The Parable of the Ten Virgins

V. 2. And five of them were wise, and five were foolish. SECT. I.

FRom this Second verse to the Fifth there is set down the difference appearing between the Virgins, wherein the Lord the searcher of hearts, makes an open discovery of the particular estates of these Virgins, for all the best Churches especially to take notice of, to the second coming of the Lord Jesus. This difference is set down,

1. Generally, in this second verse.

2. Particularly, in the 3 ^d and 4 ^th verses.

I. Generally in this verse.

1. That some of them were sincere and wise-hearted to the number of five.

2. Others of them were foolish and false-hearted to the number of five more. So that the 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 judgment of man, and hence called foolish ones. In this general description therefore of them, we may note,

First, Their description from the number of each sort, viz. five.

Secondly, From their different qualities or qualifications, holy wisdom or prudence in the one, sinful folly in the other. He doth not say five were holy and five profane; five were friends to the Bridegroom, five were • ersecutors of him, but five were wise and five were foolish: Why the Virgins are described by the number of ten, Ispake before, either because it was a perfect number, and so signifies the estate of all Virgin-Churches; or because it was the custom not to exceed the number of Ten, to honor 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, and are most pure, yet even then there will be some secret Hypocrites that shall mingle themselves with them. Or, There will be a number of Hypocrites, mingling themselves with the purest Churches.

2. That when the Churches are Virgin-Churches, the Hypocrites in those times will be Evangelical. Or, The secret Hypocrites of pure Churches are Evangelical.

3. That there are certain special, saving qualifications of heart, whereby ariseth a great internal difference between sincere-hearted Virgins and the closest Hypocrites.

4. That the Spring or one main principle of Evangelical sincerity or hypocrisy it lies in the understanding or mind of man.

SECT. II.

THat there is and will be a mixture of close Hypocrites with the wise-hearted Virgins in the purest Churches.

This I might manifest out of several Scriptures, from several times. Look but upon Josiah time, where there was as great a reformation as under any King before him, 2 King. 23. 25. Yet Ier. 3. 10. & 4. 3, 4. Look on the Apostles time, and what apostasy afterward. The Apostle complained of it, Everyone seeks their own, Phil. 2. 21. Many walk, &c. Phil. 3. 18, 19. Whom he could not think on without tears. The mystery of iniquity began to work even then. Christ manifests this by divers Parables, Mat. 22. 14. Many are called, and so called as to come in, and so sit and not to be known, till the Lord looks on them. And here the wise-hearted could not discern and keep out, 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, 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 innocence 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 Jereboam's greatness, but the old Prophets 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 stain 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, 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 acti • g 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, 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 honor: 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 honor. 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 honor them, but what is that to the honor of the whole Church? Who would think Saul should have cared for Samuel, that dealt so plainly and sharply with him? Yet Oh honor 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 honor of base men; and hence fish for it else-where.

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 boun • iful to them, you may lead them into any errors, catch them at your • leisure 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. Thieves walk without suspicion in true men's companies, and thus they make the House of Prayer a Den of Thieves, 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 sometime • . 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, Ier. 7. 3. Because there is much comfo • t 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 judgments 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.

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 Kings 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,

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 God's 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 honor, 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 cle • r us in this Country from a soul aspersion that is cast out of the mouths of Pulpits upon us, that we hold the Churches of Christ to have no Hypocrite in the • . We answe • , that though if Hypocrite could be openly and Ecclesiass • ally disce • ned, 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 worlds end.

To the Watch • en of the Churches▪ nay to all that profess themselve to be their Brethren's keepers; to 〈…〉 Virgins, not to lavi • h your cha •• ty too far, it's a precious Grace, and you have little enough for 〈…〉 , but to bear a jealous heart, and to labou • for a quick discerning eye to find out them that will 〈◊〉 themselves among you. This was the commendation and honor 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 conde • n 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 conde • n all that do not magnify them, and reverence their Judgments, 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 • airly, should I censure him?

No, 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, ' • is 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 mayest save a soul, and they will love thee; or else thou shalt clear justice by being a witness against them.

