have not yet been able to reach them by their power, yet by vile reproaches so pursuing most of them, that one would stand and wonder at the blindness and boldness, not of moral men, but Church-members and Professors, and at the wrath of God upon them, that ever they should be left to be scorners of them, of whom the consciences of the vilest cannot but sometime say, verily God is with you! Yea, Grace it s●lf hath been pretended to be the weapon, by which the Ministers of the Gospel of Christ have been fought against; and indeed the vilest opinions usually have been sheltered under Grace; that hath been the King's colours, which the enemies of the Kingdom of Christ have lifted up to deceive▪ for in places of profession, not merit and works, old shoes, etc. but Grace and Christ, Matth. 24. 24. are most fit to deceive. And hence if Ministers have persuaded men to believe, and receive the Gospel, what can we do (say many?) God must do all; if evidences and signs of a good estate be called for out of the Word; it is a way of works, almost flat Popery in their books: If Ministers have had the Spirit burning within them, seeing people led from the truth, and so speak against them that deceive them, 'tis passion and bitterness; if they have sought to keep the hearts of God's people close one to another, the strong man than keeps the palace: What should I name all? Quest. But for what is it that they are thus scandalised? Ans. 1. For preaching that we are justified by Faith, and that Faith is required to the entertainment of Christ as a condition of the Gospel; here is not bread (say men.) 2. For preaching that Sanctification is an evidence of Justification; and though it be granted the Lord never justified any without a work of vocation at least, and this is not against God's Grace to justify by Faith; yet it is against Grace, and 'tis a way of works, say some, to see myself justified by Faith. If the Word did reveal a second Justification by Faith, and a first Justification without Faith, than our first evidence might be without sight of Faith, because there is some word which reveals our being Justified without it; But the Word reveals all our Justification to be by Faith; and thus for preaching the Gospel of Christ have the Servants of the Lord been reproached. And though they keep it in, yet how many are there whose hearts go after these detestable things! 3. Some resist the Spirit by despising inwardly, and so casting off the Word of the Lord, Heb. 2. 2, 3. if we neglect or slight so great salvation; and when was the Gospel more slighted by many? every thing we say is dear but Gospel, which should make us mourn that ever it should be said so in this Country; you despise the Spirit of God; a man of greatness suffers by nothing so much as by contempt; so it is with the Spirit of Grace: And it is a thousand to one but that there will be something to make them despise at last the Lord himself: But the Word comes thus to be despised and cast off SECT. IX. First, PArtly by the false reports of others, as if they were factious disturbers of peace, men under a Covenant of Works, etc. It is the Jesuits policy to raise up lies; and though all will not believe them, yet some will stick. Secondly, Partly by covetousness; the glory of the things of this world is greater than the glory of the Gospel; tell them of living by Faith and Promises, they deride you in their hearts; tell them of a Kingdom, and the excellency of holiness, they slight them; to be so rich and honoured, it is glorious indeed, Luke 16. 14. The Pharisees scorned him because they were covetous. Thirdly, Sometime because Ministers and Ministry are Bills of charges to a congregation, and are too costly inhabitants among them. Fourthly, Partly because of ignorance of the truth; why was Paul's Ministry foolishness? it was a mystery; so many come and understand not the truths preached; they be too high points for them to conceive of; let truth be never so precious, they esteem it not, because they know it not. Fifthly, Partly because they have known all that our Ministers do preach before, which is now like flowers and roses withering, which were flourishing heretofore; Capernaum despiseth that which Sodom would not, and Tyre● and Sidon would have repent at; and say, They can do as well themselves as this, and better. Sixthly, Partly because Ministers are so long at it; and that may be delivered in one hour which is stood upon an hour and half; and they wonder men preach so little, and yet so long; which argues contempt, and that every truth is not precious. Men cry not out of men when they are telling money to them many hours; and yet this is more precious; Eutychus grows sleepy; thank Paul for preaching so long; and falls down; thank long Sermons for that: This is the sinful language of some. Seventhly, Because they cannot profit by them; hence when they should mourn for themselves they despise the truth of the Lord, Mic. 2. 7. are not my words good to him that walks uprightly. Eighthly, Because some have weaker gifts than others: And thus I say, the Ministry of the Lord and his Spirit is despised, Mat. 18. 8. Take heed you despise not little ones, for Angels behold them: Oh what is it then to despise the Spirit himself? And thus I say the Spirit of God is resisted; go home therefore and mourn, and consider, 1. The time is already set; the Spirit will not always strive; and time may come that it will go from you and never return to you more. 2. Fire will come out of their mouths, Rev. 11. 5. 3. The Ministry shall be taken from you and your children, Act. 13. 46. 4. The Spirit itself shall torment you, Isa. 63. 10. SECT. X. OF Exhortation; Oh therefore if ever you would have the Spirit dispensed to you, Use 4. wait here upon the Ministry of the Gospel for it; neglect not private helps, books and meditations, etc. but know if ever you have it dispensed, here it is chiefly to be had; buy at this shop. Do you not find parched, dried up hearts? the Spirit of God is gone from men; and this verily is the cause of it; what consolations, what peace, what glory from the Spirit of all comfort, of peace and glory might men have, but for this? Obj. But I may never get this Spirit! Ans. Yes, Hea● and your souls shall live, Isa. 55. 3. (for to reprobates the Lord never gives an ear) what a comfort is this? you cannot help yourselves to look to Christ, to come to Christ; hear him then when he is come to thee, Rom. 11. 7, 8. he hath given them ears not to hear; and usually the first work of the Spirit in the soul is to give an ear; the Lord awakens that to 〈◊〉, that never regarded any thing before; and than something enters first or ●ast. SECT. XI. Quest. HOw shall I so hear as to receive the Spirit? Answ. 1. Get a deep sense of your wants particularly and distinctly before you come; if a man comes to the Market, and 〈…〉 his Family wants, he will never come and buy of them that sell; a poor man if he comes into a rich shop, hath a mind to buy all the commodities he sees if he had money; but if it may be had without money he will take them gladly, Matth. 11. The poor receive the Gospel; I am persuaded that this is the great cause why scarce any buy here; they know not their need of every truth; hence Isa. 50. 4. He hath given me the tongue of the learned to preach a Word in season to the weary; the Lord will do it in season; when the heart is weary of its own deceit and ignorance, and all carnal contents, and blessings, and sins, now the Lord Jesus must speak at last; let a people be more weary of outward miseries than of inward, they will not regard Moses by reason of anguish of spirit; this keeps off many a man; either he feels only outward miseries; his mind is broken with cares, how shall I live? with losses and crosses, Family is sick, cattle die, Servants are untoward and unfaithful; his drink is turned to water, and the English flower is gone; his Friends respect him not, his acquaintance grow strange; these things lie more heavy than sin. 2. Pray before you come; for as it is in men that trade, their Servants are ready to let out their commodities, but ask the Master first whether he will sell them or no to you; so ask the Lord first. Ministers are but Servants under the Lord, it is not as they will, but as the Lord will dispense, Matth. 11. 25. I thank thee that thou ●ast hid these things from the wise and prudent, though Christ himself preached: Oh therefore loo● up to the Lord; Oh Lord let not thy Gospel be a hidden thing from mine eyes. I am persuaded you should see strange things, and grow up more and more if thus you did: When Christ told them that the Spirit should come, he bids them wait for it, and they continued instant in 〈◊〉, Act. 1. 4. and then the Spirit of God came upon them, though extraordinarily, yet here ordinarily; Psal. 51. Lord cause me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice; and hence the Lord complains, Isa. 50. 3. Why, when I came was their no intercessor? as if he should say, he would have given them help else; Oh therefore before you come, and when you come, pray, Lord speak; pray all the week long that there may be some Sabbath mercies for you. 3. Give the Lord the price of his Gospel; men that come to buy must give the price Zach. 11. 12. And God will not let you have any thing without price; give away all thou hast (when thou comest to hear) to the Lord, let him pluck or take any thing from thee, only let him not take away himself, and his Spirit; prise the least truth above all the world, as indeed it is better, the Lord may else deny these pearls to you, Heb. 4. 2. The word did not profit because not mixed with faith; and ●hat is the property of that? vide 1 Per. 2. 5, 6. To him that believes the Lord is precious; it makes Christ precious, and every truth precious; and when the Lord himself is precious, the Spirit is sent, Joh. 14. 17. whom the world cannot receive, because they know him not. Oh he is not sweet not precious to them. Three things are here to be laid out and given to God at the hearing of the Word: 1. Thy Thoughts; let a man have never so much meat, if he feed not upon it, never will he have spirits thereby; therefore while hearing time lasts, be taken up with those things you hear; be in them, that your profiting may appear to all; you know not so much, but that there is more yet to be known. 2. Thy Heart; Love it; Christ's love was so great as to shed his blood, that he might purchase this Word of his Gospel for thee; and wilt not thou let thy love out of thy heart to it, when it is for thee? 3. Labour; labour for the Spirit here, as for the meat that endures for ever, joh. 6. ●7. Christ will give it you, spare no pains and labour upon it, to enjoy, and be eternally advantaged by it. Thus much of the Second thing, in this Second Part of the Parable; Now the Third follows, viz. The Coming of Christ himself. CHAP. XVI. Concerning Christ's Coming. SECT. I. NOw this coming of Christ is set forth and amplified from two things. 1. From the time of his coming; While the foolish went to buy, he came. 2. From his different entertainment of the Virgins, and carriage towards them being come. First, The wise they went in with him to the Marriage. Secondly, The foolish were shut out, etc. By this coming of the Lord is (as hath been oft said) meant the coming of Christ to Death or Judgement; but especially and principally his coming to Judgement, as may appear by the whole series of this Chapter and the next, wherein the Lord answers to the second question of the Disciples, viz. the signs and ●●me of his coming; i. e. his second coming, which is called his coming to judge the the world, etc. That there is and shall certainly be a Second coming of Christ to judgement. Observation 2. This truth the Prophets have foretold; Enoch, jude 14. Solom●n, Eccles. 12. ult. Rom. 14. 11. with Isa. 45. 23. The Apostles have preached thus, as 2. Cor. 5. 10, and it was ever in their eye, and the main part of their Ministry when they pressed people to believe in Christ as a King; where is he? He shall come, they tell the unbelieving world; Angels also have published this, Act. 1. 11. and Devils believe this, who are in their chains bound over to that day; and all the Saints have looked for this, 1 Thess 1. 〈◊〉 and hence promises of mercy at that time are made to such, Heb. 9 ult. And lastly, the consciences of many wicked people have confessed this; Paul preacheth of judgement to come, and Felix trembles, and Heb. 6. 5. divers felt the powers of the world to come, and by judgements on them have been made to know that he is the Lord. SECT. II. Quest. 1. BUt when shall the Lord jesus come? Ans. In general, when all the E●●ct are gathered under the wings of Christ; hence Matth. 24. 22. For the elects fake those days shall be shortened, i. e. an utter ruin of all had then come but for them; and therefore when they are once collected, the Lord will come; and hence in particular Judgements the Lord doth thus; only a few Elect keep a whole land from being utterly wasted, Isa. 65. 8. Isa. 6. ul●. 1 Cor. 15. 23, 24. first Christ is quickened, i. e. in soul and body raised, than those that are Christ's at his coming, and then comes the end; and hence the tares are spared, lest in pulling up them, the wheat also be plucked up. Now as for setting down the particular time, the Lord Jesus doth it not in this Chapter; only gives some signs of it, by which we may give certain credit that it is not far off (as of the death of a crazy man) and there are two that are not yet accomplished. 1. The destroying of Antichrist, at least in the principal power of it, and throne of it. 2. The calling of the Jews, Rom. 11. who must have a great day of it again; which dry bones shall live; and their restoring a kind of resurrection and life from the dead: Some have thought two thousand years before the Law, and under the Law, and under Christ; and then when these six days of a thousand years a piece are ended, comes the great Sabbath; this is already proved to be false in the second two thousand years. In the Primitive times and Churches the Apostles, especially ●ames and Peter, spoke of the end of all things to be at hand, who writing to the scattered Jews had good reason to tell them of it, viz. the end of the Temple. Though Bar●●●s to weaken the Authority of Scripture, thinks they spoke only their own apprehensions; divers Christians thought then it was nigh; and hence Paul 〈◊〉 them to beware of those thoughts, seeing much danger in them, 2 Thess. 2. 1, 2. And in succeeding ages, Tertullian expresseth the affection of the Christians to the Roman State, that they sought not the ruin of it, but prayed pro mor â finis, as fearing it was then coming upon the world for sin; and so many Saints seeing wickedness abound, have thought that time is not far off; but yet the times and seasons are not in our hands to know, Act. 1. 7. and that must quiet us, that come he will. SECT. III. Quest. 2. WHere will he come to judge? Answ. Into this visible world again; for if it should be in heaven, as no unclean thing shall come there, so we should then rather come to Christ to be judged, than for him to come to Judgement▪ No, there is a second coming; that as his first was into this visible world, so shall his second, Act. 3. ●1. Wh●● the heavens must contain until the time of the restitution of all things; and then shall he break out of heaven again for this work; Now to what particular place in the world he shall come to judge is disputed on by many, especially some of the Schoolmen: Some think that it shall be in Mount Calvary, where he was crucified; some in Mount Olivet, where he ascended; others in the Valley of jehosaphat, joel 3. 2. which as it cannot contain all people that ever were, so the place only speaks of the terror of God against the enemies of his scattered Jews at their conversion; I would not be wise above what is written, all that I read most plainly of, is, 1 Thess. 4. 17, 18. That then we shall meet the Lord in the air; now how high, or where the Lords Throne shall be set, those things are not for us to inquire after, but so the Lord will order it, as that all Nations, all the dead, small and great shall stand before him and see him in one place; which shall not be very low; where men have sinned, there they shall be judged; and hence as Judges have their Circuits; so men having sinned in this world, shall be judged here. SECT. IV. Quest. 4. HOw will he come to judge? Answ. He shall come in power and great glory, Matth. 24. 30. As first, The glory of the Father, Matth. 16. 27. the brightness of his Deity, his infinite wisdom was hid in the dark lantern of his humanity, but then he shall appear, as 'tis said, Rom. 1. 4. manifested to be the Son of God by his Resurrection, so then much more when he comes to raise the world, all the world shall see his power, wisdom, greatness then. Secondly, All his mighty Angels with him, Matth. 16. 27. all shall be there, so that heaven shall be left empty; a thousand times ten thousand▪ shall then minister unto him; and you know how gloriously the Lord made the Angels shine at Christ's Resurrection. Thirdly, With the voice of the Archangel and the trump of God, and with a shout, 1 Thess. 4. 16. He shall descend with a shout, i. e. of joy to the Saints, as in the day of victory and triumph of God; as at giving the Law the Trumpet did blow to work dread and terror then, so now. Fourthly, With burning and consuming of the world, 2 Pet. 3. 7. 2 Thess. 1. Fifthly, Raising and calling all the dead before him, small and great, good and bad, in earth and sea, and that in a moment it shall not be a long work, 1 Cor. 15. 52. and thus the Lord shall appear at this day, that as he came before with baseness, so he shall now come in glory, and nothing then shall have any glory but himself, and those that are his, because he will damp all the glory of the world; and thus sitting in the clouds in a Throne of glory, he shall judge, i. e. examine, convince, and condemn; examine all secrets, and convict men of their evils, and then condemn them and pass sentence upon the wicked, and grace to his Saints; the Saints examinations, and all their duties and actings for God opened, and that all the world that censured them may see then the infinite wisdom and love of God in his people, in making and keeping them sincere. SECT. V. Quest. 4. Why will he come? Answ. 1. If it was only for his people's sake, for their perfect redemption, and refreshing, there were reason enough for it; hence it is called a day of redemption, and a time of refreshing; here they are captived under miseries, and sadded by them under sin, Satan, world, but then they shall be redeemed: Now that it shall be so; First, He hath come already to redeem his people from sin, which is the greatest evil, and which redemption w●s performed by his blood; now if he hath redeemed from the greatest evil, viz. Sin; then from Corruption, then from Death, and Satan, etc. If he once came by blood and baseness, than he will come in glory and greatness; if he came through fire to them, than he will come through fair ways to them; if by death to them, then by life to them; and hence joh. 5. 24. all judgement is committed to him, because he is the Son of Man. And though it be long, yet surely he will, he must come, especially seeing himself hath perfectly redeemed his people, and is now himself exalted above all: A man that hath been in prison himself, with his poor brothers that are left there still, the price of their redemption being paid, and there being nothing for their deliverance wanting, but one to fetch them, if none help, he will do it alone: So here. Secondly, in regard of the Justice of God, that that may be cleared before the eyes of all the world; men sin now, and are not punished; but flourish, and the Saints are grieved; every man sees patience, bounty, long-sufferance exercised; but the wrath of God against the least sins is not yet made known; there must therefore be a day to declare it, and the equity of it. Thirdly, In regard of the Wisdom of God: Look in all Commonwealths well governed in the world, and we shall not find any but they have Court days, and their Petty Sessions, and great Assizes, as in Israel; for to what extremity of wickness would places come to else? so here; Shall the wise Governor of the world never have a day of hearing and trying causes? hath he no care? others are but in his room under him till that time: neither is it enough to say that there is Judgement of death▪ Answ. That is only Christ's judging the soul in private either to his shame or glory before Christ; but the body is to be judged as well as the soul, to shame before men, or glory before all the world. Fourthly, In regard of Christ's sovereignty and excellency; the coming of Christ is called his Kingdom, 2 Tim. 4. 1. Why, doth not Christ rule now in the world? Yes, but it is in the midst of his enemies; his enemy's rule and he rules also; but there must a time come that no enemies must rule, but Christ alone▪ and this is his kingdom in a most illustrious manner; for the things of Christ are said to be with us, when they do in a special manner appear; as the coming of his Spirit, and his love, so his Kingdom; now Christ must reign till all his enemies are put under foot; for it is not fit he should lose his Kingdom; hath the Lord suffered others to reign and rule, and himself to be hid, and his glory lost, and that so long? and will he never return to his Kingdom to be glorious, there to reap all his glory that he hath lost by all his enemies in the world? Was there ever King that would ever endure one generation of Rebels after another, and never make himself sole Sovereign? however Man may suffer it, yet the Lord will not, he must reign. And wherefore doth Christ reign? It is to trample 〈◊〉 under foot, his and his people's enemies; Christ sets death his enemy, to destroy his enemies, and keep them as in a Goal; but afterward Christ will call them forth, and pass an irreversible doom upon them. SECT. VI SEE therefore and believe the truth of this Point as well as hear it: Use 1. At the first coming of Christ, Heb. 11. 13. they did thus, saw the Promises afar off, and embraced them; so see it afar off: There be divers people that profess this truth that do not fully believe it; for if they did, they would never live as they do: That look as men that know the Judge rides Circuit within half a year, dare not commit any open sins; so if you believed this, you would make conscience of secret sins which this Judge shall judge. Others there be that do believe it as they do reports that every man saith, but they do not see that really to be true indeed, which their hearts literally believe; and hence men's hearts are not a whit moved with grief, or sorrow, or joy, or fear at the remembrance of this day. For as it is with us in reports of news out of Germany, many hear things, but are not affected with their misery, because they do not see it acted before their eyes; God presents not their sorrows; and hence they are not moved; but when they do see them acted, than they are moved much; so here. Look as it is with a man awake and in sleep; a man awake believes the day of Judgement, and never stirs; but when asleep he dreams of it, and is much affected with that because he sees it acted before his eyes; much more when men have not dreams but real visions or sight of it, it will affect: And hence set, painted fire before a Malefactor, it affects not, but show him really it wherein he must be burnt, now it amazeth him; and hence 2 Pet. 2. 11, 12, 14. looking for; and hence Peter saith what manner of persons ought we to be! and wherever there is Faith, thus it will be, Heb. 11. 1. it makes things absent present, and things unseen evident. Oh that God would show you this truth, you young men, Eccles. 11. 9 you would not spend time vainly, but know God: You aged men whose hearts are rooted in this world, Oh know that God will come and burn up your delights; will you never see this day and fear it before you see it, and mourn because of it! Oh take heed of rash judging and condemning, Use. 2. and suspecting, and censuring other men: In Paul's time Rom. 14. 10. one Brother in a Church there judged another about indifferent things in a Christ-like manner, as if he had no Grace, etc. You shall stand before Christ's judgement Seat, saith Paul▪ and hence Paul, 1 Cor. 4. 3, 4, 5. accounts little of man's Judgement, and bids them judge nothing, etc. What if Christ find that to be a lie which thou judgest to be true. Many of God's Servants lie under hard thoughts and speeches in private, not only from Enemies abroad, but from inhabitants at home; men out of the Church censuring and judging of Members; men in the Church, one of another, especially if they take to a side; The Lord will discover hard speeches, and an edition of all your hard thoughts put out in print at the last day: This breaks love, this breaks Church-fellowship, and is the cause of breached in this Country. Oh take heed of an hypocritical heart; Use 3. if the Lord should come to judge according to the seeing of the eyes of the outward man, than well were it with many; but when the secrets of the hearts shall be judged it will be terrible; if there should never be a calling over of things again, happy were it for many, but 'tis otherwise, 2 Cor. 5. 10. Paul sought only to please the Lord, for we must all appear, etc. Civil men if they can carry it so as men may not say hurt of them, they think 'tis well; Hypocrites if they can maintain a name of Religion, so as they may maintain their interest in good men's hearts, it is well; if they get some enlargement in duties, that they are commen●●● of them, well; if they can get so much mercy as to get the Lord to accept of Christ's righteousness for them, it is well; but saith Paul, We laborto be accepted of him. I am persuaded godly men do not think of this; we think the wicked shall have all their secrets laid open, but the Saints come not into condemnation; 'tis true not of wrath, but of trial, so as that their righteousness shall be laid open to all, to their glory at the great day, 1 Pet. 1. 6, 7. And therefore get that life which Christ himself may commend; that as Christ said, I have not found such faith in Isr●el: So here, when thou hast spoken a good word, repeated a Sermon, spent a Sabbath, ask thy heart, is this worth showing to all the world? that though at be vile, yet Christ himself will commend this? Oh you will find only acting for him will commend the act, Mat. 25. 40. there is that needlework, and golden Arras of Holiness which is leapt up in the Saints, that Christ will open before all the world another day. Oh therefore repent, Use 4. Act. 17. 31. Paul tells them times past were spent in ignorance without God, time to come was a time of Judgement and wrath of God against all sin; Oh then repent: Mourn for all wrongs done against Christ: You will ●●il then, if you take not your season now; mourn therefore for time past, and for 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 thyself now; the Lord looks for no more; Oh welcome him as King into thy heart as his Kingdom. CHAP. XVII. Of Christ's coming as a Bridegroom to his own. SECT. I. THat the Lord jesus Christ shall come as a Bridegroom to his 〈◊〉 people, Observation▪ 2. at his Second coming; that as it is said of the Sun, ●● ariseth as a Bridegroom out of his chamber, and rejoiceth etc. 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, the●re shall be a personal meeting between his Spouse and himself, as it is in marriage; before the marriage i● 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 refresh; but when this time comes, he appears himself in person, and both meet in person; 1 Th●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 die, 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 embrace him; you are left as Orphans here in this world alone; it will not always 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 Christ's conjugal love to his Spouse and People, Ephes. 5. 25. different from other Husbands, who find 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 sinful 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 Christ's? then shall they be like unto him; 1 joh. 3. 2. it is a dishonour for a mighty Prince on the day of marriage to let his Queen go in rags; they shall be Christ's then; And look as it was with joseph, all his shame, baseness, imprisome●ts, did but ●ake way for his glory; and hence he was delivered out of prison by the King's 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 jehosuah, 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 than 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 marriage 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 marriage; so Christ loves his people now, etc. 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 Father's love to them also, Act, 3. 19 You blessed of the Father, joh. 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, 'tis 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 breast, and carried on my shoulders; for whom I have built and planted Churches, and destroyed enemies, and trod the wine-press alone, and preferred above mine own life, and blood and glory; whose hairs have been numbered 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 marriage there be promises made of such an estate; but when the day is come, than 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 brought to pass the saying written, O death where is thy sting, etc. Isa. 25. 7, 8. So that reckon what Christ hath, you shall have it then. Much mercy the Lord shows 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, etc. as it was with joshua 23. ult. Not one thing whereof God hath failed. Here the poor hardly get bread; here many prayers get nothing, etc. but there, 2 Thess. 1. 9, 10. God doth then what he can for them and gives what he can give to them, than 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 marriage comes, than he carries her to his own house, and now live they must together; so the Lord in this life is sometime with his people, sometime 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 Christ's 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 King's dominon where peace rules, when other places are slaughter-houses, and Golgotha's, 'tis 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 rejoice over his people, and they in him; Marriage 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, john 17. 24. now their desires being fulfilled, all his scattered lost Elect gathered, now he rejoiceth with exceeding joy; and the longer lost, and meeting deferred, the greater joy now; hence Zeph. 3. 11. he shall rejoice over thee with joy, etc. 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 rejoiced in Spirit, and falls admiring 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 jerusalem, 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. Alle●uja● for the destruction of Antichrist, and that Christ reigneth, Oh let us rejoice; 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, etc. SECT. II. HEnce see how ill the sin of worldliness or any sinful l●st suits with a gracious godly man: Use 1. 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 honour. As a virtuous woman is a crown to her husband; so here. Covetousness is a vile sin in any, but especially in these; and hence jer. 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 al●, Jer. 45. 5. when your Husband will be all in all? when a woman knows that a great Prince loves her, she scorns all other Suitors, etc. So should you be content, though poor, though sinful, etc. 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; Use 2. 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 Bridegroom's voice, 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 voice of the Bridegroom, if you be friends, or show yourselves friends, rejoice at it, joh. 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, than 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 Tho● 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 voice, and believe his word. Do not say you see nothing in yourselves; suppose a woman should make a match by love and consent, though hardly; she did ●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 concluded with him, and so fixed: 'Tis no match; Why? You must see no consent, no love no embrace, etc. would not such a one be counted a deceiver? 2 Tim. 4. 8. Of Terror; Use 3. What will become of you that refuse the Lords kindness now, that regard not the Bridegroom's voice, that refuse to bestow your hearts upon the Lord! he shall never be a Bridegroom to you at this day, when others meet him in the clouds, &c, Now you see Saints absent from the Lord, ●oor and mean, and question the Lords love to them; but then all shall be seen, and all this you shall lose, joh. 3. 32. No man receiveth his testimony, etc. you that never mourned as widows without him, never felt need of his love, what will become of you at this day! Of Consolation to all those that be espoused, Use 4. and contracted to the Lord, who have chose him, who have given themselves to him, who look now no further but content themselves in him, or have a frame of heart so to do, though fears keep them from possession of him; Oh Christ shall come as thy Husband at that day. Many Christians fear this day, and hence do not sensibly love, nor long for this day, being under the whip continually of fears, and questioning their estate; but why do you fear, when the Lord shall come as a Brid●groom! Isa. 54. 4, 5. why dost fear, himself the Judge so holy, when he is thy Husband! thy chains and debts, and sins, when the Judge is thy Husband! thy accusers or enemies, when the Lord is thy Husband! You should rather long for this day, and rejoice in it, because now comes your full Redemption from all sins, all sorrows; the coming of a Husband is sweet. First, Though the people of God have weaknesses and wants, the Lord hath none. Secondly, Though they must part for a little while, the Lord is ever with thee. Thirdly, Though they car not help out of all evil, yet the Lord Jesus will. Oh they should rejoice, that when he comes like a Judge, and all the wicked shall melt like wax before his presence, and burn up before him, Oh yet a Husband to thee! SECT. III. Object. IF I knew this! Answ. Yes, you know it; but there be some things that are false Objections against it: as, Object. 1. Because the Lord is such a stranger, and the Lord absents himself so much. Answ. Is that a good Argument for a Woman? Isa. 54. 6, 7, 8. It is not the time of being ever with the Lord in his time of wooing; john 16. 20. I will depart, and you shall mourn, the world will not, and your heart shall rejoice. Object. 2. Because my heart goes so soon, so oft a whoring from him. Answ. It may be that you are sorely tempted, and thy heart may begin to be taken, etc. but yet if you cannot yield to lie in your falls, this is not an evidence of a breach of the match. Psal. 73. he was almost gone, yet the Lord recovers him, and saith he, the Lord is with me; therefore as it was with Christ, it was not possible that the bonds of death should hold him; so here shall it be with the poor doubting believer. Object. 3. Because my heart cannot love him. Answ. Why do you then sigh under captivity and bondage of your love? you cannot love him, other things do keep you under; oh but can she say she loves not her husband, that doth sigh in bondage to be with him● Consider how it is at Christ's absenting himself from thee (as thou thinkest) at any time; for then love is seen, especially at the time of parting. Object. 4. Because he is so unkind to me, he hears not all my prayers. Answ. This is a great Objection; if Christ would give them all their portion together which he promiseth them freely in his time, than they think he is kind, not else. First, Though he doth not hear all prayers at once, yet he hath given thee that which is better than all prayers; (viz.) himself, 1 Sam. 1. 8. and a pledge of all the rest, and this is better than ten sons. Secondly, It would do you hurt; oh therefore rejoice in this day, whatever thy condition be now: Give some women their will, and you give them your lives, and loss of all; so here, and therefore saith Christ, I will be Lord in my house. SECT. IV. OF Exhortation: To those that are out of Christ, or do not know that they be in Christ, to labour to get your souls espoused, Use 5. and matched to the Lord Jesus; it is a laudable custom grounded on Scripture, that before marriage there is the time of espousals or contract; and such may know though there be absence for a time, yet that when he saith he will return to marriage, he will come as a husband, though others in the family cannot look for any such thing; so here the great work of the Ministry is to espouse people to Christ; now that they may be presented chaste Virgins unto the Lord Jesus, 2 Cor. 11. 2. you may look then that he shall come as a Bridegroom to comfort you; others cannot look for any such presence of Christ, to them that are not espoused to him now;— Now Christ is gone up to his Kingdom, but let base dust, and vile man hearken, the time is coming, that he shall come in glory to the amazement of the World; before whom all the wicked shall melt, but the Saints shall live in glory, caught up in the clouds of heaven; Christ infinitely rejoicing in them, and they in Christ. Would you have him come thus to you, or as a revenging Judge, and consuming fire for your contempt? ●if so, then get your souls espoused to him now. SECT. V. Object. A 'las! What can I do? the Lord must do it. Answ. True, but he doth it by means; the Ministry of the Gospel; else what need there be any Scripture writ, or Gospel preached? use you the means, and wait on the Lord thereby, for the effecting of this: Quest. What should I do? Answ. Look as it is in marriage here, or espousals here; there be but two things that make up the match. 1. Earnest suit on the one side. And 2. Consent on the other; and therefore if any thing hinder, it ever lies either on the one side, the man is unwilling, he desires it not; or on the other side, if he be desirous, she is unwilling; but both these finish the business; if therefore you would be ever espoused to the Lord Jesus, look to these two things. First, See evidently that earnest suit the Lord makes unto thee for thy consent, for thy good will; and this will appear by his own speeches, and this is a sufficient testimony; by what speeches? by his voice in these Scriptures; for is this the Bridegroom's voice or no? if not, away with it; if it be, and that they do breath the Holy Ghost, then know it, it is as if he spoke from heaven to thee now. Object. But he doth not speak to me there by name particularly; he speaks to others, not to me. Answ. 1. The Lord when he calls any to himself, he doth not in his ordinary Call speak to them by name, and yet they have so received the Lord in the Word, as if he had called them by name; for look, as when the Law saith All that sin shall die, the Lord speaks to all by name; and if conscience be awake, it will apply it, This sentence is against me; so when the Lord saith, All that will receive the Lord, shall live before the Lord; and therefore receive him; if conscience be awake, it will apply: As in the three thousand that were converted, What shall we do? they were not called by name; but when they heard that they that repented should live, because the promise was to all, they gladly received the Word; so here it should be so; and therefore we see when the Spirit makes particular application to a man, he so sets on a truth, as if the Lord spoke to the soul particularly; and therefore if you do not, it is because you are left of the Spirit of God, and the power of the Word; for it is your duty so to do. 2. Though your names are not set down in the words of the promise, yet your names are wrapped up in the meaning and sense of the promise; and this is as good as that; for though the Lord doth not desire every man to keep the Sabbath by name, yet he means every man, and there your names are; so when the Lord Jesus makes suit to a wretched heart to receive him, he meaneth every man, as if he had named them; that which is set down in Scripture, and written to others, God means not them alone, but all others in like case;— as I●r. 3. 12. What the Lord spoke to Israel to return, he meant especially judah; so Esay 2. ver. 1. to 5. There is a Prophecy of the Gentiles to flow to the Mount of the Lord; what means the Lord by that? the Lord meant hereby to stir up the Jews, and therefore he saith, Oh come house of Israe●, etc. And hence Rom. 15. 4. What is written, it is for our learning, that we might have hope; i. e. God meaneth us therein also, so that when you see the Lord calling the wretched Jews in his Word, the Lord calls thee; and when the Lord in his Ministry comes to them, he comes to you; and to have thy name in the sense of the Scripture, is most for the glory of the Spirit, and s●iting best with the work of faith, and most sure, and most sweet to you; but especially I say, when the Messengers of God come to you, they make things particularly clear, which were but generally set down: O consider therefore the Lord is earnest in his suit to have thee receive him. SECT. VI 1. IT breaks the heart of the Lord Jesus to see thee depart away, and go a whoring from him; when a man is so set in his desires that when he is crossed of his hopes in marriage, it makes him sick and pine away with grief, because he is very earnest for the match; so it is here, Ezek. 6. 