The Parable of the Ten Virgins
I. To those that never sought the Lord effectually to this day, not to neglect him now; those that are like children born before their time, that have had some sorrow after the Lord, but comforted before it was deep enough; have some desires, but eased with other things before they were satisfied with Christ himself; that have run for a spurt, but are grown weary before they come half way home, and so sit down in the way; like Clocks set slow in the first hour of the day, run slow all the day after: So these set back and think they are set right too, run slow all their life after. That as he said of a covetous man, he had a strong desire for heaven if any would bear his charges thither: So these. And to you I speak, not that never sought, but that have been seeking; yet effectually to use all means, this you never did.
1. Consider how far men have gone? What means they have used? yet have never found to this day, Luke 13. 24. Strive, saith Christ. This I speak because men think they may neglect their seasons of earnest pursuit after grace, men may sit still, and put all care from themselves to God, and live in their sloth. Oh no, Consider so many snares, so many by paths, so many deceits within, so many sins and lusts to subdue, all time and means is little enough: Take heed of spending prodigally, and think Christ's grace will bear you out. Oh! look upon the cries at death-bed, to see some men that have been like famishing men that have wanted bread, and then have cried bread, bread, but could not eat it. Oh saith Paul, I beat down my body, lest in preaching to others myself become a cast away.
2. Consider how others have broken down the greatest difficulties, and are now in glory, as Rev. 12. 11. They loved not their lives to the death. They have not only spent their time, lost their name, their comforts, but their blood, that have passed through waters, fires, bonds, imprisonments, and with Paul have not accounted their lives dear, that they might finish their work. David was full of God one would think sometimes he had enough, yet when he awakes, he is with God at midnight, his thoughts and reins instruct him; the Law was his meditation day and night. You shall see him in the Temple blessing God, on the Throne advancing the Lord, on the dunghill, in banishment longing after him, when he sat among Princes meditating; and was there here too much cost, might any of this ointment have been spared? Consider Christ himself, Heb. 12. 1, 2, 3. cast off sloth, Looking to Jesus, who for the joy, despised the shame, endured the Cross, and that not for himself, it may be for thee, that thou mightest not, now he is at the right hand of God: So are the Saints in Heaven, and now rejoicing that ever they sought him, that they spent so much time on him.
3. Consider, There is a time of neglect of Christ, which when past, you shall never finc'e him again, John 7. 3, 4. Ye shall seek me, but never find me. You have had many Diamond-days and seasons, and God gives you a space to repent, and saith, My Spirit shall not always strive, it may be some are but within that space, that the Lord is at the last cast with you.
4. Consider whatever your condition be, shake off your sloth, and set upon the means, the Lord will be found; do it in good earnest: This will be good news to you that think he will never, but be thy heart like steel, and hard, the Lord will break it, Hebr. 11. 6. he will be found of them that seek him diligently: And the greater things thou seekest for, the more like to get them; as one of the Fathers thinks that to pray with repetitions, is to pray for small things. Open thy mouth wide I will fill it, and it may be presently in a moment, when thou thinkest least of it, it may be at that time when thou findest most unwillingness and difficulty to seek, seek then and the Lord will be found. Oh this damps many a man in the use of means, he thinks the Lord will never help, and hence is tormented with this thought, and sits down and rests: If you would keep a Labourer from work, or a Traveler from walking, put thorns in their feet; now the work is neglected, there is pricking s • uffe, he cannot follow on his business now: So 'tis here, Prov. 15. 19. Take heed therefore of sitting down with such thoughts as these; its strange thou shouldst be killed for every cut, and because wounded for sin, to fall off from the Lord by unbelief too.
II. Motives to you that have followed the Lord, but now have begun to neglect him: For what cause I know not, but I am sure the Lord hath given you none: Yet a spirit of slumber and sloth is upon you, that you are not the men you were. It may be some for want of place, want of time, many occasions, many sorrows and temptations in this wilderness; and hence no means sweet, no bed easy, your bones are broken. It may be a little time of neglect hath emboldened you to a custom: It may be loose examples, the spirits of others flat, and thine is so too, whom God sent into Church-Fellowship to quicken them: It may be an ill Husband is an hindrance, a bad wife, as Job's wife, or whatever 'tis, Oh that God would speak this day to you!
1. Consider thou art nearer to thy salvation than when thou didst first believe; and then you thought no time, no pains too much, but all too little, Rom. 13. 11, 12. Mariners near the Shore, look out for Rocks, Lord that I may not split now. Truly as it was with Christ, the longer he did live, the more sorrows, so with you. God hath carried you near salvation, Oh now being nearer, there are worse rocks, look about you now. Satan's last temptations are strongest. Oh give not in now! It may be not many days nor weeks hence thou shalt come to thy journeys end: Awaken then out of sleep.
2. Consider how glad the Lord is of thy company, he hath been so, and will be so again; thou canst not come in too late, 1 Sam. 12. 21. as poor and vile as thou art, Prov. 8. His delight is with the Sons of men. Witness mercies, witness afflictions. Oh then seek him! Witness desertions, then seek him; witness his sweet entertainment of thee, many a time when he hath given thee meat that the world knows not of; witness so many hindrances which Satan lays in, who knows how cross 'tis to Christ, Jer. 2. 1, 2, 3. I remember the love of thine espousals, when thou didst follow me; especially when with most difficulty, when little strength within, when little hope without, yet I will not give over. He never forgets this. The Lord hath never such sad days as when thou turnest thy back on him, and thou never so good, as when thou seekest him.
3. Consider thy gains, there shall not be the least endeavor, desire, pursuit after the Lord, not the least Word, Prayer, Thought, time spent, but an abundant recompense is in Christ's hands, 1 Cor. 15. 58. Ever abounding, knowing that it shall not be in vain. A man that rouse against the stream, a little neglect of rowing carries him down again. But oh be ever abounding in the Lord's works, for your labor is not in vain in the Lord.
4. Consider if after admonition again and again, yet you nourish sloth, there is some heavy stroke near thee. Believe it, he will not always bear with thy neglect. As nothing joys him more than your company, so nothing cuts him more than your neglect: But though he save you from eternal misery, yet sometimes your greatest comfort is lost by this means, Mat. 26. 38, 40, 44, 45. First he stirs them up once and again, then leaves them, and comes again, and saith nothing, but the third time, sleep on, the Son of man is betrayed. So your comfort, and Christ and his presence are betrayed. Some have had their husbands, wives, children estates gone, but which is worst of all, the Lord betrayed, the comfort of their hearts gone, and hence horrors and fears surprise them.
III. Motives to us especially in this Country.
1. God hath put the price and wealth of the world, better than all Gold and Silver into our hands, who are most unthankful, most unworthy; and will you come so far for means, and here neglect them? Will you thus neglect the Lord? Like men in Consumptions, they long for anything, and when it comes, they cannot touch it. If it were night, you might fall to sleep, but the day approacheth. Shall God plant his Vineyard, but you never come to eat the fruit of it?
2. Your Temptations are greater here to neglect the Lord. Others are tried with the scorching Sun, there is no sleeping there. God tries us with the shadow, sets us under the Vines of Ordinances; others are in storms, we in calms. When thou eatest and art full, saith Moses, Deut. 8. 10, 11. Oh forget not the Lord ! You lose in your estates, and now you are hungry after the same again. Satan when Christ was hungry, assaults him. 'It is a thousand to one if he makes you not fair offers, and overcomes. Things that cost us much, we prize, and keep, and improve, if of any use. When we go Twenty mile to a Sacrament, Oh then its precious! While under the bondage of oppressors, oh liberty of Conscience, and Ordinances are precious? But when at liberty, we have liberty to have them, hence take liberty to neglect them.
3. Our enemies will be upon us. Who sees not (that observes the Lord's dealing) that some sorrows are toward, unless the Lord awaken; some sudden blasting blow. If any wind be stirring, men on the tops of the mountains will feel it. The Lord hath set his mountain above all others, and its f • lly to think to flee from the Cross, unless we flee from Christ. 'It is part of the portion he doth owe us here, if he loves us. Yet seek the Lord, neglect no seasons to gain him, and you shall he hid, Zeph. 2. 2. Nay when worst times come, 2 Chron. 15. 3, 4, 5. when there is no peace, they that seek him shall find him.
I do fear there is at this day as deep mischief plotting against New-England as ever the Sun saw. Enemies will first deal subtly before cruelly, but subtly that they may deal cruelly. When Pharaoh deals wisely, he means to kill. Yet the Lord shall be with us, as of late hath he not been seen in the midst of us for a refuge? Whatever any think, I believe never did the Lord stir up such prayers, Faith, &c. amongst us.
1. Oh therefore seek the Lord still in private. If you find no good, find out the sin. Is not meditation neglected? Communion of Saints not improved? Do not say, we can do nothing, and why are we pressed to it? If you cannot, yet 'tis your duty, and you must be pressed; and perish you shall if you seek not; or if you be called, there is some spirit of the Lord in you that is mighty.