2. 'It is 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, 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 John • . 19. They were not of us; I speak this because the Lord is shaking and I look for great Apostacies 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 o • enly 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: 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 mayest be one. 3. If thou beest, 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 befo • e 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, &c. Consider what a fearful thing 'tis to be 〈◊〉 up as for a gazing-stock to Saints, so an everlasting terror to the damned themselves.

SECT. I.

THat the most hidden hypocrites of the purest Churches under the Gospel are Evangelical, 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 Gospellers 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 fore-saw, 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 Lasciviousnesse; 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 ap • ear 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: For the Gospel where it comes, as it advanceth the glorious and everlasting righteousness of Christ, so it knocks under-foot 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 Sower, 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 judgments of Hypocrites, that there is no life, good, righteousness, but in Christ, nor salvation but by Christ.

2. There comes some goo • nesse 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: 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 endeavor 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. 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 he • , 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 Judgment. 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 plowing, 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 preach • 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, 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. Its 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 libe • ty 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. Its 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 German 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, 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 search • 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 Blowes.

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, &c. 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, because you look only for justification by Christ, and look only to God's free Grace, and count of Grace in Christ. Its 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 judgments as those Papists that have been pleading against it, have been overcome by it. Thou mayest 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 mayest taste and joy, and yet fall off at last.

Obj. 2. But I have Fellowship with the Lord Jesus.

Answ. Thou mayest 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 all-seeing 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, then 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 judgment 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, 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 Sheeps clothing, in the innocence, 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 fine-spun 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 ple • ding 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 fore-tell, 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 false-hearted in the purest Churches, 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 hypocri •• e 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 day-light 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 spake, 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, 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, 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 God's 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 repented of his sin (in his fashion) and reformed 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 Savior, 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 High-ways 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, 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 anything 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 Preacht. 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, &c.

But many see it not so.

I confess some may see more darkly, 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 Sons 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, 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 thoroughly rent 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, &c. 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 selt, or grew not in the feeling of it, and loosening from it: as with Apricocktrees rooted in the earth, but leaning on the wall • ; 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 rent 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 tradings, 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, 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 Birth-right, and never make anything 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 judgment 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 forever, 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, 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 death-bed, or in a Sea-storm in fear of Hell, he may now prize and take hold on Christ to save him. A man lies upon the Bed of horror of heart, he may prize 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 Savior. Psalm 24. 7. Open your gates that the King of Glory, &c. 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, 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 dwelt 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 then there will be comfort today, and sorrow tomorrow, 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 wret • hed 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 unknow 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, Ier. 30. 19. After I was turned I repented: 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 color 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 under-foot Christ's blood that purchased them for that end, and 'tis to rase 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 anymore? 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 Lasciviousnesse, 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 forever. They bring in painted profaneness.

Oh take heed then, 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.

SECT. I.

THat there is a vast and great internal difference between those that are sincere indeed, 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. 'It is so great that the faithful do see it. I confess at first work it's 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. 'It is 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. 'It is not subject, nor can be subject to the Law of God, where the holiness of God appears.

IV. 'It is 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 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 Lord's 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, Hos. 2. 14.

3. The Lord con • ines not his love to looks and words, though it's wonderful to have the least of them, but you may read his love in his works of love. Now those works peculiar to them, are first and chiefly the donation of Christ, for a man in redemption, to a man in vocation: and then the peculiar fruits of this love expressed in peculiar operations upon the Soul, and in the Soul, which God's truth in the New Covenant promiseth, and God's faithfulness executeth, Ier. 31. 33. & 32. 40. to take away the stony heart, to write Laws in the heart, to put fear into the heart; these are the peculiar effects of this New Covenant, and they are operations in a man, which only the Elect feel and wonder at Grace for, Ephes. 2. 4, 5. According to his great love hath he quickened us together with him: there is a kind of Resurrection of a 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, 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 then lest there should be a golden head, and feet and hands of iron and clay, and because the Church is not found lovely, therefore the Lord makes it lovely by little & little here, until it appear without spot or wrinkle at the last day. Do you think Brethren that 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? 'It is 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 sin'd willfully. The Lord never was dear to them, hence secret despite grew up, that at last they committed the impardonable sin, Hos. 10. 26, 29.