9 And therefore we shall see Mark 8, 12. the Pharisees who had seen all his works, yet an adulterous generation sought after a sign, it is said Christ sighed deeply in sp●rit for this; nothing grieves the Lord so much as this; to despise any part of his will, or poorest member of his, grieves him; but to despise himself, this much more; as we shall not find any joy in Scripture ●ike this, when the Lord hath overcome the unkind heart of a rebellious sinner; Isa. 35. 1. and hence heaven and earth and deserts are commanded to rejoice at this: devise to grieve him, and you cannot do it so much as by refusing him. 2. The Lord is so desirous of it, that he will pass by all thy former lewdness, if now thou wilt receive him, jer. 3. 1. with 4. men will not do so, yet the Lord will; what, when so many vanities are loved more than the Lord, can the jealousy of Christ receive me? Yes that he can. 3. When the Lord hath cast off a poor creature for refusing him, yet than his heart yearns and his soul longs for it (many times) again, I a. 54. 5, 6. the Lord hath called thee as a wife of youth when refused; i. ●. when God did appear to them, to refuse them; Oh wonderful! that when the soul hath refused the Lord, and the Lord it, and all creatures refuse to love it, yet these the Lord calls again; and hence the Lord comes upon his people Isa. 50. that complained, God had utterly re ected them, and all the fault is ●n him: no their sins had done it; but then he blames them that when he came, no man answered, etc. 4. All the anger of Christ, especially his greatest anger is expressed against a soul for want of this being willing to receive him; when you say How doth the Lord regard or desire me, when he fights against me? First, Is there an evil not inflicted, but devised against thee? (as many a one fears what is not yet made known) this is to make you return, Jer. 18. 11. Secondly, Are there any sorrows upon thy conscience, upon thy outward man, that God takes all comfort from thee? Host 2. 9 14. 16. Thirdly, Are there any evils inflicted upon others in this life, especially whole Churches, their Ordinances broken, Temples consumed, and laid into dungheaps? it is to get thy good will, Jer. 3. 8. Fourthly, Are there any gone down to Hell, who did once flourish here, that you have even seen the flames and tears before you of crying Ghosts; if so, then know it, it is that thou mightest draw near the Lord, Psalm 73. 26, 27. 5. The Lord professeth that he will give the choicest of all blessings to them that receive him; and this argues strong desire, Psal. ●1. 11, 12, 13. Honey out of the rock. 1. Thou shalt have himself taking infinite delight in thee, because he will make thee beautiful with his own beauty, and clothe thee with it, Psa. 45. 12. 2. All creatures shall be servants to thee throughout the world, Host ●●lt. As when one is married, all the servants in the Family are to serve her or him, so here it is in regard of the faithful: Oh that you could hear the voice of the Lord Jesus, and his earnest suir to you herein. This you see is clear. There now wants nothing but for you to give your consent unto him, and therefore this is that which the Lord lays to the charge of men, viz. ●heir breaking off the match; and so Rev. 2●. 17. Whoever will, let him come and take; Prov. 1. 29, 30. they did not choose the Lord, nor would none of the Lords counsel; and this made the Lord cast them off; so that now there is nothing but thy will: Shall the Lord desire it, and wilt not ●●ou be glad of it? there is no beauty in thee, why he should do this to thee: there is in him beauty and excellency; Oh shall not this love win thee? Shall it be said another day, Wherefore is all this evil come upon such a one? had he not means? had he not offers? But this shall come against thee, You would not, Oh you would not. SECT. IV. ONly take these four Cautions concerning your consent. Take heed that your consent arise not only from fear of misery, for this is a forced consent, and is ever naught, and it appears so when the misery is past; many do thus in fears of death, or times of calamity; Oh then the Lord, Host 8. 1, 2, 3. Psal. 78. 34, 35. Secondly, Take heed it be not a conceit of your own making in days of peace; for that which you make from yourselves, you will break also; but that it arise from the sense of thine own insufficiency to give consent, and the Lords Almighty power and infinite grace to work it, and then no powers of any creature can untie that knot. Many hearing of this, Will you have Christ? Oh yes, withal my heart, and force a consent by their own labour; this is naught; and hence Ezek. 16. 60, 61. The Lord will receive that harlot but not by he● covenant, i. e. which she undertook in her own name; no, the Lord must work it, jer. 3. 19 How shall I do this for thee, etc. Host 2. 19 I will betrothe her: For no creature can incline the heart to another but the Lord; there is a natural antipathy between Christ and the Soul; and hence we see it in many a Christian, ask him, Why cannot you love the Lord, nor cleave to him? Oh because I know not why; I cannot, I have no heart; the truth is, you have hearts that do loath him; unless the Lord overcome you, you can never submit indeed unto the Lord. Thirdly, Look that your consent be not made according to your own terms and conditions; for look as it is with a woman, if she shall say she is content to love such a man; but if she keeps an open Inn to entertain all strangers, and love all comers, or if there is one she is in league with; there can be no marriage; so therefore the conditions are so, Receive the Lord, and give your consent to love him only, Prov. 8. 17. I love them that love me, otherwise the match will never be made, Isa. 50. 1. if you keep your wretched, unruly, stu●bo● w●lls st●ll, never hadst thou, or shalt thou have the Lord; Let thy sin be never so little, so close, as (it may be) sloth, it is death to pray; it may be 'tis pride; or whatever else it be, you must have your hearts first divorced from them, or thou canst not have Christ. Fourthly, Take heed then that sense of want of dowry, beauty, portion in or from yourselves, doth not hinder you from consent; for the Lord requires no such thing of you; hence M●tth. 22. 4. All things are ready in Christ to receive from him, Ephes. 5. 25. 'Tis not for you to make ready to bring to him; only come; and the Lord doth bring his people to sense of vileness, that they may do thus, know that it is his Grace that makes the Lord close there. SECT. VIII. NOW will you refuse, and not let the Lord have your hearts this day? First, is there any thing in the Lord that should keep thee from consenting? what good is there else but in him? what want of perfection there? his love is better than life; if there be any thing in the world that can be better to thee, or do greater things for thee, make thy match; but who can pay thy debts? who can fetch thee out of prison? who can put beauty on thee? who ever did thee good but the Lord? therefore there is none like him; he will clothe thee, possess thee, etc. Secondly, is there any thing in thyself that keeps thee from consenting; hast thou no need of him, or consenting to him? you may, it is true, have other creatures to adorn you; as they Ezek. 16. 37, 38. But the Lord will gather your lovers together, and give you blood and fury in his jealousy: I mean, when the Lord shall come at this day, to embrace, comfort, glorify others; thou shalt not have a smile from him; Oh men now despise the Lord, and his Grace and Patience; tell them of a match with the Son of God, they regard it not, no more than a tale that is told; well, the Lord will bring you into horrors, wherein you shall prise and be glad of this, before you die, even one glimpse of his love. Post tenebras lucem spero. After my sickness December 12. 1639. CHAP. XVIII. Shows that Christ will not tarry when once his time is come; and the folly of such whose work is then to do; and that the blessedness of Saints consists in immediate communion with Christ. SECT. I. THe coming of Christ, we have heard is set forth first from the time of it, viz. just then when the foolish went to buy: Could not the Lord so patient and long suffering, tarry a little while longer for them? especially seeing they went not about any sinful work, but were using the means to get that grace now which their vessels were empty of before? No, but the Lord deals with all men, especially that live under the means; as he did with these foolish Virgins. That as God is long-suffering towards men, Observation. whiles through ignorance of their spiritual wants and security of heart they have no hearts to use the means for supply. So if once his time of forbearance be slept out, he will not tarry one moment longer; even when men are most diligent in the use of means for spiritual supplies; when Christ hath a heart to help, many people have none either to see their wants, or seek for help; when men have hearts thus to do, than Christ hath none, because his time of tarrying is out; when men are worst and most secure, Christ's door is open to them many times; when men are best and indeed awakened, Christ's heart and door is shut against them, as it was here; for what are the best endeavours of foolish Virgins? what excellency is there in them, that the Lord of glory should stay their leisure, after long neglect of himself, and loss of precious time? SECT. II. BE sure you sleep not out the day time of Grace; Use especially you. 1. That know you want oil in your vessels, and Grace in your hearts, and mercy to your souls, and think I would not die yet for a world. 2. You that being asleep with these foolish Virgins, dream you are rich, and want nothing, and would be half offended with them that should tell you to your face, or bat think in their hearts that you have no grace, when indeed you are poor and empty, and naked;— Take heed you give not that answer to time that 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 conuentent season; The Lord hath not left Churches without examples of the terror of Christ's patience in this kind, who upon their beds of distress have lamented before men; Oh my time is out, Call time again, call tim●again; and who have besought it of God with tears, as he did the blessing, and cried out, What Lord, wilt not give me one hour, one day more! and so like men sinking have catched hold on any thing to save them, whiles others have stood upon the shore lamenting of them, the Lord be merciful to them; this may be your case, that neither your tears nor blood can purchase a moment's time. Look to it that your vessel be not found empty at the coming of the Lord; it is a dying time in this Country, 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 chaff and stubble when it comes to be tried in the fire of the Lords coming; the best man will fi●de all l●ttle enough; then be sure you miss not of it now: Do not think I will pray, and seek then, and I hope to find, 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 find him, but shall die in their sins; till arrows are in your hearts, you will not cry. SECT. III. THat after long profession of godliness, Observ. 2. it is a piece of foolishness to have any thing then to do but to die, and so to give welcome to the Lord Jesus: These Virgins when they were to die, were then to buy; when they were to receive Christ, were then to seek for oil 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! Use 1. Be not ever seeking, Use 2. never finding; but so seeking, as that when you die, you may say, Com● Lord, I am ready! SECT. IV. lie. THis Coming of Christ is set fo●th from the different entertainment of the Virgins, and Christ's different carriage toward them. 1. For his entertainment to the wise Virgins; that is set down to be an entering or admittance into marriage, fellowship, communion and joy with the Lord Jesus; which ●s amplified First, From the Antecedent (not cause) of it, and that is their readiness. Secondly, The Consequent of this their Communion, the Doo● was shut. That the last end, and full blessedness 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 comm●●●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 Chris● 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 blessedness, etc. Blessedness, yea, the last and only blessedness, even of heaven itself. john 17. 23. There are variety of creatures here, and in every one there is dropped some sweet; but the Lords end is to make his people perfect in one; how is that? God in Christ communicating all his goodness to his Son, and so living in him, than Christ communicates all his own and Father's love and goodness 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 wellhead, where they partake of all together. 1 Thes. 5. 10. This is the end of Christ's 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 Reas. 1. Col. 2. 3. Treasures of wisdom; 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 Father's 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 withal; so it is in Christ, there is first, precious things; all God's preciousness, and all our precious things; our life, our peace, our joy, our strength, etc. 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 happiness of the Elect. I would convince any carnal heart by this Argument; Didst ever find 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 sweetness of God, because creatures can hold but little, it is so narrow a vessel; but in the Lord Jesus all the goodness of God is gathered together there, which is scattered in several creatures here; nay, not finite, but infinite goodness and glory; therefore this is our blessedness. In regard of God the Father's exce●ding great love, Reas. 2. 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 blessedness 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 himself in his son; john 17. 23. That the world may know thou hast loved me; the Father out of his infinite love commu●icates himself to Christ, and his fellowship is with the Father; all know this is a dear love; in mean while love to his Saints is unknown; they and the wicked share all alike; and the Saints have the least portion and worst part many times; so that men cannot see by any outward thing any more love to them, than unto others; the time will come that they shall be made perfect in one, as near the Lord as can be, that the world may know this love, etc. When Abso●om had slain his brother, and fled from his father, it is said, 2 Sam. 13. 39 that the s●ul of David longed, or was consumed to go forth to him; David might have said, I will never look after him more; so might the Lord have said to us; or if he l●ved, he might never have manifested it (as David) but the Lord must show his love, etc. Because this is the end of all the prayers and endeavours, Reas. 3. and all the workings of the Saints in this World: Suppose all glory be in Christ; let a thing be never so good, but if a man hath no desires after it, hath no mind to it, it would not be blessedness to him; but this is the end of all the prayers, duties of the Saints, if at last they may be with the Lord, Phil. 3. 8, 9 Joh. 4. 14. He shall never thirst, their desires are taken off from other things, ●ut only their hearts are to this. If there be any pillow the Lord lets them sleep upon in this world, they shall find it hard at last, and arise with a King's head and heart, and say, Oh here is not my rest; the best entertainment this world can give, hath ever somewhat mixed with it, that makes the people of God say, Oh that I might be with the Lord! SECT. VI Quest. SH●ll not the happiness of the Saints partly lie in fellowship with ●he Sails? Answ. 1. True, but this is but a consequent to the former; as separation from God is ●he substance of misery in hell, but other things follow upon it; viz. communion with Reprobates and Devils; so here we have first communion with Christ, here is the substance of our blessedness; then this is acciden●al● and follows upon that; viz. the communion with the Saints, which is exceeding sweet. 2. That good we shall have in communion with Saints, is not from themselves, but Christ in them; as 2 Thess. 1. 10. Christ shalls be admired in all his Saints; so Christ shall ●hen in his Saints and Angels; it is the light of the Sun that shines in the Stars, and they shall do nothing but set out the praises of Christ. Quest. But what blessedness is there in this, seeing it is in one thing only? when a man is s●●k or poor, can grace refresh him, can he live by that? (thus many carnal hearts think.) Answ. 1. The Lord shall then take away all fleshly appetites or desires; for than our bodies shall be spiritual bodies; in this life sometimes God takes away the stomach, when he takes away food. Christ forgot his weariness, because he had other bread to eat. 2. It is therefore blessedness, because it is in one; there is First, Trouble in seeking and fetching our comfort out of many things. 2. unsatisfiedness, because one thing can give no more than it hath; now all things in this one thing are there together; the sweet of all creatures, all Ordinances, nay, variety of unknown mercies, (Prov. 8. 21.) shall centre here in Christ Jesus. SECT. VII. OF marvellous Consolation to the Saints of God: Now you have many wants, Use 1. many sorrows, many temptations, many sins, many cares and fears of livelihood; but the time will shortly come when you shall be with the Lord alone in communion with him, and so out of the crowd and press of troubles, and temptations, and sins, and evils in this world; that as he himself is above all these, so shall you. john 14. 1, 2, 3. Their hearts were grieved for the loss of Christ; I will come to you, and take you to myself, that where I am, there you may be also; sometimes outward losses and fears trouble thee; sometimes absence of Christ from thee troubles thee; hear what the Lord saith, L●t not your hearts be troubled; for the Lord will take you to himself again, John 16. 22. Christ tells them, I will see you again, and your hearts shall rejoice; what if he had said, I will come down from heaven to you again? I tell you the Lord will do so to you, but that he is in a better place preparing i● for you, and doing better things for you; but he sees you for the present, and you shall be with him at last. The Apostle prays that they might know what is the inheritance of the Saints; so I desire of the Lord for you, that you may know what it is to have communion with Christ alone; oh see your blessedness, etc. SECT. VIII. 1. This Communion it shall be by sight, not chiefly by faith, as it is in this world: Many go many Miles to the supposed Sepulchre of Christ, and account their time, though superstitiously, yet happily spent; oh but what will it be to see the Lord himself, not as he was here in his abasement, but in all his glory, brighter than ten thousand Suns! now we see, 1 Cor. 13. as in a glass where we see the glory of God in the face of Christ; but then we shall know as we are known; as a child knows not the father, but at ripe years it doth; but as Philip said to Nathanael, who said, Can any good come out of Nazareth? so can any such mercy come from heaven? come and see him of whom all the Prophets have spoken of; so than the Father and Spirit, and Saints and Angels will say, oh come in and see him of whom all the Prophets have written; come and behold him that hath shed his dearest blood for thee, that hath taken thought and care for thee night and day; that hath been all thy life interceding for thee; Revel. 22. 4. There you shall see his face. 2. This communion it shall be spiritual and inward wi●h t●e soul and conscience; suppose the soul should be with Christ, and not have spiritual communion with him, what were it the better! as many ●ad when Christ was here in this world, that eat and drank in his presence, and yet are now shut out: Oh no! the glory, beauty, goodness of Christ is not to be seen with bodily eyes, nor tasted, nor handled with ou● carcases; and hence Angels though in heaven with Christ's person, yet look to the Gospel, to hear, see, and enjoy the spiritual excellencies of the Lord; hence Simeon when he had Christ in his arms, yet now desires to depart, because he should then come near him into his spiritual communion; Oh this the soul shall have, inward light, love, peace, etc. it is Christ's great love to live with the soul; but so to live with them that are his own, as to live in them; Oh this is exceeding love, for Christ to live in one that was a dunghill: It comforted the Disciples when he went away, I will end you the comforter; Oh but what a blessedness wi●● this be, to be with him, and the comforter in us also? 3. It shall be a f●ll and perfect communion, communicating himself out to the utmost ext●nt of the capacities of his people; for here we have spiritual communion, but we see but little and know little, and receive but little, the first fruits and tastes of what we shall drink; but there fully. 2 Thess. 1. 9 They shall be separate from the Lord and glory of his p●we●, i. e. as much as ever the Lord is able to fill or load the soul withal, a crown of glory as weighty as ever it can bear, it wraps up the heart sometimes; the soul lies down confounded before the Lord; Oh that ever the Lord should here look upon such a one so vile! much more than shall there be wonderment; he will set open all his treasury; Oh come take thy fill of love! there he shall pour out all his heart, etc. 4. It shall be an exceeding familiar communion: When Christ was here on the earth, we know how familiar he was with his poor Disciples; how one leaned on his bre●●, could come to him, speak to him, etc. (Oh brethren) much more shall it be then, joh. 21. 17. ●ouch me not, I am not ascended ● as if he should say, Oh then there shall be sweet embracing, as joseph that 〈◊〉 ●ver the neck of Benjamin; Oh the spiritual embrace there! the Lord and Christ will say, I love thee dearly. 5. It shall be an everlasting uninterrupted communion; We have here communion with other creatures, but they as passengers will leave us; we have also communion with Christ, but it is interrupted; many clouds come between us and him; but than it sha●l be everlasting without any interruption. ● ●hess. 4. ul●. We shall e●er be wi●h the Lord; hence comes comfort; infinite is the glory of the Lord, we cannot see it nor enjoy it in a short time, we have no leisure here, no● time enough to see it; hence we shall be to preeternity beholding and enjoying of it. 6. A 〈◊〉 most sweet 〈◊〉, Psa. 16. ult. filling the heart with 〈…〉 of glory▪ much more than feeling. And Three things make it so. SECT. IX. First, IT will be after many troubles, labours, and conflicts here in this world; there's not a godly heart but hath his burden, if not of misery, yet of sin; if not from flesh and blood, yet from ●ell; and he fears also (it may be) that he shall never come to heaven; now hence this communion must be the more joyful, as jacob that thought he should never see joseph; and as Isa. 9 2, 3. those that divide the spoils, and reap the harvest; then there shall be an answer to all thy● doubts, etc. Secondly, It will be thus because this communion shall be chiefly in sucking ou● the sweet of all God's love, past, present, and to come, Ephes. 4. 9 Psal. 24. 6. Love from a friend is sweet, but from a God sweeter; it doth us good to think of their love, their honour and respect to us, much more the Lords; Oh this will like wine, cheer the heart, that as the damned shall suck the fierce wrath of God, Oh it shall sting them; so this è contra, we shall see all his bowels open. Thirdly, The Lord Christ himself shall rejoice over the soul, and so all Saints with him, Luk. 10. 21. And the soul shall see this, and all Saints rejoice in its communion. Oh consider this and comfort your hearts with this all ye people of the Lord! I only say as joseph dying, God will surely visit you when I am dead, Gen. ult. 24. So when thou art dying the Lord will surely visit thee with his presence, and you shall surely be with him. You have been praying for this, and hearing, and now and then you taste a little, but think it is too good to be true; yet if Christ be blessed, thou shalt at last, thou shalt not miss (though thou find but little of him here, and walk in the dark) of being with him for ever; God hides his face from some of you, and you mourn, though the world rejoiceth; but happy art thou, for thy mourning shall be turned into joy. SECT. X. TO mourn for our strangeness now to jesus Christ, Use 2. and our distances from the Lord jesus, may not the Lord take up that speech as to Philip, Have I been so long with thee, and hast thou not known me? So hath Christ been so long with thee, and shalt thou be for ever with him, and yet dost not know him? There are five things that are ever conjoined with a near communion with Christ. First, Knowledge of him; Alas, how little do we conceive of the Lord? Secondly, Persuasion of his love and faithfulness; Alas, we have little assurance of him, Psal. 9 Thirdly, Love to his fellowship; and the more in it the soul is, the more desirous it is of it: Oh but the weariness of being with him that we ha●e! no o●●ner are we with him now than needs must; but hereafter it shall be otherwise. Fourthly, Likeness to him in his virtues, as Moses comes shining down; a man imitates them whose fellowship he loves in all their imitable excellencies. Alas, how unlike to him now are we, to what shall be? Fifthly, A daily opening of, and bemoaning daily evils to him; Oh it easeth the heart; if a man is gone from his friend, yet troubles will fetch him in again; but we pour not out our souls thus to him; hence he pours not out his blood into our souls to heal us; Oh may not we take up that complaint of Agur, Prov. 30. that we are more foolish than any man! speaking of Christ; Oh therefore mourn for it; David, when God hid his face for a little time, was troubled. It was the complaint of the Prophet of evil men, That in their eyes, he was rejected and despised, and we hid our faces from him. Let the world do so, will you do so also? it should not trouble so much that he hides his face from you, as that you have from him. When David turned aside to Bathsh●ba, the Prophet comes and tells him, I anointed thee King, and delivered thee out of the hands of Saul, and gave the● thy Master's Wives, and more also; now wherefore hast thou despised the Lord? the sword shall not depart; Oh (saith he) I have sinned against the Lord; so say I to you: if the Lord had never made known himself to thee, it had been another matter; but the Lord hath delivered thy soul from hell, thy eyes from tears; the Lord hath anointed thee to partake of the glory of Christ, the Lord hath given himself to thee, and saith Suck my blood, take my life, and more I would have given; and hast thou looked after Baths●eba, other l●vers, and despise the Lord? Oh say I have sinned, and mourn for it, 2 Sam. 12. 9 There are two evils in this. 1. Forsaking thy own good, nay blessedness, jonah 2. 8. own mercies. 2. It is despising the Lord and his fellowship for other things, base things; that whereas you shall be for ever beholding of him hereafter, yet you should proclaim him not to be worth looking on now. Object. But I would have fellowship with the Lord, and he will not. Answ. First, Never did any desire thy fellowship so much as the Lord when he wants it. Secondly, Nor love it, and glad of it when he had it. Thirdly, Nor mourn and lament more when he wants it, as jer. 2. 2, 5. God pleads for it. Fourthly, he calls to the heavens, 2 jer. 10, 11. Did ever nation deal thus with Idols! If this will not break thine heart for strangeness, I know not what will do it: It is your sin that breaks off communion, not the Lord's unwillingness. SECT. XI. HEnce see the exceeding great worth and excellency of jesus Christ; and learn hence to esteem a right of him; Use 3. there is no blessedness in the fruition of all the creatures together; good there is, but no● blessedness; or if there were, yet it lies in many things; no one●hing, no● twenty blessings can make blessed; and it is but a broken blessedness in divers pieces; or if there were a kind of blessedness to be found in one, yet it is not a lasting blessedness, it is so but for a time, and so the loss of it at last will trouble us more than the having of it for a time. But as he saith, I● him is light and no darkness; blessedness, and no misery; peace, and no trouble; fullness and no want; beauty, glory, and no blemish; life, and no death; pure, dear, infinite love, and no anger; and it is in him alone, Psal. 148. 13. His name alone is excellent; all our glory and the glory of God also is met together in him, all things i● one thing; whatever good there is in other things, it is borrowed from him; base, beggarly things; but the fullness and plenty of all is in the Lord, so that we shall not need to cumber ourselves about unnecessary things; we need not a candle when the sun shines: and our last blessedness is here; when every thing else will make them wings to hasten from us, this will continue and last; when all our vessels we are tossed in here are sunk, and where our entertainment hath been very good, yet the shore sinks not, it is above overwhelmings; here alone we are fast. However the world sees not this, because their blessedness lies in preserving themselves by creatures, from feeling that misery which lies upon them now, as also because they shall never share in it; yet the Saints have been exceedingly taken with this that David accounted them blessed that might dwell in his Courts in this world; Solomon was blessed that might but wait at wisdoms gates, and so be ready to be received when they be opened; Abraham rejoiced to see Christ's day afar off; Moses esteemed the reproach of Christ great riches; what did he then esteem of the presence of Christ here! but what i● glory ●● Think of this, you that say you cannot find in your hearts to esteem of the Lord Jesus; especially let him be precious to you, you espoused of the Lord; for others may say he is precious, but I shall never enter into this fellowship: No, no, but you shall, but he will take you to fellowship with himself: It was a great favour to Moses, Exod. 24. 1, 2. when others might come towards the Lord, yet Moses alone might only come near; and he was in the Mount alone with God; so that the Lord should let others come towards him; but that you alone above many thousands in the world may be suffered to draw near to him, this should make the Lord precious to you at least. Leu. 13. 46. The Leper was to dwell alone without; the Lord might have dealt so with thee; but when thou wert vile indeed, and most vile, nay when thou didst separate thyself from thyself, then for the Lord to come near thee, and (as if thou couldst never be near enough) to manifest himself to thee forever in glory! When David found out Me●hibosheth (saith he) What am I ● dead dog that I should sit at the King's table! 2 Sam. 9 7, 8. It was a great favour to Christ himself, that when rejected of men, yet that he was chosen of God and precious, and taken up to him; it may be thou thinkest thyself unworthy of fellowship of any man, and men do, or men man reject thee; yet for the Lord now to receive thee, it is much; but whereas thou wert not only rejected of men, but of God also, Isa. 54. 6. now for Christ to take thee to him; that as he lies in the Father's bosom, because thou couldst not for sin immediately lie there, he should lay thee in his bosom, and say, Father love this soul as thou hast loved me: Besides, the Father took Christ because he had worth; but for Christ to take thee when thou hadst no worthiness! for one to take dross and prise it when others cast it away, it is much; it is no wonder if pearls be so esteemed of, but for dirt to be prized! Oh therefore let the Lord be precious, and his fellowship precious to thee, seeing thou and thy fellowship is so to him. Object. But I cannot believe it, why should the Lord do so? Answ. It is hard to believe it when we look upon our own vileness; but consider the reason why the Lord doth this; it is not because he loves any for fleshly respects as we do; but First, Because of his own grace and glory; the Believer is infinitely beloved of him, without moving him thereunto; and hence if his grace be exceeding dear, and his glory dear to him, thou art so to him. Secondly, Christ loves not first because men are holy, but that he may make them so. Thirdly, He loves because the father loves them. SECT. XII. HEnce learn to be content with the Lord alone, Heb. 4. 9 there is a rest; hence labour to enter into it; so if he will have rest and blessedness hereafter, that you shall be content and for ever glad in him and with him alone; Oh labour to possess this blessedness now: You are in your worst condition now, your best is behind; shall the blessedness of thy best condition, not be blessedness in thy worst condition unto thee? shall that which satisfies thy soul in heaven, not satisfy thy soul here. Mos●s, Deut. 32. 10. reckons this as the happiness of Israel, (viz.) That God alone did lead them when they were in a wilderness, a land of drought, and pits, and wants, and the shadow of death; so Christ now. Solomon reckons it as one part of his folly, madness and vanity, when he forsook the Lord in his degenerate condition, Ec●les. 2. 3. that he gave up his heart to vanit●y, and to wisdom also; as if that was not sufficient alone. Men are not contented with the Lord alone; Solomon as you heard, was gone, whom God appeared twice unto; david's heart was sorely assaulted, P●al. 73. until he wen● into the sanctuary of God, and then, saith he, whom have I in earth but thee? but as for others they are far from this; and hence come the many murmurings and sinkings of heart; why do not men sink and drown? because they are not in the ark or ship, and stay there alone; so it is here, Psal. 16. 4. their sorrows 〈◊〉 multiplied, etc. SECT. XIII. Labour for this contentedness in spirit, in four cases especially, wherein the heart is apt to withdraw from the Lord; First, In case the Lord takes away the dearest, nay, all outward blessings from us; men can ●ub it out with quietness of spirit, when some of their money lose in their pockets is lost; but when their jewels are lost, their dearest blessings singled out, Wife, Husband, Children, then as jonah, the soul is almost angry with God, when his gourd is smitten: 1 Thess. 4. 13. without hopes; again some can rub this out till they come to part with all; when some of our boughs are cut and branches lopped, we can be content; but to have ou● top boughs cut off, and to strike at the root too, that we should remain as withered ●ry trees, this can hardly be born: Men can be content to follow Christ, if they may carry something on their backs beside the cross; some can endure ●ny thing but poverty, because covetous; others any thing but disgrace, because proud; if some thing or many things be cast overboard in a storm, men can be sometimes contented therewith, if something escapes; but when there is a w●a●k of all, now to be content is as hard as to walk upon the waters; Israel when they be fed and led by God, all was still; but when they want bread and water, than they murmur, and also question, Exod. 17. 7. Is God among us now? And truly it would break one's heart to see what sinkings of heart there be among us (the fruits of extreme pride and Christlesness) and what vexations men are to themselves, that men are become devils to themselves, their own tormentors; what cares, fears, griefs, losses, decays, that their heads are dawled, and their memories lost, and their hearts sunk, and their countenances altered, and the Ordinances comfortless, and themselves heartless, and pining away in their iniquities, because of outward sorrows: Oh consider, either thou shalt shortly be with the Lord, or not; if not, there is cause of mourning: Oh to go home and see Abraham, Isaac, and Iac●b in God's Kingdom, and thyself shot out, it were a lamentable thing indeed; but if it be otherwise with thee, Oh consider thou shalt be happy enough without these things in heaven; and therefore though these things be lost, thou shalt not lose one jot of thy happiness: A man that is blessed with blessedness itself, and yet sunk, either should say Christ is not blessedness, or else recover. Object. Oh but though I have lost my estate, yet that doth not so much trouble me, as to have lost friends and their love! Anew. And what if thou hadst lost thy life, and thy body were rend from thy soul, if that goes to the Lord! Heb. 11. They were ●awn asunder. It may be thy heart hath gone from Christ; Oh therefore re●●●●! for it may be this is God's end; and methinks this should make you content with any cross, thou art not near enough to the Lord; Oh therefore you poor Saints, be not in heaviness by many temptations; the Lord doth it to try your faith; can you be content with him alone? It was justin Martyrs speech, Nothing else to care for. Secondly, In case the Lord makes outward peace and blessings to abound upon you, set not now your hearts upon these things; sometimes when miseries abound, and there is wracks of all, now the soul is glad to stand upon the rock to save its life, Psal. 78. 35. When he smote them, they then remembered God was their rock; but when the Lord begins to fill the soul with outward blessings, it is then exceeding heard not to lodge them in the Lords own room and habitation for himself, and the Lord is forgotten and forsaken also, Jet. 2. 1, 2, 4, 5. But when these things are removed, or with you continued, yet let your hearts still be kept for the Lord; for if these things were necessary, you should have them in heaven; but there is no need of them there, but only of the Lord. Psal. 17. ult. It was David's prayer that he might be delivered from the men who had their portion in this world; but I shall behold thy face, and therewith be satisfied when I awake; i. e. Some outward troubles now made him heavy, that he slept the sleep of death, saith Calvin, but then he should be satisfied; it was David's argument to prove his faith, Psal. 16. The Lord is the portion of my lot and cup; not his crown nor kingdom; 1 Cor. 7. 30. Paul mixes this with his counsels, use the world as if you used it not, possess as if you possessed not, for the fashion of it passeth away. The love of Christ sweetens these things; nay, the sweet of them is Christ's; he lets into them his love and his sweetness, etc. Oh the peace that comes by this means, when a no outward evil detracts, and no outward good thing adds to your blessedness! It is so in itself; Oh that it were so indeed unto you, Psal. 23. Thirdly, In case the soul comforts itself in hopes and desires after good things to come in this world; for sometimes that which fills the heart, is not things present; a man finds a bottom here, but he looks for things to come, and so lancheth out his heart in the deep, le's the rains of his heart go strongly after things to come, and so the Lord alone doth not quiet him; many men's blessedness here is imaginary, and chiefly because of that which is to come. Oh consider when it will be found to be blessedness to enjoy the Lord alone, without hope or desire of any good else to come; thy soul shall say, Let me ever see and love this God, and none else. It was the sweet affection of Paul, I desire much to be with Christ; he did not desire these things, no not body nor life; nothing else but to be with him; and that not faintly but earnestly, 2 Cor. 5. 1. because he was now absent from the Lord; Oh the sinful lusts of men● men think themselves miserable if they be not satisfied; and they are not satisfied because Christ is not enough alone. Oh but know it, he will be so shortly, soul-satisfying blessedness to his people: And this I add, the way to have all desires satisfied, is, to joy in Christ alone, Psal. 37. 5. Fourthly, In case of all spiritual wants; for this troubles the heart above any other thing; thou sayst thou hast such wants and such sins; Oh but remember this, thou shalt have thy fill of him hereafter; he is absent now, but thou shalt be with him; he hides his face now, but he will arise upon thee and never set more, and will supply all thy wants. Thus the Apostle persuades to love the Scriptures, though they gave but a little light, and they were in darkness, until this daystar arose; so than all darkness shall be abolished; so the Saints complain, If a Son, why so unlike Christ? yet remember When he appears we shall be like him, 1 john 3. 2. Col. 1. 3. Object. But these things are to come, how can I be content now? Answ. 1. Carnal hearts feed themselves chiefly with hopes, and false hopes of base things to come; why will not you now with this? Rom. 5. 2, 3. we rejoice in hope, and live by hope. 2. Faith makes things absent present, Heb. 11. 13. They saw the promises afar off, and were persuaded and embraced them; so do you, and the Lord in them here, but the fruition and possession of those things promised is more. 3. Though there is not perfect and full fruition of the Lord here, yet it is in part here, which gives unknown sweetness, Revel. 21. 23. They need not the Sun, but the Lamb is the light of that Temple, P●al. 23. ult. 4. What though the Lord keeps thee short, yet for his sake be content whiles he keeps thee in want; there is not a cross but the Lord saith, ●or my sake bear it; nor a denial of any mercy, nor a putting by any prayer, but Christ saith, For my sake be content with it, as they Psal. 44. 22. and be content a little while; glory is not yet ready for thee, nor thou for it; now let this prevail with you; be content to be afflicted, buffeted, forsaken; q●iering the heart with this, I shall one day be with the Lord; Christ was thus for thee. And as for you that never had heart to receive Christ yet; oh that this thing might make your hearts come off from all creatures to him; Isa. 55. 