2. Being come hither for public helps, and means, and all Ordinances; Oh do not betray your Liberties! but lose your Blood before you lose them, and the Lord in them. Bear the Ark still on your shoulders, that the Lord may dwell with you. Hence,
1. If you would have the Walls of Magistracy be broken down (the means to preserve the Church and means among you) If they make Laws, deride them; if they execute Laws, appeal from them.
2. Would you have confusion the mother of discord among the people? let every man then once one day in the year turn Magistrate, and out-face Authority, and profess tis his liberty. Would you have rapines, thefts, injustice abound? let no man know his own, by removing the Land-mark, and destroying Proprieties.
3. Would you have God's Ordinances in the purity of them removed? keep out the load of Superstition, but yet for peace sake, suffer a few seeds to be sown amongst you.
4. Would you have all the Messengers of the Gospel at first revised, at last massacred? Profess they are no better than Scribes and Pharisees, persecuting Egyptians, enemies to the Lord Jesus, and the more devout the worse; as those that stirred up storms in Germany said, Christ had four great enemies: The Pope, Anabaptists, Martin Luther, but especially John Calvin.
5. Would you ruin the Gospel? set not Popery against it, but Gospel against Gospel, Promises against Promises, Christ against Christ, Spirit against Spirit, grace against grace, and then he is twice beaten, that falls by his own weapons.
6. Would you have oppressors set over you, to remove ordinances, to increase your burdens? Maintain this Principle then that they will not assault us first by craft and subtlety, but openly and violently.
7. Would you have this State in time to degenerate into Tyranny? Take no care then for making Laws. When they are made, would you have all Authority turned to a mere vanity? Be gentle and open the door to all comers that may cut our throats in time; and if being come they do offend, threaten them and fine them, but use no Sword against them. You Fathers of the Country be not offended, this I speak not to disparage any, the practice speaks otherwise; I only forewarn: I hope the Lord hath prepared better days and mercies for us, I am sure he will, if what means we have we preserve, and what we preserve, we through grace shall improve.
CHAP. XVII.
That the hearts and souls of Believers are made as Vessels, only for the reception of Christ his Spirit, and the graces thereof
SECT. I.
2. THe Inward Principle, wherein lies the second Difference which is plainly expressed.
We are now to inquire further concerning these Vessels and the Oil in them. Vessels were the place only of receiving and preserving the oil for the continual burning and shining of the Lamps: So that though in some Scriptures, by Lamp is understood both the Vessel and the Lamp by a Figure, yet in distinct Phrase of Speech, that is properly the Lamp which burns and gives light, and that which contains the oil to nourish this is the Vessel: So that the Vessels were not separate things from the Lamp, as though the Lamp was in one hand, and a Vessel in the other; this was neither the custom, nor comeliness of that age to cumber themselves thus; but the Lamp (as 'tis in ours) was that part which was kindled and lighted, the Vessel that which kept the oil to serve this end: And hence the folly of five of them appeared, that they would carry burning Lamps with empty Vessels; just as if a man should draw the wiek through the oil that it may burn for a time, and provide no oil in the Vessel to maintain the Lamp; however all comes to one (if they be separate) in respect of that that I aim at.
Thus Literally we see what the Lamp, Vessel, and Oil is: Now what is Spiritually meant thereby.
1. For the Oil: What is that? I intend not here to show the fond and various apprehensions of Popish Writers, who understand by oil, alms, good works, a good intention, &c. But by Oil is meant the Spirit of Christ, and the graces of it, peculiar to all the Elect; and thus in Scripture phrase, 1 John 2. 27. the Spirit is called the anointing; and the graces of the Spirit, Cant. 1. 3. The smell of Christ's ointments: Harlots love him for the gifts he sends, but Virgins for the grace he hath. That oil which ran first on our Aaron's head, and runs down to his skirts is here meant. Now as Christ himself had not the Spirit without graces, nor these without the Spirit, but both: So both these being in him as in the Fountain, they are in us as in the Vessel.
2. Christ being the Fountain of all grace, and having the Spirit without measure, and therefore hath enough to spare; he cannot be meant by these Vessels which had but their measure, and such a measure as that they had none to spare for the other. Therefore by Vessels are meant principally the precious souls of the faithful, into which this golden Oil was put, and therefore, 2 Cor. 4. 7. We have this treasure in earthen vessels. And Rom. 9. 23. They are vessels of glory, prepared unto glory, and so frequently; so that herein the foolish fall short, for the foolish boasted of Christ out of them, but where was the Spirit and virtue of Christ in them? And this is conceived to be the reason why the main difference is not made, by the want of the external principle, Viz. Christ, but by want of the internal principle and work; this they had not. 1. They had so much oil, i. e. lighter strokes of the Spirit, as kindled a profession but they had not enough. 2. They had so much oil and light as continued their profession for a while, but it continued not long:
Here therefore observe these four things:
That the precious souls of the faithful are Vessels made only or chiefly to receive and preserve the presence of the Spirit and grace of Christ.
That within these Vessels there is an inward principle of Grace and Life.
That there is a certain measure, degree, plenitude or fullness of the Spirit of Grace in the hearts of the Faithful, which the unsound, though most glorious Professors of the Gospel fall short of.
That the graces of the Saints wherewith their hearts by the Spirit are filled, are constant, and of an everlasting, and eternal nature.
These three last answer three Questions, If any ask the difference between the Virgins; the foolish want, and the wise have an inward principle of the Spirit of life. If it be said, Hypocrites have an inward work, yet this inward Principle is such a fullness of Spirit which they ever fall short of, and this will make them known for the present. If again it be said, That many flourish gloriously for a time; yet its of an everlasting nature: And this will manifest them one from another in time to come.
The First Point therefore I will only touch on now.
SECT. II.
THat the precious souls and hearts of all the faithful are vessels made chiefly and only to receive and preserve the Spirit and Grace of Christ, Or the gracious presence of the Spirit of Christ: That as it is with the souls of the wicked, they are made only to hold Satan, sin and wrath, and so fitted for destruction; so the souls of the Saints are made and fitted only to receive and nourish the Spirit, grace, and love of Christ. That as 'tis with Princes, the best rooms are reserved only for them; their Attendants may come in and out to serve them, but its their room, their lodging: So here, the hearts of the faithful, and the best rooms, best affections of it, are only to entertain the Lord, and his grace and Spirit; yet other things may come in and out as Attendants to him, to serve him, but the rooms themselves are only for his proper use, 2 Tim. 2. 20, 21. The Church is God's House; now there are many Vessels (many souls) some baser of wood, and earth, some of honor; what are these? Answ. If a man purge himself from these; for no man is born with a next disposition to receive grace, as a Vessel full of puddle water that must first be cast out: Now when this is done, he is a Vessel meet for his Masters use, prepared, &c. The best Vessels abide in the house, not for their own or servants use, but for the Masters use only. And though the Spirit may withdraw for some time, and they be unable to do any good work, yet they are prepared for the Spirit, and so for every good work, and here is all the use of the vessel of honor. Hypocrites are vessels of Pomp, and State, and Ornament: Oh the brave Church of Sardis ! the profound judgments, deep heads, eminent Christians, but not Vessels of honor, because not Vessels of use only for their Master, only to receive the eternal anointing of the Spirit of the Lord Jesus. If you would know the certainty of this more fully, 1. Go and ask themselves; Is it so or no? If they be of age, and know themselves they will say, I am the Lord's only, Isa. 44. 4, 5. When they spring up as willows by the water-courses: One shall say, I am the Lord's. As that eminent Light said, when dying, Oh Lord, I will be thine: Ask the world whose they are? and to what use and purpose they serve? they will answer, they are none of ours; and therefore John 15. 19. The World hates them. Ask the Lord himself, he will profess though many wants and weaknesses in them, nay, though sometimes they are weary and neglect him, fall and soil themselves, yet Isai. 43. 21. This people have I formed for myself: Vessels formed and fitted of God only for his glory.
1. Because all the creatures in the world are theirs, and servants to them, and therefore they are for the Lord only, 1 Cor. 3. 21, 22, 23. If the more we took care for, and set our hearts upon the creature, if the more we were conversant with it, the more we should have, and the better we should live; Or if they should not serve us, unless we did first bow down our knees to worship them, and our backs to bear them; Then seeing the world lives by catching, we might then dis-robe and dis-throne our souls, and care more for these things, and less for the Lord; love these things more, and the Lord less; but the Lord Jesus having taken all care for his people, and bearing more love to them, and having more care of them than themselves, and therefore having given all creatures in the heavens, sea and dry land to serve them, they ought to be, and are only for him, Hos. 2. 21, 23. When a man is the seed of God, and born for him, Now all creatures serve him; hence 1 Tim. 6. 17, 18. It is a prevailing Motive with all the Saints, we have a living God that gives us all things; all creatures being dead, and not able of themselves to help us, therefore trust not on these things, but him only, be not high minded in these things; but magnify him only. We know how angry God was with Belshazzar for profaning the Vessels of the Lord's House in making them quaffing bowls, and turning them to common use. When a man is brought to that misery that he hath none, nor knows of none to be a friend to take care or thought for him, none that loves him, then he shifts for himself and becomes a servant. But those that know, as women that they have rich husbands to live on, they take care 1 Cor. 7. 34. how to please them: So here. Whats the reason that men are mad for this world? Because they poor creatures have no friend, know no friend; but Saints have him, and know him, John 17. 2. The Saints are given to Christ, Christ to them, and all the world put into Christ's hands for us, (for the creatures are not given to us immediately to our own dispose, and hence we have not much of this world) to what end? That so he might give eternal life begun here. This is the only gift, and last, and best, and worthy of himself, and this only we receive.