3. Because those Graces or Qualifications, together with the Operations of them which are in the faithful, are the same with Christ's, the same in kind and nature, John. 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, &c. 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, then 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, then the one hath no more cause to be thankful for the work of the Spirit than the other: and when a man comes to look upon the work of the Spirit, and the Graces of it, there is cold water cast upon those; this is no more than what a Hypocrite hath. Christ hath not only redeemed by price, but also by power, from the power of Satan, Sin, 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, &c. now if there should be no difference between seeming works in Hypocrites and these, then 1. the truth of the Promises is destroyed, for the Lord saith, They that hunger shall be satisfied. I will 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 bosomecompanion, 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, then 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, who in their writings seek to shame the Churches of Christ, saying that they deny all Inherent Righteousness or Graces, making a man just by the righteousness of Christ, and in the mean while to remain like a Carkase or Ghost, or a painted Sepulcher 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 who-ever 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; for they hold and maintain an Inherent Righteousness, but that there is no difference between the Graces of Believers and Hypocrites, only in their continuance, and that is by chance too, and doubtful, viz. if they hold on, and for this purpose cite many Scriptures, three especially, that of Ezek. 18. 24. If the righteous man forsake, &c. which is spoken of rotten Pharisaical Hypocrites falling far short of what the Saints have. And the Parable of the Seed, Mat. 13. They all sprang up: where '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 color 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, Hymenaeus, 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 its 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 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 brute 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, &c. 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, &c.

Oh then terror to them that content themselves with common works, and so think their estates good. You have been terrified, confessed, and repented, Judas did so. You have reformed 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, 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, then 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, then it must needs follow from the knowledge of such a work, a man may conclude his blessed and safe estate. By work, I mean, no Popish good work, nor consider a work without a peculiar word of promise made the eunto. If we should ask a woman married to another Husband, how she knows such a one is her husband, she would manifest it by those peculiar acts or works or manifestations of a husband to her. She hath known he hath forsaken great offers, and come to her: Her heart that was most opposite, was at last overcome to forsake all, then they 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 night-time, when they least suspect it. Notwithstanding all deliverances; miracles, plagues and repentances, Shall you be preserved? Yes, the Lord hath promised it, and revealed it. To whom? To them that have their door-posts sprinkled with Christ's Blood, apprehended by the work of Faith, Rom 3. 24, 25. Heb. 10. 22. If one should have asked the Lord Jesus himself, whom he loveth? he would 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 answ •• like Christ, by these properties wrought in me, or no? If you say, No, because all these an hypocrite may have, then the Lord Jesus hath done very weakly in describing his own sheep, by such properties to be his, which discover them no more than so: Its true an hypocrite hath something like all these, but not these indeed. If you say, yes, then a man may know his blessed estate by these. The promise is, Prov. 8. 17. I love them that love me. But how do you know you love the Lord? There is the question, If Satan and blind carnal reason ask this question, you will be filled with accusations, and never 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? Immediatly? 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 Lord's 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 e • ernal 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, &c. 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! Its 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 Lord's 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 judgment of the great day? Because God hath ch • nged our vile natures, and made our wills like unto his glorious will, &c. So for forgiveness, Luke 7. 47. Much is forgiven her, &c.

3. In respect of the state of Glory for time to come. We may know our blessed est • te 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 today 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 ge • eral word and spirit, I intend not to dispute, because it makes nothing against the truth in hand: Only this I say, its very dangerous to limit the Holy One of Israel, especially in his freedom of working, to breath 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. Somtimes 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 Lord's Spirit helping them (for sometime they cannot do it) peace. For the Major is the Word, the Minor Experience, and the Conclusion the Lord's 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 hypocrise 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 death-bed, 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 embracings of him. Its 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 judgment 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 Lord's love, for this is Popery indeed, and 'tis Hypocrise, Isa. 58. 3, 4. Why have we fasted, and prayed, and delighted to draw near unto God? &c. but look upon the work and promise, and be the more vile in thine own eyes, that the Lord should promise, or do anything 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 your selves 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 Human, not Divine consolation from a work. But Oh fetch it you from Heaven! as in Peters redemption, Acts 12. You reason, and others tell you, and yet you are full of fears and doubts; and thou criest, Lord 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, 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 anything 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 Lord's 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, &c. Now when a man shall say, I look to no work, but only for the Spirit to reveal the Lord's Love; in seeming to desire the Spirit, he doth resist the Spirit of God.