3. Why spend you your money for no bread, and for that which satisfies not, and for that which continues not; what though thou lose by parting with thy lusts, al● comforts, friends, favour of men, gain? thou shalt find all these in him; lose him, and thou canst not find these in them: Oh but this you will not come to; but yet remember, Psal. 81. 11. Heb. 5. 9 and therefore is there any soul here that as Hannah was praying for a Child, so you for Christ alone? I offer thee Christ; in the name of the Lord take him; thou canst not exalt Christ more by any act than by taking him; and therefore, as hers, so let thy heart go home quieted, mourn no more, and let it ever bear up thy heart, as the ark above all waters, that thou art shipped safe in him. SECT. XIV. OH therefore be as near the Lord Jesus now a● you can be in this world; Use 5. be as much alone with him as you can; there will be a very near conjunction and communion between you and Christ another day; and herein alone lies your blessedness; you are yet in your race, and absent from home; yet be as near home, and reaching after the price of your high calling; when David could not come to the Temple, yet his heart was as near it as it could; he would be coming after it, and accounting them happy that might be near, even the very Swallows. That is the nature of love, Where it cannot go, it will creep; it will be as near the thing beloved as it can: So here. The Saints when they were cast from the Temple, when they could not go to it, yet they would look towards, and pray towards it; Daniel did it though he died for it; jonah, though discouraged, and thought he should never come there, but be cast out of God's ●ight. jacob and joseph, though they might have had honourable burial elsewhere, yet such was not only their faith in the promise, but their love to the Land of promise, where they knew God intended his presence, that their very bones must lie there, Heb. 11. 22. when they could not live there, their very carcases shall lie there. ‛ This was the power of the timorous faith of joseph and Nicodemus (when they had lost the life of Christ, and Christ was departed) yet they loved and begged the dead body of Jesus; so though you have neglected the Lord, yet now be as near the Lord as you can; Christ himself when he was to depart from his people, yet he would be as near to his as he could; hence he sends the Comforter; Oh so be you towards him! I know his love to us exceeds ours to him; but there is no reason why it should, for we are vile; there is reason ours should exceed, for he is worthy; this is the honour of the Saints, To be a people near to him; as it is the curse, and shame, and misery of all the world to be far from him. men's hearts lie further out from Christ than we are aware of; some stars seem to be within a hands breadth of the moon, when they are indeed far off, because of our weakness not able to judge of things at that distance; so it is with many; nay many of Gods own people are far off, or not near enough to the Lord: And hence come First, All afflictions for the most part; why are they sent but to fetch you in from your strayings? hence Psal. 23. 4. the rod of God comforted David. Secondly, Hence comes your sleeping in your strayings from God; as jonah that went away from the presence of the Lord, and the Lord let him alone for a time; I know there are daily strayings; but to lie and live in them not lamented, this argues your hearts are gone, and lie out from the Lord, at least, for a time. SECT. XV. Quest. HOw should we be near unto the Lord? Answ. In Four particulars. First, Be near to him in his Providences; the Lord is exceeding near to all men thus, Act. 17. 27, 28. in him we live and move, as the beam is in the Sun, so as he may be felt; it is wonderful to think how near the Lord is to men, not only by the immediateness of his virtue, but of his person; yet they are far from the Lord, and men are to seek for him; hence vers. 30, 31. he persuades unto that, especially to be near God, not only as a Creator, but as a Mediator, by whom the affairs of all the family in heaven and earth are ordered. Oh therefore seek him till you come so near as to see him and find him heat; David saw this really, and that in times of peace, when he had far pastures and full cups, Psal. 23. he saw the Lord as his Shepherd; joh. 10. 1. who is known of his, feeding, leading, restoring, comforting by rods, adhering to him in the valley of the shadow of death; and then for outward things, furnishing his table, anointing his head, giving necessities and superfluities; he looked not only on second causes, but saw God as really doing all these, as carnal men see second causes doing these: Nay, he so sees the Lord, as that he falls a wondering; and indeed the Lord is never seen in his Providences till then; as Manoah saw the Angel do wondrously, Judg. 13. 19 Psal. 139. 14. Marvellous are thy works, vers. 17, 18. How precious are thy thoughts ● he saw from the Lords works, and gathered an idea of the thoughts of God; so should we; and hence when he did awake he was still with th● Lord; the first thing that appeared was the Lord, Psal. 73. 23, 24, 25. To the beasts the Lord is near, but they cannot reflect upon their own actions, much less upon the Lord; The Heathens may see we are God's offspring, and see God as a Creator at some times; but let them that profess Christ, see and find out Christ as Mediator; as Moses that desired to see the Lord passing by him, whom he had seen a little before; truly the Lord not only passeth by you, but is with you proclaiming his name by the voice of his Providence toward you, patience, pity, love, truth, wisdom; and yet truly this is very difficult and hard to see. SECT. XVI. MEn see not Jesus Christ, First, Because second causes seem to work all; this estate my friends gave me, or my labour got me; this house the Carpenter built for me, these provisions my money bought for me; and so the creatureslike broad leaves hide the boughs of the glory of God in Christ on which they grow, and are opake and dense, and not transparent, through which the soul may see the glory of God abroad. Secondly, Because men have so many businesses and cares that they cannot have leisure really to see the Lord. Thirdly, Because there is a malice in all men's hearts naturally which suffocates all that which may be known of him, Rom. 1. 28. They delighted not, to retain God in their knowledge; the works of God grow vile and sordid through their commonness to them. Fourthly, Because men can live well enough without him; hence like a child at nurse, that forgets friends and home, because it is well enough without them; thus men's minds are not fed with the thoughts of him, jer. 2. 6. Fifthly, Because Nature never heard of a Mediator governing; all their lives, and comforts, and all; they see not all given them by the Almighty hand of Christ, who hath all power given hi●● in heaven and earth, and who must reign not only friends till they are gathered, but over his enemies also till they are subdued, and to question this is to question Christ's sitting at God's right hand. He is owner of all, and dispose● of all to the least growth of thy stature, and the most careless fall of the least hair; to do not only the greatest, but the meanest offices of love for thee. You say indeed you believe all is from Christ; oh but you see it not; come near therefore and see the Lord, Deut. 8. 9 they were forty years a learning that Man lives not by bread, nor is warmed by clothes, etc. and though they had marvellous wondrous works, yet Deut. 29. To this day the Lord hath not given you eyes to see. Oh therefore labour to see who it is that nurses you, gu●des you, tends you, leads you, teacheth you, lays you down, and takes you up, and let the works of Christ raise up your minds, to the thoughts of Christ in heaven, remembering thee in his Kingdom of glory, who might forget thee; and the poorer and smaller the mercy is, the more do thou wonder that he should therein be a servant unto thee; see all blessings growing upon this tree, seated in the midst of God's Paradise, Rev. 22. 3, 4. though thou layest thy head with jacob upon stones, and sorrows, yet see this ladder of the Lords providence towards thee; common blessings sometimes descending, sometimes taken ou● of thy hand and ascending, and the Angels of God with thee, ministering to thee; but the Lord at the top of them; the Lord his care, his love, in all; and let not this be a dream, but a reality to you. It is a wonderful sin to be thus unmindful of Christ. 1. Because hence all whoring from Christ ariseth, Host 2. 8. judg. 2. 12. especially in times of peace. 2. Hence the Lord is forced to hedge your w●y with thorns, and to bring you to extremily of troubles that you may see the Lord, Isa. 41. 17, 18. nay sometime to bring ruin, Isa. 5. 12, 13. And tru●y as it is a great sin, so it is a very great shame, Isa. 1. 2. The ox knows his owner's is the Lord the owner of you, and do you not know him? when he comes by you, and to you, provides for you? It is a worse thing, saith Chyso●●om, to b● compared ●o a beast than to be so. To let many days and streams of goodness pass by you, and yet not to take any notice, and still to be so far from the Lord: I know in heaven this is perfected, and then comes acknowledgement of the Son of God; but here you may be near him; I think unless the Lord did descend in cloudy pillars, and of fire, some men would never see him. SECT. XVII. Secondly, BE near him in his promises; for Christ is near to us here also, Rom. 10. 8. the word of faith is nigh thee; so that you need not ascend to bring C●rist down from heaven, etc. When Parents are dead and gone, children w●ll then search out their last Will and Testament, and preserve that, and keep that near them. Christ draws near to his people, 1. In his Promises, according to his thoughts of them. 2. In his performances, joining the soul immediately to himself, and filling it with himself; this we cannot enjoy yet, the Lord lays it up in his promise, which they have in lieu of the performance: Oh draw near not to words and syllables, but to the Lord there, apprehend him there; as it is with the Attributes of God, his Glory cannot be comprehended by us; hence he manifests himself there according to our capacity, God manifesting himself severally; so in promises we cannot comprehend Christ as yet; hence Christ manifests himself in his glory, in several promises; Oh embrace him there; Heb. 11. 9, 'Tis not said that Abraham and jacob were heirs of Canaan, but heirs of the promise, and Sarah first received her son in the promise; so do you em●ra●e Christ in the womb and bowels of the promises; we live by faith in this life; and hence all our enjoyment of Christ is first in the promise. First, Labour to draw near unto, and enjoy the Lord Jesus by the Promise. Secondly, Labour to enjoy him in the Promise. First, By the promise or by means of it; all that which the Lord conveys to his, is not by mee● providence but by promise, Psal. 25. 10. He was free before their calling, but now he hath bound himself by an eternal covenant, to be all, and do all for them, Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise, Isa. 12. 3. and draw out of tho●e breasts, ●, and get Christ Jesus Spirit in your hearts by them; now some think the Promise is not theirs, hence they go not thither for spiritual refreshments, or at least, they let other things come by providence, especially common blessings, without going to the promise for their daily bread, or looking to the promise out of whose bowels they are begot, Heb. 13. 5, 6. the Apostle there sends them to the promise. Or else they use not the means, or faint in the use of it; whereby they come to enjoy the Lord by his promise, and that is restless wrestling with Christ by prayer for it, Gen. 32. 12. Thou saidst I will surely do thee good; He might have said, I have a promise, what need I pray? or he might have said, I had a promise of safe convoy, but now I see the Lord is coming out to br●ak it; and so he might have perished; yet he prays, and wrestles, acknowledging himself unworthy of all the truth, etc. So N●h. 1. 8. Men have so little of Christ because so little of the Spirit of Prayer, pressing God's promise; thou hast a barren, empty, weak heart, because the promise is not improved as it should be. Secondly, Labour to enjoy him in the Promise; sometimes the soul hath a Promise fair, and seeks and finds not; now the heart goes on to seek, but is exceeding unbelieving, or sad and troubled whiles it doth not feel; and unthankful also, and accounts itself miserable whiles it wants, and so doth not glory in the Lord, and his fullness, which is his in the Promise, unless he feels the good come from the promise, like a man that doth not account himself rich while he hath it in his treasure, a most safe and sure place where it is kept for him, unless he gets a little out of it into his pockets; and fears he shall be slain with thirst, though he stands by the Spring and that be full, if his dish be empty; oh this is vile, Heb. 11. 13. These received not the promise, i. e. things promised, yet saw them, believed, and embraced them i e. in the promise. You say you are sinful and born down by your distempers, and base, and poor; I say you have power, victory over all sin and misery, and have eternal glory already in the promise; only here is thy wound, you think you want it because you have it not out of the promise, though you have it in the swaddling clouts of the promise leapt up there; and by means of this sinful distemper of heart you partake not of Christ, because you apprehend not your exceeding great riches in the promise, 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant, this is all his desire; sweet was David's spirit. 2 Sam. 7. 22. Who is like to thee, when he had no accomplishment of the promise; Oh so do you say. Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath, not by dreams; it was the complaint of Christ, unless you see signs and wonders you will not believe; so you call in question, like Thomas, unless you feel; Oh close with the Promise, keep it as most precious; and than Psal. 25. 10. He saith not to them that keep their covenants or their feelings, but his covenant as their portion, and get the Lord to undertake to keep it for them, and so make sure. SECT. XVIII. 3. Labour to be near the Lord in all his Ordinances also, both privately and publicly, for there is his presence, Ezek. ult. ult. Psal. 26. 8. he not only loved Christ's presence, but the place where it was; it was an argument of his integrity. Psal. 102. 13. They did love the dust of Zion; never think there is a time of mercy till then. First, Be with him in secret as oft as you can, prayer, meditation, daily calling your hearts to an account; time hath been that you have been so when in affliction, or at first conversion; but now twenty hindrances; and now you cannot only neglect, but think you have reason so to do; there have been tears, and prayers, and thoughts, and press hard after the Lord, but now no words, nor groans; you women have children to suck, and families to tend; you servants love your sleep rather than the bosom of Christ; and though Conscience cry out against you for it, yet you hope to be better one day, and so you grow strangers to Christ, and no public Ordinances profit, because private duties are neglected, and thy heart like the sluggards garden is andressed; is this to be as near the Lord as you can? no, if the Lord oves you, look for the death of thy Husband, Wife or Child shortly; look for terrors, and then you shall account it an honour, if you may but once more speak to the Lord. Secondly, Be with him, and as near him as you can in all public Ordinances, and not only to have them (which some care not greatly for, because they see no glory in them, unless glorified souls should come out of heaven to be members, and Moses and Elias to build tabernacles here, and ●o be Elders) but come through them, look beyond them to the Lord; look at them as empty and weak, unless the Lord fill, and be powerful in them; David did enjoy God secretly, yet there was more in public; hence Psal. 63. 2. The Saints are a generation of Seekers, Psal. 63. My soul followeth hard afteh thee; mercy and truth follows you many times when you forsake it, Psal. 23. ult. much more when you cleave to it: Hezekiah's frame of heart, Isa. 38. ult. is imitable; Act. 1. Christ promised to send the Comforter; wait at jerusalem, as there they did in prayer, and at last the Lord came. You have forsaken all for Ordinances; and now you have them, you despise them; I con●ess they are mere outsides, yet the Lord is there; there is a glory which wi●e men can see in Christ in the mange●. SECT. XIX. Fourthly, Labour by thy desires to be 〈◊〉 him, Rev. 22. 20. So desire as to wait for thy change all thy life, look for it, 1 The●. 1. ult. 1. Christ's desire is that thou wert with him, when thou art ready, and when thy work is done; Oh let this make thee to desire it also. 2. If you cannot keep your hearts from vain hopes, and foolish and noisome lusts, without desiring him, do not then desire to be with him; for you may desire communion with lusts and Christ. Object. But death is terrible, and separation from him bitter? Answ. Long for him therefore to come and then take thee, and see thou desire nothing but him● rebuke thy 〈◊〉 llingness of not being with him. If Christ was on earth, you would hazard your lives to get unto him; much more herein. Obj. But what will become of God's name? Answ. Let the Lord alone for that; w●●les thou livest endeavour to the utmost; but it's appointed for thee a little season only to be here, and be willing the Lord should honour himself also by others as well as by thee. Object. What will become of my wife and children? Answ. Who regarded thee in thy blood? when thou livest, they are thine; but then the Lords. Desire to be with him, this will support your hearts in all your changes of this 〈◊〉. SECT. XX. Use 6. YOu that never received Christ, now do it. Object. Yes, I have. Answ. No, you have not so received him, as to let all go for him. Why so? because he alone will be blessedness, but he is not so to thee; Oh therefore let all go now; you must part with Christ, or all these things. Which will you do? If with Christ, you cannot find him in these things; but if you part with these things, than you shall find them all in him. Object. But he will have none of me? Answ. 1. He cries down thy laying out money for what is not Bread. 2. He promises to give thee to drink, now, and hereafter. CHAP. XIX. Showing, that none shall enjoy Christ hereafter, but those that are prepared here. VERSE 10. They that were ready, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared. SECT. I. THose only who are ready and prepared in this life for Christ, Observ. 2. shall enjoy eternal and immediate communion with Christ; those only who are now fitted for his fellowship, shall partake of his fellowship; for of all these Virgins (though many of them were otherwise very well qualified) only those which were ready, did enter in with the Bridegroom; which readiness in these wise Virgins, was not, nor is not any Popish preparation, either meritorious, or congruous, or wrought by the power of corrupted or adorned nature; but Divine and glorious, wrought by the power of Christ, out of his eternal love to the Vessels of glory, as an Antecedent, not moving cause of this eternal fellowship; it is the first degree of our Resurrection with Christ. Rom. 9 23. Vessels of glory prepared unto glory; the same word which is used here, there are two ends God hath appointed all men to; either to be Vessels of wrath; who are those? We see 22. Those that are fitted for destruction; others of glory; who are those? prepared unto glory. 2 Cor. 5. 5. with 8. How comes Paul, and all the Saints to know, and groan for to be out of the body, and to break the Cage, and to be with the Lord? one reason is, they are wrought, and moulded, and fashioned for that condition by the hand of a merciful God, even as one may know what Vessels are for special use, by their methal, and curious engravings upon them. SECT. II. Reas. 1. BEcause all men's souls are naturally unfit, and unprepared to enjoy communion with Christ, it is said, Rev. 21. ult. Nothing enters into the new jerusalem on earth, which is unclean, and defileth; and Heb. 12▪ 14. Without holiness no man shall see God. Now naturally all men are de●iled, and unclean Vessels, and under the power of their sins, loathing Angels food, the grace of Christ, and weary of the fellowship of Christ; and therefore they must be prepared for the Lord first; this is one reason, why preparation to every holy duty is needful, and so needful, that let men perform any holy duty, wherein they draw near to Christ without a heart prepared, Psal. 10. 17. their performances a●e rejected, or not blessed; and hence Rehoboam, though he did maintain the worship of God at jerusalem, yet he prepared no● his heart, 2 Ch●on. 12. 14. 〈…〉 and begs par●on for this, That he is not so purified according to the purification of the Sanctuary. Now if to a holy duty, and communion with Christ here, this is needful; much more to eternal fellowship with him; sore eyes cannot behold the Sun without grief; sick bodies loathe the best food; if the Lord should let a carnal heart into heaven with that heart he hath, and not change his nature, he would not stay there if he could escape; but having his swinish nature, he would be in his mire again; and the Government of Christ being a bondage to him, he would break bonds, and break his Prison, if he knew where to fly from the presence of the Lord; And hence no work so wearisome as Christ's now, no time so uncomfortable and tedious as abiding under Christ's wings in his Ordinances now. 1 Cor. 15. 50. If flesh and b●ood cannot enter into the Kingdom of heaven, much less corruption. Reas. 2. In regard of the rich grace and wisdom of his love towards his people; for who sees not, but that it is a curse to be unready as these foolish Virgins, who were therefore shut out! Oh therefore it is grace and mercy to make ready, and indeed an answer to prayers, and a comfort against all fears of the Saints, who are then desirous to be with the Lord when they are indeed ready; readiness for Christ doth not destroy grace, but being a fruit of God's grace, advanceth it. Rom. 9 23. the Apostle makes it the first fruit of glory, that the Saints are prepared unto glory; glory of mercy is the end, preparedness thereto is the means, or way leading to that end; if God appoints the end, his wisdom also leads first to the means which lead at last to that end; if out of his rich grace he appoints the end, out of the same grace by this other, he leads to this end; and though you think it not now grace, you shall say it is so another day, when with these foolish Virgins, you shall say, Oh that I were ready! I know not almost which is greatest love, to prepare for glory, or to bring into the possession of i●▪ to make a Vessel of poisonous dross a Vessel of gold, or when it is so, to fill it; for the Lord to look upon a man when he is in his blood, and then to wash him; when a man is as water spilt upon the ground, and a broken Vessel of no use, now for the Lord to pity, and fit for use, it is exceeding rich grace. Reas. 3. In regard of the honour of the Lord jesus; it was one part of the honour of Christ, to have john go before him; and Luke 1. 17. to prepare a people ready for the Lord: As it is part of a Prince's honour, to have his Bride ready, and attired to welcome and entertain him, when he shall return to her, she owes this honour to him, and he expects this honour from her; So the Lord Jesus deserves this honour from all his people to be in a readiness for him. Suppose these Virgins had turned Harlots, and gone a whoring from him till his very coming, and then had been taken in, what might the world think? doth he love the fellowship of Harlots? for a man's heart to go a whoring from the Lord, after the world, or lusts, to die so, is to disgrace the Lord Jesus; And hence, Phil. 3. 17. to the end, there are two sorts of men professing godliness; some mind earthly things, others look and mind a Saviour from heaven; the one disgrace Christ, and are enemies to him; and hence Paul weeps for them; the other are his friends; And are Princes so far respected as all things are ready for them? and is the Lord worthy of no such respect, so as that his People then should be unready? No, know it, as he said, Mal. 1. He is a great King. The particulars wherein this readiness consists, I have spoken of in the first Part of the Parable, and shall now only speak of them in the subsequent Uses. SECT. III. Use 1. OF terror and astonishment of heart, to all those that are wholly unready, that have no readiness at all to meet, or to have fellowship w●th the Lord jesus; if those that are ready be receive in, than those that be unready, shall be sh●t out. There is a number among us, young and old, of all sorts almost among us, that swarm up and down Towns, and Woods, and Fields, whose care and work hitherto hath been like bees, only to get honey to their own Hive, only to live here comfortably with their houses, and lots, and Victuals, and fine clothes, etc. but not to live hereafter eternally. Suppose the Lord should stop thy breath, and cut thee off, what would become of thee? I trust to God's mercy, I hope I should go to Christ, though I am not assured; but are you ready for Christ? yes, I hope I am; Oh poor wretch, why dost hope so, if thou never hadst one hours serious thoughts, What will become of me? or how shall I be ready? feel thy unreadiness and unfitness thereunto. Or if thou hast had any thoughts, never wast possessed with any strong fears of eternity, and separation from the Lord Jesus, which hath dampt thy mirth, and sunk thy heart, and perplexed thy thoughts, and made thee think with terror upon thy conscience, What will become of me? nor made thee desirous to ask others that question, as it is commonly one of the first, though but a common work, to think of dying presently, I have lived long without God a●d Christ in the world, and die I must shortly, and what will become of me then? But you have ●●ept 〈◊〉 enough in the night, and sung care away, and 〈◊〉 fear away in the day, and thy heart never had one hours fit of shaking and trembling at eternity to come, when it is the nature of true fea●, ever to have the eye upon what it fears, till it is taken away; and if difficulty attend the same, to remove it; it cannot be quiet, but will cry for help, if possibly help may be had; this you never did: No, thou never hadst so much as these foolish Virgins, viz. to be awakened at all, but a spirit of slumber hath been upon thee; God ●ath given thee eyes, but thou canst not see; ears, and thou canst not here; Thou sayst (it may be) that thou dost hope thou art prepared; alas, thou hast not a Virgin's name, much less nature, nor dost not deserve it neither; thou hast not forsaken thy loose company, nor yet come to the company of the wise, neither dost thou desire it, or think ●●● self unworthy of it; thy Lamp is out; nay, thou never hadst any light at all, never mad'st profession at all, as of one ready for Christ; but O poor wretch, all is yet to do with thee! if so, then remember that if thou diest now, thou shalt never have communion with Jesus Christ in glory. SECT. IV. Object. WHat if I have not? Answ. I know it is the misery of men, they can make nothing of this till they feel it: But two things I will say. 1. Do but consider what if thou shouldst be deprived of the light of the Sun; nay, only of bread, only that one creature, and have clothes, Sun, Friends, all other blessings but that; would it not be a woe with a witness, would it not cut a man's heart to hear him cry, Bread, bread, a little bread for the Lords sake, to save my life! there is but a drop of the sweetness of Christ in that. Oh what a misery will it be to pine away, and famish under wrath in chains of darkness, and to cry, Oh a little refreshing from the presence of Christ, and canst not get it, but to live ever tormented without that, when thy soul shall cry, Lord, thus long have I been tormented without thee, till my spirits are weary, and my heart faint; Now, O now a little mercy,— Oh no. 2. That though thou seest it no great matter to be separated from Christ now, yet when the heavens shall be in a flaming fire, and the earth shall g●ve up the dead that be in it, and Christ shall appear in infinite glory, admired of Angels, blessed of Saints, Crowned of God, comforting his Elect, Come, oh come ye blessed; than you shall think this separation something. Oh that you would now go home and mourn, and look up to the Lord, that he would make thee ready a Vessel of honour, and acknowledge it's righteous with him, if he should never do it. SECT. V. Use 2. IT is of examination to all the Virgins; Would you know whether the Lord will bring you to eternal fellowship with him? are you ready for him, made sit to live with him or no? for ●e●e only those which are ready, are received in; the foolish Virgins did 〈◊〉 so long asleep, that little did they think they were unready, until the Bridegroom● came, and it was too late. It is the condition of many at this day, that little dream of their separation from Christ, and yet shall be when he comes; but they have some hopes and assurance; they look to meet the Bridegroom when he shall come, and so fall into a sweet sleep; a comfortable condition, until the Lords coming, puts them upon more narrow searching than ever before; that which many think gold now, shall be found hay, and stubble, and consumed to nothing at the coming of Christ; therefore search now. I know there is many a gracious soul that is ready, fears to slip in at the passage over that narrow bridge, between life and death, this end of time, and beginning of eternity, and loath I am to sad any; but, hear what I shall now say in fear; when there are these three things in the soul, than it is ready; whiles any are wanting, it is unready; And by these try yourselves. SECT. VI 1. WHen the soul, the Spouse of Christ is made lovely by its Wedding Garment, the Royal Robe of his own righteousness in the eyes of Christ; for this Bridegroom, though he finds his Spouse 〈◊〉, yet he being glorious and lovely himself, makes it lovely and glorious, E●h. 5. 25, 26. A Queen fit for the fellowship of this King of Kings, and thorough this righteousness (though otherwise weak and vile, yet) the object of his, and the Father's infinite and endless delight in heavenly Glory; now it is fit, Zach. 3. 1, 2, 3, 4, 5. 2 Cor. 5. 2, 3. Without this righteousness, there is nothing but shameful nakedness in the best; so as the soul 〈◊〉 Adam, will rather seek bottoms of Mountains to hide it from Christ, 〈◊〉 to appear before him. Now examine you Saints; time was, that 〈◊〉 was no shame to thee, though thou didst wallow in that Vomit, and livedst in it, and livedst by it as by thy Trade; or if the Lord did keep and deanse you from foul sins, and that you could pray, and sorrow, and know and remember what you heard, and had some good affections, now you were some body in your own eyes, and it may be you thought if you died then, you should to heaven, and Christ must needs save you; who should he save else? but now the Lord hath made thee poor in spirit, and ashamed; nay, the Lord hath made thee lie down confounded, because of all thy shame before him; and the Lord hath made thee see a glory, a ri●ing Sun in Christ's righteousness which the Gospel hath brought to light; though thou wert a poor, naked, condemned, vile creature; yet the Lord hath made thee seek for it, so as to esteem all things loss to be found there, and now here is all thou hast to glory in, as that which may make thee lovely in the Father's sight; and here the Lord hath quieted thy conscience, and heart also; be not discouraged, nor afraid to stand before the Lord, if he should send for thee this night; for though thou art vile in thine own eyes, yet the Lord looks upon thee as lovely. The Apostle makes a question, why the Gentiles are justified, and not the Jews, Rom. 9 30, 31. he answers it, verse 32. viz. they sought it by the works of the Law; but if it be otherwise with thee, that in Christ thy righteousness and strength is, than thou mayst glory; so that now thou shalt have peace again, against all the condemning of conscience, Satan, and God himself. But have you seen your nakedness, known, and stood convinced of your vileness, and have heard the voice of God condemning thee for thy sinful, though civil life, and been afraid, and hereupon you have reform your life, lamented your course, set upon some duties, gone to Christ for strength against some corruptions, and you have had it, and you have looked about you, and have been ready to say, If the Lord saves not me, who should he? and so have sown these leaves and skins together to cover your shame; and now you are well, being strangers to this true righteousness, you shall never see the Lord in peace, if you die thus. Or if thus, you see not Christ to be all, sin is not your shame, but you lie in it, and holiness is not your glory; and hence you esteem it not, but it's a common thing to you, if that was, than it would be your glory to be like Christ, and to live to him: Know it thou art not yet ready, for thou only seest the Garment, and you catch at it, but the Lord helps you not by faith to put it on. SECT. VII. 2. When the soul is filled with the Spirit of Christ, when there is not only some of the workings of the Spirit in the soul, but the soul is filled with the Spirit; for this was the wound of the foolish Virgins, they had Lamps, outward Profession, and glorious, which was a work of the Spirit, and some dipping of their week in the oil, some lighter superficial changes, and works of grace in their hearts; but they had not oil in their Vessel, they had not plenty and fullness of the Spirit; some unripe ears there were, but not full; and hence they were to buy when the Lord Jesus came; but the wise had. The blood and righteousness of Christ, ever brings the plenty of the Spirit of Christ, hence 2 Cor. 5. 5. earnest of the Spirit. I speak not now of extraordinary fullness, which Prophets and Apostles had, nor of that fullness which is in glory, as if we must have that here, but of that which the Saints attain to in this life, every one according to his need and measure of capableness of the same; the Spirit of love is not dropped, but shed into the heart; the Spirit of God in them, is not a Spirit of some light affection, dying affection, but of eternal life, Rom. 8. 2, 3. The spirit of mourning doth not only drip upon them, but it's poured down upon them, Zach. 12. 10. the spirit of wisdom doth not only give them light and knowledge, but Marvellous Light, 1 Pet. 2. 9 I have opened this at large; only three signs now I shall give you to discern this Spirit by. SECT. VIII. 1. THis Spirit and fullness of it, the Saints not only pray for, but they follow their ●ray●rs to Christ, until th●ir sou●s are sweetly satisfied with it, and so it abides daily satisfying their hearts. John 4. 14. The water I shall give, shall be a spring, so as the soul shall not thirst after more gra●e; i. e. with a tormenting thirst; nor after the world; the grace of God, and the Spirit of God in the heart is so sweet, that the soul saith, Oh it is enough, oh if my soul might ever be thus near the Lord, endeared to him, walking thus humbly, thankfully, cheerfully with him, this should be all my desire; and hence, john 14. 16. it is called the Com orter, which dwells in them, and is known by them, the world knows it not. Now here is the wound of others, they have the Spirit convincing them of emptiness, misery, nakedness, and they lie so, and they desire; but as Solomon saith, Prov. 13. 4. They are forsaken of the Spirit, before they find him to be a Comforter quenching their thirsty desires, making them to feel the sweetness of his Presence, of his Grace. Isa. 58. 11. There were divers that did pray, fast, draw near to God, and did delight in it, but they felt not what they desired at all; there were some lusts, their souls were lean, and like parched deserts; but when the heart is indeed humbled, the spirit comes in, and makes the bones fat, and like a watered garden; Oh therefore take heed you give not over, till the Lord pour out in thy empty heart, of the fullness of his grace. 2. This Spirit ever keeps a man poor and vile in his own eyes, and empty. Take a man that hath no knowledge, nor taste of God's grace, whiles he finds ignorance, he may pray, and be diligent in use of means, and full of life; but when he hath got some knowledge, and can discourse pretty well, and hath some tastes of the Heavenly Gift, some sweet elaps●es of grace, and so his conscience is pretty well quieted, and if he hath got some answer to his prayers, and hath sweet affections, he grows full, and having ease to his conscience, casts off sense, and daily groaning under sin; And hence the Spirit of Prayer dies, he loses his esteem of God's Ordinances, feels not such need of them, or gets no good, feels no life and power by them; and whereas before he could catch at every word, and mourn when he found the Lord passed by him, and speak never a good word to him: now no such trouble, because he is full. This is the woeful condition of some, but yet they know it not; but now he that is filled with the Spirit, the Lord empties him, and the longer he lives, so that others think he needs not much grace, yet he accounts himself the poorest, and feels a need of every truth of God, and Ordinance of God; his sin ('tis true) continues, 'tis not quite abolished, and his sighing within himself continues also to his grave. Isa. 57 15. poor, and yet the Lord dwells there; how can these sta●d together? very well in those who are the Lords. 3. This Spirit comes in that fusness, as that it so purifies the heart of sin and self, as that it makes the soul set it seef for God, as his last end and happiness, and so as that the work of Christ is his blessedness. 2. Tim. 2. 20, 21. He that purgeth himself from these things, is a Vessel of honour, and fit for his Master's use. It is with some souls, as it is with some drosly Vessels, they are put out of the fire, and they are taken out before their dross is removed, or they melted, or if melted, yet not fashioned for use, even to every good work; so some have great troubles without and within; now the fire goes out, or they get out of the fire; viz. the trouble, before their dross is removed, or their sinful natures be changed; or if they be melted, yet they are not fashioned, and framed for their Masters use only; they are for their own use, and their lusts use, and seek themselves in all they do, but not for the Lords use; it is not their life to live to God. Promises are sweet, and Christ is sweet, and Heaven is sweet; but the work of Christ to be of use for Christ, this is not their bliss: I know Saints fall short here much, and seek themselves; but yet their hearts are prepared, fashioned, set for this end, and they through the help of the Spirit, refine themselves for the Lord; that when sin desires them to serve it, No (their answer is) I am no debtor, nor servant to you; I have lived too long to you already, I am now the Lords, and for the Lord; Oh that I might have that honour as to be employed for him; I say unto you, the Lord hath here filled you, and fitted you for his use, and you may be comforted. SECT. IX. 3. WHen the soul is recovered out of that security, which usually befalls men after some time of first affection and profession, in that measure, as that now it lives unto the Lord in a daily waiting for him, and longing for him, when the Lord sees it meet to come and take him to himself. For all these Virgins fell asleep, after they came out to meet the Bridegroom with their burning Lamps; and not only the foolish, but the wife also slept. Now I ask you, Do you think they were ready then for the Lord? No, not until they were awakened again, and the wise had got their Lamps burning again, and waiting for him; but yet the foolish had got not only no light to their lamps, but Oil was wanting also to their Vessels; So it is here. Time h●th been, that the Lord hath awakened you with fears and terrors about your estate, and you have got into the assemblings of the Saints together, and kept company with them, and you have escaped the outward pollutions of the world, and defilements of God's worship and services, and you have seen the insufficiency of all duties and it is Christ you have looked after, and prayed for, and got some peace and comfort that he is yours, and have looked to meet him, hoped if you die, that you should be saved; but have you not fallen into a secure frame again, both wise and foolish? have you not turned Prodigals, and scent, and lost all, after you have had your portions? if not, thank God, be not highminded, but fear; for very few, but after fullness fall asleep; and after they have had some peace of conscience, but they fall to enter into some peace, if not with some foul open sins, yet some truce with some lesser secret sins; and if their oil be not spent, their sorrows spent in sorrowing, their trouble spent in trouble, their desires spent in desiring (as water spends away itself in running out of a Cistern, not out of a Spring) yet their light hath gone out; the beauty of thy profession is (it may be) lost, that heat and life is gone which others saw, and you saw much more: are you ready now? and though you may have some awakenings, yet are they so far as to cause you to get up, and kindle your Lamps, and wait for the Bridegroom? If it be so that still you keep sleeping, and have not your Lamps ready trimmed, than you are just as all the foolish Virgins were, before the cry came. SECT. X. Quest. BUT may not a godly man die in a declining, decaying, secure frame? Answ. 1. He may die in an uncomfortable frame, without great peace of conscience; for sometimes a man's Lamp may shine brightest, when his peace is least; but the more prayer, the more search and washing of heart is then to be attended; a godly man may die mourning for aught I know, and the Lord give him his garment of gladness in Heaven, for the spirit of heaviness here on earth; because though he loseth the comfort of his estate, yet not the safety of it, because he dies under the wings of a Promise; So that though he dies uncomfortably, yet not securely. 