2. In regard of that blessed Liberty all the faithful are brought into, for what is a Christians Liberty? Is it to serve men? No, 1 Cor. 7. 23. Therefore serve not yourselves: Is it then to serve your own lusts? No, Rom. 6. 22. You are made free from sin, and servants unto God. Is it then to serve any Creature out of your selves? No, Gal. 1. 4. The world is yours already, 1 Cor. 3. 21, 22. given to you, bought for you, spend not therefore one groat more to purchase it, but keep those affections and hearts for the Lord; much less imprison not, and imbondage not yourselves for it. A Christians liberty which God crowns him with above all the Princes of the world, is to be only for the Lord, which liberty all creatures groan to be in, Rom. 8. 21, 22. To be for God and a lust, for Christ and this world, its a shameful bondage, and most lamentable, and you are not at liberty yet, if not only for the Lord. When the children of Kings and Peers, of Princes shall be made to come at the call of their Grooms and Kitchen-boys, if ever they stood before the face of Princes, they will count this a heavy thralldom and bondage: So if ever you stood before the God of the whole earth, you will account it an heavy bondage, to have an heart sometime for, and sometime not for the Lord. Is not this liberty? No, but to have a heart only determined to the Lord; as 'tis in Angels, and in the man Christ Jesus. Verily look as the Lord leaves his people for a time to their liberty in sin, so that their hearts are determined only to sin, that they are fit only to receive the suggestions and pleasures of it, but fit to quench the Lord's Spirit: So the Lord Jesus making himself and grace more sweet than their lusts, their hearts are determined only for him, their Vessels are only for his Oil, Rom. 6. 19. The liberty of will that Arminians plead for is nothing but the hypocrisy of a false heart, whose heart being touched partly with God, and partly with the creature; hence is always falling from one to the other, I am. 1. Double minded men; but the Saints are determined unto one, and hence made perfect in one.
3. In regard of the fullness and all-sufficiency of the Spirit of Grace which their hearts are made fit vessels to receive, and do receive; they finding enough there, God reserves them, and they reserve themselves only for the receiving of this, John. 6. 68. Will you depart? Lord, to whom should we go? Thou hast the words of life; and so the Spirit of life, that have quickened our hearts when dead, that do put fresh life to us when dying, that comfort our hearts when sorrowing. Here is the life glory, the life of Christ, the life of God; other things do but dead our hearts, thou hast words of life, John 4. 14. The Water that I give shall, 1. Be that which shall quench all his thirst to other things; so that though a man wants them, yet his stomach is gone, which the damned shall find otherwise. 2. A Well of Water in him, ever near him; men have their accommodations far off, but this is i • him. Your hearts within are troubled, perplexed, and behold this is in you. 3. Springing up, continually increasing, for to have a good thing, and not to be satisfied in our desires with it, what is it but a misery? Hence it springs up unto everlasting life, which is the Fourth, Viz. The Continuance of 〈◊〉 , this will be here till my mortality is swallowed up of life. Like a leaking ship that takes in water by little and little, till at last it is swallowed up in the se • .
SECT. III.
HEnce we may see the reason why the Lord doth not abundantly reveal and communicate himself to the souls of many men. What is the matter? Is it because they find no want of his spirit, and life, and grace, and peace, and glory? Yes they do, and hence express their wants to men, and complain of their wants to God. Is it for this, that Christ hath not wherewithal? Yes, he hath received the Spirit without measure, John 3. 34. and fountains always run, though men seldom drink. What then? Is it because they bring not their hearts, hold not their vessels under the Lord's horn of oil? Yes that they do, but their vessels are naught, they are not only for him; they feel their want of grace and Christ, but not only or chiefly of this. Special Grace shall never be poured into a common vessel, a common heart, that lies in common for God, and lust, and world too. The honor, peace, life, gain, of a God, are sweet and precious. Lord ever give me that water to drink. But you have five husbands, and seek not this only: Hence, if the Lord de • ies you, you can be content, because you have something else to fill your vessels; if the Lord gives, you undervalue it and grow worse: and the very rising of that common grace you have, is the beginning of your apostasy, and setting off from God. And hence, no wonder why you pray but never have, I am. 1. 6, 7. you want, and crave, but never find; your vessel is naught, though the Lord is good. 'It is a black mark that thou art in bondage to the creature, and didst never know what the liberty, even the glorious liberty of a son means. And 'tis a most grievous bondage to be half unloosed and yet to be in bonds. And I assure you, if you knew the gift of God, if ever you tasted how sweet the Lord is; this is the only thing your souls will cry for: That when you come to ask, and the Lord saith, what would you have? Oh the spirit of life! Oh the anointing of my blessed head! And what else? It only; this is it only my vessel is made to hold, I am not made for my lust, nor sins, nor world: I would I had a bigger vessel, a larger heart to receive thy Grace only. I confess, a gracious he • rt may for a time be carried too violently after other things; and yet seek the Lord too, as Solomon, Eccl. 2. But after it knows Christ better, it's more reserved now for him, as Gen. 39. 3, 4, 5, 6. Joseph's master for a time kept things in his own hand; but when he saw the Lord was with Joseph, and that he was prosperous, and blessed, then he made him overseer, and he knew not 'tis said, what he had, save only the bread that he did eat: So it is in our Joseph. As the poor woman that knew the Messiah, she leaves her vessel, her water-pot with him, and now would have all the City to come and see and believe in him, and depend on him only, trust to him only. &c. Dost therefore seek, and find not? Hast been long waiting, and feelest not? And thou wonderest at it! Others comforted, and I not! Search if this be not the cause; it may be thy heart is not set only for this, but on thy back, belly, lots, ease, what shall I eat, drink? &c. As some women, because God doth not feed so liberally their sweet tooth, their licorice longings; build them seiled houses, measure their present condition according to their sinful humor; nothing can please them: neither husband, servants, Ministers, nor God's Ordinances. Is this a vessel for the Lord and his Grace only? You must, you will have a longer coat than you can well wear; Hold here. Never think to have one prayer answered: If this night thy day of misery should come, cry thou mayst, but no God to hear thee or help thee. Oh a little oil, now a little grace, now a little mercy, Lord now. Oh no, you have no vessel to hold it. But oh bless the Lord you know it. Others it may be are no • so full of these sores of impatiency: but you pray for God, and Grace, and have it not. Why so? These are not the things that you are only set for. Why? Because you are content without them. I am not, you will say; But you are; for you do not lament daily after the Lord for these things only: that which only satisfies, that thy heart is not at rest till it find: I hope I may have help for all this: No saith James, think not so. Oh therefore bless the Lord. You know what hurts you; Saints have hurts thus: but they purge themselves, and hence are blessed vessels still. When Moses was begging for Israel, mine Angel, saith God, shall go with you, I will not. No, thou only, else let us die here, Exod. 33. This prayer wins the field & wears the garland. The evils of the Churches are many, an hour of temptation is coming on; scandals are like to be great; the subtleties of enemies many. Now we pray, and yet these have come, and we fear they will come. Oh beloved, go to the Lord, and plead with him only for this; and when thou canst procure nothing for thyself, yet let it fare well with Zion: and this only I must have. Psal. 27. 4. One thing have I desired. You shall have it then, else not.
See the great sin of those that lose their life, preserve not the Spirit when he comes to them in Ordinances; you are vessels only made for the Lord, and will you lose that which He drops in? There is no others can receive him, John 14. 17. and when He comes to you, do you thus requite Him? &c.
CHAP. XVIII.
That the Holy Spirit is in believers as the Principle of their Spiritual Life and Holiness.
SECT. I.
THat within these Vessels, is an inward Principle of Life and Grace. Or, The burning shining profession of all the faithful, it proceedeth from an inward Principle of the Spirit of Grace, by the means of which, their Lamp burns, and their Profession shines.