3. Otherwise you shall be deprived of all that abundant consolation which the Word holds out before you. For suppose you say, I look not to the work of God in me, to receive any consolation from that, or any promise made to that. I look only to the revelation of the Spirit.

Ans. 1. There is never a promise but the Comforter is in it, and they are given for that end, to give strong consolation, now if you look to no work, nor no conditional promise, nor to find the condition in you (which yet Christ must and doth work) Lord! what abundance of sweet peace do you lose? Rev. 7. 17. The Lamb leads them to the living Fountain of waters, and God wipes away all tears: And for ought I know you shall die for thirst that refuse to do it. Oh slow of heart to believe all that the Scriptures have writ! all that God hath spoken! Ought you not thus to be comforted?

But 2. If you look to a Spirit without a work, 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 death-beds, 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 will come and sup with him. Never think the Lord will dishonor 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, &c. Oh therefore look to the Lord now to cleanse you! Zac. 13. 9.

'T • s true, there is a difference, but is it possible to know it, seeing that a false heart may go so far? especially to know it in itself?

'It is true, 'tis difficult for men, 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 honor, as for God to know, so they partaking of the Divine Nature, for them to know their own hearts, Ier. 17. 9, 10. And although it be an 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 marvelous 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 threefold light.

I. The light of the Word, which is a Divine Revelation of or concerning God and man, and of man, not only as fallen in Adam (which discovers all his sins, their nature, their end, &c. ) but as risen again and recovered in Christ, the birth, being, breeding of the new creature. It discovers all 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, &c. 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 prophesy, &c. 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, &c. 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, &c. Now although Atheists cannot see these, yet others do and can, So in the workmanship of the Elect, 'tis so. Its 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, &c. And hence I never knew yet a thinking Christian deceived, and hence I fear all that make not this their trade, will be to seek, and so to begin again: Oh the Lord teacheth his people hidden mysteries by this.

2. By the operation and working of it, for Grace may be in the heart, and yet lying asleep, and raked up under the ashes, not seen, not felt, but in the operation of it, it may, which is peculiar as the form is. For how do we know we love or delight in any creature? By the operation of love and delight. How did Christ manifest to the Pharisees that they were of their Father the Devil? Why his lusts they would do. So how can any tell he knows the Lord, or loves the Lord, or 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 will name no more. But look as we said to them that cried out against Prayer without a Book, we answer, Hath a man dwelt in his own heart so many years, and not known his wants, to make him pray? nor the Lord's work of mercy, to make him bless, so here.

2. But if a man looks to his work, this will interrupt and break his peace.

1. It may and doth break and interrupt a false peace; as many say, yet they trust in the Lord's mercy, Oh 'tis a presumptuous peace.

2. Neglect of this yields most unpeaceablenesse, even in them that are sincere. You have peace, and then break out into pride and passion again; then question all. The Spirit will sigh, not sing in that bosom, Psal. 32. 1, 2, 3. Judge. 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, I look to no work. If I have him, I have all.

True, First look to have him, to be comprehended by him, that so you may comprehend him. But because you look for all in him, will you look for nothing from him? Will you have Christ fit in Heaven, and not look that he subdue your lusts by the work of his Grace, and so sway in your hearts? You despise his Kingdom then. Do you seek for pardon in the Blood of Christ, and never look for the 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 Honor 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, what need I have any other difference.

1. The witness of the Spirit makes not the first difference. For first a man is a Believer and in Christ, and justified, called, sanctified, before the Spirit doth 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, 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, 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, Its one thing to see Grace in myself, another thing to look upon it as mine, to clear me withal. You are to see the Lord's 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 Lord's 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 its accounted by some almost Popery to speak so. To this all promises are made, 1 Tim. 4. 8. Godliness hath them. 'It is true, they are made to Christ, i. e. to Christ mystical, 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect, Eph. 1. 23. 2 Pet. 1. 3, 4. If you despise work, you despise Promises, and so despise Christ, and the Lord knows what use you may have of them before you die.

SECT. VI.