2. He may die to his feeling in such a frame, poor, and contrite; for growing in the sense of emptiness, is not decaying in the being or power of holiness; the Lord is now preparing of him to honour his grace, when he doth not help him to honour his Will in that inlargedness of heart to it as he would, so that this soul is not decaying. 3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition; especially if it appear so to others of his discerning servants; the Lord will send some cry to awaken his servants before he comes to them, or they enter into the Marriage with him: I will allow some unusual exceptions against general rules, and put in Asa for one, and leave secrets with God; but ordinarily the Lord doth not let his dear Servants die in a sottish secure estate: When Sampsons' locks are cut, and his strength lost, he shall lie in the Mill until they be grown again before he dies; and Solomon may run riot, but he shall proclaim his folly to all ages in the world for it, in Eccles. before he dies. Ep●es. 5. 26, 27. Christ presents his Church without wrinkle; you are to be presented by Christ to the Father, and to be set before Christ without wrinkle, without witherings, and decays, if he loves you, he will wash you, that it may be so. SECT. II. Quest. BUT must they be so far awakened, as to wait for the Lord, and desire to be with him, having got Vessels full, and Lamps burning? Answ. Yes, in some measure at least; for there are awakenings to the life of glory in another world, and awakenings to the life of duties in this world; by the one the soul is raised out of this world to the Lord in Glory; by the other the soul is raised up to duties in this world; if the Lord awakens not his Saints to the first, either they are not awakened truly, or not throughly and effectually; for till then the soul is not ready, Luk● 12. 40. with 35. As it is with a man who is sent for to enjoy favour and fellowship of the King, he is not ready for it, until he stands waiting at the door, and that it is his business; the patterns of mercy, and Vessels of glory, are ever set out in the New Testament, by this, Heb. 9 ult. Tit. 2. 12, 13. Look as it was with Simeon, Luke 2. 25. He had a promise he should see Christ before he died; hence he waited for the consolation of Israel; so the soul having a promise of seeing Christ when he is dead, it makes him wait for this time; and when he wants a promise sealed, though he waits not nextly, yet he waits remotely, that the Lord would cause him to believe it, that so he might wait for it; that is his end, this is the mea●es; he knows it is best to be with the Lord, where is no sin, but holiness; he hath found him sweet in his looks, in his words, in his works, in his hopes, his first fruits, but to be with him is best. This is not such an high pitch which Saints come not to, it is indeed such which Hypocrites come not to; the Hypocrites end is to escape misery; hence they desire comfort by duties, that they shall be freed from it, but not to enjoy Christ; the Lord never tied in their souls such a knot of faith and love which works this. For 1. Security of Saints, 'tis not the privation of life (that is death) but a suspension of the acts of a heavenly life; there is in them love to Christ, delight in him, happiness in living to him, pleasing of him; but it is suspended by cares or contents of the world, and love of ease; hence a Christian is never throughly awakened, till he comes to that life again; his heart is with Christ in heaven; and because he cannot be there, hence he stays a while, and looks, and waits for it; another's security is the privation of life, of empty duties arising from some vanishing affections, as in the foolish Virgins which were to quiet conscience only; Hence their awakening are only to that life again●e at the best, if ever God do awaken them, unless the Lord indeed convert them. 2. Every thing will mightily tend to that to which its nature bends and inclines it; as a stone if thrown upward, will mightily tend downward. Some say there is an Element of fire above, because this here endeavours to ascend, as being out of its place; he that is of the earth, he will be tending to it, though awakened, t●ough lifted up; Saints will be tending upward, because their nature is heavenly, loving, looking, waiting, longing, 2 Cor. 5. 3, 4. with 1. as Angels here be willing to stay to do the work, but yet they long to be before the face of God again, because their natures are heavenly, and there their proper place is. Now for the Lord Jesus sake examine yourselves here. I hope some are awakened, the Word hath done it; cry of afflictions, inward temptations have made you look about you, and you are wearied out with your own ways; but are you not since grown secure? time was the feet of the Messengers of peace were glorious, but now their Message is mean; Sabbaths longed for, now you are weary of them, heartless in them, sleep with the spoon in your mouths; private duties were seasons of breaking the heart, refreshing and comforting from the Lord, but now you neglect them, slight them, and the Lord in them, and are not much troubled at it, because you have some excuse or other for it; thy mouth was full of good questions, now thou thinkest thyself more fit to teach than learn; thy society was sweet as the Rose in Spring, now the sweet odour of it is lost; time was thou wer● exceeding tender of the least sin, and not a day past, but thy cheeks were wet in secret before the Lord; now thou art grown blind and bold, and you can defile yourself in all your ways, and your faith in Christ keeps you from repentance for sin; time was, the truth was glorious, and you could make use of your Notes many a day after, when you did not find good in public; but now pen and Ink is left at home, you cast your bread into corners, and feed not your hearts therewith: Time was, you could take a rebuke kindly, when you were little in your own eyes; but now if you think a reproof is meant of you, your hearts can swell, nay, now your judgement decays; What warrant for private prayers twice a day? what warrant for weekly Sermons, when we have six days to labour, and one to rest in? you were formerly more exact, but now wiser, and thus you lie, and as if you were come to the end of your race already, and reach not after things before you, you have enough grace, hence you think you shall be saved, and so sit st●ll, and now play the good Husband: Oh the Covenants you have had, if ever you came hither what you would do! oh the esteem of the Lord afar off! but now you are broken by your Voyage, and your Vessel is cracked, and oil is run out, and Lamp is out, will you die so? if you say yes, I profess you are not ready; it is a question if ever you had grace, if it be so; and therefore bless God, the Lord gives you warning this day; but I fear many will not stir till Christ comes; I say as she to Samson, Up, for the Philistines are upon thee; so I say, Security is upon thee, and wrath is now gone out to awaken thee, if the word doth not. SECT. XII. Use 3. OF Exhortation. Labour to be in a readiness, awaken out of sleep, and get your Garments on, your loins girt, your Vessels full, your Lam●s burning, tha● you may be indeed ready, and he Lord may find you so, as well as men think you so; It is Christ's Exhortation, Luke 12. 40. whereupon Peter asked, Did he speak that Parable only to the Disciples, or of all? Verse 41. he answers all, especially them that know the Lords mind herein, and do it not, Verse 47. So you may ask me, Whom do I press to make ready? I answer all. Two sorts I shall therefore name. 1. Those who are yet unready, either in whole or part. 2. Those who are ready, but not so ready as those should be who stand before the Lord, and as themselves will wish another day they had been; the wise as well as foolish, may be sleepy, and so unready for a time; but O awake. First, Those who are unready and unprepared for the Lord and his coming; are there any such? Yes, very many; some there be who know they are unready, and will not yet buy, and yet prepare not for it, because they are young enough yet, or have time enough to provide for that hereafter. Some others, because they cry, Lord, Lord, and look to Christ, and are well thought of by the wise, that think they are ready; but know it, all your thoughts, and cares, and prayers, and endeavours, are little enough for it, even all your life; and yet to prepare for this, hath been the least part of many a man's life; and such is the security of some, that till Christ come, they will not Gird up themselves to this Work. SECT. XIII. COnsider the lamentable end of one who dies unready; Motive 1. some (not all) the Lord leaves for terrors to the secure world, who are as good as men risen from the dead, to tell men of the vanity of their sinful courses, who looking upon time past, they see that it is irrecoverably lost, and past away as a dream, and lost as a shadow; look upon time present, they feel their souls left naked, their accounts not made, an end come to all their hopes and comforts here, their body sick, their conscience trembling, if not tearing, their hearts hard, God departed, the grave opened for their filthy carcases, and Devils waiting for their secure souls; And now say such, What profit have I for all my vanity under the Sun? Look to time to come, there they see the Throne set, the Lord Jesus on it, their souls standing naked before him, whose grace was great toward them whiles they lived, but whose face now is a consuming fire; and they behold eternity, even that eternal black Gulf between them and the Lord; and here they lie wishing they had taken their time, professing now their time is lost, beseeching others to take warning by them, desiring the prayers of others; but yet thinking though Noah and Samuel should stand before the Lord for them, there is no hope. Come and tell them, Do not cast away mercy, cast not away that blood, which is worthy to be gathered up by blessed Angels in Vessels of gold; lament, and return, and the Lord will to you; what tell you me of repenting and believing? is a sick time, a fit time to repent in? but the Lord hath done great things for you, you have thought so, but there were such sins, or such a sin, I knew, you knew not; I knew it, yet I loved it, I had indeed some lazy purposes to forsake it, but the Lord hath taken me in my seem; but mercy is infinite; oh it's my torment; I have seen an end of my sins, and now I feel the beginning of my torment; happy are they that die in the Lord, and thrice happy that make ready for the Lord. Consider thou hast but a short time to prepare in, Motive 2. and the time will be then, when thou dost least think of it, Luke 12. 46. The Lords Arrows are now flying abroad; if you did think you should be next smitten down dead, you would prepare; but you think the Lord delays his coming; Oh Remember, that time thou dost least think of, Christ will come. If unready now, you will be much more unready next day; Motive 3. grant thy time to be long; you will be the more unfit the longer you delay; thou hast hindrances now, the longer thou livest, thou wilt have more and more; ●y heart will be harder every day than other. SECT. XIV. PRay unto the Lord that he would prepare you, and fit you, give his Christ, and fullness of his Spirit unto you, Means 1. which you know the Lord will give to them that ask; for man like the Potter's clay, is no more able to prepare himself for glory, than to appoint and elect himself thereunto. Hence Psal. 10. 17. Rom. 9 23. prepared to glory; therefore pray, not that prayer can move the Lord to it, but because it is a means appointed of God to execute his eternal purposes of grace unto the Vessels of grace, Acts 9 9, 11. Paul was three days mourning, and he did not eat and drink, and yet was not discouraged, but kept on praying, and ceaseth not, till the Lord sends Ananias that he might receive the Spirit, Verse 17. So say I to you, Time hath been thou hast not prayed, mornings, evenings, your sleep would not suffer you, or if so, yet it hath been without mourning for living without Christ, abusing of Christ, and the sin of your nature; or if so, it hath been on●y by fits, and you could hold up your head again, before God sends Anamias with a Message of peace, or that Message without the Spirit of grace; Are you now prepared? Oh no! oh therefore now begin this work; say, I am thy clay, Lord, and have been a broken unclean Vessel, unfit for any use, to hold any grace; if mercies come, I forget thee, and grow worse; if sickness, I am blockish; if Ordinances, I despise them; if thou forsakest me, I forsake thee; if thou drawest near to me, I resist thee; if Christ be offered, I reject him; if not, I presume, and turn his grace to wantonness; now Lord gather a broken Vessel; if I live, I shall still sin; if I die, I shall blaspheme; if I forsake acts of sin, yet lusts of sin remain; if they be quenched, yet my polluted nature remains not cleansed; and the guilt cries; Now Lord undertake for me, begin thou the work, and take the glory; and here mourn till the Lord comes; know the worth, and prise the presence of the Spirit, and then pray, john 14. 16. The world cannot receive it, because they know it not, with john 4. 10. Sacrifice is unfit to be offered, till by shedding blood, life is taken away. Be very watchful over your hearts, that they grow not too gentle, and handle tenderly sins arising after faith, Means 2. and profession of your interest in jesus Christ, sins of the second growth; some sins grow up before profession, as all manner of ignorance, and hardness, and lasciviousness, and vanity; now many grow terrified for these, and comforted by the Gospel against these, and now peace is made; Oh but there are some men's natures like some fields, which when they are mown and weeded, yet they have a second growth; it may be as with other kind of Weeds, you may never fall to those sins you lived in once; but other sins more close, more spiritual; like the House Luke 11. 24. swept and emptied, but seven other spirits worse than the former, may at last enter in; Oh take heed of these, for they will make your latter end miserable; you know habitations of Satan, are not fit mansions for the Spirit of Christ; you know Vessels not only of Wood, but of Gold, if filthy and poisoned, are unfit for Princes use till cleansed; and look through all the Scriptures on the faces of the best hypocrites, you shall find some filth growing up after their Profession, or together with it, like blood and sacrifice mixed together, Matth. 7. 23. Luke 13. 27. Not those that have iniquity, but those that work it; not those that work against it, and are destroyers of it by little and little, but workers of it. If you ask me, what these sins be? I answer, These tares, and choking Thorns, as they are sown, and grown whiles you be asleep, so they may be seen when they are grown up, if you walk in your fields, and meditate on your hearts. I'll only name some. 1. Pride, affecting some excellency above others, and thinking yourself some body. 2. Spiritual fullness, and secret loathing of Ordinances, when men are clogged with them. 3. Despising known truths (which like flowers, were notwithstanding sweet at first gathering) either concerning your misery, or Christ: if the Gospel were preached to the ignorant, they would take heaven with violence; but thy soul now is not moved, and the messengers of God that bring them, despised, as Galatia and Corinth did Paul. 4. A spirit of contention with good people. Now you cannot bear unkindnesses, and they offend you, etc. Alexander at first stood for Paul, and he opposeth Paul to his face at last. 5. Boldness to 〈◊〉 in small matters commonly without sorrow, begot by counterfeit assurance of God's love. 6. Seeking of God in Ordinances, and working of iniquity out of them; fits men have of good affections, but healthful constitutions of bad ones. 7. Thinking you are indeed what you would be, and yet indeed would not be: There be other sins, but these are some of the most special which I shall now mention; take heed of letting these grow, or dealing gently with them; for Saints may feel these, but they put their hook to the roots of these Weeds, and would fain pull them quite up; but if you deal gently, (as David with the young Absolom) and think God must do all, I cannot part with them; and hence you give way to them; and though there be these sins, yet I have many good signs and promises too I shall be saved; and so long as they cannot destroy my soul, what though they grow in my soul? You perish (1 Cor. 9 26, 27.) if thus it be with you. Take heed you do not run away with such comforts arising from your feeding upon the promise and person of Christ, Means 3. without refreshing the soul also with the good Will and Commands of Christ; do not think yourselves ready to enjoy Christ, when his promise, person, and love is sweet, (which is good) but his will is bitter, and a burden to thy soul, even thy whole soul, (I know 'tis so to the ●nregenerate part of godly men) for such men there be, 1 john 1. 6. To the Saints, Christ's love is sweet, and promise sweet, and therefore his Will, his Work. john 4. 34.— Bread you know not of, to do the Will of him that sent me, and to finish it; so it is their food to do the Will of him that loves them, and to finish it; If a man is to remove from one Country to another, and he cannot live upon the Bread of the Country, nor water where he goes, he is then unfit for such a Journey, because he cannot live upon the bread of it. Now what is that which feeds the life of Saints in glory? not only Christ, but living unto Christ, to be perfected under the Government and Kingdom of Christ; can you live upon this now in part, and the first fruits of it? if you can, know it is then prepared for thee, and thou for it; if not, but you live (as you say▪) upon the present sweet of the promise; nay, it may be upon the thoughts of old comforts; but to do the Will of Christ, is death, not life to you; and it is merely your task for wages, to do his Will, not part of your Inheritance, you are unfit to be with Christ; Acts 21. 13. Why break you my heart? (saith Paul) I am ready to die for the sake of Christ, and to do much more; So think thus, Was Paul ready to die, and I not ready to do? my heart loathes thy Commands Lord; but what the Law makes heavy, the Gospel makes sweet; for thy sake, Lord, I love thy will; pray, Oh thy love is sweet, but let thy will be so also. Labour to grow poor in spirit, that when you cannot honour the Lords Will, Means 4. yet you may be gathering something out of all sins and weaknesses, to honour God's grace; the glory of grace is the last end; those that be prepared for it, shall enjoy it; Who are those? The poor, who when they see they have lost their lives, their souls, their comforts, in not doing his Will, which is bitter to them, yet the Lord shall not lose the honour of his grace, Psalm 74. 21. The poor will be thankful; What doth Paul, that Vessel of grace, Persecutor, Blasphemer, but a Saint, now say? Oh but the least of them; but he was an Apostle; but I deserve not that name, but yet he is received to mercy; 'tis very true, yet never such an example, as he thinks; and therefore saith he To the King immutable, etc. when jacob had seen the Lord, Gen. 26. ult. if he shall give me food and raiment, he shall be my God (i. e. I shall then magnify him; he having said he would be so before, and he had it in plenty; So say, If the Lord shall pity, pardon, I shall then give all to him, if I had a thousand hearts, tongues; truly as Psalm 40. ult. The Lord now thinketh on you; When a Servant hath spent and lost his Master's estate, and he is to give up an Account, truly than he may give it with comfort, when as he gains one way abundantly, though he loseth another, and makes the best gains; so here. SECT. XV. 2. TO those who are ready, but yet not so ready as is meet. The Lord hath given you warning to prepare, by some sharp afflictions on thyself, or by the death of thy friends, Motive 1. or by secret fears of thine own heart, thy time is not many hands breadth longer; and it may be this shall be the Funeral Sermon of some of you; you have been flying like Bees abroad in the world to gather your honey, and the Lord ha●h been smoking of you, and that in your own Hive; you have thought to dwell long in Tabernacles; the Lord hath let it fall to decays, and repairs it not again. If you live unready, it may be the Lord will try you with some sore conflict, Motive 2. with fears of death, and terrors of darkness; and all your preparation is too little for your combat then. The place of glory is made ready for you; how shall I so unholy, see God? Motive 3. Christ is there john 14. 3. waiting for thee, longing after thee. Thou art it may be yet in many respects unready. Motive 4. As 1. Not yet planted in the House and Church of God, not yet gathered to communion of Christ in his Saints on earth. I know men may have just reasons to defer; but if they have none, I would be loath to die in their room; Hezekiah, Isa. 38. ult. Psalm 26. 8. I have loved the habitation of thy House; Oh gather not my soul with the wicked. I am persuaded, some dear to Christ linger here, and you cannot find this not that saving good in yourselves, you say; I had rather hear one mourn for emptiness, than boast of his grace. 2. There are many sins not yet mourned sufficiently for, in day of youth, and in a secure condition; in heaven is no mourning; oh therefore take time now, for want of this grace is not so sweet. 3. It may be some main duty is neglected to the souls of them, whom thou hast a charge of, as not Catechising thy family, children not careful for their souls. 4. It may be thou hast been little in prayer for the Churches (though for thy family and children) which is usually the last work of the Saints; there's no praying for them in Heaven; as Christ at the end of his life like a Priest shed blood, and prayed for them, so Saints are made Priests to God and Christ: 5. It may be thy house is not yet set in order, nor thy Will made, Reckonings between men not yet set right and even, and then there is Quarrels when thou art Dead, and trouble when you die. 6. It may be thou art grown secure, and art lost, and driven away, and many wrinkles be on thy face and heart, etc. you cannot say with Paul, 2 Tim. 4. That you have fought, etc. but are rather at truce with sin; you run not, but have slipped, and fallen down, and so lost all. SECT. XVI. THerefore to help here in this readiness, Means 1. Get a heart more loosened and weaned from the world. Solomon he did launch out his heart herein too far; not in Epicurism, but Eccles. 2. 3. applying his heart to wisdom all this time; so may you, and be unready; How? I cannot, but God will teach it you by affliction. Psalm 39 6, 7. You are Sojourners here with God, as all your Fathers; there's nothing proper, nothing long to be enjoyed. Own the Lord jesus; he is yours, Means 2. but you own him not; as Simeon came to the Temple and there found him, and there blessed God; and now (saith he) let me depart in peace; hath the Lord stirred up unutterable sigh, and groan, and mournings, (you think (it may be) if Christ was present, you would not doubt of answer) and they continue still, and do you think Christ is hardhearted? hath the Lord come to thee in the Temple, and manifested his love by his own promise, sure, and faithful, and wilt thou not yet own him? hast had, and hast now the first fruition of the Spirit, and wilt not yet own him? and art afraid to go to him, when others are in glory that trod in thy steps? Oh be humbled for it; I know there is nothing which makes thee fear it, but a Rebellious vile heart, and nature; and can the Lord love such a one? Yes, such a one, if he mourns under it, Rom. 7. 24. Isa●. 57 18, 19 The Lord will create peace; he hath seen thy ways, and he●will heal them; And when you have him thus, own him daily, keep your peace, do nothing which may make you lose boldness in prayer, and therefore reckon daily with him; and Remember, the promise stands, when feelings are lost. Object. But I can do but little for him. Answ. True, Isa. 64. 6. Thou the Lords clay, his Vessel, though of little public use, yet in thy place do what thou canst for Christ Jesus. Servants, Masters, Members, Rich, Poor, bestir yourselves For Christ, you shall lose nothing by it, etc. VERSE 10. The Door was shut. IN these words is set down the consequent of that which immediately followed the Wise Virgins gracious entertainment with Christ; the door was shut, by which is signified the exclusion of the foolish from the fellowship of Christ; as also the greatness of Christ's love to the wise, opening the door of glory unto them; and when they are gathered, shutting the door against every one else. Hence Observe, That the endeared love of Christ to his Elect, doth much appear in this, Observ. 1. In opening the door of glory unto them, and shutting it against others of great esteem and name in the Church of God; for this is one Scope of the words, Gen. 7. 16. To open the Kingdom of Heaven to all the world, and save all, would be great love in the eyes of the Saints; but to save them, and condemn others; to receive them, and exclude others, and that of great name and esteem, Virgins, this sets out the Lords love exceedingly; Christ's distinguishing, separating love, is his great love, Mat. 11. 25. If we consider the multitude of the one, Reason 1. and fewness of the other; not only in regard of the world, but in regard of others in Churches, Luke 13. 24. Many shall seek, and many that are first, shall be last, Matthew 19 30. If we consider that there is as much reason appearing outwardly, Reason 2. that the Lord should choose thee one as well as the other; what difference is appearing outwardly between these Virgins? I'll warrant you the wise did think the foolish as good, and it may be far better than themselves. judges 6. 15. Saith Gideon, How wilt thou save Isra●l by me? I am the least in my Father's house; yet saith the Lord, I will be with thee; so the Saints may say, and do say, Why Lord, wilt thou save me, I am the least and poorest of all others. If we consider the reason why the Lord doth this, Reas. 3. and that is because of nothing but the Will of God, his good pleasure; Matth. 11. 25. For why should their Vessels be filled; they received, and not others only the Will of God; I know not you, etc. Of which hereafter. If we consider the intolerable torment of those who go far, Reas. 4. and yet are excluded. Mat. 8. 11, 12. Children of the Kingdom cast out, there shall be weeping; the higher a man is risen, the greater is his fall, and his bruises at the bottom; so when one hath been raised up to great hopes, profession, affection, yet now to fall, to lose all, to see he hath been spinning Cobwebs all his life! when Israel were near to Canaan, now to be shut out! Now they wept. Use 1. Use 1. We may see hence, what little cause any have to boast only in outward privileges, or common gifts, graces, excellencies. I confess it is great mercy for the Lord to call a man out of his profaneness, and separate him from the world, bringing him to the fellowship of Saints, and give him that which makes h●m reputed well of by others; but boast not only of this, as if the Lord did therefore highly favour you; for the Lord Jesus may show (for all this) his love to his own, and his terror to thee, and may shut the door of glory at last upon thee. 1 Cor. 1. 27, 28, 29. The Lord chooses things that are not, to bring to nought and to stain other glory. Rom. 11. 17. The Gentiles boasted themselves, that they were graffed in; oh saith the Apostle (seeing this spirit apt to rise) boast not, be not highminded, do not grow secure, but fear; common graces ever make men proud, as others make men humble; they despise not others, they magnify God, if the Lord hath made a difference; see the goodness of God, verse 22. but boast not therein; therefore do not content thyself with a name to live, and having some cankered hopes, some shining excellencies; for the Lord may do this to show others his love, and yet stain thy glory; as one that hath great hopes of preferment, many Friends to commend and speak for him, if one tells him, You shall certainly lose all your labour, he will mourn more than another that had no hopes, nor helps at all of rising; he will not glory in any thing he hath, but will take some sure and safer way; So I say to you, If there be the least Grace and Favour, bless God for that, but do not boast of any thing else. Use 2. Use 2. Hence the Saints may learn how to affect their hea●ts with the Lords love to the● (for there is such a poysonful disposition in them, that though they have it, yet they cannot be affected sometimes with it; Up Deborah, Aw●ke L●te and Harp) and 'tis this; Do not only Remember, and think on the Lords love saving thee, call, humbling, etc. but so as to call thee, and leave others; to quicken thee, and leave others dead; to open the door of glory to thee, and exclude others; to call thee out of the Kingdom of the world, to look upon thee in a sinful Town, to awaken thee, and leave others (so many) secure, to call thee out of thy sinful company, some of which like brands, are now smoking in this world, others burning in another; to call thee out of a sinful, ignorant family, thou the least, the worst of them, and to leave the rest, this is much! But when thou art brought into the Kingdom of Heaven, Fellowship of Saints, for the Lord to love thee, set his heart upon thee, when he forsakes others of thy own company, of great parts and abilities, whom thou thinkest better of than thyself, at least as well; to pull down these Princes to the dunghill, and to exalt thy horn; to cut down these Cedars, and to preserve a Shrub; to tread upon the greatest glory of man, and to pity a worm, for so thou art in thine own eyes; Oh let this fire warm thy heart, though thou hast been affected with it before, especially considering no reason for it, but only the good pleasure of God; this affected Christ himself, Mat. 11, 25. 'Tis true, you do not see this done, but you shall one day behold it with your eyes; only let this love kindle love, thankfulness, humility in thine heart again. And hence, if the Lord hath put a difference between thee and others, do not deny, do not doubt of, do not despise his grace; that if thou hast lost thy first love, this may recover it; if all his love makes thee more humble, and thankful, you stand, Rom. 11. 20. Isa. 65. 16. Do not fear thy estate, because the Lord cuts off the natural branches, that therefore thou mayst be one; but be featful of the least sin, and wrong to Christ, that hath loved thee, especially of pride, and unthankfulness the root of that; and Remember, that the poor things are chosen to confound the Mighty. That the door of grace and glory shall be shut against all wicked men living, Observ. 2. at the coming of the Lord to death or judgement; there is a time that the door is open unto men, in regard of Ministerial dispensations (for secrets of election we are not to mind) Isa. 55. 6, 7. This time is in this life; but when death comes, than it is shut; when Angels sinned, the Lord immediately shut the door against them; but through Christ the door is open for term of life to men. Because after death there is no means of grace or glory left, which is the Reason 1. Ministry of the Word and Prayer; for that is the chief key of opening the door, even when the doors of heart and heaven are shut, Mat. 16. 19 and hence, 2 Cor. 6. 2. Now is the time of prayers and preaching, and so to be helped; but after death there are no Ministers, they are at rest from their labours; and the Ministry of men is for men, not for naked souls. Lazarus must not give a drop of cold water then to cool the tongue, much less Ministers to comfort or convert their hearts; 'tis true, the Lord can work extraordinarily; but do you think he will do it for one that hath despised grace all his life? Because it's impossible they should repent after death, Reason 2. by any other means (if means were afforded) as by seeing their sin, and feeling their punishment. john 9 4. The night cometh wherein no man can work; because after death, comes judgement of wrath to the wicked, Heb. 9 ult. all patience, and pity have forsaken them, and so wrath lies upon them, that they can do nothing but bear it; as one under a great load, or burning in the fire, all his thoughts, and affections, and spirits, are taken up with that, and that is all he can do, Heb. 10. 27. So here. Use 1. Of Confutation of a viperous, satanical, Use 1. secret opinion, which like a ghost 〈◊〉 the minds of some people, (viz.) that think and conclude even in time of health, in midst of saving healing means, that their time of grace is past, and door is shut to them, before Christ comes against them at death or judgement; which though God many times turns for good, to humble a bold heart which will burn God's daylight out, and linger in its sins, yet it doth sometimes dead the heart from all effectual endeavours, and discourage the heart from all duties, makes all the Gospel the Ministry of blood and death, and a hand-writing against it; and when it concludes God hath shut the door against it, it shuts God, and Christ, and all his Promises out of its heart. 1. Some think they having sinned against light, have had some blasphemous thoughts, that they have committed the unpardonable sin, etc. 2. Some others think not so, but yet they hear that some men's time is out before death; they think theirs is also, having sought so long, they are even sealed up by God to hardness of heart; and thus some seemingly coming to Christ, are indeed kept off from him. 3. Others of the Saints meeting with many sore troubles and trials, and that for some sins; and one deep calling to another, they think with David, God hath forgot, hath shut up his mercies, will remember no more to be gracious; and though he hath been so, yet because he hath been so abused by them, that therefore now he will not be merciful again; and thus their hearts sink. Oh Remember, the Gate of God's Grace is not shut up before death, then is the time for it to be shut. I confess indeed there is a time in this life, the Lord doth cease to strive, and doth forsake the soul; and we may say of them, as Christ, Oh that thou hadst known! but now they are hid from thine eyes;— But yet this is a secret, which as a secure despiser of grace should tremble at; so those that are awakened, and set in their way to Christ, should not trouble themselves about it. Object. But oh that I did know whether it be past or no! Answ. I shall rather give to these people some good counsel, for 'tis not for you to know these times and seasons; though this I would say, if the impardonable sin be not committed. 1. This time of the doors being shut, is not in time of health and peace, but in time of extreme trouble, wherein trouble doth affect them more than the sin; as Prov. 1. and as many when a sick bed is come, and in Noah's Flood, 1 Pet. 3, 20. 2. Or if it be in time of health, this is ever the companion of it, (viz.) hatred, and opposing Saints secretly or opening, because Christ having quite forsaken him, his heart swells against the Saints; hence Saul envied David, Esau hated jacob Murmurers against God; were in the Wilderness, and against Moses; But I come to counsel; for God lets loose Satan full of malice, upon a poor creature, sometimes to vex and trouble. First, Consider the root of this distemper, (viz.) either great pride, or despising of the riches of God's grace. 1. Pride, for (this we shall find) such spirits, because they have not peace sealed, strength against sin granted unto them, and that which they would have, (if discouraged, and not quickened by this) they regard not life, means, offers of grace; What is all this, if God hath forsaken me? What is it? Yes, that 'tis; as might at large be showed. 2. Despising of grace; if I had not committed such sins, I could then think for mercy; but such evils, such miseries, cannot be remedied. Truly, as it is a despising of a Physician, to think, If I was not so sick, he would be tender, and helpful; but not now, being so exceedingly diseased; So it is here, etc. Secondly, Consider, Suppose the time be past, yet remember thou art worthy to be forsaken of God even from thy birth, not worthy of thy daily bread, much less to taste of God's Supper; the Lord was loath to shut the door; Hence he we●t on jerusalem; and Psalm 81. 12. cried out, Oh that my people had walked in my weigh'st ● thy sins provoked the Lord unto it, if he hath in justice cast thee off; therefore though it be past, be not discouraged, but lie down humbled, as judges 10. 14, 15. and as David, Psal. 42. 3. My tears are my meat, whiles they say so, Where is you● God? So tell the Lord, Satan saith, and feeling saith, and fears say, Where is my God? Lord pity! And if thy heart be sick, tell the Lord of it, Verse 6. I am persuaded many should quickly feel an Answer to this Question, by taking this course; but they miss at least of the comfort of Grace and Mercy, because they will be Disposers of the Lords Grace and Time. Thirdly, Consider, it may be that time is not past, it is a secret only known to God; the door of grace may only seem to be shut; why doth Christ bid knock else? When the Ninevites heard that they should die within forty days, jonah 3. 9 say they, Who can tell but the Lord may repent? you say the Decree is past, and spoken; and as Spira said, I have that Witnessed. I say again, Who can tell, but (if God had said so, but) that ●he may repent? therefore be not discouraged, or faint because of this. Nay, 'tis most probable time is not past. 1. Because the things of thy peace, the discovery of the vileness of thine own heart, the glory of Christ, is not hid from thine eyes. 2. God calls thee now to return; When judah had banished David, and they might think He will not receive us; yet when David sent by his Messengers, Why do you not bring the King back! I am flesh of your flesh; then they all were encouraged to hope for favour, 2 Sam. 19 12, 14. So, 4. Consider, if thou dost return, the time of love is so far from being past, as that it is then come indeed unto thy soul. Object. But my sin is great▪ Answ. Suppose it be blasphemy of Christ, nay, murder of the Son of God; yet Acts 2. 38. when Peter preached Repentance to life, they th●t gladly received that word, who might be instrumental to crucify Christ, were received. Oh but my heart is hard! Hosea 10. 12. break up your fallow ground, etc. 'Tis time, saith he, etc. Object. But I have refused to return, and have not been ashamed! Answ. Yet, jer. 3. 3, 4, 5. Wilt thou not from this time cry to me? etc. Object. But I may return to the Lord, and he refuse to return to me Answ. No, jer. 8. 7. Shall he fall, and not arise? shall the Lord turn away, and not return? why then is he fallen perpetually; the reason is given, No man said, What have I done, how have I despised God's grace? the Stork knows her season; but, etc. the Lord keep you from dashing yourselves in pieces here, and make this a Word of Christ's Encouragement to thee. Use 2. Of Exhortation unto all men, Use 2. not to delay your making peace with God; for when you are dead, the gate is shut; and if Angels should cry to have it opened, they shall not be heard. You that are young, take warning this day, do not think there is time enough hereafter: You that are old, do not think it too late, or that it would be a shame for you to begin now, who have propped up your hearts with base comforts; you that have been stirred, but are now fallen asleep, beware of dying in your ditches, and pits, wherein you are fallen; you must stand before God shortly. Though you never repented yet, etc. never was in bitterness, never had any great mourning, etc. never knew the life of Christ, peace of conscience, never felt the Kingdom, and mighty power of Christ, yet despair not, for yet there is hope; but if once death comes, than 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 fair 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 ●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 ●erve the turn, 'tis quickly lon●? Answer. Oh no! as Paul said, I have fought a good fight; thou hast ●ins as dear as thy life to forsake; thou hast Devils, World to wrestle with; n●y, God himself to wrestle with; you cannot run 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 woeful 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 discern the times of the Wether, not Christ's coming. VERSE 11, 12. Afterward came also the o●her Virgins, saying, Lord, Lord, open unto us. But he answered, and said, V●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, showing their misery. 