For this I understand by oil in the vessel, the Spirit of Jesus, not out of us, but received in us; not coming only upon us, for so he may on foolish virgins, by Balaamitish ravishments, and hypocritical pangs, and land-flood affections; but abiding in us, and that not as it doth in hypocrites, but as it is in Christ Jesus, without measure, both Spirit and Graces, so it abides in us in measure: in Him as the fountain, in us as the vessels, from whose fullness, we receive the same. So that by oil is not meant the external Principle of all Life, the Lord Jesus having Spirit and Grace enough, but keeping our hearts empty of it: but the Lord Jesus in us, who is not in us, but by his Spirit, even the Spirit of Life, from whence all our actions spring, and from which oil our lamp burns. This therefore I say, the Profession of the faithful, springs not from outward motives, or principles of motion, as the actions of hypocrites; sometimes sudden praise, sometimes gain, sometimes fe • rs, sometimes fleshly hopes, sometimes sudden conceit and fancy, some times irruption and rushings of the Spirit upon them; but there is a spring within, there is a life within; there is oil in the Vessel to fill the lamp, and so hence it burns. Eph. 2. 1. You hath he quickened, who were dead in sins, i. e. you were held as fast under the power of your sins, as a dead man is under the bonds of death: but now in the room of that death, there is the Spirit of life, and the life of the Spirit. Now life is an inward principle of motion, of anything in its own place; as the sun, and trees, and grass, and cattle. You may take a stone, or millstone, or wheel, and move it, yet they have no life, because this is not from an inward Principle so: hypocrites may be acted, and moved by the great power of the Spirit in an Ordinance, yet not living but dead still. John 4. 14. the water (which is the Spirit) is a spring of living water in him. Cisterns may have water in them, but no spring that is running winter and summer. 1 John 3. 9. This is called the seed remaining in him: which is that new creation, new birth, which the verse itself expounds, so that he cannot sin; it is against his nature, now he cannot be a sinmaker. Balaam could not curse the people of God; and many cannot do as others do. Why, is it, because they are born of God? No, but from some other respects: and hence, Mat. 13. 21. the stony ground fell away, because they had not the root within. This is called the inner man; the good treasure of the heart, opposite to the evil treasure of the heart of a wicked man. Now, as an evil man acts not only from Satan, the evil spirit; but the inward power of lust; so the Saints, Mat. 12. 35. And here I intend not to show what this inward Principle is particularly, for that I reserve to the two last points. Yet, least any should stumble, let me speak to two sorts.
1. Know some of you, that there is not only external actings of the Spirit from whence we act, but a new nature in the Saints.
2. Let others know, 1. That as before the Lord calls we are dead, so after we are alive this inward principle is not perfect here: Hence actions sometimes cease, and when they do not, yet are corrupted, as laesa principia act, but ever err in their act, hence have need of pardon from and acceptance in the Lord Jesus. 2. That this is not in us as in Adam, who did not need to borrow life of another, but it stands in daily need of the Lord Jesus, and hence this inward principle acts, but 'tis by faith, the operations of which are the wagons to victual the camp continually, especially in time of need, and which is part of this inward principle; and hence 1 Pet. 1. 5. You are kept by power and faith, i. your souls, graces, lives are kept by the Spirit, but through faith in us to salvation.
Let me therefore prove these three things to you for opening of this point.
1. That the Spirit of the Lord Jesus is in the souls of the faithful.
2. That there is a principle of created graces, or the life of the Spirit in them.
3. That from this principle of the Spirit dispensing himself by his graces, our lamp burns, our acts of profession spring and shine forth.
First, That the Spirit of Jesus is in the souls of the faithful, 1 John 2. 27. The anointing teacheth you all things. Rom. 8. 11. The Spirit that raised up Jesus from the dead dwells in us. The manner of his being in us I intend not to meddle with, unless I saw more cause: I do believe the manner of his abiding in us, and his nearness to all the Saints, when seen of us, may astonish our own spirits, and shall one day confound all the world; Only know, as the Martyr said, He is come, he is come. The spirit of the world and Satan is cast out, 1 Cor. 2. 12. and in room of them enters the Spirit of God.
Secondly, That the Spirit so is in the faithful, as that there is a principle of created graces in them, or an inward principle of life and grace. Not that these alone make this inward principle, but the Spirit in us working of them, working by them. And truly 'tis a sad thing if the proving of such a principle shall be an attributing too much to grace in us.
1. Therefore to deny this is to deny Christ to be our sanctification: For beside the passive obedience of Christ, we are justified by his active obedience also, i. e. his inward conformity to the Law, and his external obedience to the Law. So that graces as they are in Christ become our justification; and hence he is said to be our righteousness. No man can stand before God but by perfect holiness, but by doing whatever the Law requires, and continuing so to do; this is not in us, this is in Christ: This as 'tis in Christ is properly our righteousness or justification. Now what is our sanctification? if not graces in Christ, then graces received from Christ Jesus, which is this inward principle now I speak of; and therefore to deny this is no less than to say Christ is not our sanctification: But saith Paul, The Lord sanctify you in soul and body and spirit, 1 Thess. 5. 23. And if it were so, a man may have a heart unsanctified and Christ too.
2. If there should not be those graces, then a Christian was not bound to add one grace to another, but then the Apostles precept should be broken, 2 Pet. 1. 7, 8. and so a Christian could not grow in grace, for graces are perfect in Christ; and the Spirit doth not grow in grace, and the immediate operations of the Spirit increasing in us, are not properly graces, no more than the act of seeing is the eye, no more then giving goods to be burned is love.
3. Then we are not to pray for graces, if there be no such things to be found in the hearts of Saints, but Psal. 51. 10. David prays, Create in me a clean heart; now if it be a thing created in me, 'tis not the Spirit only in me, for that cannot be created. I doubt not but David had a clean heart, but he fell in part; and therefore look as there needs a creating power to make, so there is a creating power to restore us again to what is lost.
4. Then the Saints have none of their sins mort • fied; for 'tis as with the eye, being made to see; if sight goes out, darkness comes in, and if that be subdued, sight is renewed: So the Soul being made only for God, and to bear his image; blot out that darkness and sin comes in: cast out sin, the Lord and his Image and Graces come in. If therefore there be no Graces in the Saints, then no sin mortified: truly if so, then the end of Christ's coming, and dying is quite abolished, 1 John 3. 8. & Rom. 6. 2, 3.
5. Then the Lord should be false in his Covenant, and break Oath, and be forsworn: for, Ier. 31. 32. I will write my Law in their hearts. Luke 1. 73, 74. So that if you will not believe man, yet believe God: and if you will not believe his Word, yet his Oath. Oh, but many good Christians find no such thing. But is it so, as they find it indeed? Either then they are no Christians, or else the Lord is forsworn.
Thirdly, That by the inward principle of Spirit, and Graces, our lamp burns, and shines, our actions issue. The Spirit enables a man to know, & hence the act flows, he doth know the Lord. The Spirit enables inwardly for to love the Lord, and hence it doth love him. That as Christ saith, a good tree brings forth good fruit, from an inward sap received from the root, and by abiding on the root; So here.
1. Those that are renewed to Adams image in their measure, have according to that measure, power to act; or in those Graces there is power to act, for he had power so to do. Every creature in the world had a Law of Nature to carry them to their end; and so were carried to it. But Adam had a Law of Divinity, whereby he being a cause by Counsel, was enabled by God to carry himself toward his end. Now we are renewed to that image in part, Eph. 4. 24. I know there is difference between Adams power to act, which had no Faith, ours that hath. And do not think that this doth advance nature, & the power of man, no more than the execution of the Promise of the Covenant of Grace, doth destroy Grace and advance nature. For the writing again the Law in our hearts, is that which this Covenant promiseth; nay, this doth honor the riches of Grace: that a man being under the power of sin, and cannot get deliverance, the Lord should now give an humble conquering Spirit: never a precious heart but will be thankful for it.
2. Because the Graces in us, are received from the Lord Jesus his fullness, John 1. 16. Now the Graces in Christ are not dead, but living, are not weak, but powerful; the Spirit of Grace 'tis now triumphing in him, 'tis so in us only: 'tis in him in the highest degree, in us in a lower. And therein consists our likeness to Christ, 2 Cor. 3. 18. And to deny this, is to deface the Image of the Lord Jesus; and this is part of the Beauty and Glory of Christ: hence to deny this, is to obscure the glory of the Lord Jesus. Without Christ a Christian can do nothing: but how doth Christ do all, by the Spirit without Graces? (I speak not of Conversion where 'tis without Graces as causes) No truly, as he acts, so we act in part. Unless any will say, we have not received grace for grace; or are in no measure like the image of Christ.
3. If the first Adam hath conveyed to all his members a power of corruption, then the second Adam also a power of Godliness, contrary to that, 2. Tim. 3. 5. yet in measure still, so as the Apostle saith, we can do nothing against the Truth, but for the Truth. 2 Cor. 13. 8.
But what measure of power is it?
I know no man that can from any ground limit the measure of it. For it may be in some men in greater power, in some men in less, in the same man at one time in a greater measure, at another time less. If one ask of trees, what measure of fruit they can bring forth; we cannot tell, because sometime more, sometime less: and the same tree more one year than another, and more at one time of the year then another; for they have their winter season. Only this, whereas before conversion he is stark dead to act, now he is alive and is not dead. And if a man should after conversion be but in the next disposition to receive Grace, then how could one Christian be more grown and stronger in Grace in his inner man than another? I know not any to question this, only I speak it to cut off their carnal hopes, that think Christ is theirs, when they have nothing, can do nothing, and slightly say he must do all; I cannot, I tell you the Saints can, they cannot but love the Lord, and choose the Lord. &c.
But must not a Christian deny himself, and always go to Christ for power to do, and so be humble, and empty?