TO the people of God, in whom the Lord hath made this great change, and made a difference between you and all the world. Take heed of denying your work, and this real apparent expression of the Lord's love. How many doubting drooping Spirits are there, that though others may see, and though themselves have felt the sensible expression of the Lord's 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 shewn to the greatest Potentates of the world.

Yea, 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 it.

1. Do not think that thou art under the power of thy sin, 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? &c. 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: Judgment 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 Byas and bent 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 Lord's 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 h • ngs 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 Lord's 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 mayest 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 Lord's heart is not towards thee, while he hides his face from thee. For there may be frowns in a Fathers 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, then 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, Hos. 5. 15. & 6. 1.

5. Do not judge of the Lord's love and heart toward you in these sad times by present feelings, but by the issue of them. For such is the Lord's 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 will conclude nothing against my self, 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 tobe 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 Lord's thoughts above thine? I have not that peace that others have, therefore the Lord intends none toward me; Doth the Word say so? Oh but others if they knew me, would loath me! Doth the Word say so? When as it saith, Doublesse then thou art our Father, Isa. 63. 16. And bring before this Judge both sides, not only what sin can say, or may do against thee, but what the Word of the Lord Jesus can say for thee, Jer. 31. 18, 20. Ephraim cries out of stubb •• nesse: 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 then 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, 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, and thankfulness. Oh that he hath called thee from darkness into marvelous light, into the Kingdom of his dear Son! Oh that when so many come near to mercy, and fall short of it; yet me to be let in! Caleb and Joshua to be let into Canaan, when the rest so near, and all perished! Bless the Lord for all Afflictions, Fears, Temptations, Enemies, Evils, Hidings 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 Honor, 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 Drosse not consumed, Reprobate Silver shall men call you, and God shall destroy all your confidence. But you that are the Lord's, 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.

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 shewn; yet the Lord expresseth it in general thus, that some of them were wise (which is one part of the perfection of the understanding) and some of them were foolish (which is the great defect of light in the mind or understanding) because the truth of the one and the 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, &c. The eye or mind of a man sits like the Coachman, and guides the headstrong Affections; if now this be blind, there will be falls and deviations into crooked 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 e 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. He • ce 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 brute 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. Its 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. 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, &c. For this is the difference between man's and God's teaching: And hence when the Gospel comes in power, it comes in demonstration; whereby the heart is mightily overpowered, 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. Hence when Satan laid his Train to blow up all the world by sin, he first enters into dispute and parly 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. Least 〈◊〉 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 judgment, 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.

1. Of those that fly from the Light, which is done sundry ways. I will 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, &c. 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 tormenters 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. Its 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 rode 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 mightest 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, 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, unsavory, 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 honors 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 dishonored, 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. 'It is 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. Its 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 dropt 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: 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, its 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 Scriblings of it are blotted our. Account all your knowledge loss for the gaining of this. 'It is 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 wast and desolate, Isa. 6. How long? Until all be wast, V. II.

Hence see the right way of living a life of Truth, 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 God's 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. I am. 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 bent this way, yet it fails, because light is gone, to see and behold the Glory and blessedness of this. Men that have honor 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 Lord's work, knowing that your labor 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, &c. 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, &c. Thy Word I have hid in my heart, &c. Psal. 119.

SECT. IV.

HEnce learn the cure of hypocrisy, viz. Remove the cause, 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, 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 Counselor, 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. 'It is an hundred to one else if not miserably deluded. And as the Spirit convinceth first of sin, righteousness and judgment, so let your thoughts be. This makes a man see far, and see much.

3. Practice what you know, and taste the sweetness of it there, 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, 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, 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 mightest 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, &c. Mat. 11. 25. The Lord hath hid them from heads and hearts of many wise and prudent, and ever they shall be hid, and e 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 marvelous light to show forth his virtues ? What canst desire more than eternal life? And this is it, 1 John 5. 20. John 17. 30.

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. 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 Talent, 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, &c. 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 prize 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 prize, 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 Heaven-Voyage 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, 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. 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, &c. 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 Byas 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. 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 might • lie 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 its 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 straight 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, e 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, 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 Lord's is unwilling or unable to relieve? No, John 6. 27. You labor for that bread that perisheth. Labor 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 Jeremiah 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 Lord's 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 Travelers 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 Flashings and Lightnings of wrath do; and in their afflictions and terrors and wounds of Conscience, Hos. 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, 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 Friends 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 loath 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, &c. 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 fine-spun 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 Philistines, made the Lord plague the Philistines.