1. The note of certainty of this, Verily, etc. 2. Though they came afterward to the Lord, (it is not said, with their Oil in their Vessels, etc.) 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 Oseru. 1. who are most secretly wicked, know certainly that the gate is shut, and their exclusion, 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, than they knew their miserable condition. This life is compared unto a sleep, and dream, Psalm 90. 5. wherein men understand and conceive of things with false shapes; so here; but when they awaken, than they appear 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 than God lets in a new light, most full and clear, Reason 1. to see and know things as they are, and so to know themselves and their estates; it is an Atheists speech, Eccl●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, etc. No, now they do know, etc. 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 A●am stood before God, the Lord fu●ly convinced him; when death comes, than there is an end of men's 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 blind 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 clear up matters as Christ here doth, Verily, I know you not. Because then the soul will desire to know, Re●s. 2. and have leisure to see and know itself; 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 clear knowing of their estates: but now men shall be brought to the Land of solitariness, and shall have leisure to see, having God's 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 than conscience is throughly awakened, Reas. 3. because it is a time of judgement now; and if so, than the witnesses must appear; 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 'tis awakened. Three things conscience will do, when it is awakened. 1. It will show 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, slighted, dead and buried, a great number, all of them as if new done. john 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 men's mouths shall pass their own Sentence upon them, as Cain did; that let all the world persuade them their case is good, they cannot believe it; now this we see in this life in some; but when life is ended, than 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 falsehoods, deceits, loathsome tricks, etc. I did this and that, but I had these ends in them, and I harboured these sins by them, will conscience make men say. Because now Satan, to whose custody the soul is committed, Reas. 4. appears to the soul, and it sees itself in his hands. The best Hypocrite is never delivered out of the hands of Satan and his power; he will either keep constant possession; or if not, yet he will return again; now he will not appear in this time of peace to the soul, because there is yet hope; but after death, than hope is past, and therefore then he appears; for as the souls of the Elect are carried to Heaven by Angels, and blessed among them; so è ●ontrà, the souls of the wicked are in the hands of Devils; 1 Pet. 3. 19 He preached to the spirits now in Prison; Thiefs, so long as they are not known, or if known, not apprehended, they fear not death; but when taken, and laid up in prison, there they know their death, and there they see their Jailor; so here; and as Satan did condemn, and sad the heart of the humbled outcast, 2 Cor. 2. 11. so much more these, when cast out from the presence of God. A Ca●tive when taken by him that hath overcome him, the Conqueror appears, and sets his foot upon him, especially if one eminent whom Satan hath conquered. Because of the intolerable and heavy wrath of God, Reason 5. which then doth seize upon the soul. Luke 16. I am tormented: In this life, though God be lost, yet men's hearts are comforted with creatures, and patience, and common bounty; as it is with skalled legs, eased in the water; but now when men are dead, then there is no creature to enjoy, to ease the heart; the body is dead, and what are these things to the soul; now hence the soul feels God is gone, and for ever gone; and now when he hath most need, in great torment gone, the soul feels this, I say; and feeling this woe, it knows it indeed; the beasts know their misery, when they feel the Knife in their hearts. Let men deceive themselves never so deeply with false imaginations, yet when they feel it otherwise, it shall confute them, as the Generations of men in the days of Noah; men will have some hope while patience lasts, but when that's gone, than their hopes and hearts sink also; whiles men be in the Vessel, they hope to live, but if that sink, and they can see no plank, nor shore, but see waves, and men crying, etc. now their hearts must needs fail them. Of terror to them who upon clear conviction from the Word, Use 1. will not believe their doom, their misery now. Sometime the Word comes so near men, and the very sin they live and lie in, is pointed at, found out, and words, and thoughts opened, as if some body had told the Minister of the man; and they think He speaks against me, but they will not believe that sin is so black, or God so angry, but hope well; but if they do sleight, and regard not these convictions, yet oh remember the time is drawing on, and it is not far of, but therein you shall know, the word of the Lord is more precious to him than to you; you let it fall, but the Lord will not; 1 Sam. 3. 19 The Old World would not believe Noah, the Lord therefore made their experience convince them of it. I know men may be deceived; but as he said in another case, The word is not bound; so the word which like God, searcheth the secrets of thy heart, and thy Hypocrisy, that is not deceitful; thy Sceptre, O Lord, is a right Sceptre, and it cannot be crooked and bend. And if man doth condemn thee, know it, God is greater than man, and it is his glory to confirm the words of his Servants, that are not Diviners, Soothsayers, and uncertain Prognosticators of men's destiny's, Isa. 44. 26. but having their warrant from the Word, it shall be confirmed by God himself; nay, that very Word shall arise, though it sleeps now; the Word is only left as a Witness, Matth. 24. 14. and do you think it shall not be so? if Christ lives, he will confirm it. Is it not better to know your condition now, and be humbled for it, seeing else you must know it, when it is too late to know it? If two have a Quarrel against each other, and the one who hath the better side entreats to agree with him, to acknowledge his fault, be humbled, he will forgive him, before he comes to higher Courts where it will be tried, and himself cast, and such a Fine, and damages be set upon his head, as will utterly undo him; is it not a misery for such an one so brought under, to feed himself with hopes, and not to listen, till he hath spent all, and is utterly undone, and beggared; truly thus 'tis here; And so I end, with reminding you of the speech of God to Elies' Sons, 1 Sam. 2. 25. They heard not their father, because God would slay them; so here you will not hear Ministers condemn you, because God will do it. See the great folly of tho●e, who having got some false comforts, Use 2. and are lo●h to know the worst of their estates now; Isa. 30. 10. that say to the Prophets, Prophesy deceits; or if not, they will not come to the light; john 3. 20. or if light come to them, they hate it, and put it out, choke it, if they do not also hate the man. Shall you know your estates hereafter, and will you not see them now? what comfort will this be to you? There is a Beast, when it is hunted, and weary, runs its head into the ground or bushes, and thinks itself then safe, though its body be all seen; and that the Hunter doth not see it, nor the Hounds, because it sees not them; So it is here; What will it profit you to hide your eyes from the Almighty's search, who cannot hide yourselves? It's true, if there was no hope n●w, than men might comfort themselves, and not die with thoughts and fears of it, till they come to die; but there is hope;— Oh folly not to see it now! and truly this is men's frame. 1. Because some think it a shame to begin now, after they have been so well thought of, now to strip themselves. 2. Because of trouble, men naturally will avoid it, and hence skin their ●ores over superficially. 3. Because they think it impossible, or very difficult to be saved now, if all should be naught that they have done already; and hence, rather hazard all, and put it to the venture. 4. Because they must maintain their innocency and confidence. What? must I not believe, no● hope well? 5. Because when they have done their best, they can do no more than what they do now, viz. trust to God's mercy. But more particularly this appears. First, When men will not see, nor desire the Lord to reveal their sin and deceits, Psalm 36. 3. That's one part of ●eart-flattery, not to see to do good; a gracious heart is broken off from flattery; he knows it, and hence will to the Lord; when he know● not himself, and his estate, Lord teach me; the damning sin, is some dear sin; a sin which the soul allows habitation, and houseroom, and heart-roome unto; and hence it will not see it, because it would not part with it; and hence it faith, It cannot see it, because it will not; it's in love with the flattery of it; and hence 'tis it, because it will not, it's in love with the flattery of it; and hence 'tis strange to see some that live in oppression by unlawful prizes, and exacting immoderate wages, cannot see their sin, though privately, and publicly spoken of, because they will not; cannot see it, because they will not; 'tis strange to see how time-servers will defend their Fashions; and they cannot see it, because the heart is secretly in love with such vanities; and 'tis just, seeing they love not the truth, they should be deceived by errors; Two ways men have to hide their sins from God himself. 1. By covering them with reason; A man that is ashamed of his nakedness or sore, he will get a covering for it; hereby one may know what a man's chief sin is; viz. by his reason●ngs for it; as one may know where the eggs be, by the Hens sitting upon them; and truly, a little reason will blind the eyes many times; nay, though God and Scripture be brought in; Balaam would ●ain find out some light from God to curse, and from Altar to Altar he went, etc. but found nothing; Thus here, etc. 2. By covering them with duties and sorrows, and yet keeping them; for when men do see their sin, and 'tis great, what do they therefore? they wash it with tears; they confess it as those, Isa. 58. 5, 6. they fast for strife or debate; they would be vexed with enraged consciences but for these duties; and this makes them hope well; and here come in those distinctions, I have sins as others, but I mourn under them! oh but Remember, those sorrows destroy sin by little and little, and do not feed sin; but these ease thee in thy sin; Hosea 10. 4. Hemlock grows up in the F●rrow●s; you speak words, saith the Lord, etc. So here, etc. Secondly, When men are willing the Lord should let them see their sin, but unwilling to attend him in the use of all means for that end; especially these two. 1. Diligent watch over the heart daily, by frequent reflecting upon its own acts; it's strange to see what discoveries might be made by observing ends, aims, motives of workings; Hence Christ beats much upon this. 2. Daily Meditation in some solemn manner. 2 Tim. 2. 7. Consider what I say; and ●he Lord shall give thee understanding; 'Tis a thousand to one if men do not lose themselves, and souls in neglect of this. Hag. 1. 5, 7. David said, I considered my ways, and turned. Now to say, Let the Lord search me, but not to use means, is to shut your eyes against the book, and say, Now Lord teach me. Of Exhortation; Vs● 3. Oh therefore know the worst of your own hearts n●w. Phil. 2. 12. Work out your salvation with fear: Saints with a fear of careful search, but you much more. Gen. 27. 11, 12. When Reb●ccah would have jacob go to Isaac, saith jacob, What if my Father f●el me! I may get a curse then. So the Lord Jesus (believe it) will feel thee; he will see who thou art, before he let thee into Heaven; if thou art a stranger to thy sin, and Christ, and his grace, thou shalt see the gate shut upon thee hereafter; therefore know it now how 'tis with thee; nothing will be such a cut to thy heart as this, viz. when 'tis too late to see the sin which ruined; oh this will torment! as it doth Politicians, when they see, There I forsook a Rule of Policy, there I was mistaken; if I had carried the business otherwise there, than I had got this; oh it troubles them; so it will do you, when you shall see your Projects and Hopes dashed. Quest. How shall I know this? Answ. 1. Mark what others, godly, and discerning, speak, or fear concerning thee; for though God reveals not a Hypocrite to all, yet 'tis seldom but it is to some or other. 1 Tim. 5. 25. not speak against, yet not give a full Testimony. 2. Mark what conscience speaks, or fears thee with in cool blood, without getting those fears quenched by fresh Application of Christ's blood; it's said, The fears of the wicked shall come upon him; there are some hot pangs which men have, and then think well of themselves, but generally live out from God and Christ. Mark which way the scale tur●es, when you are still; the worm that is not killed, will gnaw for ever, if it bites now. 3. Mark what troubled thee when afflictions were upon thee; then God many times convinceth men of folly; when Benjamins' sack had the Cup, The Lord hath found out our iniquity, said they, Gen. 44. 16. So some evils may be falsely imputed, but than you shall see some other sin (it may be) for which the Lord may have had long, a Controversy with you. 4. Mark what thou art when crossed; many a one is good, while men and God please him; but when reproof comes, or he is crossed, than he is mad, hare-brained, hateful, scornful, wilful, Eccles. 10. 11. for men may be crossed of their will, but their own ends they will not be crossed in; Mark how you deny your own ends in what you do, than you may appeal to God indeed. 5. Mark your temptations, and corruptions, with opposition; if all be quiet, either there is a truce for a time, or else there is peace between you and sin, and Satan, and so War between God and you. 6. Mark thy Opinions; Sometimes, saith Solomon, a fool is not known till then, Prov. 17. 28. for they arise (unless some in simplicity) from some corruption. Question 2. How may the Saints come to be settled, that they may know this? Answer 1. Beware of contenting yourself with any measure; but with Paul, reach after things before, etc. for hence the foolish Virgins were deceived; but after all fillings be ever empty, hungry, and feeling need, and praying for more, setting thyself against all sin; say with David, Cleanse me from secret sins. 2. Strike at the root of all sin, (viz.) your evil natures, mourn daily under it, and the activity of it; and though some sins be unknown, yet when the root dies, they shall die. Isa. 57 18. When you mourn for this, God will speak peace. 3. Be sure your end be right, that having received Christ, and doing duties, you do them before him, and for his sake; for here Hypocrites 〈◊〉; and this makes Paul to appeal to Christ, 2 Cor. 5. Depart you ●●rkers of iniquity, will Christ say hereafter; You have sought yourselves in all this: Though the duty is hard, and thy heart loath to come to it, yet say, For thy sake, Lord, I love it. The earnest cries and prayers of unregenerate men at death or judgement, Observ. 2. are then too late to pr●cure m●r●y from the hands of Christ. If there be any means in time of distress ●o have help, it is by prayer; it● helps the Saints out of deep pits, dark dungeons, Lam. 3. and Iron Furnaces, bitter agonies, intolerable pressures; but this means, though they shall use it then, because their torment is great, and their self-love remains, as these Virgins did, yet it comes too late then; I know their prayers differ; but of that I shall speak hereafter. If in this life sometimes they come too late, much more after this; Reason 1. but so it is sometimes; Prov. 1. 28. Psal. 18. 41. Prov. 15. 1. even unto the Lord. The Lord sees it meet to give a taste of his severity after life, and in this life, that men may fear, and the terror may fall upon many. Because than Christ sits upon the Throne of judgement, Reason 2. and so no Mediator to help them, as hath been proved; and if it be so, how shall they stand? Psalm 130. 3. In this life mercy waits, and patience bears, till it can bear no longer, and then doth ease itself, Ez●kiel 5. 13. and cries to justice, etc. And therefore the prayers and howl of the wicked are to no more purpose than of a Malefactor before the Judge condemned for Treason. Because their cries are but only Howl, Reas. 1. Hosea 7. 14. only rising from their own torment, because the Spirit of God is quite gone; and if the Lord should hear, they would be as bad again as ever before; if mercy should save these Thiefs from this Gallows, they would cut the Throat, and S●ab the heart of mercy afterward; as all such persons do, who are carried from that principle in their prayers; and therefore let them never look to be heard now. Hence see the exceeding greatness of the wrath of Christ, Use 1. to them that die without him, Psalm 18. 41. Many times the Lord hides his face from his people for a time; but then they pray, and seek his face again, and the Lord hears them, and shines upon them again; when his Spirit in them speaks to him, his Son in his Covenant speaks unto them; and the Lord hears the cry of their weeping, as well as their praying, Psalm 6. 8. But if when they pray earnestly, and the Lord hears not then, but is angry with their prayers, oh this is bitter to them, Psal. 80. 4, 5. Lam. 3. 44. 'tis that which Christ typically complains of, Psal. 22. 1, 2, 4, 5. There is no wrath like this; for a God so pitiful, as many times to help without cries, more than a Mother with tender bowels, and not to regared cries, as if he had cast off his nature; this makes wrath and sin bitter to the people of God; and indeed this is the reason why the Lord gives his people mercy; but 'tis by means of prayer usually, that they might see in what favour they are in his sight above others, that when he seems to be averse from hearing, yet prayer will turn the wheel, and jacob prevails over God; and hence Psalms ●. Christ shall have all Nations for his possessi●ns; but yet Ask of me; as Her●d said, when he said, Ask of me, to half of the Kingdom, etc. And hence exceeding wrath is shown, in denying for a time, to he●r prayer many times; Now look upon the condition of poor ●inners dying without Christ; they shall then cry, and cry earnestly, and yet not prevail, if the wrath of God did break out at this time, and lie he●vy, and the Lord say. Now cry, and I'll deliver; it was no such sorrow, ●hough b●●ter enough to lie under wrath one moment; but to cry, and cry vehemently, Lord, Lord, and never to be heard, oh who can bear this! their torments are intolerable; hath the Lord no pity? their cries are many, and heart● are faint; hath Christ no bowels? hath this Lamb no more meekness, gentleness? yes, that there is; but such is his terror now, they are shut up from you; and so shall ever be, though you shall cry, and weep as many tears, and more too than the Sea hath drops; and when you cannot come before his face, the Gate being shut, you shall cry, That the Rocks and Mountains may fall upon you to h●de you from this wrath of the Lamb; and you shall then cry, Behold, and see, if ever sorrow were like mine● but all shall be in vain. Oh therefore see the greatness of this wrath, so as to see the bitterness of any one sin, which stands yet between thee and Christ; which though it be sweet under thy tongue now, yet when the day of thy anguish shall come, it shall shut up Christ's heart from hearing all cries. Of Exhortation, To persuade all men to take their season of praying now. Use 2. Isa. ● 55. 1. with 6. when the Lord cried, Come to the waters, etc. and because they might plead, Hereafter; oh saith he, Call upon him whiles he is near●; there will be a great Gulf between you and Christ, when you are dead; now therefore when the Lord comes in his Word especially, cry unto him for help and pity. You will say, There is no great need, thanks be to God, of pressing meant to prayer here; Who is so profane but doth? he is not worthy to live, or to enjoy the benefit of the Sun, nor fit to live among the society of men, who dares not do thus, but to live among Bears and Wolves, and Beasts in the Wilderness. I would to God there was no need to press this point; but truly, the Country being a place filled with discontents, which ever keeps from prayer, because the Devil is in them; and also of great peace and rest; hence, here men are more apt to sleep, and grow secure, than in any other place of the world; and the Spirit of prayer is ready to die, even in Gods own; and hard 'tis for this Incense to be sweet, without some fire, some affliction thereunto. 1. Some there be, that do not so much as feel their misery at all, neither sin nor wrath; and hence they cannot pray at all; they are not in so good a case to pray, as the damned who feel their misery, and cry out under it; these cast out of God's sight, yet h●ving hope, and so should pray the more, and so cry out under it, yet cannot; though the earth groans under their sins, yet their hearts are hard, and they cannot feel them, and so cannot pray; and they quiet themselves with some forms, and their Coleworts twice sodd, and some cold prayers morning and evening, and hope that these will serve the turn, and here is all the comfort they have; nay, not only so, but if others that know their hearts better, and so pray longer, reprove them for it, they sinfully reply, What? you are like the Pharisees, that think to be heard for their long prayers. Oh the Lord gives many up to this spirit of slumber; their hearts are heavy, and can no more lift them up than a stone. 2. Some there be who feel their misery, and go unto the Lord with many cries and prayers, but yet herein behave themselves like Saul, when God answered him not, than they forsake him; and like them, Mal. 3. 14. What profits us that we have walked mournfully? and thinking they shall not find, they build their Cities as Cain did, and ease themselves that way. 3. Some there be that do not give over, because they think they shall not find, but ease themselves by their very prayers, pray out their prayers, and confess out their confessions, and mourn out their sorrows; and are compared to the Dog, who easeth himself by his vomit; they are troubled, and then prayer easeth them; and when a little ease, than prayer is done, as Psal. 78. 35, 38. 4. Some that have no ease, yet have no leisure, not time ● as many servants, and men greedy of the world rise betimes, and work hard, sleepy at night, that they cannot have leisure; and when conscience asks, Why do you not take time? this is their excuse. Oh but cannot you take it out of your sleep, and lose your life, rather than lose your seasons of prayer? they hope hereafter so to do. 5. Some that have leisure, yet their hearts are dead; they can pray, and stand convinced of misery; but I say their hearts are dead. Isa. 64. 7. None stirreth up himself; nay, sometimes as a man asleep, when the fire burns round about him, yet he feels it not. Isa. 42. ult. They can vex, and be discontent when crosses and afflictions come, but no heart to pray, or lay their condition to heart: Oh this is sad and fearful. 1. Beseech you therefore take your time now; you must and shall pray. 1. Do you think ever to have mercy without seeking it, and praying hard for it? No, if ever God intent good to thee, if an Elect Vessel, thou must pray; yea, and glad you may have such an unvaluable privilege▪ and that you are alive to do it. I know the Lord is found of them that seek him not; but he will make you seek, that so he may be found; seek therefore in time now, before it is too late. 2. Do not say the Gate is shut; no, 'tis yet open, and that by the blood of a Mediator, Heb. 10. 19, 20. So that when you object God hears not sinners, yet Zach. 13. 1. there is yet a fountain opened, for to wash in for sin and uncleanness; all thy sins cannot shut it, because 'tis opened wash away sin. 3. Do not say, If I had a part in Christ, I could then be encouraged to ask. I pray what think you of that Woman of Samaria, when Christ spoke, If thou didst know and ask, he would give thee living waters; What did the poor Woman of Canaan do, when Christ himself told her, She was a Dog, and had nothing to do with children's bread; when you have no Promise to assure you the Lord will give; yet the glorious bounty, and riches of grace, may encourage you sufficiently to seek. 4. Do not say, But it may be I shall be denied, let me pray never so long; I know you are worthy to be de●ied, and as you have cried the Lord should not hear, and as you have abused grace, it should cry against you, why should you Quarrel? the Lord owes thee not straws; but yet Remember the Parable of the unjust Judge, who heard a woman, a stranger when importunate; and this is found a sure truth; 'tis with all men praying, as 'tis with women in travailing, either their pangs will deliver them of their burden, and so they live, or else they will be their death; if they cease, and give over, than they die. Prayer will deliver you of your sins, unbelief, or whatever stands between Christ and you; or if not, they shall die, and perish. Sow your seed of Prayer, it will multiply if it be the right seed, until your Harvest be great, and your gain unknown; security will fall on a Hypocrite, before he gets the blessing, and the cares of the world will choke his prayers. 5. O● therefore follow the Lord; Hosea 6. 3, 4. You shall know him, if you follow on ●o know him; especially if you be truly wounded, though he hath been as a Lion to you; Is Christ so glorious, his presence so sweet, his Kingdom so great, his mercy so rich, his Inheritance so full, and wilt not thou pray, awake one hour? hath Christ bought mercy with his blood, and wilt not thou spill thy blood? nay, not spare and spend thy poor prayers to beg it, (it may be praying time is declining apace) and so get it; and by that means hear Christ Jesus say, Come, oh come thou blest, that hast been praying, weeping, following me, and take thy Crown, and sit down on my Throne; oh it will be a cut to think, Had I sought it, I had had it! Psal. 24. Of Thankfulness to the Saints, Use 3. that the Lord hath given them hearts to seek the Lord in a finding time, Psal. 32. 5, 6. Time was thou couldst not pray; but the Lord hath found thee out, and stirred up unutterable groans here, and all thy groan have not been bid from the Lord. Object. But many pray and find not; how shall I know I have found? Answ. When the spirit of prayer, not the gift of prayer hath carried thee, R●m. 8. 27. Quest. How shall I know that? Answer, 1. It is not fervency. 2. Nor looking to Christ and his Mercy. 3. Nor Arguments that are evidences of this Spirit; for these the foolish Virgins had. But I shall show it in three Degrees. First, Observe what is the ut●ostend in prayer, and so hath been in all thy prayers; it is certain all the prayers of unregenerate men, though enlivened with some common gift of the Spirit, are ever for themselves; if any outward calamity befalls them, they then pray, Psal. 78. But it is as Pharaoh, for themselves, because the plague is upon them; if the Word meets with them, and troubles them, their prayers (if fervent) are only for ease; when their bones are broke, 'tis for peace and comfort; and if they desire grace, 'tis for peace-sake; if they have peace for the present, and feel blindness, hardness of heart, they think these will damn them; and hence salvation and deliverance from misery, is the utmost end they aim at and so in all their prayers; let men study their hearts, and they shall see themselves the mark they shoot at, and the God they serve, and Idol they worship in all their prayers; and do you think these shall be heard? No, no; but Saints they look not at these things chiefly, but their utmost end is another thing; at first conversion it is much self, but it turns in time to higher ends, etc. and that is, what though I have peace, salvation, these loaves, but yet miss of Christ himself, and the life of Christ, to live by him, and live to him, which is our last end! 2 Cor. 5. 15. And here all his prayers end, though crooked many ways; else these are the prayers of that Spirit of life, which is ever heard; and hence james 5. 3. Ye ask and have not, because ye ask to spend it on your lusts. Isa. 58. 5. though they fasted and prayed, yet it was for strife and debate; the Saints do it to destroy their lusts; and hence, though all fervent prayers are not of the Spirit, yet all prayers of the Spirit are ever fervent, though expressed with chatterings, mournings as Doves, because the last end hath a mighty force with it; and hence waiting on God in all means for Answers, follows; and hence, prayers of the Saints are endless, Appetitus finis est infinitus; hence Rom. 8. 23. life in heaven is his Scope, and he is longing for it, glad of that time (for all prayers of Hypocrites are but issues of self-Iove) 〈◊〉 all occasions do but quicken up that principle; so all the prayers of the Saints rise from the spirit of love to God, and faith in him, Rom. 8. 27▪ 28. The Sonlike Spirit, or Spirit of Adoption, not servile, is in them. Secondly, If the soul receive any thing from the Lord thus praying, 'tis exceed●ng thankful; the Spirit of Christ, wherever it is, glorifies Christ, john 16. and Psal. 116. 1. and that in time of peace; hence Psalm 50. 14, 15. Offer to God thanks giving, and par thy vows, and then call though in time of trouble, and I will he●re. For the Lord to begin to do the soul any good, 〈◊〉 and show it its misery, the worth of the Lord Jesus, to give him any heart to seek, to give him any hope, to give him the least hint by any word of mercy; oh its heart melts (it should be thus) and wonders but to think, nay, to see the Lord hath answered him! oh this swallows him up, makes him give all to the Lord, as Hannah did, when she had her Child, 1 Sam. 2. 1, 2. Esau lost the blessing, though he begged it with tears; he had a profane heart that did not esteem it indeed, 〈◊〉 and so would ●ever have been thankful for it; poor jacob gets it, though he had but a sta●f to hold him up. Thirdly, If it receive not answer, it mourns, and loathes itself▪ justifies God, gives all to him; prayers from self-loathing, are not prayers which come from self-love, Psal. 22. 2, 3, ●4. Zach. 12. 10 Psal. 72. 12. There the Spirit dwells in the poor and contrite, and their cries are heard; when men pray, and want, and are quiet without wishing they could lament 'tis not from the Spirit; oh therefore try here if 'tis thus; as he said to H●zekiah, The Lord hath heard thy cries, and seen thy tears; and oh wonder at the Lord, that he should give thee a heart to cry now. Reproof to Saints, Use 4. Who though received and heard, yet think the Lord regards them not; and as David, think his mercy is shut up. 1. Remember former times, Psal. 77. 7. Your experiences of the Lords pitying thee in thy blood, and he will not cast thee off now. 2. Consider the Riches of grace; when you cannot find any thing past, but what might cause him to loathe thee, yet the Lord may then love, when thou art lamenting thy vileness, Isa. 63. 15, 16. 3. Consider the Lord doth purposely seem to disregard thee sometimes; not to shut out prayers, but to make you pray better; not that you should not pray at all, judg. 16. 10. but to make you seek, and follow him, though in the dark. Lam. 3. 45. with 55. in a land of pits; eye hath not seen what God hath laid up for you. 4. Consider there is as much in the Lord to move him in thy worst estate to help thee, as in the best, (viz.) his mercy, Psal. 6. 4. You say, If my heart was not so vile, if I had not committed such sins, the Lord might! this is as if you said, The Lord shows not pity only for his mercy, etc. VERSE 12. I know you not. Word's of fence in Hebrew, bear and signify affection also; The principal affections, are Love, and Hatred. 1. Love, Psal. 1. ul●. john 10. 14. 2. Hatred, Hosea 7. 2. Revel. 8. 12. In this place such knowledge is meant, which hath the affection of love joined with it; so that 'tis as if Christ should say, I love you not, I delight not in you, my heart is not toward you, whatever good words you give me, and how ever your heart is toward me, or you have thoughts of me; And this is the great misery of foolish Virgins. That it is a most heavy and dreadful misery not to be beloved, Observ. 3. not to be known of jesus Christ; for now when the Tables are turned, and the Stage is pulled down, and the Foolish shut out, and when Christ himself would give them a doleful Answer, express in words their woe, he coucheth it under these, I know you not. I do not say that men do feel it so, but it is so, and at last it will be found so. This may appear, if we consider these particulars. If you consider the exceeding greatness, and glory of his place, and person; Considerate. 1. He is exalted, and set at the right hand of God, upon the Throne of his Father, and his Dominions reach from sea to sea; he is King of Kings, and Lord of Hosts of Angels, etc. Phil. 2. 9 A Name abo●e every Name he hath, and God hath sworn, To him shall every one bow. Now being thus great, and not to be beloved of such a one, is heavy; if we want the love of poor men, and base ignoble spirits, it is no such matter; but to lose great ones favour, especially if we depend upon them in life and goods, peace and honour, this is bitter; hence 2 Thes. 1. 9 from the glory of his power. If you consider the terror of the wrath of God for time to come. 2. Considerate. If a man be abroad in the Fields from home, and no storms, not colds, nor heats arise to hurt him, a shelter would not be so much prized, nor the loss of it great; but if there be such, and then to want it, and to lie open to the injury of all Wethers; now it is a woe to want it: So I say to you, men that are abroad in the wide Fields of this world, and gone from home, if there should never be misery, but you might eat your bread, and drink your Wine with a merry heart, and rejoice in your Wives, and there then should be no knowledge of any thing after death, as those Epicutes spoke, Eccles. 9 the Love of Christ would not be so sweet; but there will be storms, scorching heats that shall burn, and never be quenched, there will be colds which shall blast all your buds, and blossoms, and beauty, etc. Now to have no love of Christ to take yourself to, as to a shelter in these times, is very heavy; hence Isa. 32. 2. Christ typified by Hezekiah, shall be a shadow in a weary Land, which is spoken to show the sweetness of his love, and their blessedness that have him to fly to; and hence their woe who want him. It is said, Gen. 6. 8. Noah found grace in God's eyes; not in the eyes of men; for before the Flood came, they did ●not see it such a favour, for to have an Ark; but when that came, and they fled from Houses to Trees, from Trees to Mountains, and waters beneath, and above prevailed, now they saw it something to find favour in the eyes of God, and their woe to want it. Moses dies, wondering at the happiness of the Saints, in regard of this, Deut. 33. 26. and ult. The eternal God is thy refuge; he foresee storms, he preserves from miseries above head, so as they cannot touch the heads of the Saints; if so be they do fall, yet they cannot fall so low, but underneath are his arms; As a Child which stands alone, if it be in danger to fall, and others cry out, Pray take heed, I have my arms say they, under it; hence Moses dyeth with this word, Oh Israel who is like unto thee? happy art thou! then woe to those who want this; there is not one man living, but he shall meet with extremities, which shall make heart and spirits to fail, and the powers of heaven shall be shaken; every thing may forsake you, but Christ's love; but if that also doth, woe then to you. If you consider the power which this privation of love hath to damp all joy and mirth in all things present; it 3. Considerate. invenomes, and puts a sting and poison in all blessings, and makes comforts torments; to have all blessings, and all privileges, and not to have Christ's love with them, is to have a snare, a trap, a stumbling block, and a Recompense, etc. Rom. 11. 9 Men regard not wrath to come; but consider of this, thy blessings are woes, curses; and you shall one day cry, Woe is me that ever I was, or that ever I had any blessing! Suppose a man should be enriched with bags of Diamonds, hung with chains of gold, fare deliciously, but condemned to die, this would damp all. Pharaoh had a stout will, Moses tells him, Exod. 9 16. For this cause God had raised him up to show his power upon him; one would have thought it should have pulled him from h●s Throne, and made him lie in the dust; it did not, because God had hardened his heart; so would this, if the Lord had not hardened yours. Hence we shall see Saints, when they lie under false fears, only of loss of love; those very things which are most sweet, are made most bitter. Psal. 77. 3. I remembered God, and was troubled; but what think you of those that be not indeed loved, it is enough to bring down the most merry heart, and highest looks for the present; what are my friends, mine enemies? is there none to comfort me of all my Lovers? If you consider the sweetness of this Love of Christ. Considerate. 4. I'●e instance only in one particular, Psal. 63. 3. Cant. 1. 3. The Elect, when they are glorified, and with Christ, what shall be most ravishing in their eyes? what shall swallow up their thoughts most? oh the love of Christ, his free love! why should I be accepted, beloved! oh that ever the Lord should cast his eyes, and set his heart upon such an outcast! Hence, praise of the Riches of Grace, Ephes. 1. is the w●rk of Heaven. Now to be cast out of this love, will, must be exceeding bitter to the soul; hence Mat. 7. 23. I never knew you, will be daggers at the heart, or the stone upon the graves mouth, which shall torment for ever. If you consider the nature of this want, or negation of Christ's love, what it is. Considerate. 5. 1. Degree, Is for Christ not to have so much as one purpose, or thought of peace and good to them, not to put the least Character of their names in the Book of life; that is the first degree and fountain of all other; Gods love, jer. 29. 9 2. Degree, Is not to speak one word of peace and love to a man, no absolute promise of life to them; Psalm 50. 16. They have nothing to do to take God's Covenant into their mouths; those promises which comfort and support the hearts of the Saints against all sins, all miseries, belong not unto them. 3. Degree, Not to suffer for them, not to shed one drop of blood for their lives, joh. 17. 9 so that all their sins must lie upon them, to bear and answer for. 4. Degree, Not to do the least good for them; good things they have, but through their sins, and Christ's ordering of it, are not good for them, but they are thereby fitted by patience for destruction. 5. Degree, Not to accept any thing which they do to him; their sacrifices and prayers are sins, Mal. 1. I have no pleasure in you. 6. Degree, Not to pity them in time of their trouble, but to laugh at their Calamity, and to rejoice in their Ruin, and eternal overthrow; Christ shall get glory from them then, whom they despised so long before. This may let us see, Use 1. what cause all the people of God have to be abundantly satisfied with the love of Christ; the heart of man is naturally like the raging sea, never quiet, if the least winds do but arise; the Saints may have unmortified affections, and are very apt upon troublesome temptations to be disquieted; the Saints are compared to the Apple of God's eye; and we know little things will trouble much there; it's because in losses and sorrows which befall themselves, and in beholding the madness and folly of others, they are very apt to look upon the anger of the Lord in them fo● their sin, which others usually do not. Oh consider, is it such a misery to lose Christ's love? and have you a share in it? oh then be thankful for it, and contented with it. When Christ was to depart from his Disciples, joh. 16. 22. you shall sorrow; but what doth he leave with them to quiet them? I will see you again, that mourn now for loss of my presence; What else? doth he promise them nothing else? truly that is enough. When David looked upon the prosperity of the wicked, and that they should ●ever see light, Psal. 49. 