1. You must, because this is the means to live to Christ's; but this doth not argue you have no power at all. A man must pray for his daily bread, much more for daily grace; but doth this argue a man hath no bread in his house? No, this is the means to have it continued and blest. Easily can the Lord take away bread, or the staff of bread. Graces extinguish not Faith, but help it.
2. A Christian can do no duty perfectly, hence must repair to Christ to help him to do every duty better; hence though he must use that power he hath, and do what he can, yet he must not content himself with what he hath, but seek for more, and what a sweet life is this? What honor would here come in? God lets in a new light into my mind, now I may and must see his truth, I saw it yesterday, but I may and must go to Christ to do it better; I must not quench the Spirit of prayer, but carry the key with me, and next day pray better. And thus the soul is thankful for what it hath, and emptying itself notwithstanding that, and daily then receiving from Christ. And I believe many Christians fail here: As in the body, meat feeds and strengthens life, so I cannot live without Christ.
But doth not this make a man trust to graces?
To act from them is not to trust to them, no more then for a diligent hand to trust to his diligence, when he acts diligently that so he may be rich.
But doth not this dishonor grace to do all by the power of it?
Then the Saints in heaven that are made perfectly like Christ, and that love the Lord perfectly, should not honor grace by this means, when as this is it that makes them honor it most of all. As David, Lord what am I, and my people, that we should offer willingly: So here.
SECT. II.
SEE hence what cause of thankfulness to all the people of God, that the Lord should make their souls the Vessels (which he might easily and justly have dashed in pieces) to receive and preserve this eternal anointing; I do believe there is no man that knows the bitterness of sin, the plague of his own heart, but when he sees Christ is his, yet it makes him mourn that there should be so little suitableness between the Lord and him, so little likeness between his life and Christ; what though the Lord love me, and yet my heart weary of him? what though the Lord bless me, and my heart abuse him? and hence this makes it thankful, Rom. 7. 24, 25. This is so far from dishonoring grace, as that the Apostle makes this the matter of admiration of God's grace, Eph. 2. 3, 4. God who is rich in mercy, when dead in sins hath quickened us: Not only quickened our head, for hence is cause of eternal praise, but us; and hence he hath set us up in heavenly places in him: This is the state of all men, they cannot do one spiritual act; now that the Lord should help when all creatures left us, is wonderful, but that it should be with such a life, even the life of Christ Jesus himself, for the same Spirit that raised him from the dead dwells in us, and the same Spirit that is now in glory with him, is in us, 1 Pet. 5. 1. This is mercy indeed; that he should not only die for us, and live in heaven for us, but that he should love so dearly as to come and live in us, that when our sins had slain him, he should not only come and dwell in our houses, nor only lay his head in our bosom, but live in our hearts, where he finds such poor welcome, and ill entertainment at our hands, I tell you this is wonderful, to make his habitation in us, that before we go to live with him, he should live in us: Let them that never knew what this meant refuse to be thankful, but if you find it so, forget not this love, John 14. 17. I will send the Spirit whom the World cannot receive, because it knows him not. The Lord sends the Spirit in common graces, and the World doth receive that also in prophetical and miraculous gifts, and it doth receive that; but this Spirit which God pours on the thirsty, this Spirit with which God fills the empty, they cannot receive this. Oh that you should have it, when as they know it not.
1. Hence therefore take heed of not owning the Spirit in this his presence. Do you thus requite the Lord, oh unthankful world! not so much as to own the presence of such a friend, neither in yourselves, nor yet in others. How like the world is it to think that there is no such thing?
2. Take heed therefore of not esteeming highly of it. If ever God broke thy heart, thou wilt esteem this life, this principle as the greatest piece of love; and say, Lord I shall account this as the greatest part of love in the world, Psal. 119. 68. Thou art good, oh teach me thy Statutes: Now to undervalue this, and to account it common, and hence as no sign of love, 'tis a part of unthankfulness.
3. Take heed of imprisoning the Spirit of grace, common truth, Rom. 1. 18. It was fearful to imprison and silence that, much more this. It was the complaint of the Church in those days, None stirs up himself, Isai. 64. 7. What strength the Lord gives, let me use; what I want, the Lord hath enough to help me withal; put it to exercise, or else affliction will.
4. Take heed of enfeebling this Principle, weakening of it: The Church of Sardis things were ready to die in it, you should strengthen this inner man, not weaken it, either by not feeding it with Christ, or wounding it with known sins against Christ. Therefore let all the Churches know this, and take heed that you do not refuse to own this: where else will you make the difference between men, that either Churches may discern them, or you may discern, and so have peace yourselves.
Hence see the reason of that inward hypocrisy that is in many men's hearts, so that the best profession of many a man is but a Scheme; an Image, a very craft▪ a very artificial form; all the duties are fair without, but sapless, lifeless, within: Here is the reason they have no inward principle of life, or if they do go to Christ, they have no such principle within them, to carry them to him, so as to receive life from him; and hence confess sin without sorrow or shame, petition without thirsting, live without love, do without life, because there is no spring, but a dry heart within; and hence they must do duty, but they must make dead work of it, and hence all is but an appearance, and at best but a would be: This is in a great measure in Saints when the Spirit within is quenched, but it is in full age and strength in hypocritical hearts, Ier. 4. 14. when the profession of Judah was great, and the Prophets had scarce anything to say against them for outside, Oh Jerusalem, wash thy heart from wickedness, there thy woe lies, it enters to the very heart; so Christ, How can he that is evil, bring forth good fruit. And this is that which may make men mourn, if I forsake all profession, I shame myself before men, if not, I must blaspheme the Lord's Name, and play the Hypocrite before the Lord, Matth. 12. 33, 34, 35.
SECT. III.
TO take heed of denying the grace of God, or this inward principle, in whole, or in part, for this inward principle, being the life of Christ in us, to deny this is to deny Christ, and to take away his life; and such the Lord will deny before his Angels another day: When they shall say, Have we not eat and drank in thy presence, he shall answer, I never knew you: I shall therefore here direct my speech to four sorts.
First, To those that deny created graces in the Saints peculiar unto them only, its said there are none such in the Country, if there are not, it may be there have been, and it may be will be, and therefore ile speak: For I believe 'tis a delusion digged and hatched out of the steam of the lowest sink in Hell: And therefore that all may take heed of the evil of it, I will first show the evil of it, then the causes that do beget it.
I. The evils of this delusion are these.
1. It settles and fastens a man under the power of all his sin, and yet with a quiet Conscience, and yet to keep his Christ too. It transcends my capacity from whatever I have read, or have heard, or have felt, or can imagine how the power of sin can be taken away, but where the Spirit infuseth the contrary grace; an empty house swept and garnished with common gifts, is but a fitting house for Satan to return into: Say therefore a man may have no such graces, and yet have Christ, and them in Christ, you stake this man down under his sin, and make this member of Satan, a member of Christ Jesus. And upon this ground all Churches in the Land may be forced in Conscience to take in all profane members, if they plead Christ, and their allness in him.
2. This blurs all the glory of a Christian, or at least the greatest part of it: For what is the glory of a Saint? 'It is to be like Jesus Christ the Lord of glory, to bear his Image before God and men: As to see a man with a Swines face would be the shame of a man; to see a Christian with Satan's Image, is the shame of a Christian; but to be like our Head, this is our glory, though it be in sufferings, 2 Cor. 3. 18. heavenly, humble, compassionate, holy, as he was; and hence when God hath a mind to make Churches or Christians base in the eyes of the world, he will withdraw here, and when he intends to draw the world after him, he will glorify it with his glory, Isai. 60. 6, 7.
3. It cuts off a Christian from all hope of glory, how many be there that scramble and catch at Christ, and everyone saith he is mine, The proud man saith, he is mine, and hopes now verily to be saved, but that hope is vain; they have Christ out of them, but where is Christ in them? The life of Christ, and the Spirit of Christ? Col. 1. 27. Christ in you, the hope of glory.
4. Give me but one place in all the Book of God, where blessedness is bestowed upon, or conveyed unto any, or promised but to such as have these grace • . Blessed is he that feareth the Lord, and greatly delighteth, &c. Psal. 112. 1, 2. If there be no such thing, let any man expect it if he can.
II. The Causes.
1. A magnifying Christ, and making him our Sanctification, when as you heard the last day, this is to deny him to be our Sanctification: He becomes our righteousness by imputation of his holiness, and our Sanctification by infusing of it. Nay, hence a man deprive • himself, of all good in the Lord Jesus, when a man denies all grace in himself, and then flies for Sanctuary unto Jesus Christ, • John 1. 6, 7. If we say we have fellowship with him, and walk in darkness, we lie, &c. And hence it seems they denied men to have sin, verse. 8. boasting of fellowship with Christ, verse. 6.
2. Because there are (say men) only immediate actings of the Spirit. If this be so, then there is seeing in a Christian without an eye, and hearing without an ear, and knowing Christ without an understanding, and loving without love, and living without life, and feeding and eating without a mouth; and then when these actings are over, a Christian is like another man, there is no Law remains written on his heart, and so Christ should enter into his Saints, like Satan into the Serpent, who only acts the Serpent, and when that is done, he remains a Serpent again. Know it, the Lord Jesus his greatest work is not only to change the acts, but to change the frame of the heart, not only to put new actions, but a new nature into men.