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 Blessi •• o • Ordinances, rest not without it.

Hence see what need you have of a mighty and unresistable power of the Lord's Grace and Spirit, to carry you an end in your Christian course, if ever you come to life. For if Hypocrisy discovers itself in an ineffectual use of means, then you will find all the powers of darkness resisting and seeking to surprise you here. That as 'tis with Thieves, 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 Lord's irresistable 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 labor 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 endeavor, 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 prize, pray for, long for the end, and if ever the Lord saves and pardons you, you shall have cause to bless him. You may do as hath been said, but never find a heart given you by the invincible wrestlings 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 prize the end, yet if the Lord leaves you, or you forsake the Lord in a neglect of means, that lead thereto, and that effectually; what you may be, and what the Lord may do, I know not, but to this day your estate is no better than a painted salvation and pictured 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 Chaines, 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, then 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 Gospellers, 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 colors for it as this; Saul when he had not gone through stich with the Lord's 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 S •• ipture gives us two sorts of desires. 1. Of the righteous. 2. Of the sluggard, 1. The desires of the righteous, Prov. 10. 24. shall be granted, being breathings of God's 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 labor; 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 masters bread. And many in Hell, say I had thought my desires would have carried me to glory, but now I see they have been slothful, and here I must perish and famish forever; 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, &c. And then comforted (as in sinking fits a man snatcheth at any Flag or Twig) with them desires, before they have followed the Lord in the use of all means to get the thing they desire. And here is the first beginning of the Lord's forsaking of them, and theirs of the Lord, and he is left alone only with his desires, that if any duty be neglected, desires comfo • t him; if grace resisted, desire; quiet him; if sin keeping him captive, desires fill him; Luke 13. 24. And so like a Bird that lies in the nest, but its wings never grow, there it perisheth. I know Saints may comfort themselves with desires before the things be given, because promised, but you shall see an endless reach in them in the use of all means, Phil. 3. 13. Others think their neglect of means to be but an infirmity, & that their desires will serve, & hence abuse that Scripture, Rom. 7.

2. They that neglect the means and yet hope to come to their end, because of worldly clogs and incumbrances here; for this is the very spirit of many a man. If God keeps the house from being 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, its 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 (least 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 Lord's 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 wouldest 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 quic • ens 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 anymore, 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 talent 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 Talent. 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 Countries 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 Lord's 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, &c. 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 satisfy • him, but some tastes of God's kindness, and small thing • 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 ende • vours 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 color 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, &c. And hence say they the cause of perishing is not men's wills, but God's, 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. It is 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 will 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 lastly for to ease him: Sometime for to ease him of the burden of Conscience; sometime to ease him of the Lord's 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 labors 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 then 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 color 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 will have but a little while longer, &c. 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, God's 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 marvelous 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, &c.

SECT. V.

TO all those that do effectually seek the Lord in the use of means. And for discovery thereof, 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, &c. 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 armor 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 armor. 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 Lord's 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, &c. 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, hence I am afraid I seek not aright.

Gal. 6. 9. You shall reap in due time, and Hebr. 11. 13. All things were cross to the promise yet Abraham holds on still.

But I find my spirit faint, and grow listless and weary.

When heart and strength fail, yet God doth not. God will desert that you may know where your strength, and heart, and help lies.

But 'tis so great, I know no difference between mine and others neglect.

That is sad, 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 preach • 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, Its good for me to draw near to God, and there the heart will repose itself again.

SECT. VI.

OH be not sloth • ul then, 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, &c.

But I find many hindrances without me, 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, 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 then 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 Lord's 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. Its 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 Lord's 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, Ier. 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 then death, it will break all these bonds.

4. Set before you the greatness of the good you are to use all me • ns to gain; why do men hunt after flesh-pots? The world is esteemed great, 'tis near us, and so for honor: 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 Rep • obate, 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 dreamed 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 Copwebs that must be swept down.