15. with 19 But God will redeem my soul from the grave, not from troubles, and he will receive me; Some read it, For he hath received me; both may stand together, and this was enough to him. If a Traveller have lost his way, and not come home to his journey's end, he may be very well unquiet; but when he is come to the end of his journey, and can go no further, than he sits down, and lives there, and would not go back again, especially if he considers how many are out of doors, and under tempests, he may now bless God, they have a shelter; So if the Lord had never revealed his grace to you in the Gospel, and you were not yet drawn by it, nor drawn to it, but were lost in your sins, or selves, or world, and had miseries upon you, than you might be unquiet; but now when laid ●n the bosom of Christ, when sucking the breasts of the grace of Christ, when you can go no further though thou were●in Heaven, for there's no other happiness there; Now sit ●till contented, and be glad of this, as under thy Vine and shadow; especially considering the woes of them, that are yet far from this grace and mercy in Jesus Christ, and under Clouds of blood. Men that fail upon the Sea, if they see nothing but waves, and vast raging of waters about them, they keep themselves close in their Ship, though their Cabins be but little; tell me one thing that is good, where Christ's love is not; show me any thing but misery, death, and eternal sorrows out of it; oh therefore sit still, quietly, meekly, contentedly, though you be tossed as high as Heaven, and go down as deep as Hell again. You are troubled sometimes with losses of outward things, cattle die, and Rachel's Children and Husband are not, increase little, decays many, and jobs wife bids him bless God (and give glory to him, by confessing he is an Hypocrite, because so much afflicted) and die; and David sees the ungodly flourish, and he thinks he hath washed his hands in vain, and 'tis good to far and live here as they live; Oh consider, suppose the Lord should give thee these things as he doth to others, to be snares, and at last say, I know you not, when thy soul shall come trembling out of a sick and weary body, before the Tribunal of God Almighty, as these, was that portion then so good? Oh therefore take your portion, and be thankful for it! Oh therefore be glad in this, and say, I have these miseries, but Christ's love to sweeten them! these sorrows, but Christ's love to sanctify them! I see Floods of Fire arising, but oh here's this shelter to be a Refuge to me! You have heard what it is not to be beloved, what a misery it is; by that contrary, see this, viz. 1. For the Lord to have thoughts of peace to thee, when thou wert nothing but death and misery before his eyes, to bear thee in his heart ever since he was God. 2. For the Lord to speak to thee, and make an eternal Covenant, and every promise thine. David's dying words are, This was enough, even all his desire; and not one tittle but shall be accomplished one day. 3. For the Lord to ●hed his blood, bear thy sins, curse, and tread down death and sin, and tear away the hand-writing of the Law against thee, rather than the least evil befall thee. 4. For the Lord to be working for thee by all good things, all evil things, all providences, all Ordinances, night and day, and you may find it in part, and shall find it hereafter. 5. For the Lord to accept all thy poor endeavours, desires, prayers, Isai●h 56. 6. For the Lord to pity thee in all thy misery, and worst times! then to show his greatest love, when death, and powers of darkness put forth their greatest malice! truly thus it is; Oh let this love be enough, considering especially the woeful condition of them that want it, who shall cry for one smile, and cannot get it! See this love, and doubt not of it; how could you love him, if he did not love you first? especially if you have been satiated with it? trey for it, Psalm 90. 14. I speak this the rather, because of the sad miseries which make men lame in their Christian course, that they are ready to lie down disconsolate, because they Remember not this; Do not always doubt, but once at last get through the Crowd to this Love. Let those who want this love, mourn for it, Use 2. though the Lord gives you, and doth for you never so much in regard of other things. Suppose he doth not smite thy body with sickness, thy name with disgrace, thy estate with losses; yet if he doth not love thee, this is woe enough. It was the misery of Israel, jer. 15. 1. with 5. My mind is not to this people, cast them out; and as the Lord there said, so I say; If the Lord deal thus, who shall pity thee, or bemoan thee, or ask how thou dost? joel. 1. 8, 9, 10. They lament when the Figtree was wasted; much more now the Lords love is not towards thee. Lam. 1. 16. The Church there laments, that the Comforter which should refresh was far off. Quest. How shall I know that? Answ. If he never did affect thy heart with loss, and want of his love, and abusing of it, but hath let you go on in peace all your life; you were borne out of his love, cast out to the loathing of thy person, and have lived so, though he hath been pitiful to thee; now if you were never troubled with loss of this, and wrongs done against this, you are as yet out of love. Look as it is with a Father, if he hath a Child froward, and cannot restrain him, he lets him alone, he loves him not, else he would chasti●e and correct him, and make him shake at his frowns; so here, as it is Heb. 12. 8. If no correction, you are Bastards; So here you have gone on, and never have been yet troubled in mind with the frowns of Christ, never lamented your wrongs done to Christ; are you loved? I know the Lord may let you go Prodigals for a time, but he will bring you back, if he loves you. I never knew any whom the Lord brought home, but this broke their hearts. O that the Lord was so patient, and I all my life abused him! nay, he would oft have gathered me! he did oft strive, and I was like a Ballock unaccustomed to the yoke, Jer. 31. 18. and he might have cut me off, or given me up to my stubborn heart. Many are troubled for want of memory, ignorance, and want of power to pray, or some sin, and then God is merciful to them, and this eases them again; but this is nothing, till you come to this, viz. fears of the eternal los of this love; and this lies heavy. If this be thy condition, that for the present thou art not loved of the Lord, tell me but one thing which thou hast to comfort thee; thou hast friends, peace, health, but they are all without love; if without love, than thou hast them with a curse, and wrath of God. Suppose thou wert dying, and the Lord should say to thee, when thou criest, I know thee not; would it not be sad! Lie upon thy Pillow, and sleep quietly if thou canst; for ought I know, there was never drop of blood shed for thee, never thought of peace in Christ's 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 bosom like unto him, than you shall wish you had his love, and lament, Rev. 1. and wail, because of him. Oh secure world, will you sit still in your sins, and lie in your unbelief, till the fire burns 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, Use 3. 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, than (if it may be had) men will seek for, and long for it, thought 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 yourselves; 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, than I should spend time in vain 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 men's 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 terms, 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 show three things. 1. That Christ doth offer his love in the Gospel; and how. 2. Upon what terms. 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 clear, 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 diversely 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 sins, wrongs done him, nothing but love is offered, even his dearest love; for though there is patience, power to help, wisdom to guide; though there is terror in him, yet, Take my love, saith he, john 3. 17. And hence, Heb. 2. 3. it is called Great salvation, or love; 'tis offered; else how could men be said to reject it, or neglect it, which he warns 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 'tis 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 plain, 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 john 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 entreats 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 hideous sins 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 infer an Universal Redemption; for the Gospel in the offer of it, doth not speak absolutely that Christ hath died for all, and therefore for thee, as the Arminians maintain; but it speaks conditionally, 'Tis 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 'tis Gods command, and Christ's desire you should receive it, Io●n 3. 19 If not thy duty to receive it, 'tis not thy sin to refuse it; but 'tis such a sin, that all men that perish under the sound of the Gospel, are principally condemned for. Secondly, 'Tis offered really; I put in this, because men cannot see the reality of this; because not Christ, but Ministers (they think) only make it, and so the offer is only external and Ministerial; the Lord himself they think is not of that mind. Answ. 1. What any Minister according to the Gospel doth, that Christ would do if he was here present; hence 2 Cor. 5. 20. We beseech you in his s●ead; as Ambassadors speak what the King himself would do, and no more, and himself would speak what they do if he was present; and hence Christ did not only preach the Gospel to his Elect, that should receive him, but to them who did reject him also, which made his blessed heart and eyes also break forth into tears, Oh that thou hadst known, etc. 2. 'Tis Christ in them which doth speak, Heb. 12. 25. Him that speaks from heaven; and hence Ephes. 2. 17. He came and preached peace, when he was gone up to Heaven; and hence receiving of these Ministers and Ambassadors of Christ, is receiving of Christ; despising of them, is despising of Christ; and look, as the bowels of God the ●athers love are opened i● Christ, so the bowels of Christ's love are opened in those whom he sends. Never didst thou see any Minister pity thy condition, and offer peace to thee, but because Christ put it in his heart; and as in rejecting the Gospel, you shall not sad their spirits so much as Christ's Spirit in them; so in accepting, è contrà. 3. Your life and salvation, and certainty of mercy from Christ, hangs upon your receiving their Word; for men widow I say, If Christ were here, I durst believe his Word; I tell you, the Lord hangs thy life upon believing their Word spoken according to him, john 17. 20. I pray for them that shall believe in me through their word; Why not through my word? Answ. These may stand well together; my word as the foundation their word as building upon it; their word in the external administration and view of man, but my word indeed; my word in their mouths, and so their word as instruments under that principal agent; so that if an Angel, or one should rise from the dead, I should not look for more certainty of life by believing these, than them. Christ will speak no more, till he shakes down heaven and earth with his voice; but their word he honours, and saith, Believe it; their word is not, Christ hath loved thee; but Believe, that thou mayst be beloved of Christ. 4. The Lord is so real here, that he punisheth men more for this, than if he was present. Christ lived among the Jewe●, and preached, they crucified him, and rejected him in his person; yet this cast them not off, till Luke 13. 46. they put away the offers of grace by the Servants of Christ from them, and now the Apostles are to shake off the dust of their feet against such as those. Thirdly, It is offered with vehement desires to accept of it, 2 Cor. 6. 1. Psal. 81. 11. We beseech you receive not God's grace in vain; for you may say There is some offer, but the Lord desires it not in good earnest; never did man desire to get the affection of another most beautiful, as the Lord doth thee that hast none; we use to judge of the affection of another to a thing, by what he is willing to part with for it; As he that sold all for the pearl, and bought it; So the Lord is content to part with all he hath to thee; the dearest thing he hath, is his precious blood, and all fruits and benefits of it; his Spirit to comfort, himself to dwell with thee, his Father to love thee, his Kingdom to receive thee, his sweetest promises to assure and establish thee; all things, except his glory; it is ●ot fit that you should receive that, but for him to receive it from thee; and giving it to him, is better than having of it to thyself. To thee I say, that art like an incarnate Devil, Dead, and Damned, and undone for ever, unless thou accept of this Grace, is all this Mercy of the Gospel tendered. Fourthly, It is offered freely, Isa. 55. 1, 2. For this makes many stand and wonder, Why should the Lord make love to me so vile, so unworthy, good for nothing but to sin! dry bones! or what need hath the Lord of me? what can I do for him? what can I add to him? why goeth he not into the Palaces of Princes to call in them! but that he should deal thus with me that have sinned worse than Paul ●efore conversion! not ignorantly; I have known the grace of Christ, yet rejected it; and have gone on desperately, have been mad in following my lovers, forsaking the Lord; True, I know no cause, but only his free love, because he hath compassion on thee, and because 'tis for his grace sake; hence he desires it vehemently; for that is worthy to be honoured, received, embraced of thee. Methinks it is in this case, as 'tis with poor Marines, whose ship is wracked, many drowned, and they cast upon the shore, one comes to them, and offers them house, and meat, and home, they tell him We are poor men, havenothing to pay; true, I know that, but I have compassion upon you, because I see you are distressed men; so 'tis here with the Lord Jesus, I know thou hast nothing to require me, but I have compassion upon thee, accept my grace, take it, live upon it, because thou art a distressed soul; God hath shown wondrous mercy in giving life, now I offer more, one would th●nk; now surely men should be glad to accept of this grace. Quest. Upon what terms is this offer of love made? Answ. There is nothing required, but only and merely receiving of it; john 1. 12. Under the Law it was, Do all this; but the Gospel saith not so, but Re●eive me who have done all, and suffered also, with thy whole heart; as it was in the Land of promise, nothing required, but going up, and possess it; here it's no more. Prov. 4. 8. She shall bring thee to honour when thou dost embrace her. The offer of love, is like the offer of a rich portion, nothing required but receiving it thankfully, and so living upon it; so Psal. 16. 5, 6, 7. I thank the Lord that gave me counsel, etc. Or as it is in the offer of a Prince to a Traitor, he offers life to him; Upon what terms? I could crush thee as a fly between my fingers, but I desire nothing, only accept my favour, come and embrace me, and then live under my Government in my Kingdom, because that I love thy company, and because here is my honour, and thy safety; so doth the Lord in the Gospel, the Lord professeth he had rather a soul should return, and live upon his love, and under the Government of his love, than die; Come under my wings, saith Christ, Matthew 23. you may all. I would have you safe, and near unto me, that you may feel the warmth and life of my love; this is all the Lord looks for; and who would not accept of love upon these terms! Thirdly, Motives to accept of it. Why should I name any more than what the Text mentions? no woe like this to lose it! and though it may be now you may esteem it nothing while 'tis fair weather, and whiles it is a day of patience, yet when the depths of anger are broken up, than you shall see, and say, No people like unto those that have it, when you shall see Christ on his Throne with ravishing beauty, and see him tread the Wine-press of wrath alone, and his garments dipped in the blood of his enemies; than you shall say, The want of this love is bitter; and hence if it be offered, take it now gladly, thankfully, joyfully. Obj. But I am but one, will the Lord receive me? Ans. I have been stirred up to preach the Gospel for the sake of that One; and jer. 3. 14. I will take one of a Tribe. Though all else be rejected, the Lord minds thee. 2. Ob●ect. But Christ is in Heaven, how can I receive him, and his l●ve? Answ. A mighty Prince is absent from a Traitor, he sends his Herald with a Letter of love, he gives it him to read; how can he now receive the love of the Prince when absent? Answ. He sees his love in his Letter, knows it came from him, and so at a distance closeth with him by this means; So here, he that was dead, but now is alive, writes, sends to thee, Oh receive his love here in his Word; this is receiving him by faith, Acts. 2. 37, 38. 3. Object. But I am not elected, nor redeemed; if I knew that, I durst receive the Lord and his love. Answ. What-have you to do with God's secret Decree of Election? 'tis your duty to look to the Gospel, which is the Will of God's command; there is a Will of God's Decree, and a man may fulfil this Will and sin; as jeroboam in revolting according to the Prophecy of the Prophet; and to submit to this, is not moral obedience, though moved thereto by a Divine instinct, as in Cyrus; but there is a Will of God's Command, and this you are to look to; obedience to this, never wants its recompense; You say you are not Redeemed. Answ. True; but it may be thou art Redeemed; and therefore do not crucify Christ a second time; receive this love, and 'tis certain 'tis for thee. 4. Obj. But I am not humbled sufficiently? Anew. I know no man can receive Christ, till the Lord hath humbled and broken him down; but know, there is no more humiliation required, than that which brings thee to receive the Lord Jesus Christ. Many have a spirit of cleaving to, and receiving of Christ, as hath been opened, but are kept off, because they fear they are not humbled; but methinks the very offer of Christ to one condemned and lost for ever, who must else lie to all eternity mourning (methinks this) should break thy heart, if it be not a Stone, and a Rock, as it did Paul's; indeed you must be more and more humbled all your life; but this is a consequent required of those who are in Christ. 5. Object. But I cannot believe, why press you me to it? A●sw. 1. The Lord doth not press you to believe, because you should believe from yourselves; but that feeling your own inability, you might suffer him to make you believe. 2. The Lord by words of Exhortation doth work Faith; there goes a power with it; as Acts 2. Repent; they gladly received the Word; and whose heart may it not draw and compel, especially if there be any spark of God in any soul? and therefore pray give the Lord leave to speak, whose Word can quicken the dead, though the dead can neither stir nor hear. 3. There be many of you that say You cannot believe; but this Gospel draws out a power; The way of the Lord, is strength to the upright, Prov. 10. 29. Will you? can you despise or refuse his grace? No, it should constrain. 6. Object. But I have received him, and I feel no virtue from him. Answ. 1. I know many do receive him, and feel not the virtue of Christ; but because Saints may be kept poor in Spirit, possess all things in Christ, and yet receive little from Christ, I shall only ask two Questions. 1. How dost thou esteem of, and desire that blessing of Christ? Dost esteem of nothing so precious, desire nothing more, and followest the Lord on with prayer for it? it is in Christ for thee; what thou wantest, thou shalt have it, john 4. 10. Phil. 3. 9, 10. No false heart but undervalues these things; and the Lord will fulfil all thy desires; in heaven thou shalt have all thy sins subdued and trodden to death. 2. How is thy heart for thy general frame, affected with the absence of the good thou feelest not from the Lord? dost mourn bitterly for this? look as the Disciples that mourned for Christ's bodily absence, the Lord tells them. They should rejoice; ●o here; a carnal heart is indifferent, though he lose Christ's virtue. And therefore accept the Lords love, you poor mourning souls; the most stony heart I speak to; but much more unto the weary, and them that have been seeking after the Lord, behold salvation is come to thy heart this day, only ●et it in; do not reject it, because thy sins are great, thy unworthiness great; the Lord knows them, yet he offers; some of you have had some hopes or assurance Christ is yours; yet he may be thine▪ Suppose he was never thine yet, now stretch out thy shaking hand, receive him who is this day crucified before thy eyes, his head hanging down, his blood gushing out, beseeching thee to accept of this which is shed for thee. I remember a godly man receiving Apples from a poor Woman, he took them thankfully, but said withal, This came from the Spirit of God; so doth this offer much more, and therefore take it: But I know this love will be despised by some of you; some not knowing your woe, some not feeling it, being without Christ; some under terrors, but shut up under unbelief. If I did think the Lord had no purpose to do thee good, and I knew thee, I would read thy doom; but the Lord may p●ty● and therefore I'll go and mourn, and pray that the Lord would not lay your sins to your charge; your base lusts are better than Christ to you; O therefore mourn for this: you that know him not, prise him not; but carry this Acts 13. 41. about with thee, viz. hear yo● despisers, and wonder, etc. That many 〈◊〉 may, and do apprehend Christ by a seeming Faith, Observ. 4. whom yet Christ jesus apprehends not by his dearest love. For here were Virgins many of them, who cried, Lord, Lord, only looking for salvation from him, hanging upon grace, clasping about his feet (as it were) and who in their life-time went out to meet the Bridegroom, expecting love from him; and yet Christ here professeth, I know not you, I love you not. I say, this is by a seeming ●aith; for no man apprehends Christ by a lively Faith, but i● apprehended of Christ, I●hn 1. 12. But if it be by a seeming Faith▪ i. e▪ which seems to be Faith in the judgement and opinion of others, and also which seems only to be so to their own apprehension, as it did unto these Virgins, the Lord doth not apprehend such by his 〈◊〉 love; and that is I say, with his dearest love; with common love he may, but with dear and eternal love, never. The Faith of some men, is like the casting of some Anchor at Sea; it sometimes falls upon a Rock, or light sand, it toucheth the ground, but the Rock holds not it; and hence the Ship is ever driven before the wind, or carried away with the ebbings and flow of the water; So it is here; and hence men are tossed to and fro with lusts and temptations, and driven before strong winds. Or as it was of Saul to Samuel, he apprehended Samuel, but Samuel departed from him, saw him no more until the day of his death; So here, the Kingdom and Love of Christ is rend from you. john 2. 24. ●lt. But he committed not himself to them. Luke 13. 26, 27. H●ve ●ot we eat and drunk in thy presence? and yet Christ will say, I kn●w you not; and this is the ●ase of many. job 8. 13, 14. When an Hypocrite dies, his hope peris●●●; if the Lord had apprehended him with his dearest love, it could not be so. For Explication of this Point, three things are to be opened. 1. How one may be said to apprehend Christ Jesus by a seeming Faith. 2. How Christ is s●id not to apprehend such. 3. Why he dot● not. Qu●st. First, How may one be said to apprehend Christ by a seeming faith? Answ. Five ways usually. 1. When men are forced ●o fly to Christ merely out of extremity and pressures of misery, the strokes, and dry ●lowes of Divine Vengeance light upon them, and now they cry, Lord, pity us; It may be, in time of peace, while conscience and Divine Vengeance were asleep, they regarded not Faith, nor Prayer, nor Christ, nor any thing else, notwithstanding a●l the heart-breaking cries, and loud calls of God, but were merry and light, and licentious, etc. but in extremity than they will cry, and prise mercy above a thousand worlds, Prov. 1. 28. One would think their mouths should be stopped then; some think those words are an allusion to the A●k in No●hs time, Hosea 8. 1, 2, 3. When the Eagle shall c●me against God's p●op●e, Psal. 78. 35. they sh●ll cry, My God, we know th●e; No says the Lord, The enemy shall apprehend them, I will not; this is not faith, but only self-love; when as men are naught before, and their hearts sitting loose f●om God continually, having no daily embracements of him▪ and would be worse after God's afflicting hand, if he should help them; but so it is, that they cry out to God for help, merely because of torment, etc. This is like that cry of our Indians to the Devil, who worship, and cleave to him, because he plague's them. True, in times of extremity, the faith of the Saints may be awakened which was asleep before; and when God hedgeth their way with Thorns, they may then return to their first Husba●d, because i● was better; but when extremity begets it, it begins and ends with it, lives a●d dies with it; here such may fear that then Christ apprehends them not. Psalm 66. 3. Because of thy power, thy enemies shall sta●er, and submit. A proud Rebellious Wretch in times of peace, swells bigger than God, and is above God; the Lord Jesus hath his times wherein ●he grapples with them when no Ministers can, and flings them down with his Sword at their heart, and his hand at their Throat, and terrors in their consciences; and now they yield; Christ may hence take these as common Subjects; but never as special favourites to stand before him; and this is the case of thousands, who fly to Christ merely for extremities. Thus the case stood with old joab; he should have died before; 1 Kings 2. 30. but at last he neglects his harge, he runs to the A●tar only out of self-love and there he will die; one would think a man that had been so useful, flying to the Altar in his old age, might be pitied; No, the Altar which secures others, secures not him; justice may be shown to him that will abuse favour long; so 'tis here. 2. When men fly to Christ in times of peace, that so they may preserve their sins with greater peace of conscience; so that sin makes them fly to Christ, as well as misery; not that they may destroy and abolish sin, but that they may be preserved in their sins with peace. For this is the frame of all men living; sin before it is committed (not all sin, but what is 〈◊〉 able ●o men's constitutions, corruptions, place, temptations) is very sweet; and if conscience be awake, it's after the commission bitter; sweet in the mouth, bitter in the belly; or else they know it will be bitter another day; Prov. 23. 32, s●ings like a Cockatrice, and what profit in inheriting lies? Now because men have not other good to live upon, or delight in, for God they have not; hence many an heart secretly saith this, If I can have my sin, and peace, and conscience quiet for the present, and God merciful to pardon it afterward, than all is well; hereupon hearing those that put their trust in Christ shall be pardoned for present, and saved afterward, hence he do●h re●ie (as he saith) only on the merry of God in Christ; and now this hardens and blinds him, and makes him secure, and his Faith is Sermon-proof, nothing stirs him, etc. and were it not for their faith, they should despair, but this keeps them up; and now they think, if they have any tro●ble of mind, the Devil troubles them; and so make Christ and Faith protectors of sin, not purifiers from sin (which is most dreadful) turning grace to wantonness, as they ●id sacrifice; so these would sin under the shadow of Christ, because the shadow is good and sweet, Mi●ah 3. 11. they had subtle sly ends in good duties, for therein may lie a man's sin; yet they lean upon the Lord, etc. Matthew 3. 7, 8. The Scribes came in peace to Ioh●s Ministry, which was to awaken men to believe in the Messiah, Oh generation of Vipers, who hath forewarned you to flee from wrath to come! hence saith he, Bring forth fruits; as if he should say, You would have the blessing of the warm Sun still, but you care not to have your viperous nature changed, you will bring forth the old bitter fruits, etc. when Money-changers came into the Temple, you have made it a Den of Thiefs; Thiefs when hunted, fly to their Den, or Cave, and there they are secure against all searchers, and hue-and-cryes; so here, but Christ whipped them out; so when men are pursued with cries and fears of conscience, away to Christ they go, as to their Den; not as Saints, to pray and lament out the life of their sin there, but to preserve their sin; this is vile; will the Lord receive such? I am persuaded, many a man's heart is kept from breaking and mourning, because of this; he saith (it may be) that he is a vile sinner; but I trust in Christ, etc. If they do go to Christ to destroy their sin, this makes them more secure in their sin; for (say they) I cannot help it; and the thing I would not do, that do I, and Christ must do all; whereas faith makes the soul mourn after the Lord the more, as Paul did; yet do you think they that believed said, Let us sixn●, that Grace may abound? No, No. 3. By seeing some glory, and tasting some sweet in the Gospel, and Christ manifested and arising therein; hence some men may apprehend Christ neither out of fear of misery, nor only to preserve some sin; but God lets in light and heat of the blessed beams of the glorious Gospel of the Son of God, and therefore there is mercy Rich, Free, Sweet, for damned, great vile sinners; Good Lord (saith the soul) what a sweet Ministry, Word, God, and Gospel is this! and there rests; this was the frame of the stony ground, which heard the Word, and received it with joy, and for a time believed, Luke 8. 13. And this is the case of thousands that are much affected with the promise and mercy of Christ, and hang upon freegrace for a time; but as 'tis with sweet smells in a Room, they continue not long; or as flowers, they grow old and withered, and then fall; in time of temptation, lust, and world, and sloth is more sweet than Christ and all his Gospel is; 'tis in this case with the soul, as it was with Mary, who applied the Spikenard only to the feet of Christ, but all the Room was filled with the sweetness of it; so in the Gospel, the sweet odour of it is scattered to all; and the Apostle Paul saith, We are a sweet savour of God to them that perish; but Christ only applies it unto the heart of a wounded, poor, humbled sinner; and though smells and odours refresh, yet men cannot live by the smell; so 'tis here; such is the rich grace of Christ, that the worst shall know and say, He is good; As the King passeth by, many come to see him; but doth he take all up to the Chariot with him? No, but they go home to their several houses again, and then they commune, and speak of what they saw; so Christ accepts only of, and apprehends none but those that have forsaken all at his call, and so live upon his favour; so here, as Psal. 45. all his Garments smell of mirth, yet only the Queen which hears, considers, and forgets her Father's house, stands at his right hand. 4. When the soul is persuaded to close with the Lord Jesus Christ by the power of immediate Revelation, without the medium of the Word; the Word they grant hath its use, and 'tis good to attend to it, as to a light in a dark place, but stay till the daystar arise; the Word is obscure, and may deceive, but this cannot; a●d they think Christ never apprehends them, till this doth; and this some feel, and rest upon, as upon a light and comfort in sickness, and leave others to the Word; some feel and hold no other evidence but this; ●●me h●●d it, but never felt it, but live in admiring of it, and 'tis a pretty new thing, etc. I confess the Spirit must reveal the meaning of the Word, before ever it can draw any to believe, and it must mightily, immediately apply the Word; but for Christ to reveal himself without a Word, and a Word of promise in the Gospel truly understood, is a delusion, especially if the evidence of the Word be herein despised. Rom. 15. 4. Paul had Revelations; so may a godly man have more than common manifestations of favour at some times; but Paul speaks not of these, H●b. 6. 17. that we might have strong consolation, etc. All the Heirs of the promises, as Heirs that have Legacies left them, they go to the Will of the deceased Father, and that comforts that they hold to; that is sure, such a one shall have it, if his name be there; but if one shall say, Such a one hath promised me such lands, is it in the Will? No; but since he died, as I was taking a Pipe, he came to me; oh be not deceived! but say some, I hold to the Will; let us see, where is it? I love such and such, saith the Lord; true; but whom? 'tis Children believing, broken, poor, humbled. Now if you say, No, I regard no such Will; than you regard not the Lord; so 'tis here, Ephes. 2. 20. Built upon the foundation of th● Apostles; i. e. upon the Word, and Christ in it, etc. Hence, if you build without the Word, you build without a Foundation, and you will fall; and do you hold to that comfort that the Word never gave you? Christ is not the ob●ect of Faith, but as revealed; john 6. 45. He that hath seen, etc. Christ is not revealed, but in his Word of the Gospel preached; a I your conceptions without it, are idolatrous and monstrous; you neither see nor apprehend Christ, nor Christ you. 5. By closing with Christ upon false signs of grace: there is a company of people, if they have but some pangs, and some Reformations now and then, they are presently Christ's, they hope; and if they be like unto all other good people, and do as they do, now all is well, Thus these foolish Virgins did deceive and delude themselves; they were Virgins, they were like others, and they thought well of them, and hence they fell to have hopes, out of some sleighty work of the Spirit of the Lord Jesus; but they are in the interim, strangers to the life of God, and Christ, and Grace; these should have looked to have oil in their Vessels before now. Secondly, What is it for Christ not to apprehend such, and to withdraw from such? Answ. You may know this by the Affirmative. What is it for Christ Jesus to apprehend? Consider a soul drawn home to the Lord Christ to believe; there are two things he doth apprehend his people by. As, First, By an eternal Covenant of grace which the Lord makes and enters into with a poor sinner, whereby he binds himself for ever to be his, a God unto him; we cannot make the Lord apprehend us. (as in 2 S●m. 5. 1, 2, 3.) But by his Covenant, he binds himself unto the souls of h●s people, Isa. 55. 2, 3. which is a mighty strong Covenant, as strong as God's purpose is; for 'tis nothing but Gods purpose revealed. Now this the Lord reveals usually two ways. 1. In the Word, without the conscience knowing it, so as that a man hath not assurance of God's goodwill to him. And 2. To Conscience; and this two ways. 1. By prayer, the soul being instant with God to reveal his goodwill, the Lord doth it. Ez●kiel 36. ●7. I will yet be enquired of for this, etc. Zach. 13. 9 Hence the Lord asks the poor heart, Will nothing content thee but the Lord? I will fulfil thy desires then, the Lord hath heard thy cries; all thy sins shall be pardoned, all those corruptions subdued, etc. 2. By the Ministry of the Word, when the soul hath been froward in seeking the Lord, but now mourns under it, that it cannot find the Lord; the Lord professeth, I'll create the fruit of the lips, peace. Psal. 25. 14. He will show them his Covenant, etc. So that the soul is for a time, established and supported by these and the like blessed words of Grace from the Lord. Secondly, By an eternal Spirit of life, which (as from Christ the Head) comes into every member, and is in them, and shall be in them, never forsaking them, though it be grieved a thousand times in a day by them; this Spirit sets on the Covenant, and gives the first fruits of glory, etc. Isaiah 59 ult. This is my Covenant, my Spirit shall never depart, etc. Thus Christ apprehends his; herein differing from Adam, he was next to God, and was apprehended by God. But 1. It was by a Covenant of works. 2. As a first cause upholding, and preserving, and governing the second; but this Spirit which should never forsake, this he had not; now when by Faith we are turned unto Christ, Christ apprehends us with both these arms. Now è contrà, you may see what is it not to be apprehended by Christ. Because they were never given unto Christ in Vocation by the Father's dr●wing, Reason 1. john 6. 65. And Christ takes hold on none but them; they are apprehended for the Givers sake, though they be worthless in themselves: All lawful Marriage, is by the Parent's consent; so here. Because he knows the vileness of such men's hearts, lying in their sin, the falseness, Reas. 2. deceits of them, joh. 2. ult. As we use to say, Such a one! No, I know him well enough. Of sad Reproof to those who never trouble themselves with any thoughts whether Christ hath apprehended them; Use 1. if they have once apprehended Jesus Christ, they never question whether their Faith so apprehend Christ, as that Christ apprehends it. Oh consider! these Virgins they did thus after a sort apprehend Christ all their li●e, but now they know Christ never loved them, because they never savingly apprehended him. I remember Isa. 4. 1. Seven women shall take hold of one man, ●nd shall say, We will be called by thy Name, to take away our reproach, but we will eat our own bread; So● many take hold upon Christ, Lord, let us be called by thy Name, to take away our reproach; when as they care for no part, nor portion in Christ, but they will eat their own bread, live upon their own lusts. It was Christ's speech unto divers that saw him, and followed him, john 6. as to h●s Disciples also, Except you eat my flesh, you have no life in you. What doth a man aim at in eating? not only that he may have Bread in his hand, but he examines, What virtue hath it? His end is, that it may grow one with him, and be turned into the ●ame flesh with him, and so, that there may be a most rear union that can be; so should all Christians study that, and aim at that, that the Lord may be nearly united to them, and grow one with them; a gracious heart prayers and mourns for want of this. Oh there be many that profess, What should I trouble myself with this and that grace? when I have done all, I can but look up to Christ! True; but will you not yet try whether you so look to Christ, as that he looks towards you? john 10. 10. I k●●w mine, and am known of mine; there is a world of false faith in the world. jer. 7. 8. When they cried the Temple of the Lord, saith he, Do you swear, lie, & c? So I may say, Are you slothful in carriage, discontent in families, live in secret adultery, and your eyes and thoughts are full of it? do you break your promises, and Covenant with God and men, and forget the Lord in a Land of Peace, care for little but that your Plough may speed, and your names may rise? and do you cry, Christ, Christ? go to S●i●h, go to the Palatinate, Bohemia, and see what God hath done; Oh but I am better! oh but go to these foolish Virgins, let their dead ghosts affright thee, if the Lords Word cannot make thee search here. A man drowning, all his care will be for a hand to take him, so would you if all were right; but you will not so. Of Examination, Whether ever the Lord Jesus hath apprehended you with his dearest love, Use 2. as well as you have apprehended him? 2 Cor. 13. 5. In all Covenants among men, whereby they are to bind themselves one to another, men will make it sure on both sides; Christ will make you sure to him; do you see that he be also made sure, and fast bound and united unto you. Methinks the consideration of the example of the Virgins, might awaken every one unto it; for if this was the frame only of some rude, profane Rout of carnal Protestants, professing Christ with their lips, but denying him in their lives, it might be excusable for us; but when Virgins, and so many, and that in these times of Christ's coming, to fail here, this may strike a holy lawfulness even in the best; and with much fear and trembling to search themselves, as it did the Disciples of Christ, when they heard not many, but one only should be●ray him; for there is this union on both parts, john 10. 14. 2. But though there is cause to search, I confess 'tis very hard to find out this blessed Love-knot, the union between Christ and the soul being so mystical, and secret, and spiritual a work, especially in this life; wherein the Lord Jesus ariseth in the souls of his people, not in his perfect fullness, but only as the daystar, at which time there is much darkness before the rising Sun; and hence the Apostle, Gal. 4. 9 You have known God, or rather are known of him, etc. 3. But yet it may be known; the many examples I might allege, might prove it; and the promise of Christ to his Disciples doth evince it, john 14. 20. They were weak for a time, and Christ forsook them, and left them very sorrowful for a time, but saith he, I will come to you again; yea, and they might be never awhit the wiser for that; Nay, (saith he) At that day you shall know I am in you, and you in me; As a child cannot tell how his soul comes into it, no● it may be, when, but afterwards it sees and feels that life: So that he were as bad as a Beast, that should deny an immortal soul; and 'tis an Article of our Faith; so here, etc. 4. And truly when it is known, 'tis exceeding useful, if a man was never apprehended by Christ, that now before he be cast out of sight, and reach of Christ, he may (if possible) get the Lord to apprehend him; and if he hath been apprehended, he may be supported in sad combats, and comforted against all fears of Apostasy from the Lord, but may know he stands as fast as Mount Zion that never can be removed; for times of spiritual assaults are to destroy faith. Psal. 22. 8. He trusted in God, let him deliver him; and therefore you had need make sure of this; time may come, that to sense and feeling, hope and heart may fail; What supports now? yet Christ doth not, Christ will not, Christ cannot. Quest. How may this apprehending love on Christ's part be known? 