3. Because men know not the Spirit, never felt the presence, not power, nor comfort of it themselves; and hence men do as some Countries, because themselves are black, they paint the Devil whi • e. John 14. 17. The World cannot re • eive, because it knows him not. Give me any Christian living that ever found the sweetness of it, but his longings were to have more of that grace, to forget things behind, and reach to things before, even to the resurrection of the dead, whom I believe none will say want all habits of grace: I look upon the Opinion as coming with a curse from God: A man hath been a dry Professor long, Conscience saith, There is no grace in the heart, and hence is troubled; True, saith he, there is none in Saints, it is in Christ, and there he catcheth and deceives himself.
Secondly, Those that do acknowledge them, but any power or activity in them they deny; they say there is oil indeed in the Vessel, but it helps not, 'tis no means to make the Lamp to burn or shine; there is the life of Christ, but it is a dead life, they call them the graces of Christ, but they are but fruitless graces. I confess it, if you consider them without the Spirit of Christ, they are no true graces, much less active or living ones; but consider them thus, they have a power, as take the least grain of corn, there is a growing power in it, & fructifying too in it by dying first, though it actually doth not fructify presently, and though there must be rain, and Sun must shine also, and a providence accompanying of it, so it is in the graces of Saints: And hence its called a Law of the mind, there is a power of a Law, as of sing and hence as Christ grew in wisdom and stature, so all the members of Christ are like unto him.
I. The evil of this.
1. This abates of the excellency of grace, as from a Jewel to take away the oper • tive virtue of it. Fo • it's not like Christ's now, which is strong through God, not weak; which is living, no • dead. This is not like the glorious Graces of Saints triumphing. This makes the Graces of Saints of less excellency then common Graces: common Grace will make a man • ide over many a sin, and run exceeding fast, though he fall at last. A man that hath been angry, it will make him very quiet and still, and is there no more power in this?
2. This will make a man content himself with a bare form, with a false confidence if this be true. For take a man that hath been long seeking to get strength against a vile heart, and • e finds none; there is no power of heavenliness, he is earthy; no meekness, he is proud; I would say to him, do you ever think to get any power of meekness, love, faith, &c. You shall never do it, never have it here; all your strength is immediately from Christ, look for it there; in conscience a man must cease there. And 'tis certain all our strength is in, and from the Lord; but 'tis dispensed mediately, Eph. 3. 16. Paul prays he may be strengthened with might in the inner man. Or thus, a man may not pray for strength of Grace, which Paul refused not.
3. Then the Saints if they be asked whether they believe, or can love the Lord Jesus; their answer must be, no I have no power to love, nor believe, and then Peter did ill to answer so, Lord thou knowest that I love thee. Then Paul to say, We can do nothing but for the Truth. Then that Martyr that to then that said, the Lord strengthen you: yes saith he, the Lord doth. I know if the Lord withdraw his Spirit, we are gone, as Adam; but is there not the immutable assistance of it? Is there not the Promise, I will never leave thee, though sometimes weaker, sometimes stronger?
4. This will make a Christian hide and not improve his Talents; he hath Grace, but no power to put it forth. Then suppose God gives power to see Truth one day, I must not see it with this eye the next; but look up to Christ, and say, I cannot see at all.
II. Causes of this.
1. In opposing the outward principle of life, or first principle, and this second, I must live on C • rist; hence I must no • , I have no power to act myself in any measure, because all my strength is in him. Whe • if this were true, a man might argue, because all Grace is originally in Christ, hence no Grace in me, because all Glory is in Christ originally; hence no Glory shall be conveyed to me. No, this Scripture reconciles these: Because I live, therefore you shall live also, John 14. 19. Because Christ is strong, hence he will make us strong in the inner man, and not in the Spirit only: because Christ is glorious, hence we are predestinated to be made like unto him. Because all sap lies in the root, to say therefore there is no sap or power in the branch to fructify; this is false.
2. The hypocritical activity of false Professors, who having no spring to feed their wells, no Christ, nor bucket to draw from him; hence are their own men, and set up for themselves, till the • turn bankrupts. And now because a Pharisee is so active as to go through se • and land to make a Proselyte; therefore Paul hath no activity of Grace of Christ in him to go from land to sea to make Christians.
3. Sloth, A man sets upon a duty, and now because he cannot do it easily, nor quickly, he cannot do it at all. A man would have Grace active without means; and God will not help in that way: and hence many Christians cannot cleave to Christ by love, or desire; no, so long as they pore upon their wants, no encouragement, but turn the mind, and consider well of the love and glory of Christ, then with P •• l, 2 Cor. 5. 14. Christ's love constrains.
4. Judging that to be the power of Grace at all times, which is at sometimes; A man hath given special occasion for the Lord to leave him, as the Camp in Josh •• hs time, Josh. 7. and he thinks there is no more power at any time in any man. For then a man sees all the world cannot help, when if Acha • were removed, the Spirit of the Lord would return again.
5. That hereby a man may have his sins without trouble, for a man hath been troubled, and cannot get power, now he heats there is no such power to be expected, he looks to Christ, and if power come, well, if not, saith he, 'tis not my fault.
Thirdly, Those that deny the evidence of it, the evil of which apprehension, I conceive to be no less then taking away that which is the chief, if not only difference between hypocrites and Sa • nts in virgin Churches, for so 'tis made here. A man saith I have Christ, and so have not they: I ask, where is the Spirit? You have the Deed, where is the Seal? You have the Testator, where is the Executor, the Spirit in you? Yes, I have it, it hath witnessed Christ is mine. Answ. It hath witnessed, but what hath it wro • ght? Where is the power of his death, killing thy lusts; Where is the life of the Spirit of Jesus in you? Where is the Oil in your vessel? Truly I look for the Bridegroom, but I regard not that, neither are others to regard it in way of evidence. Then I say the chief evidence is destroyed in the Churches. I have known many that have had assurances, yet never saw them prove right, till it witnessed this was here. What should be the causes of this, and that men should make blusters in the Churches, because of this, as though it was building on woe • ks? In several men they are several.
1. An ap • ness in men's hearts to • ou • run • the Truth, and to fall from one extreme to another. Many men there be that fall short of Christ, and the Grace of God in and from him: and from their loose profane life, fall to duties, and imitate God's people, and then when they have got credit with good people, they judge well of them: and having made their peace hereby, with conscience, and not with God the Judge; never look after the sa • ing knowledge of, and fellowship with, and life from the Lord Jesus. Now, because men rest on this▪ these duties 〈◊〉 no evidence; he • ce none are at all. The Corinthians first mourned not for the incestuous person; and when cast out, wanted pity towards him. Calvin preached against Holidaies, hence intrenched upon the Lord's day. Some of the separation see many Churches where they have come corrupt, hence make them all no Churches. A man is apt to think, because I have rested on myself, and found those signs which now are not sound, hence all others do so too. And I believe ivers Books have occasioned it, which give signs that will not hold without a 〈◊〉 explication of them.
2. The apostasy of eminent Professors, who have been deceived in their evidencing thus: And truly it would ma • e one think the honesty of the World is but a fashion, and no evidence of any good estate; hence men say you have joy, so had the •• ony g • ound; you are blameless and strict, so was Paul a Pharisee; and Satan hereby shakes many a foul: hence the Apostle comes in, Heb. 6. 9. and speaks of better things, and things that accompany Salvation, and these should you follow. Hymeneur and Philaus fell both, 2 Tim. 2. 18, 19, 20, 21. Yet purge yourselves and you shall be vessels of honor for the Masters use.
3. Corrunt experience, it may be a man walks so loosely without fear, or life, or love, that the Lord leaves him, and he can see no clear through-woe •• , sometimes hath pangs, and then hopes, sometime dead, then doubts; hence being vext here, and finding, no peace; if he find it any other way than this, therehe rests. As 'tis observed with man 〈◊〉 hide their shame: but when dead, their face is also covered, all their glory being then gone: so some glory of God ap peares here, but when Christians are dead, they cover this, He look no more to it, all the glory of it is now gone, and here lies a deceit to loveChrist for freeing me from this way of evidencing.
4. A heart that never felt the bitterness and bondage of 〈◊〉 as the greatest evil. Take a man full of fears of wrath; on now assurance is his chiefest good, and he will account it so; but if ever God did load the Soul with 〈◊〉 econtra, you will account of deliverance from this highly, nay a promise he will do it is sweet but to be feeling those sinews of sin crack; oh its the joy of Heaven that now sils that heart! The greatest evil in God's eyes is sin; the g • eatest good we have is redemption from it by a mighty hand: now not so much as to account of this highly, this is hard. Thus I have left these things to be thought of, I cannot avoid it, it lies in my text; and the rather, because of that Scripture abused, If any say, l • e here is Christ, or there, believe it not. i. e. by signs: or in a wilderness, i. e. in a sorrowful estate, of in the privy chambers in frames of heart, believe it not neither. Take heed you do not wrest Scripture • thus; I'ts said, Esau hated Jacob for the blessing, Gen. 27. 41. This Spirit of Grace is the blessing which Saints account as the evidence of the ••• rest love; to separate from Churches, from Messengers of God, for this will yield you sorrow enough one day. I tell you, you shall not be found fighters against men, but against God, and the Spirit of his Grace, and the Life of him who live • in Heaven for us. Take heed you forget not oil in your Vessels.