〈◊〉 Answ. In these five Degrees of it, it manifests itself; for it is unknown in itself; but in the manifestation of it, there ' is seen of us. 1. Degree, When the love of Christ apprehends the soul effectually, it overcomes the soul by sense of love, and thereby draws the soul from the strong holds and bondage of sin to Christ; wherever there is exceeding dear love of the one unto the other, it is winning, it's of an overcoming nature; and though Christ doth threaten, or terrify his people sometimes, yet the end is love; the love of Christ is of a winning, overcoming virtue; and he overcomes by love; and where he sets his heart on any, he will sooner or later overcome by love (if he can) the hearts of his, to forsake all other Lovers, and cleave unto him. jer. 31. 3. I have loved thee with an everlasting lov●; What follows? hence, I have drawn thee; How? by lovingkindness. Cant. 1. 4. Draw me, and I will follow thee; this is the prayer of all those whom the Lord espouseth to himself; and 'tis as if they should say, I have neither strength, nor heart, to come nor follow; my iniquities clog me, and my fears discourage me, etc. but yet Lord draw me. Let a man believe in Christ, and accept the offer of Christ when he can; but he can never do it, until his heart a verse to Christ, and unbelieving, be drawn to the Lord Jesus; and that not violently only by terror, but by stronger cords, even the cords of Love, which persuades mightily the soul of unwilling to become willing; the Lord revealing the glorious grace and righteousness of Jesus Christ, and all the benefits of him, and therefore he offers this to it, and requires nothing but faith to receive it; this which stirs not the heart of another, overcomes the hearts of the Lords own, even with an holy admiration at this grace! What, Lord, am I! so vile I am, and filthy, and hellish, after so long abusing God and Grace, now to reveal, offer on such terms Christ and Grace to me! Oh Lord, I am swallowed up with this kindness! how canst thou think such thoughts of love! yet I see it. Rom. 1. 17. The Gospel is the power of God to salvation; for therein is righteousness revealed from faith to faith. And mark, 'tis such a drawing of love, as pulls the soul from all the strong holds of sin, to Christ; for that which the Prophet complains of people in his time, is true of ours, jer. 8. 5. They took fast hold of deceit, and refused to return; they hold it as their life, and it holds them as fast as spiritual bonds of death; either the pleasure of sin holds them, or the power of unbelief in refusing grace, attended with sinkings, and sadness of heart, or objecting against grace through pride of heart, when the Lord comes to apprehend it; hereupon the Lord Jesus Christ, uno & eodem actu & ictu, in drawing the soul to himself, draws it from the captivity of sin; thus, Acts 26. 18. from darkness to light. 1 Thes. 1. 9 and the soul saith as they, jer. 3. 23, 24, etc. The Lord Jesus doth not so draw it to himself, as that at the same time it abides in sin; no● so from sin, as that it abides without Christ; but uno, etc. For I observe a double error in men's drawing to Christ. First, Either they come only from misery (I say, Only) and so are rather driven, than drawn to Christ; they rather come themselves on the legs of their self-love, than on the feet of Faith. Now when Christ doth effectually draw, he doth it by love; Oh this me●ts, this draws, this breaks, this overcomes; and now as we say in War, It is better to Reconcile an Enemy, than to Conquer him by force; because th● one overcomes his power only, but the other overcomes his will; so Christ could crush (and he doth bruise his people's souls with miseries, they would never else be suitably affected with the bruises of his soul) but this makes way for love; he overcomes the will by love. Secondly, Or else if love doth meet, affect, and draw them, yet it doth not overcome them, o● draw them from the hold of sin, but as Ivy clasps about the Tree with a root of its own. I have known some that have been melted, affected with the patience and goodness of God towards them; that have been almost persuaded, and yet have turned almost Devils afterward; the Reason hath been, because they were never quite taken off their own bottoms. Now a soul whom Christ draws, the Lord in drawing him to himself, pulls him from his sin, so that he is weary of it; the sight of Christ's grace, oh this draws indeed! that now not only it dare not, will not, but cannot live in sin. Rom. 6. 2. Titus 2. 11, 12. Grace appears to all; but it teacheth us (saith the Apostle) to deny ungodliness; ungodliness will be suing and seeking for love, but they deny it; the soul thus comes not unto Christ, without feeling of s●nne in it, but that the Lord would take away all iniquity from it. jer. 3. 22. And because it fears there may be some secret evil; its care therefore is, that the Lord would strike the root of all, and make it more bitter than death, to its grave. The greatest evil of all, is sin; 'tis greater than Death, Grave, Hell; hence Christ's greatest love is in Redeeming first from sin; And as if there had never been sin, grave, nor death should never hold; so when he breaks the power of sin, no power of Satan, World, Death, shall hold thee from Christ; and 'tis never overcome by love till now. Let a man be ●n never such fears and troubles of mind, and sinkings of heart, and soon after he pretends to great joys, and assurance, but sin is not overcome, though it be snibbed and hid, yet it will overcome you at last, and would pull thee down from heaven, if ever thou wert there; As if one that makes suit to another, and she is forced to give consent, but she hath her heart still to another Lover, he will never have her; Not that the Saints are really free from all sins, and weaknesses, but they are free from peace with sin, though not free from War with sin till death; as when two Lovers are fallen out, it's enough if the League be broken. 2. Degree. The apprehending love of Christ; it sa●iates, fills, and feeds the soul with the sweetness of its self, now the soul being come to Christ, and seeing the height and depth of the love and pity of Christ. Psal. 65. 2, 3, 4. Blessed is the man whom thou choosest, he shall be satisfied; the stony ground received the Word with joy, was affected with the grace of Christ; as one that stands by where smells are (but smells do not feed) (or they may taste, but tastes do not feed nor satisfy) So 'tis here. You know we feed on our meat, that we may be strengthened thereby, and it may be turned to nourishment, and good blood, and flesh, and be made one with us; so Christ gives himself to be spiritually eaten by Faith, out of an earnest desire, that he may have a near, a very near union to him, and he to us▪ Now the main end of eating, is satisfying; and if a man be satiated with it, though ●e think it will never prove nourishment, yet it doth; So, where life is, etc. joh. 6. 56. He dwells in me, and I in him. If a man tastes not a greater good in Christ, than in his lusts, he will fall to them again from Christ; but if he feeds on Christ, and is satiate with him, never can he hunger again; otherwise the soul will say, It was better with me once, than now it is; Solomon, though he tasted all good of the creatures after he knew God, and God had appeared twice to him, yet he felt them fall short of what he once found, and at last he remembered his rest. When Abram gave his children gifts, he did not lay hold on them with special love, but to him to whom he gave his Inheritance; So the Lord may take hold on a man, and give him many abilities, but when he gives himself as an Inheritance and portion, this is special love; and wh●● is that known? (viz.) when the soul is fully satiated with it, Psalm 16. 2, 3, 4. And hence the Prodigal he did not know he should be received; but when he came, Make me a servant, if not a Son (saith he) and his Father hung about his neck, etc. So here. Ex●dus 6. 3. God hath two ways to satisfy his people. 〈…〉. 1. By fulfilling his promises. 2. By manifesting himself, and that to their satisfying, as sufficient to do all what he hath promised. Oh Consider of this, you that have seen mercy, but it hath not satiated you, nor doth yet! but you have other bread to feed on; the Lord never took hold on you. 3. Degree▪ This apprehending love of Christ, having thus satiated the soul, it constrains the soul to live and act for Christ. Now, what shall I do for the Lord, and the poor soul begins to lament days past of folly; and secretly desires of the Lord, it might rather not live, than not live to him; and though happily it often serves sin and self, yet the soul accounts that life death, and so laments ●t before the Lord, 2 Cor. 5. 15, 16. That they that live, might live to him. John 6. 57 He that believeth in me, shall live by me; i. e. both by me, and for me; and Christ apprehends the soul fast now; for Christ must rather lose his life, than lose this soul. Look as 'tis with a Graft, put the science close by the stock, tie it fast, if there it withers, and rather loseth life than gets it, we say, Surely it's not put in right; for if it were, the living Stock would convey sap and nourishment to it. So 'tis here; some herbs are very precious, but for ornament, rather tha● use; so Christ is dear, but what use do you make of Christ? what life do you fetch from Christ? the least joint in a man's finger united to the soul, hath life of it; but Signets though near to the finger, yet they have no life, and hence no union, and hence no members; so the Saints have life, though weak; but unregenerate men (as Signets) may be near life, and near the true Members of Christ that be quickened, but receive no Life. Gluttons will feed, that they may go to sleeping; others, that they may fall a working; So, many take Christ, and get some peace, and then turn Grace into wantonness, and so sleep in their sloth; but a gracious heart, all his prayers and feeding, is, that he might have strength, and heart, to live and work for Christ; Hath the Lord pitied, pardoned? how Lord shall I now live in my Calling? now his friends are by him pitied; now he is fruitful, and mourns, when others be not so. 4. Degree. This apprehending love of Christ having thus constrained the soul, it ever follows it, and dwells in it, joh. 14. 17. For after Christ hath apprehended the soul, so as that the soul thinks it shall never be as it hath been before; yet oh the lamentable decays and losses that it feels! it loseth favour and life too afterward, and lives against Christ sometimes (a thing never to be lamented enough) but mark, if Christ hath apprehended, he will not forsake the soul, though it hath forsaken him; and hence the Lord by his constant assistance of the Spirit, recovers it again, brings it back again, and that after questionings sometimes, if ever there was grace indeed in it; yea, ●f not, yet oh that it should thus forsake the Lord! nay, the Lord sometime preventing before it was seeking. judas fails, the Lord never looks after him; Peter falls, Christ looks after him, and recovers him; all the Disciples denied Christ, and fled after promise never to do so; yet, saith he, Mark 14. 28, 16, 7. I'll go be●ore you to Galilee; my Sp●rit is in you, and shall be in you, though you gr●eve it, and sad ●. Adam falls, and one sin cut him from Gods hold of him; hence he dasheth quite to pieces; but now Christ upholding on other terms, hence, though his people forsake him, yet he holds them still fast and sure, and keeps ●hem from breaking utterly to pieces; nay, if they be as water spilt on the ground, he will gather them up again; he deals not so wi●h others, john 6. 66. Many forsake him, being never given indeed to him, he lets them go; but Christ speaks to his Disciples, Will you go? So if a man h●th a stranger in his House, he will let him go, and inquire not after him; he came to me for a time; but if he hath a Son, and he is gone, he will find him out; and there he wonders at a Father's love, to see his Spirit; So here; and hence come the Saints to wonder at the Lord so much, What is not the Lord y●t gone? I speak this partly to terrify those that go, and never return again, and to answer Objections of Saints; the Lord hath hid himself from me, and I have forsaken him; yet mark, he will bring thee back again to himself lamenting, etc. 5. Degree, This apprehending love of Christ, it now witnesseth love to the soul most clearly and fully; the Question is, Doth Christ apprehend any but those to whom he witnesseth love? No, for he doth witness to all in some measure; but here comes the clear manifestation of it; When I was dead he quickened me, and since that I have lost the Lord, and he me, yet he hath found me out; and hence now the soul concludes, the Lord loves it. Gal. 2. 20. Who loved me, and gave himself for me. Psalm 23. Vlt. The Lord restoreth my Soul, surely mercy shall follow me. Now try if the Lord never dealt thus with thee. As this may serve to discourage, or terrify those that never did, Use 3. so it may encourage ●hose to preserve their faith who so apprehend Christ, as that they are apprehended of him; If a Woman was never Married to such a man, for her to call him, or speak of him, or think of him to be her Husband, 'tis presumption; but when he hath given himself to her, then let her own her privilege, and maintain her claim against all Law, and wranglers, and preserve her interest; So those that never were given to Christ, let them know their faith is but smoke and vanity; but let job say, Though he kill me, yet I'll trust him. David Psal. 42. 3. had that temptation, Where is now thy God? that his tears were his meat, and drink, and was much shaken, and cast down by it; but what, Doth he lie still? No, he stirs up himself, and chides himself, Why art thou cast down? Ver. 5. 11. He is my God. 1 Tim. 6. 12. Fight a good fight of faith, and lay hold of eternal life whereunto thou art called. 'Tis very unsafe for any Christian to lay by Faith, and cast off the exercise of it, because 'tis Christ's apprehending of us which doth preserve us; True, but 'tis by faith, which may not be at all times seen, as neither the other can; and therefore take heed you make not this use of Doctrine here, because many may apprehend Christ, whom Christ never apprehended; therefore what have I to do to close with Christ? To be kept from putting out faith either in your judgement and practice, or practice only? I would but only ask of such these Questions. F●rst, If we were only to look to Christ's apprehending us without the other, why doth the Apostle put such a weight upon Faith, as that all the benefits of Christ are communicated by it? Heb. 3. 14. We partake of Christ, if we hold the beginning of our confidence steadfast; and Heb. 10. 38. The just lives by it, not from it. Secondly, If so, why doth Satan so much strike at faith? when Peter fell, what did he strike at? what did he winrow him for? To shake out his faith; and hence Christ prays that it fail not; When Satan comes to Christ, the first thing which made way for all his temptations, was, If thou be'st the Son, etc. Our blessed fellowship with Christ, he sees consists of two things; Faith on our part, and the Spirit on Christ's; and Satan strikes at the weakest first. Thirdly, If so, Why doth the Lord Jesus so carefully seek to preserve it? both mediately by all means and Ministries, Word, Sacraments, which are to feed Faith; and hence Paul, 1 Thess. 3. 2. To establish you in faith. And ver. 5. he hence rejoiced; and ver. 10. We would be yours to perfect your Faith. And also immediately; Peter falls, Christ prays his faith fail not, his grace should not; And 1 Pet. 1. 2, 3. Preserved by faith to Salvation. Object. But I cannot believe? Answ. Before faith you cannot; and after you do believe, the Acts of faith, and lively working of faith, may be many times in disertions of the soul from God, or God from the soul, hindered; and when he hath those lively workings of it, it's from the power of Christ, that it is acted, as well as preserved; but yet if Christ hath once given power to believe, he maintains it constantly, and increaseth it; and therefore you have no cause to plead, I cannot; so that you cannot sin, and live in it, especially in unbelief, and lie there, you cannot draw back to perdition, but believe to the salvation of your souls; the just lives by faith; we say we must live; Faith will be stirring, when no other grace can be so; it Victuals the whole Camp, Relieves the besieged; and it's most strong, when man is most weak. 'Tis true indeed, there may be many acts of presumption for one act of faith; take heed of that; That faith is not presumption, which the more it works, the more humble it makes the soul to be, and vile in his own eyes; because as Faith ever fetcheth of Christ's fullness to the soul, so it ever is attended with sense of emptiness in the soul naturally, and then it's right. Oh resist not the Lord Jesus, when he comes to apprehend you by his Almighty Arm! Use 4. In a shipwreck, if a man sees many drowning, and perishing, never a hand to take hold of them, when one is reached out to him, will he resist it? Oh no! I know indeed when the time of love comes, there is no power of overcoming and frustrating the grace of God, but yet there is a power of resisting, which the Lord complains of in them, Acts 7. and which he makes his people to complain with bitterness of in his bosom when his time comes. Isaiah 50. 2. The Lord cries out of his people when they had sold themselves into the hand of their enemies, and were apt to lay the fault on the Lord, as men do. Now the Lord gives not me a heart to believe; Saith he, Wherefore when I came, was there none to answer? Object. You can never pardon such finners, help against such sins, mercy cannot reach us? Is my hand shortened? No such matter. I do not press you now to apprehend Christ, but resist not the Lord when he hath his hand upon thy heart or conscience to apprehend thee. Is the Lord at work with none of you? art forsaken of Christ altogether? There are many ways of Resisting Christ thus; I'll only name these two. First, When the soul will not suffer the Lord Jesus to bruise, or cross its will, that so he may prevail over the resistancy of it. A strong arm, a strong man when his arm is bruised, or broken, or wounded, takes away the act of resistance; as taking away the very life from it, takes away the very power of resistance; so Christ would unite himself to the soul; there can be no constant union, where there is constant resistance. Christ comes to take away that; hence bruises and wounds the soul; outwardly sometime in name, estate; inwardly in conscience, in heart. Now here is men's folly, That they will not be humbled, when they hear of their estate in the Word; they will not believe 'tis so, though they stand all the while convinced therein, as if they had been named; nay, they will not think of it; if it begins to trouble them, or if they do begin, they think it is the temptation of the Devil; and if their estates or names begin to die, they will not be poor nor despised; they had rather die, or live in vexing and fretting, rather than yield; they will have Gods Will bowed to theirs, not theirs to the Lord, nor yield themselves Captives to his mercy, let him do with them what he will, who owes them nothing. Thus it was with Ephraim; Capernaum heard, admired, embraced Christ, but yet repented not; that was to live in the smoke and fire; Woe to you, saith he, for it. jer. 6. 7, 8. Be instructed; He saith not, Instruct thyself, but be instructed, be convinced, be humbled for thy sin, lest my soul depart; I am with thee yet to pardon it, yet to take it away. Secondly, When they will not be gathered to Christ, nor come to him, nor receive his love when it comes to them, but put it far from them as much as in them lies. The Disciples told Thomas Christ was risen, but he would not believe unless he saw him; nay, unless he felt; nay, unless he felt his very wounds; Christ pities, and bears with the weakness of Faith; But (saith he) be no more faithless, but faithful; and hence saith he, Blessed are they which have not seen, and yet believed; this, Christ complains of in the Jews, He would have gathered them, and they would not! Now here resistance is made two ways. 1. By the will; when the soul sees the offer of love fair and full, but will not be drawn to close with it, because it knows whether to go, and live, and be yet well enough without it. john 6. 68 Whether shall I go? It hath some other Lovers to give it content; but loss of Christ's love, is not for the present as bitter as death to him; because having of it, is not life to him, because something else is his life; this is enmity of heart; and indeed the root is worse (if worse may be) you can find some pillow to ease you, when you refuse Christ's love to help you. 2. By the mind; the soul knows not whether to go, and yet the mind doth not, not will meditate with fixed meditations on the grace of Christ, whereby it might be drawn to Christ; but pores upon its sins, and unbelief, and fears, and objects strongly, and continually against the Lord. Isaiah 40. 27, 28. Hast not seen, etc. (Beloved) 'Tis with the mind, as it is with burning glasses, hold them to the Sun, and you gather and unite the beams, that they burn; So the soul by musing on Christ's Love. Object. Many say, I cannot believe though I see a command for it; and God will not help me. Answer. The fault is not here, but in this, You will not use this means in musing on the gracious freeness, riches and need of his love, Psal. 6●. 6, 7. but on the earth. 1. Object. You will say, I cannot but resist. Answer, Yet I pray give us leave to exhort you to believe; give Peter leave to persuade; Acts 3. 19 Repent and be converted; the Lord requires that only; it may be the Lord may go away from thy soul, and take his leave of thee for ever; and if you did know, you would no● crucify, nor resist the Lord of glory; if you would consider, you would know. 2. Object. I find my heart much affected and drawn, but then I am afraid of presuming; ●ow shall I know when I may close with the Lord? Answ. 1. When the Merchant hath sold all, let him take the Pearl, and enrich himself with it; the Devil may grudge thee it, but the Lord doth not, will not. 2. When the Lord comes to draw indeed, you cannot but accept; your need will be so great, the offer so fair, love so abundant, and like the honey comb dropping into thy heart before thou suckest it; and Christ so dear, that thou canst not tread upon h●m whom God hath smitten for thee. Marry job. 20. 15, 16, 17. stands weeping; at last Christ appears, Woman, why weepest thou? whom seckest thou? she knew him not; hence her heart stirs not; but at last he calls her by her name, and then she knew him, and saw him present; Rabboni, saith she; and now had she best apprehend? Yea, she cannot but embrace him; Oh touch me not as yet saith he, etc. Of Exhortation, To labour that the Lord Jesus may apprehend you: I know it's nothing but his mercy can move him to it, Use 5. even to take away that resistance of your hearts; but yet hear his voice, as well as know his power, and harden not your hearts whiles it is called to day, in use of means for this end, Psal. 61. 7. 1. Consider your need of this. Isa. 42. 1. Behold my servant whom I uphold; Did Christ need? Yes, Christ himself must be supported by the power of the Lord; Psal. 40. 11, 12. Let thy mercy and truth continually preserve me; and this was not only when sins swallowed him up, but when he had been preserved, Psalm 17. 5, 6. Hold up my goings; You are gone in a moment, if the Lord lets his hold go; you are kept in strong holds, in Iron bolts, in invisible, everlasting chains, in the Dungeon where no water is, unless the arm of Christ help. 2. Consider the benefit of it. Acts 2. 24, 25. It was impossible Christ should be held under pains of death, because of his Princely Spirit exalting him; so here, Christ is and will be with you, and when once he hath apprehended you, none can pull you out of his hands, no not the Father's hand that was angry; and he will never cast away his (joh. 10. 29.) when they come to him. 3. Consider how few find this. Isa. 53. 1. To whom is the arm of the Lord revealed, and who hath believed our report? both joined together, the arm is Christ, and the power of Christ by his Spirit in the hearts of his Elect; but for want of this, it is that one lives loosely, and another falls foully, and never riseth; another falls secretly, and is never known, and dies in a dream, etc. and that there is such miserable scrambling for promises; and that men are so worshipping whom they know not. 4. Consider the misery of the want of this. But further, Be careful to get satisfaction by blood, Means 1. before Application by the Spirit; if ever you look for the latter, be careful to get the former; God is full of Spirit; why sends he it not? sin is not satisfied for, first get that done therefore. john 6. ●3. Except ye eat my flesh, and drink my blood, etc. God could not send the Spirit nor Word but for this to thee; a man feels the strength of sin, and prays, Lord, subdue it; oh but look to pay thy Ransom. If a man be in chains for debt, and gets out without satisfaction for the debt or wrong, he will be taken again; but if it be satisfied for, though he be taken by the Jailor, and ill-intreated, yet he shall be set free again; and therefore do as those, Levit. 3. 3, 4. You are freely to go to Sacrifice; and it's said, it shall be accepted to make Atonement. If the Lord withhold his Spirit, Means 2. mourn for the want of it; as Psal. 41. 3. My tears are my meat. If the Lord gives any thing, be thankful for any little; Mean●s 3. see it, and make much of it, for it is from Christ, the least thought or knowledge of thy misery; john 14. 17. The world cannot receive it, because it knows him not; i. e. so as to prise it, love it, bless, and wonder at the Lord for it. Thy Spirit is go●d, Lord let it lead me, saith David. Quest. What if I find not these things in my soul? Answ. Mourn then. Object. What if I cannot? Answ. Then muse on thy misery. Object. But I cannot? Answ. Then hear what the Lord will speak. Quest. What if he helps not? Answ. Thou art unworthy, thou art his clay, he may and will do what he will. Of thankfulness to the Saints who are apprehended of the Lord jesus; you know him, Use 6. and he knows you; you come to him, and he takes you; you give up yourselves to him, and he gives himself to you; you make him your God and Head, and he makes you his people and Members, etc. Oh be thankful for this; 'tis a choice and peculiar mercy, denied to many, and given unto you. Psalm 73. 23, 24, 25, 26. Thou art continually with me when falling from thee; What is the use that David makes? Thou wilt guide; and hence, Whom have I in heaven but thee? I might be broken, and like water spilt on the ground every moment, but thou keepest me. Object. But I find the Lord methinks sometime utterly gone from me; and I fear he will fail. Answ. True; and hence jeremiah asks, jer. 15. 18. Wilt thou be unto me as a liar, and as waters that fail? shall thy truth and mercy be spent? No, once apprehended, he will not lose thee. Quest. How shall I know that? Answer. Something I have spoken, and three things more I shall add now. First. You may know it by time present; There are two things which seldom fail in deepest disertxsions. 1. The soul forsakes not the Lord by unutterable groans, when the Lord seems to forsake it, Psal. 22. 2, 3. and it presseth hard after the Lord, Psalm 63. 8. and doth not as the Philistines, 2 Sam. 5. 21. forsake their gods, when they forsake them. 2. If this fails, it grows poor in spirit, and vile, and loathes itself, as worthy the Lord should never regard it, Isaiah 57 15. and so 〈◊〉 grace most, when the Lord makes it least; and when the Lord makes it nothing, it makes God all things to it. Secondly, If neither of these will serve, yet you may remember days of old; as David, Psal. 77. 10. Psal. 71. 6, 9, 11. Some said, God had forsaken him, but yet now he remembers Ancient mercies. Thirdly, Then stay awhile longer in waiting for the Lord; what the Lord doth now, you know not, but you shall know afterward; Isa. 64. 4. that which eye ha●h not seen, hath God prepared. 1. You that are young men, hath the Lord plucked you out of your S●d●n● sin, when you lingered in it, when you resisted the Lord in the heat of your youth? etc. 2. You old men; how many temptations, corruptions, back-slidings, pollutions? beating out (as it were) the breath of the Spirit? yet from the belly to grey hairs the Lord hath carried thee, kept thee; Oh thy foot had fallen, if the Lord had not kept! 3. You that have been once sinful, vile creatures, yet hath the Lord loved you for all this! what if the Lord take away comforts from you, and afflict? yet hath he not taken living-kindness, not mercy from you, but done good to you by your sorrows, when others go by Droves before his Door, and takes none, etc. O what cause have you to magnify mercy! That the Lord jesus at his coming to death or judgement, Observ. 5. will make a perfect separation between the wise and foolish Virgins. For the Virgins were all one together till Christ comes; and now the one sort is received to Christ, the other separated from Christ; nay, not so much as known of Christ. There are not, have not been any Churches in this life, but there will be wise and foolish, Tares and Wheat grow up together; not Virgins and Harlots, not openly profane (it may be) or wicked and godly; No, but when all are Virgins in outward Profession, and Conversation, yet then some will be wise, and some foolish in the sight of Christ, (though not in the sight of man) and between these the Lord Jesus will make a separation at his coming. Matth. 25. 31. He shall set Sheep and Goats at his right and left hand. Mat. 3. 12. He shall thoroughly purge his floor, and separate chaff and wheat. 2. Thes 1. 9 punished with eternal destruction from the presence of the Lord. The Son of the bondwoman, must not be Heir together with the Son of the freewoman, and therefore cast him out; they must part companies. Quest. 1. Whether shall they be separated? Answ. 1. At particular judgement; what became of the soul of Lazarus? It was carried by the Angels to Abraham's bosom; i. e. to the Third Heavens where Abraham was, and to fellowship with him, dearly loved of him; What then becomes of the souls of others? they being sentenced by God, are dragged down to hell by evil Angels, and are reserved; Where? they are reserved in the Elements. 2. At general judgement; the Elect shall be called to come and inherit their Kingdom; and hence others shall be cast with the Devil and his Angels, to eternal fire, which is there where the Third Heaven is not; and here shall they be parted, and never joined together more, which is fearful. Quest. 2. Why will there be such a separation? Answ. 1. Reason. Because at Christ's coming they shall be immediately judged, and examined by Christ; he shall then make strict and immediate 〈◊〉 of them; Why do these foolish Virgins creep in now? is not Christ present with his people, ruling and judging among his people? Yes, but▪ Christ ●udgeth now mediately by means of his servants; and hence he not giving, and they not having perfect knowledge of the secrets of men; hear●s, no● having perfect hatred of the evil and hypocrisy of men's hearts; hence they are no● separated now, not cannot be (●hough the ●ervants of God should be very watchful) so long as they cannot see nor convince men of all their Hypocrisy; some ●ight and life he gives them to see beyond the● own natural abilities, but it is not perfected; and hence his work is (as the instruments are) imperfect; but now when Christ himself comes immediately to judge, and they fall into his hands, he can perfectly see all their secret evils; he hath his eyes like a flaming 〈◊〉, and themselves shall know, and all Churches shall know; nay, all the world shall know that he is ● Go● searching the hear●s and reins, 1 Sam. 16. 7. and he perfectly hates Hypocrisy; he regards not any man's person, or parts; or profession, or kindnesses, or relations, (which move us many times to accept whom ●he refuseth against some ●ight): but as ●tis, If. 〈◊〉 8▪ He ha●es robbery in 〈◊〉 offerings, and loves judgement; and hence, the more present Christ is with his people, the more able are they to discern, as Pet●r, the secrets of Ana●ias in the Primitive times, or the Lord discerns for them, and by some inexpected way or other little thought of to themselves, discovers them by their own mouths, or base actions; by their fruits you shall know them; Matthew 22. 12. when the King came, he was speechless, whom the Guests could not d●scerne; So here, men have many things to say● for themselves, who when they come before Christ, will be s●●uck dumb. A wise Prince when he judgeth by inferior Officers, they may discern of some cases; but if a King (as Solomon) was present, secrets which they see not, would be found out; so ●ere. Reas. 2. Because this is part of the Curse upon Hypoc●●tes, To be ca●● out of the fellowship of the Elect; secret sins do not only separate ●● from Christ, but from all out fellowship with the Saints, which next to see paration from Christ, is the greatest evil in the world; It comforts the hearts of Hypocrites, they are loved of good people, and liked of good people; and though pr●vy to a world of filth, which a gracious heart is ashamed of, and loathes himself for, and thinks himself not worthy of a look of love from any of the least; yet Hypocrites quiet themselves, if they can cover it from the eyes of God's people, Matth. 24. 40. but now they shall no longer rejoice under the shadow of these Vines; No, the Lord will separate them to evil, D●ut. 29. 21. which is partly begun now, and perfected afterward; Mat. 8. 11, 12. they shall see Abraham and Isaac in God's Kingdom, and mourn when themselves are cast out. Reas. 3. For the joy and comfort of the Saints; for it's a wonderful joy to the heart to enjoy fellowship of Saints alone; when in a Sacrament we see profane people approach to it, it troubles us, grieves us; when we come to a place where we may be persuaded of the uprightness of all, it's very sweet; but now there is some fear, and hence less joy; but when we shall see the Saints together, and say, These are they who are eternally beloved of Christ, dear to him, and to be with them, and be asone, this is very sweet; those that love together only, rejoice to be alone together; so Saints, so Christ himself, 1 Thes. 4. ult. Rev. 22. 14. Blessed are they that keep his commands, and may go to the City; for without are dogs, and those who make lies, etc. Reason 4. In regard of the Glory of Chr●st, and Honour of Christ. First, Hereby Christ's infinite wisdom searching the secrets of all hearts, shall be seen, and that before all the World. 1 Cor. 14. 25. 'tis said when the secrets of men's hearts are discovered, they shall fall down and say, Verily God is in you. Rev. 2. 23▪ All Churches shall know, etc. Why? are Churches so ignorant of that? Yes, they believe it in the general; but they shall see it in the example, as well as in the rule, more fully afterward. We think he searcheth all hearts, but are there no hypocrites to be found in such and such Churches? Yes, he shows some even in such; and the more secret and subtle any thing hath been; the more openly will the Lord Reveal it, because this makes the more for Him. 2. Hereby Christ shows his exceeding great love to his people, in parting them and others; john 17. 23. I in them, that the world may know, etc. Gen. 6. 8. No●h found favou●; Wherein was that shown? Verse 7. I'll destroy man and ●east; but Noab found favour; and ver. 13. Make a● Ark, etc. 3. Hereby he showeth his acceptance of the uprightness of the hearts and ways of his servants, which it may be are poor and mean in their own eyes, but precious in the sight of the Lord, above all the pompous furniture and pithless profession of Hypocrites, Ma●. 3. 16, 18. hence Mat. 25. Come take the Kingdom for you, etc. What is glorious in the worlds, is vile in the Lords eyes. Let none be then offended at the Apostasy of men (eminent in profession) from the ways of God, in the purest and most reformed Churches; Use 1. What are these people (say some scorners) better than others? some of these make a greater show than others, and yet they fall; What are these Churches better than others, where there is no such examination, no● trial? a●d these be your Church-members, and your holy people, and your Coven●nt●r●, and thus men stumble. Oh consider, in the purest Churches there be many foolish whom Christ will separate one from another; and therefore if Christ d●●h give a 〈◊〉 of this before hand, and those that are vile before him, he makes them vile before others, that all Israel may see and fear, do not wonder at it. Isa. 32. 5, 6. The Churl shall be no more called lib●r●●, f●● he will speak; and think, and work so. Luke 12. 2. Nothing secret, but it shall be ●●re●led (many secret evils are hid) but it shall be but in part here. Christ saw his Disciples apt to be offended at the fall of judas. Did not he know him? then he was not the Son of God; or if he did, why did he suffer him? Saith he, john 13. 18. He that eats bread, shall lif● up his heel against me, that the Scripture may be fulfilled; and 'tis the portion of the Churches and people of God, to be troubled with such as these, that the Scriptures may be fulfilled; therefore be not offended; it ever hath b●en so in the Primitive times, as well as in Christ's Family; Paul foretells of Wolves devouring the Flock, arising out of themselves; and 2 Pet. 2. 1, 2. as there were, so there shall be false prophets; and Paul (though discerning) reckons his danger in regard of false Brethren; and it is a heavy judgement of God, that that which should make a man adore the depth of Christ's Wisdom, Holiness, Presence in his Church, and fear his own heart and Spirit, should offend men in the least measure; for surely these are warnings to all the Churches, and all men, and examples before our doors, as those are, 1 Cor. 10. A man that is prescribing Rules of Art, he gives one or two examples, he could give twenty, but that is enough to make the wise understand, Host 14. 9 Hence see the fearful and sad condition of those who shall voluntarily separate Use 2. themselves (and are glad of it) from the fellowship of the faithful; nay, the Churches of Christ, they do but execute the divine sentence of Christ upon themselves in this life, which shall be passed upon them at the great day; they shall then be parred, and cast out of the family of God, the Church of the firstborn, of which the Churches on earth in their purity are a resemblance. Look as it is in sinning, a man departs from God, and executes upon himself that which sha●l be (though now 'tis not felt) his greatest doo●; so it is in parting from the Saints; they do but execute their sentence upon themselves; and hence, 1 john 2. 19 They went out from us, that it might be made manifest they were not all of us; if ever they had portion in the Saints, they would never have parted; not but that one may separate from the incurable corruptions of a true Church, and not but that one may remove from one Church to another, provided it be with love, and utmost care for the good of that where he was; and also, not but that one may be forced upon some special cause to dwell in Mesheck, and be forced to forsake Sacrificing, to show mercy; but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least, though not the people of God, out of a base esteem of their fellowship, and a hi●h esteem of something else which they shall have without it; they regard not Communion of Saints, no further than it may serve their turn; and when it will not serve their turn, than they forsake it. This separation it commonly ariseth from certain preparations to it, which are the loosening of a man's heart from God's people; Like the Apple, before it falls, it begins to grow loose from that which holds it. I shall briefly show how this is, that you may be watchful; many not yet fallen, but their hearts sit loose from Churches, and fellowship of Saints, and people of God, even when they think their hearts sit close to Christ; and I will not name all; for particular men have their particular temptations; but what is most common; and this is one secret sin, and plague of men in these Churches, and there will be rendings; Christ's work is to gather, and Satan's ever quite contrary, to scatter; and it is a Rule, What is Christ's greatest work, the contrary is Satan's chiefest; as when Christ is humbling, he is hardening; when drawing to believe, he to unbelief; when Christ's work is to gather and unite, his●s to scatter, loosen, and divide; with that foot Christ treads on Satan most, there he bites most. 1. The Lord withdraws that honour and love from a man, which either he looks for, or thinks he deserves from the hands and hearts of God's people; either they are not lovely, or not loving to others; when they have either no personal worth to purchase love, or they have nothing to give of love in exchange for love, or else (to try them) the Lord for a time leaves his people to a blockishness of spirit; their love waxeth cold, or they think they are not honoured, or have not enough; and so (if men do not make) Satan will make them scandals to themselves through their pride of spirit. 1 Sam. 15. 35. Saul desired, Honour me before the people, but Samuel came not to Saul; hence what did Saul do? you never read that he came to, or made use of Samuel again. We are united to Christ by faith, but to the Saints by love, and mutual love, Ephes. 4. 16. Take away this mutual love, that you love not others, or they love not you, unless you have Christ's Spirit which was in Paul, and all the faithful, 2 Cor. 11. 