〈◊〉 Tho • e that acknowledge in their judgemen • s all these things, but deny it in their lives, regard not the having this principle of Life, and have peace in this, from a double ground.
1. By a fruitless Faith which hang • on Christ; but never receives nor brings in this principle, as those, John 2. 24, 25. and hence though they receive none, yet they hang on him. And so their Faith like a bucket without a bottom, draws up nothing.
2. A form of godliness before men. If a man should neither speak well, nor pray, &c. He would have no love, no respect, no receiving into Church; but he cannot do it with life, and hence a form contents him, and there rests. So that now if Conscience troubles, and says, those duties are done with no life of Christ, and Spirit; he answers, yet I go to Christ: If this be all, why do you not cast off your form? Oh then I should have no love from men: oh this life of Christ is not prized, till with these Virgins they feel the want of it, and 'tis too late, know this will be your woe at last. Look upon thy dead Soul, all thy glory is gone, and wait upon the Word that the Lord may make thee live. Could you know this Well of water and ask he would give it you. Oh beg for it then as for your life. Only first 〈◊〉 it in Christ, and so from Christ.
SECT. IIII.
WE live in a Country which hath goodly trappings, rich hangings, glorious Profession, burning Lamps: and hence many think themselves • ich, when indeed poor; many look to me • the Bridegroom, when indeed they shall he shut out-from the fellowship of the Bridegroom. How shall I know that? That all my sorrows, prayers, reformation, profession, is but a paint, an appearance, a fashion, a Church-craft, which will stand me in no stead when the Lord shall appear, who shall judge the secrets of all hearts, by the Word you hear • this day. Try it therefore by this Rule, doth it come from a principle of life or no? Your Lamp burns, but look what is in your vessel that feeds this flame. That as our Divines speak, how the Disciples could do greater works than Christ, and others wrought Miracles besides Christ: how then do they prove that he is Christ? 'It is answered, in all his miraculous works we are to consider not only quid fecit, i. e. what he did, but qua virtue fecit, from what power he did it. The Apostles and others wrought Miracles, but it was alienâ virtue: Christ did them, but it was prop •• virtue. So many an unfound heart he may do greater works them Saints, and his lamp burn brighter. Therefore in this case we are not to look so much to what is done, as from what power and principle it is done: for therein the best hypocrite ever falls. We shall ever observe in some beasts there are ambraerationis 〈◊〉 , yet there is no ra • ional soul, nor any wise man will believe that their acts proceed from such a Principle: So there are shadows of the power of grace in a carnal heart, and yet no Judicious Christian will say they come from an inward soul; or principle of life. Consider therefore whether there is this principle or no; you see there is profession, you have a name to live in the judgment of all the Church, but search your hearts, and see from what principle it proceeds, for if this be wanting, all is naught: As he that had Beer given him, when Milk and Wine, and Sugar was put into it to mend it, said, The Wine is good, and the Milk is good, but the Beer is naught: So Profession, affection is good, but the heart, the man is naught, Ier. 2. 22. Though thou wash thee with Nitre, thy sin is marked before the Lord. And that the Trial may be full and fair, I shall show Negatively, the several sorts of men that act not from an inward Principle, yet carry it out as though the bitterness of death was past, and the Bridegroom theirs.
1. When a man's Principle is nothing but the power of created nature expressing itself, and setting the best face forward, in the gilded rottenness of some moral performances, wherein a man saith, he doth what he can; for there is this principle in most men, a desire to be saved, nature saith so, and according to the inten • ion of this desire, so accordingly will men do more or less; and hereupon sooth up themselves, when they see they cannot do as others do, or as the Lord commands; I do as well as I can. Nay, when condemned by the Word which meets them, I do as well as I can, I believe, I repent, I pray, I remember the Word, I do as well as I can, and so they hope God accepts of that; and though I believe no man but may be hired to do more than he doth, yet nature may do much; hence I heard an Arminian once say, If faith will not will not work it, then set reason a work, and we know how men have been Kings and Lord's over their own passions by improving reason, and from some experience of the power of nature, men have come to write large Volumes in defense of it; and its known the Arminians though they ascribe somewhat to grace, and in words all to grace, yet indeed they lay the main stress of the work upon a man's own will, and the royalty and sovereignty of the liberty of that: But to leave them and come to our selves, Is it not a common thing for men to • ache lies their refuge, and to say, I was in a woeful condition once, and never looked after God, but now I bless the Lord 'tis otherwise with me. How? Now I believe, repent, &c. And so I confess all I do is full of weaknesses, yet I do what I can; and thus they are like to men that have old garments new dressed, they have made them as good as they can; and like the young man, Luke 18. 21. All these things have I d • ne from my youth, yet one thing was wanting, which was to forsake all, and so himself, that the Disciples said, Who then can be saved: With man 'tis impossible, but with God all things are possible.
You say you do as much as you can; I say do so, but 'tis impossible with man, from any strength of man, and you have no more yet, John 1. 13. Born again, not of the will of man, but of God. There is in some men a birth, like to the new birth, which is of the will and power of man, but oh this is not this inward principle which the Almighty power of God creates; and therefore know it, if you get no other oil in your Lamps, you shall never meet the Bridegroom.
2. When a man's principle is the power of holy example, whereby many a one is drawn to do more than otherwise he would. Many men think for a while as that man spake; Men talk of being worth thousands, I would fain see the men. Ministers preach and others speak well, we must do this & that, but I would fain see the men that do it. Now it sometime falls out that the Lord sets before men's eyes some pattern-Christians, hereupon they think thus; here are two contrary ways, they cannot both lead to heaven, their way is better than mine, and doubtless leads to life, mine doth not, and therefore let me live like the • . And hence there shall not be any Fast, but they will be at it; not a Sermon near, but they will go wet and dry to hear it; nor any duty in Family, but they will imitate it, and hence read and learn, that they may be like them. No Christians in the Country hated, but they will love them, nor Ceremonies cast off, but they will abhor them; and hence they reflect upon their patterns, and think their estate safe, because they are as good as a Christians outside: And hence like some dead C • ttel, there is nothing good but their skin; so there is nothing good in these, but their imitating outside. Thus it was with Joash while Jehoiada lived, 2 Chron. 24. Hence he fell like Ivy with the Oak, when God cut him down: Thus it was with these five foollish Virgins, a man may follow good examples, but not rest in bare imitation of them: And hence a blessed man is described, Psal. 1. Negatively, from no • imitating the wicked, not from imitating the good; because good men may be in many things ill examples, and it ever proves so in these men that have no more then this Principle; hence if they be loose in their tongues, or on the Sabbath, their plea is, they are like unto them. And hence come all your acquired excellency • ; a man is an imitating creature, led by example, and a carnal man out of the heart of hypocrise in himself, will imitate the divine nature which is in another; and hence men not only take up such practices, but such opinious only, because such and such are of that mind: And hence men change practices and opinions as Examples do change; in Joshua's time great Reformation, he no sooner dead, but all fell off again: then they were for purity of Ordinances and God's Worship, now they serve Baalim: Oh consider, here is an outward, but no inward principle!
3. Those whose principle is nothing but external applause and praise of men, and this will carry a man beyond all the best Examples: Nay, sometime to be singular, and a man alone; a Pharisees Trumpet shall be heard to the Townesend, while simplicity walks thorough the Town unseen: Hence a man will sometimes covertly commend himself, and myself ever comes in, and tells you a long Story of Conversion, and an hundred to one, if some lie or other flip not out with it. Why, the secret meaning is, I pray admire me, hence complain of wants and weaknesses; pray think what a broken-hearted Christian I am; and hence if comforted they complain, if not, they will comfort themselves; hence many lift up eyes and hands, and fetch deep sighs in prayer, remember and note Sermons, look now what a gift I have: Hence if you come to their company, they will have so many good words as may make you think well of them, and then the Market is almost done with them: Hence men forsake their friends, and trample underfoot the scorns of the world, they have credit elsewhere: To maintain their interest in the love of godly men they will suffer much: Hence men in the Ministry pray for grace to beautify and perfect their parts, that so they may preach and convert and have credit: Hence men meditate new Light, and profess deep things that few know, that men may worship the rising Sun: Hence the Lord is neglected secretly, yet honored openly, because there is no wind in their chambers to blow their Sails, and therefore there they stand still: Hence many men keep their profession, when they lose their affection, they have by the one a n • me to live, and that is enough, though their hearts be dead: And hence so long as you love or commend them, so long they love you, but if not, they will forsake you; they were warm only by another's fire; and hence having no principle of life within, soon grow dead: This is the water that turns a Pharisees Mill, and the Lord passeth a heavy doom, You have your reward. I have wondered that the opinion of men, nay, dream of men's thoughts should act men; only 'tis a curse of God, that when men despise his honor the greatest good, they shall be fed with the basest good.