16. you will fall secretly; and hence Hebrews 10. 24, 25. Provoke one another to love and good works; say to one another, Pray Brother tell me of my faults, and your fears; I'll tell you my heart again, etc. Truly h●re is the temptation of some, if not of most, to Apostasy from the Lord and his Servants; and this is the guise of Hypocrites, let any godly not honour them, they despise them; let any ungodly honour them, if they be not extremely vile, they love them and their fellowship, and are ready to think them as honest as the best, because they make themselves their own gods, those that honour them, are their good Angels, and è contrà. 2. They begin to feel by woeful experience, no spiritual good, or power of the Spirit and Presence of the holy Ghost in their fellowship, or in these Ordinances in it; they have them, but not the use not comfort of them, and this sets them going, and ripens, and rots them for a fall; for as want of love made them sit loose from the persons, so this makes them s●t loose from the Ordinance; and a man thinks now, What am I the better for the purity of Ordinances? and so hence, when he should loathe his heart, he loathes the truth, and ways he seems to approve, and hence falls. For this is a standing Rule, Let a man have Ordinances, and not know how to use them, or not indeed make spiritual use of them, if he knows it, but he will sit loose from them. Mal. 3. 14. Zach. 11. 8. My soul abhorred them, and they abhorred me; not their own hearts, as it is with the soul and body, they are not knit one to the other immediately, but by spirits, which if they be extinct, than they fall asunder. Let a man have meat, and it not feed him, clothes that cannot warm him, physic that cannot purge him, a Vineyard planted that never hath fruit on it, he will cast them off, and despise them; and this is the second step, the heaviest judgement of God on men for not loving the truth, but taking pleasure in unrighteousness; and this works thus especially, if they have had some trial of the people of God sometime, and after great expectations of receiving good from them, meet with but little; the Word, Sacraments, Fast, hence come to be stones, not bread; the heaven of promises is Iron, and there is no rain falls on them; and hence they, 1. Carelessly refuse at sometimes to come to the fellowship of the Saints. 2. Hence if they do come, they come late. 3. If timely, yet without prayer, or prising of them; they have felt no good, and now they expect little. 4. If conscience force to duties, yet they think them too tedious, or too frequent. Ezekiel 11. 21. they are losing, and dying, no man will tell you so particularly, but the Lord tells thee so now. 3. The Lord visits them with many sad and outward evils, and strange unexpected Trials, which they thought they could bear, but indeed cannot, puts them upon great losses, and leaves them to sad wants, their estates decay, they run into debt, and provisions are scarce, etc. and now they secretly repent themselves of the fellowship of God's people, but accout their course and hazards they have run, either madness or rashness. Moses Heb. 11. 25. did choose affliction and suffering, that he lotted upon, and upon nothing else; hence forsook honour and preferments, and pleasures; men not doing thus, hence choose the world, and forsake the ways of God; the Israelites brought to the Wilderness, they would go back; why? they questioned whether God was with them; why? because they wanted water, bread, and variety of blessings, N●●b. 16. 13, 14. And this sets them off; as a man that loves his friend very well, but when he puts him to so much cost, and is so costly by his company, let him then even go; so do many men, the Lord and his Ordinances. 4. Hereupon they come to call all into question again, which were without 〈◊〉 before, the ways and Ordinances of God; What warrant now say they, have you for Covenant, such constitution on of Churches, of Saints, strict examining of members? and why not a form of Prayer? and why not a Ceremony lawful? and now they want but a temptation, and then they fall. 2. Thess. 2. 10. They receive not the truth in love; Why not? because they feel loss by the truth, or feel not the spiritual good of the truth, and hence are given up to believe lies; the first beginning of which is to question the Truth, not from tenderness of conscience, though that be pretended, but from carnal lust; and hence, Ezekiel 11. 24. whose heart goes after that derestable thing, and this they are hardened in; if any good men by violence of temptation fall therein. Thus men fall from fellowship, and sit lose; you will fall, if you look not to it (which I say is fearful) And as Christ said, By this shall all know you are my Disciples, if you love; so all men shall know you are none of Christ's, if you fall here, if you sit loose, etc. I have been searching and discovering that which is working in sundry, and lies as leaven, cast it out of your doors. We may see hence one just ground of that diligent and narrow search and Use 3. trial, Churches here do or should make of all those whom they receive to be fellow-members with them; the Lord Jesus will make a very strict search and examination of wise and foolish, when he comes, and will put a difference between them then; may not men, not Churches imitate the Lord Jesus according to their light now? If indeed all the Congr●ation of the baptised were holy, then as Korah said, They take too much upon them; if Christ at his coming, would make neither examination, nor separation, not only of people baptised at large, but of professors, and glorious professors of his Truth and Name; if Churches were not set to disce●●e between Harlots and Virgins, foolish Virgins and wise, as much as in them lies, that so some of the glory of Christ may be seen in his Churches here, as well as at the last day; then the gate might be opened wide, and flung ●● the hinges too for all comers; and you might call the Churches of Christ, the Inn and Tavern of Christ to receive all strangers, if they will pay for what they call for, and bear scot and lot in the Town, and not the house and Temple of Christ only to entertain his Friends. But (Beloved) the Church hath the keys of the Kingdom of Heaven; and what they bind and lose, following the example and rule of Christ is bound and loosed in Heaven, and they judge in the room of Christ. 1 Cor. 5. 4, 5. 2. Cor. 2. 10. Whom the Church casts out, and bids depaz to Satan, Christ doth; whom the Church receives to itself, Christ doth; we should receive in none but such as have visible right to Christ, and Communion of Saints. None have right to Christ in his Ordinances, but such as shall have Communion with Christ at his coming to judge the World; hence if we could be so Eagle-eyed, as to d●scern them now that are Hypocrites, we should exclude them now, as Christ will, because they have no right; but that we cannot do, the Lord will therefore do it for his Churches; yet let the Churches learn from this, to do what they can for the Lord now. There is a fourfold Glory of Christ shining in his separating foolish and wise at the last day; which when Churches imitate now, they hold out now. First, Hereby he shows his wisdom, in discovering the secrets of darkness, and all the wily knots men have tied, to hamper themselves in their own miseries; so Churches show forth this wisdom, not only in discovering such whom you may feel to be hairy, rough Esau's with M●●onson, but such as have Jacob's voice, and are very wily; when the secrets of hi● spirit are discovered, they will say, if not proud and passionate, God is in you; hence the wisdom of Christ, Rev. 2. 2. Secondly, Hereby the Lord Jesus shows h●s holiness, who withdraws himself from those that are foolish, though outwardly most glorious; for he will be sanctified; so the Church's shadow out the holiness of Christ ●erein, who are bound to be holy as he is holy. Thirdly, Hereby the Lord keeps the Communion of his Saints pure; this is a wonderful glory in Heaven, that only the Elect and faithful of God shall lie down together; and is the last and greatest glory that ever shall be seen in this world, Revelations 21. 27. One man or woman secret'y vile, which the Church hath not used all means to discover, may defile a whole Church, and bring it under wrath, as Achan, and make work and sorrow enough for many a day and year after, and bring that blemish and scandal as will not ea●●ly be worn off again, and then men will wish that they had kept their communion pure. Fourthly, Hereby the Lord abundantly vouchsafes his presence to his people in Heaven, when the Goats are separated; now come and take your fill of love, and possess your Kingdom; so the Church hereby gains more of the presence of Christ Jesus in public and private; when ●das is gone out, now Christ comforts the hearts of his Disciples; when the Lord hath his Spouse alone, than he sport's himself with her. Isaiah 4. ●●●. When all in jerusalem are holy, there shall be a Cloud and Pillar of smoke on all their Habitations. And therefore not only the Churches should do thus, but a godly holy heart will desire it; it's the end of his coming that he may be searched; better had men be tried and examined now, than by Christ another day. Objection 1. But we must look not to what may be d ne, b●t to what must be done; Churches have power to cast out them that be bad; but what power to keep out them that be Baptised, and have a name to be good? Answer 1. Christ doth not only shut out Harlots, but professing Virgins; which example is to be imitated now so far as we can; for on the same ground Christ excludes, we have the same if we know them. 2. The Apostle is punctual for it, 2 Tim. 3. 5. speaking of the last days, Having a form of godliness, turn away from such; He saith not, Let them in, and turn to them; and if they prove evil members, cut them off, and turn them from you; but turn away from them; He saith not, If they be profane, or not baptised, and cannot say, I was humbled, and now I believe; but which is more, if they have a form, under whose garments of profession you will ever see some of those sores, Psal. 2. 3. 3. Rev. 2. 2. It was accounted part of the wisdom and power of grace of the Ephesine Church which tried them which said They were Apostles, and had found them liars; they could not creep in there, but they were found out. 4. In the jerusalem come down from Heaven; it's part of the glory of it to cast out the unclean; but Rev. 21. 27. nothing enters therein which is unclean; and are not they to be imitated now in their glory, who are set out for that end? 5. To omit all other proofs, see Ezekiel 44. 8, 9 The Apostle gives a sad charge, Hebr. 12. 15. Look diligently, lest a root of bitterness g●ow up; the Apostle doth not say, 'Tis no matter what roots you set in Christ's Garden; only when they spring up, and begin to seed and infect others, then have a care of them; but look there be not a root there; truly so we do; for they tell us they believe and repent, and we believe them, other strict inquiry we make not; Oh but saith he, Look diligently to it; it's ill counsel to the Gardener to say, have a care to weed your Garden; but 'tis no matter, God looks not that you should be careful of your seed, so long as it be seed; nay, the Lord that forbids me to suffer weeds to grow, forbids my carelesseness in sowing what seeds I please. It is the judgement of some Divines, That the first sin of Adam and his Wife, was in suffering the Serpent to enter into the Garden 〈◊〉 for▪ the ●uine of a Church may be the let thing in of some one ●ll member. Objection 2. But they that are innocent, and say th●● believe, are in the least degree of probability converted; and the best, we are but certain of their conversion in the highest degree of probability; and therefore may both orts be admitted? Answer, No; Paul may fear with a godly jealousy some of the Cor●●hian Church, 2 Cor. 12. 20, 21. and may know some to he childish, and carnal, and weak, yet children; yet he calls them all Saints, and dates not mince his speeches with such notions of probability; and Heb. 6. 9 We are persuaded better things of you; A moral certainty a● man may have, and should have of all Church-members; a certainty of faith, conditional, though not absolute; as if it be thus as they say, and I cannot, ought not to say otherwise of them, 'tis well with them. Objection 3. But the Primitive Church never received in any with such strict confessions, and large examinations; three thousand in a day were admitted. Answer, I remember a godly Divine in answering an Objection of late repentance from the example of the Thief; having whipped it with many other Rods, at last lasheth it with this, it's an extraordinary case; and hence not to be brought in for an ordinary example; hence he speaks thus, When therefore the time comes that Christ shall come and be crucified again, and thou one of the Thiefs to be crucified with him, and it fall out that thou be the best of the two, then shalt thou be saved by Christ; that despi●●ng Christ now, puts off thy repentance till then; So I say here, there is somewhat imitable and ordinary in the Apostles example, in admitting three thousand in a day, but something unusual, and far different from our condition now; and therefore this I would say when the time comes, that the Spirit is poured out on all flesh; and that time is known to be the Springtide, and large measure of the Spirit, when Ministers are so honoured as to convert many thousands at a Sermon; and so God and reason call for quickness; when Elders of Churches are as sharp-sigted as the Apostles; when the conversion of men also shall be most eminent, and that in such places where 'tis death, or half hanging, to profess the Lord Jesus, as that they shall be pricked at their hearts, gladly receive the Word, lay down their necks on the block, cast down all their estates at the Church's feet, out of love to God's Ordinances; when men shall not have Christian education, the example and crowd of Christians from the teeth outwardly to press them to the door of the Church, as those times had not; then for my part, if three hundred thousand were converted, I should receive them as gladly and as manifestly as they receive Christ; but truly, there is such little take now, that we have 〈◊〉 enough to look upon our money, and the Hypocrisy of the world gives us good reason to stay and see; yet we grant Simon believes also; and if he doth deceive the Apostles eyes for a time, let him come in, and tell him of his gall of bitterness afterward; and if he be not obstinate, but entreats Prayers, Charity hopes the best, and lets him stay in, Matthew 3. 7. Obj. 4. But you may in weeding out the Tares, pull up the Wheat, and keep out the godly in such strict search. Answ. 1. 'Tis true; and the want of tenderness and love to them that be Christ's Lambs and Babes, having much ignorance, and carnalness, out of zeal in some, not guided aright; and pride in others, despising those that are of meaher gifts than themselves; or because of some weakness; which if they were convinced of, would soon lament and amend; and to be so rigorous toward them, will not be suffered by Jesus Christ, if continued in by Churches; Hence Churches must be Watchful against this: And then. 2. If they follow the light, are weak with them that are weak, and strong with them that be strong, and are all things to all men, and gain all to Christ; look as the receiving of ●ll members shall not be laid to their charge to h●rt them, so nor the excluding of some that are good. And this I'll add, The Lord may see in some good people that are about to join themselves to the Church, that which makes them fit to destroy a Church; not to build up a Church, as in case of some secret sin not sufficiently repent of, and some decay of the first love, Rev. 2. 5. and the Lord by this means may recover them by Word or Rod under witness of the Church against them; and hence many say, If I had then come in, I should have been proud and vile. Obj. 5. But there are many odd confessions by those that are received, and extravagant enlarged discourses of the jet time of their 〈◊〉, and their Revelations, and ill Application of Scripture which makes such long doings, end are wearisome and uncomely. Answ. So I would say, There may be many weaknesses in an Ordinance, shall. I therefore despise or cast off an Ordinance? I could then cast away a●s; and my own life, and soul too, when I had done; No, lament them, and heal them. I confess it is not fit that so holy and solemn an Assembly as a Church is, should be held long with Relations of this odd thing and tother, nor hear of Revelations and groundless joys, nor gather together the heap, and heap up all the particular passages of their lives, wherein they have got any good; nor Scriptures and Sermons, but such as may be of special use unto the people of God, such things as tend to show, Thus I was humbled, then thus I was called, then thus I have walked, though with many weaknesses since, and such special providence of God ● have seen, temptations gone through, and thus the Lord hath delivered me, blessed be his Name, etc. I have done; let all God's people, Watchmen on God's walls, still be watchful and careful; there be temptations enough to make men fill and pester God's House with Swine; one hath his friend, and his affection leads him; another he is a man of estate, and his money is in the mouth of his Sack; another thinks there is one bad enough, but we shall do well enough with them; Oh take heed of these things! methinks a godly man should abhor the opinion, at least, if it was but for this reason; viz. it is so suitable First, To a proud man; shall I stoop to Churches, and give an account of my heart and course to them? I am as good as they. Secondly, To Apostates from Churches; who when they are gone, than they give way to these conceits, You are too strict, and are loath to confess their falls afterward. Thirdly, And Libertines, who cry out, Why shut you your Gates so close, that Swine and Sheep, Sheep and Goats, and all their Herds and Herdsmen come not in? No, the Lord will separate one day; do what you can therefore, you that are in Christ's stead now. Boast not of Church-priviledges only, I am a Church-member, Use 4. and now all is well; say not, We have Abram to our Father; cry not the Temple of the Lord, and all the Christians in the Church think well of me; for Christ Jesus will make a separation one day (all is not Fish that comes to the Net) and then better never have known what Church fellowship means, and yet be all the wh●le a stranger to Christ; thou thinkest all have given their approbation of thee; so in charity they may; but yet it may be some have had secret fears, and doleful thoughts of thy estate; and what have they done? Even as we do with those we cannot cast by any inferior Courts, we put them over to be tried by the Highest Court of the Kingdom; and that is very dreadful, if their case be bad; so here, one thinks it a shame to live out, and hence for to serve his honour, sets himself up there; another wants Marriage, and that's the way to it; another thinks of his gain in a Town, in Fields, or in shop, hence desires it; another's conscience is only troubled for want of a Sacrament, hence would come in, and there they sit still; oh takeheed of this. Hence see there is need of conversion in some Church-members; Use 5. Did you ever see a Church-member converted? said one, as if then the bitterness of death was past, when once in the Church; some should look about them herein; I'll only give this Rule, Be always converting, and be always converted; turn us again O Lord; When a man thinks, I was humbled and comforted, I'll not lay all by, and so live on old Scraps; Oh beware of that frame! not that a Christian should be always pulling up foundations, and ever doubting; but to make sure, be always converting, more humble, more sensible of sin, more near to Christ Jesus; and than you that are sure, may be more sure; and you that are not, may be sure indeed. Of thankfulness to all God's people called to Christ, Use 6. that he should make a separation between you and others; this is the wonder and Diamond of God's Ring of love compassing all the Saints, in separating them from others. Mal. 1. 1, 2, 3. Was not Esau Jacob's brother? yet I loved one, and hated the other. Psal. 78. 67, 68 He c●ose not the Tribe of Ephraim, but judah; and there was Zion, and there David; so for the Lord to choose thee, and leave so many thousands in the World, is mercy; but to choose thee, and leave many of the Town where thou livest, that's more; that had some means, and were better in birth, place, and parts, than thee; but to choose thee from thy friends, two grinding in a Mill, and lying in a bed, one taken, t'other left, is more; but of professors, and glorious ones too, whom thou dost highly esteem, to choose thee, and leave them; to open to thee, and shut the door against them, this is indeed wonderful! if thou art one of these, he hath made thee thankful for it; Oh this the mark and Crown of glory, and fruit of the Lords old love, for his opening of thy eyes, and changing thy heart, and giving thee rest and peace on his Son. VERSE 13. Watch. THat all the Churches of God are bound to be very watchful, Observation. by considering the Parable of these foolish Virgins. Quest. 1. Against what shall they watch? Answ. 1. Against security, and dead-heartedness. 2. Against sleightness and shallowness of the work of grace in them. Quest. 2. For what should they watch? Answ. For the blessed appearing, and glorious coming of Christ Jesus. at his first coming, 1 Pet. 1. 10, 11, 12. they searched after, and waited for his coming, and rejoiced to see that day; so should we now for his second. Of exhortation to these Churches in N. E. Oh be watchful, First, Use. Against security. Motives. 1. Because 'tis the last sin as you have heard, which surpriseth Saints; a Christian at first conversion, strives and gets mastery over many sins, but some are very hard, that he cannot overcome them; and because he cannot, hence like the Israelites, he is ready to think the worst is past, and I cannot be better; and hence lies secure, and makes truce with sin. 2. 'Tis a very dangerous sin; What temptation may not a man fall into, and be overcome with, when he is sleepy and secure? A strong man that is asleep, may not a child, any weak enemy cut his Throat, or pick his Pockers? it may be when awakened he may recover his losses, but it is sad for the present with him; so here. 3. It is a most bewitching sin; because nothing is so sweet as sleep, and the sweeter, the stronger, and the worse. 4. 'Tis the temptation of this place. 1. Because when Churches grow secure, than all begin to slumber; else one might awaken all. 2. Because here's peace; we have our ease, and our pillows, and featherbeds, and are out of the noise of persecution; and hence sleep, and watch not; are secure and dead-hearted, and pray not; our hearts die, and prayers die by this means. 3. Because of many sad wearisome Trials, and heavy loads; 'tis hard to live for some, and their bodies are weak, and cates, and distractions many, and griefs from servants rudeness, etc. exceeding; and debts come upon men; sorrow made the Disciples eyes heavy, Luke 22. 45. The poor loaden horse when spur-galled, and the Load heavy, and Legs weary, he will lie down in the high way, till rest and provender be given him. 5. Oh therefore blessed are ye if you endure temptation, and watch one hour in this place and time. I tell you the Lord will fet thee down, and serve thee, and give thee what thou callest for. Secondly, Against sleightness, and an hoverly work; Motives. 1. Many looking after Christ, deceive themselves here; here is their wound; they have some taste of sins bitterness, and some taste of Christ, and some affections; but the life of Christ they want; not that all must have the same measure; but consider of what hath been opened to you; Oh these colours, forms, and figures, and images, and pageants, and pictures, and names, and paints, and gildings, are the undoing of many. 2. Consider the example of David, who though a Prophet, yet desires, O that I might see the Lord in his house! Paul reached after more and more; as for his prize, he made work of it. 3. Christ is full, and hath enough Spirit; oh therefore seek for more! if you know this gift, and ask, he will give Rivers of waters; Young Christians, look to yourselves as you wax old; what is become of your gold? why doth Copper appear now, in comparison of what it hath been (it may be) formerly? Thirdly, For Christ's coming; Motives. 1. This is the beginning of glory; Adam looked only for his happiness in an earthly Paradise, but you are heirs of an heavenly, Tit. 2. 13. 2. You have nothing else to look for; if only of the things of this world you might look for your portion here, it were another matter; but now when called, justified, sanctified, sin warring against thee, and nothing but thy body and breath between thee and Christ; oh look after it. 3. Sorrows in the Country cry for it; we think within few years the Land will be out of heart, and want of clothes, or not money to buy, or pay debts, and this and t'other evil will ensue; so for particular persons, What shall I do hereafter? etc. True, but glory will pay for all at Christ's coming. 4. All Saints ever looked for this long ago; the Corinthians, 1 Cor. 1. 7. and the Thessal●●ians, 1 Thes. 1. ult. and the Philippians, Phil. 3. 20, 21. grace teacheth men so to do, Tit. 2. 13. and promise of mercy is made to such only, Heb. 9 ult. and hence Rev. 22. the Church cries o●t, Come Lord, come quickly; Oh wait for this time when he shall Redeem, comfort, glorify, free from all snares and sins; if no hope in this life, of all men most miserable; some young ones think 'tis too soon; old men that are near do it; many have businesses, and cannot; cannot you carry it to the fields, and rejoice in expectations of this, but must be always cast down? etc. O teach it your Children; speak of it one Brother to another; some of you are poor and morning, oh be comforted, 'tis for your sake Christ will come, and refresh, and wipe away your tears. Thus I have finished this Parable; there are divers and many Interpretations hereof given by some, but I speak what I believe; I differ in nothing but ever gave reason. And verily if you regard not, the Lord shall bring all these things as Witnesses against you another day; I believe it shall not be without some fruit; give him the glory that gives it. FINIS. AN ALPHABETICAL TABLE, Showing the chief Heads contained in this TREATISE. A. Absence of Christ causeth security; how; and why▪ part 2. page 26, 27. Acts of holiness must be from Christ alone; and how, part 1 p. 31, 32, 33. Actions of holiness must spring from an inward principle. part 1. p. 188, 189. Appearance of men or Angels no ground of credit. part 1. p. 125. Apprehension of the soul by Christ examined. part 1. p. 188, 189. Apprehension of Christ his second coming the Saints duty; and how gotten. part 2. p. 50, 51, 52. Apostasy of Jeeming Saints is to be expected. part 2. p. 66. Arminians Doctrine of inherent righteousness confuted. part 1. p. 134. B. Blessed estate how known. part 1. p. 137. Bridegroom of the Church who is. part 1. p. 67. As such, Christ will come. part 2. p. 112. Bridegrooms coming, its effects to the Church. part 2. p. 111, 112. C. Calling and election to be made sure; why. part 1. p. 45, 46. How done. p. 47, 48, 49, 50, 51. Carelessness of waiting for Christ incident to Converts. part 1. p. 44, 45. Church Relation an high honour. part 1. p. 5, 6. Church visible, the place of preparing to meet Christ. part 1. p. 3. Charity of men's sincerity to be maintained with jealousy. part 1. p. 119. Christ the only and excellent donor of grace. part 2. p. 91, 92. Christ how to be apprehended. part 2. p. 171, 172, 173. Christ in reality, and for himself must be closed with. part 1. p. 81, 82. Christ his person is to be embraced; and how. part 1. p. 83, 84, 85, 86, 87. Christ may be apprehended by such as he loveth not; and why so. part 1. p. 174, 178. Change of nature how known. part 1. p. 198. Coming of Christ how manifold. part 1. p. 9 part 2. p. 37. Coming of Christ to judgement what it means. part 2. p. 31. it is most certain. part 2. p. 36, 37. at an appointed time. p. 120. when, where, how, and why. p. 105, 106, 107, 108. Coming of Christ is to be believed. part 2. p. 109. expected by the Saints; and why so. part 1. p. 88, 89, 90. sense of it awakeneth security. part 2. p. 47, 50. assordeth comfort. p. 39, 40. how it is reallized to the soul. par. 2. p. 28, 29. Coming of Christ, its concomitants. ib. effects. part 2. p. 48, 49. it is terrible. ib. Comfort not to be too soon, or easily taken. part 2. p. 85. when, and how to be taken. p. 86, 87. Comforts denied to Saints; what, and why so. part 1. p. 70, 71, 72. Common grace no ground of comfort. part 1. p. 139. Compassion of Christ to the wise and foolish Virgins. part 2. p. 42, 43. it should awaken the secure. part 2. p. 44, 45. Communion with Christ the Saint's privilege. part 2. p. 123, 124. the properties of it. p. 125. Communication of good, no ground of men's boasting. part 2. p. 93, 94. Confidence of Christ's coming characterized. part 2. p. 41. Conflicts attend Saints, if not secure. part 2. p. 21. Conversion of others not to be hastily concluded. part 2. p. 65. Conscience quiet, no sign of true grace. part 1. p. 139. Content in the Lord jesus Christ the Saint's duty; and when to be acted. part 2. p. 128, 129, 130, 131. Cry at Christ's coming what it is; and why. part 2. p. 32, 34. Comfort in desertion. part 2. p. 191. D. Day of grace not to be slighted. part 1. p. 120, 121. Day of Christ's coming to judgement certain. part 1. p. 91. seen by the believer how. p. 89. Death to be desired by Saints. part. 1. p. 104. in what cases not to be desired. p. 101. it may take the goaly in an uncomfortable frame, but not void of grace. part 2. p. 145. Delay of grace dangerous. part 2. p. 157. Defilement of Virgins what. part 1. p. 38. Desires of this world wherein lawful. part 1. p. 103, 104. wherein sinful. p. 102. Desires of the godly and hypocrite differenced. part 2. p. 77. Desires of grace consist with want of it, and destroy many. part 2. p. 75, 76. in hypocrites last not. p. 78, 79, 81. Dishonour attends the unholy. part 2. p. 55, 56. Divorce from others; necessary to Virgins that will meet Christ. part 1. p. 11. Divorce of Christians from Lust. part 1. p. 6. Law. part 1. p. 7. Door of grace and glory shut on the wicked. part 2. p. 155. why, and when. p. 156, 158, 159. Dreaming a note of security. part 2. p. 6, 7. E. Enjoyment of the world and Christ inconsistent. part 1. p. 15. Entertainment of the Virgins at the Bridegrooms coming different. part 2. p. 121, 122. of the wise Virgins. ibid. of the foolish, what. p. 158. Espousal unto Christ how to be effected. part 1. p. 14, 15, 115, 116, 117, 118, 119 Expectation of Christ's coming, and its effects. part 1. p. 82, 83. Examination of Church-members, the grounds of it, and Objections about it answered. part 2. p. 197. F. Faith to be judged. part 1. p. 79. false known by four notes. p. 80, 81, 82. Faith its life of rest different from that of sloth. part 2. p. 22. Faith its fullness not attainable by hypocrites. part 1. p. 205, 206, 207, 208. Fall of professors not to be admired par. 1. p. 120. it is incident to the best. p. 233, 234. Fallen Saints must endeavour to recover. part 1. p. 239, 240. False- hearted, their misery. part. 1. p. 125. False hopes fearful at Christ his coming. part 2. p. 161. Fearlesseness a note of security. par. 2. p. 5. Fellowship with Christ in Ordinances how had. part 1. p. 107, 108, 109. Flagging in duty wherein it is. par. 2. p. 20 Folly and security found in Virgin Churches. part 2. p. 10. Forgetfulness of God a note of security. part. 2. p. 5. Fullness of grace what it is. part 1. p. 195. it belongs to Saints. part 1. p. 190, 191. is wanting to hypocrites. p. 192, 193. wherein satisfying. part 2. p. 182. G. Glory of God the end of all his dealings. part 1. p. 62. sometimes denied by Saints, and how. p. 63, 64, 65. Glory of grace how given to God. part 1. p. 66. Going forth to meet the Bridegroom, what it meaneth. part 1. p. 67, 68 Gospel wherein glorious. part 1. p. 98, 99 Gospel-hypocrites are the worst. part 1. p. 121, 122, 123. their Characters. p. 126, 127, 128, 129. Grace to be carefully kept. part 2. p. 74. true and false differ more than in the efficient cause. part 1. p. 135. true how to be judged. p. 144, 145. it is created in us by the Spirit. p. 174. not communicated at men's pleasure. part 1. p. 90, 91. that of the wise will not profit the foolish. part 1. p. 89. nor is it communicated when desired from them. p. ib. Grace enjoyed, must not be denied. part 1. p. 144. Grace common and sergeant will fail; and how it doth so. par. 2. p. 62, 63, 64, 65 Grace true is constant and eternal. part 1. p. 228, 229. Graces created denied by some. part 1. p. 176, 177. their activity denied. p. 178, 179. their evidence denied. p. 180, 181. H. Hearing the way to get the Spirit part 1. p. 103, 104. Holiness what it is. part 2. p. 53. how, when, and before whom the Saint's honour. p. 54, 55. it looketh not for honour from men. p. 57 Honour of holiness how gained. part 2. p. 59, 60. how preserved. p. 61. Honour of the unholy vile. part 2. p. 57 Humility fits for Christ his second coming. part 1. p. 61. Humiliation its fullness not attainable by hypocritespar. 1. p. 195, 196, 197, 198, 199 Hypocrites are in purest Churches. part 1. p. 115. how it cometh to pass. p. 116, 117. they have some inward touches of the spirit; yet but touches. p. 191, 192. Hypocrisy its acts, and its cure. part 1. p. 150, 151. I. Illumination, its fullness not attainable by hypocrites. part 1. p. 200, 201, 202. Inward principle of grace, the want of it examined. part 1. p. 182, 183, 184. and aggravated. p. 185. Insensibility an hindrance of grace. part 1. p. 171. Insensibility of the want of grace, a sad estate. part 2. p. 69, 70. K. Kingdom of Heaven what it meaneth. part 1. p. 3, 4. King the same to the Church visible, and invisible. part and p. ib. Knowledge of Christ necessary. part 1. p. 73. what it is. p. 74, 75. how gained. p. 76 77, 78. common what. p. 201. saving, what it is. p. 202, 203, 204. L. Lamps, the taking them, what it meaneth. part. 1. p. 39 Lamps, their glory what it is, and wherein. part 2. p. 52. Laws of heaven in the Church visible. part 1. p. 4. League with lust what it is, and how known. part 1. p. 17. with Law what. p. 19 Light, the danger of declining it. part. 1. p. 148, 149. it is peculiar to Saints. p. 200. some in Lamps of foolish Virgins. p. 201. Looking for Christ his coming, the Virgin's duty. part 1. p. 96. encouraged. p. 97. directed. p. 98. and characterized p. 94, 95 Longing for Christ his appearance, Virgin's property. part 1. p. 99 why so. p. 100 Longing for Christ in his Ordinances, a duty; and why so. part 1. p. 105, 106. Longing for Christ's second coming persuaded. part 1. p. 113. directed. p. 114. Love of Christ precious and satisfying. part 2. p. 170, 171. offered how, and on what terms. p. 173, 174, 175. to be accepted. p. 176, 177. want of it is dreadful. p. 168, 169. it is extended to such as love him. part 1. p. 23, 24. it is not vain. p. 25. how it appeareth. p. 52, 53, 54, 55. Love of Christ how comprehended. part 1. p. 34, 35, 36. it makes his coming certain. part 2. p. 38. opens the door to the wise Virgins. p. 157. Love to Christ persuaded. part 1. p. 21, 22 it must be fixed in such as wait his coming. part 1. p. 51. how this is to be done. p. 56. Christ's love to us how known. part 2. M. p. 184. M. Marriage to the Law, what it meaneth, and how done. part 1. p. 18, 19 Means ineffectual, a note of hypocrisy. part 1. p. 152, 153. and why so. p. 154, 155. Means enjoyed, no advantage unless improved. part 1. p. 156. the careless use of means characterized. p. 158, 159, 160, 161 effectual use exhorted. p. 163, 164, 165 Measure of knowledge or fellowship with Christ must not satisfy. part 1. p. 110. content in it characterized. p. 111, 112. Mind of man the cause of truth or hypocrisy. part 1. p. 146. why so. p. 147, 148. Ministry the means of grace. part 2. p. 96. must be of Gospel, not Law. p. 98. despisers of it rebuked. p. 99, 100 described. p. 101. Ministers sent by the Church, but furnished by Christ. part 2. p. 97. they are scandalised in the world, for what. p. 102, 103. N Nearness to Christ the Saint's duty and privilege. part 2. p. 132. how to be gained, and managed. p. 133, 134, 135, 136. New England's warning. par. 1. p. 166, 167 O Opinion of justification by Christ alone, is not sufficient to salvation. part 1. p. 124, 125. Oil in Virgin's Lamps, what it is. part 1. p. 168. it must be prepared against the bridegroom come. p. 186. helps how. p. 187. P. Pain prevents security. part 2. p. 4. Papists confuted. part 1. p. 134. Peace provoketh security. part 2. p. 3. Peculiar work of God in the heart, the only note of blessedness. part 1. p. 136. Perseverance in grace, is certain to the Saints, & how known. pa. 1. p. 230, 231, 232 Person of Christ glorious. part 1. p. 22. closed with by faith. p. 69. Power of doing holily lost by man's fall, restored by Christ. part 1. p. 28. Power of Christ in Ordinances how felt. part 1. p. 108, 109. Prayer neglected, a note of security. part 2. p. 6. it will be too late when the door is shut. p. 163. Prepared for Christ must only possess him. part 2. p. 137, 138. Principles of grace make shining professors. part 1. p. 172, 173. Privileges outward, no cause of boasting. part. 2. p. ●54. Pulling down God's Kingdom is dangerous; and how it is done. part 1. p. 6, 7, 8. R Readiness to meet Christ, what it is. part 1. p. 40, 41, 42. necessary. p. 43, 44. its characters. part 2. p. 141, 142, 143, 144. motives and helps unto it. p. 147, 148, 149, 150. Saints must be most ready. p. 151, 152 Rod cryeth to the secure before Christ his second coming. part 2. p. 33. Resistance of Christ twofold. part 2. p. 189 S Sanctification, its fullness not attainable by hypocrites. part 1. p. 214. it is opposed unto selfseeking. p. 215. its particular ingredients. p. 216, 217. consists not in a sense of the want of it. part 2. p. 70, 71. Satisfying sweetness of the spirit explained. part 2. p. 83, 84. Security the sin of last times, and incident to Virgin Churches. part 2. p. 2. what it is, and wherein it consists. p. 3. the easiness of its entrance. p. 4. a sweet sin. p. 5. marks of it, p. 6, 7. the last that seizeth on the Church p 17. a strong sin. p. 19, 20. a dangerous state. p. 34, 35. greatly sinful. ●44 Season of grace to be taken. part 2. p. 164, 165, 166. Selling grace, what it means. part 1. p. 95. Self-acting most pleasing to men but vile to God. part 1. p. 29, 30. Sense of want, no true sign of grace. part 1. p. 193. Sin suits not Virgins who wait the Bridegrooms coming. part 1. p. 13. Sincerity differeth from the closest hypocrisy. part 1. p. 131, 132, 133. it may be discerned, and how. p. 141, 142, 143. is to be sought after. p. 223, 224. motives to it. p. 225. means. p. 226, 227 Sleep its properties. part 2. p. 3. Slumber spiritual, its degrees. pa. 2. p. 15, 16 Slothful opinions, what, and whence. part 2. p. 24, 25. Souls are the vessels for oil of grace. part 1. p. 169, 170. Spirit of Christ, the inward principle of grace in the believer. part 1. p. 173, 174. it fits the soul to meet Christ; how part 2. p. 142, 143. must not be limited or quenched, part 1. p. 193, 194. its fullness not attainable by hypocrites. p. 209, 210. consists with the departure of Saints. p. 211, 212, 213. its glory, and the fullness of it. p. 219, 220, 221, 222, 223. Strangeness to ●hrist lamented. pa. 2. p. 126 Subjects of heaven converse in the church visible. part 1. p. 5. Sweetness of the creature, what it is. part 1. p. 56. Separation one work at the day of judgement and the reasons of it. part 2. p. 192, 193. Separation from the Churches of Christ, sin. part 2. p. 195. T Temptations to Apostasy, three sorts. part 1. p. 37. Terrors occasioned by security. part 2. p. 8. U Vessels for oil, are the Saints, not jesus Christ. part 1. p. 167, 185, 186. Vessels of honour, how they must act. part 1. p. 176. Virgins, who are meant by them. part 1. p. 11. Foolish who are. p. 115. wherein they differ from the wise. p. 152. they desire grace. part 2. p. 73. wise Virgins enter, but foolish are shut out from the Bridegroom. p. 122, 123. Unbelief of the eternal doom, denounced in the word, dangerous. part 2. p. 160. Unconstancy a note of hypocrisy. part 1. p. 236, 237, 238. Unprofitableness in Ordinances, the effect of neglect. part 1. p. 155. Unreadiness at Christ's coming, is woeful. part 2. p. 139, 140. Unregenerate men are not sensible of the want of grace. par. 2. p. 67, 68 W Waiting for Christ, fits for his coming, part 2. p. 145, 146. Want of love to Christ is very dreadful in its effects and nature. part 2. p. 169, 170. Watching over one another, the Saints duty; and how to be done. part 2. p. 8, 9, 10. Weaknesses are not graces. part 1. p. 129. Weariness provoketh security. part 2. p. 4. Will of Christ the object of sanctified obedience. part 1. p. 217, 218. Withdrawing of Christ, what it is, and how done. part 2. p. 173, 174. Word cryeth before Christ his coming. part 2. p. 32, 33. Work of Christ to be done, what it is. par. 1. p. 58, 59 must be done by such as wait his coming, and how. p. 57, 60, 61. Worst of man's estate is to be studied. part 2. p. 162. how known. p 163. Wrath of Christ at his second coming, great. part 2. p. 164. Watchfulness the duty of Church-members. part 2. p. 202. FINIS.