4. Those whose Principle is nothing else but their own gain of outward blessings. Many there be that make not their honor, so much as their bellies their gods, and thy rule them, Phil. 3. 19. hence the Shop-keeper will give good words when he sells his commodity, he should lose much of his custom else; and hence the Minister preacheth contionably that his gain may come in, 1. Thes. 2. 4, • . Hence people would be as good as the best, they cannot get a lot in all the Country else. Hence a man is sometime content to forsake all for Christ, that he may make a booty of Christ, as Judas did. Hence when Christ feeds them with Loaves, then the people will make him a King, John 6. though afterward they cry Crucify him. So men deal with Christ as the Soldiers did, that caught him, that they might strip him of his garments. And hence many men if they see sorrows and wants attending them, if they attend on Christ, forsake him. Look upon our own Land, many so long as they could enjoy Christ with fair weather, cry out of Ceremonies, and profaning of Sabbath: yet this not being to be had, creep to them, and read the Book for profaning thereof. Many shadows have been seen since our Sun hath risen here, and this way they looked: but viewing other men's wants, and fearing their own losses, and conceiving they may meet with Massah in this Wilderness, refuse to follow. And least this should seem to be the cause, cry out we are Separatists, or strongly possess themselves against all relations, there is no living at all here.
Look but at home, how many Dove; (that prove but Ravens, and live on the prey) come hither to our windows, and have followed Christ to this Worlds end; when he fed them with loaves, they made him their King: but now he hath taken away what once they desired; because there is better Bread to be labored for; now they forsake him, and live on the spoil. This is no inward Principle. And hence when men's Expences for Christ, exceed their Receipts from Christ, they cease spending, and fall in the high way to begging at the door of the World.
5. Those whose Principle is nothing else but the strength of natural Conscience, which will set men a doing, when they have neither praise from men, nor gain from Christ for their labor. For the Lord deals with some men, • as the Romans did with some of their Prisoners; they would chain a Prisoner and his keeper together, and let them go up and down: so God chains many a poor Prisoner of hell and his conscience together, and lets them go together. And hence many a man keeps pace with his conscience, and cannot give it the slip for all the world heaped up with gold, as Balaam said.
Now there are two things in a natural conscience, Rom. 2. 15.
1. To accuse, Hence a man dares not omit prayer, dares not commit a sin he hath a mind to; conscience would then roar. Hence many keep constantly set duties in private, and tremble at small sins: not because they take any delight in the one, or are weary of the other; but because they are ever under the eye of this Judge.
2. To Excuse, and to give much sweetness when a man follows the dictates thereof; hence a man though carnal, will die for his Religion, and that with some cheerfulness, because conscience cheers within, and sings him asleep in trouble. And hence a man will cry out of all the glorious hypocri • ies of men, because to walk according to Conscience is sweeter to him. And hence a man comforts himself, tis my Conscience, Mark 12. 33. To love God is better than burnt Offerings. Hence a man will profit exceedingly in what he holds, Gal. 1. 14. because zealous for it for Conscience: and yet this is but a Principle of Nature, not an inward Principle of life, whose property is to seek the subversion of corrupt Nature, as natural Conscience seeks the garnishings of it and the actions thereof.
6. Those whose Principle is the fear of death, and hell; raised not so much by the power of Conscience, as by the power of the Word. And hence come complaints about a man's Estate; that a man can have no rest by all duties that he hath done, or doth. Hence following of the means, running to the best Ministry, mourning, and lamenting, and confessing sin, Mat. 3. 7. Oh generation of vipers &c. And hence prizing of favor and Comfort, Psal. 78. 34, 35. Hence many do take this for their Conversion, and say, I heard such a Minister at such a time, and then I cried out I was damned, and thought I saw the Devil, yea, and to Hell you may for all this, if no other Principle. Indeed, there is this fear in the elect, but drives them to the Ark, as Noah: But those, when their fear is over, they fall to fight against the Lord.
7. Those whose Principle is nothing else but the immediate actings of the Spirit of God upon them. For sometime the Spirit of God comes upon men, as Light shines on the mud wall, yet dwells not there as in the Sun. And hence many speak, pray, prophecy admirably, as Balaam, Numb. 24. 3, 4. Many men like Carriers bring others goods, that are not possessors of them. Now these are 1. External enlargements, and hence a man do • h many things which he hath no inward power to perform, the Spirit is there assisting; hence he cannot do so at another time, but 'tis the Spirit only assisting. And hence a man may have abundance of knowledge, and he not affected with it; he may live, and pray with applause of men; others wish they were like him, yet live without love, & speak without feeling, and do without life, hence men leave themselves here. 2. Internal pangs, the Spirit of God begets some inward grief, especially when outward evils press, then inward flashes and desires, but they are soon done. There is no Spring, no Principle within. What the difference is between Saints uneveness, and this inconstancy, you shall hear hereafter: yet these are wrestlings of Spirit not yet conquering, and hence it possesseth not the Soul.
8. When men; Principle is nothing else but common gifts, which are inward, and abiding long in the Soul. That a man now thinks he hath Grace, and sure signs of the Lord's love, and here is fastened: when there be two things wherein it appears here is no inward Principle. 1. These gifts ever puff up, and make a man something in his own eyes, as the Corinthian knowledge did. And many a private man thinks himself fit to be a Minister, many a Minister better than all the Parish besides; when Paul was the least of all the Saints. And hence commonly they degenerate to pride & form. 2. These keep men strangers to Christ, & the life of Faith; they have these affections, yet ignorant of Christ, take these as signs of his love, & live without him. And this is indeed the inner Principle which all the wicked in the world want; there is in true Grace an infinite circle: a man by thirsting receives, & receiving thirsts for more. But hence the Spirit is not poured out abundantly on Churches, because men shut it out by shutting in, and contenting themselves with their common graces and gifts, Mat. 7. 29. Examine if it be thus. If so,
1. You cannot come to the Lord, John, 5. 44. how can ye believe ?
2. Nor to receive anything from the Lord if you do, Jam. 4. 3. When you ask to spend it on your lusts, when that carries you.
3. This pulls down the Kingdom of the Lord Jesus, when other things rule us, and not himself alone.
4. Satan will have this against you, as against Job, You serve not the Lord for naught. To what purpose are your new Moons, Church-reformations, if it be thus? Now, because it hath been replied to what was formerly said, that Christ was the vessel, not our Souls. I shall therefore confirm the latter to be the truth, by these reasons.
1. Mystical places of Scripture are to be interpreted by plain. Now though Christ may be the Antitype of these Vessels of the Temple, yet he is not plainly said to be a Vessel; but Souls are called so, Rom. 9. 23. 2 Cor. 4. 7. Acts 9. 15. Paul is a chosen Vessel. 1 Thes. 4. 4. we are to possess our Vessels in holiness. 2 Tim. 2. 20. Vessels of honor.
2. The Spirit is not in Christ as in a Vessel, but as in a fountain; hence John. 3. 34. Christ's hath received the Spirit without measure.
3. The foolish Virgins had Vessels; because its said, they took their Lamps, but no Oil with them. Their folly was not in not providing Vessels. Hence the foolish Virgins did not afterward beg their Vessels, but their Oil.
4. The wisdom of the Wise did appear, in that they did provide Oil for their Vessels. If therefore the Vessel be Christ, therein lies the wisdom of the Wise, that they got the Spirit for to put into Christ, and the folly of the foolish, they got not the Spirit to put into him. Or the one go • Christ Jesus full of the Spirit; the other, Christ Jesus void of it. When whoever hath Christ, must have in him the fullness of the Spirit also.
5. The other interpretation crosseth the main scope of this part of the parable, which is to show the difference between the Virgins; all professed Christ, went to meet the Bridegroom; but here was the difference, they never looked for to get the Spirit in them: and this is most suitable to men raised out of the dregs of Popery, where Works being abolished, Christ is owned, and therein do well, but he • ein f • il.
Thus you have heard the use of Trial negatively. What this inward Principle is affirmatively, you have generally heard; and shall more particularly in the other two Doctrines. Only this I will add; it consists of two parts.
1. Our life in Christ by Faith.
2. Christ life in us by his Spirit. Faith empties the Soul, and looks upon it as dead, and see; its life laid up in Christ; and hence forsakes itself, and embraceth the Lord of Glory. Secondly, the Spirit comes and posses • eth a forsaken empty House, and there lives and dwells. Both these the Apos • le mentions, Gal. 2. 20. Eph. 3. 17. John. 15. 4. As two married together, their Souls live not where they are, but in each other: The one cares not how to please her self, but her husband; and e contra. So that le • st any weak Soul should be discouraged, that thinks there is no Principle of Life, because such a blind, empty dead heart, wandering from God, &c. Nay, when the Lord quickens it, Oh its lost again! Nay, when quickened, oh then when it comes to, it is feeb • e! I tell you it must be so. This makes you lay up your life in him: this death is your life. And least any false heart should be here deceive • , that saith he hath Christ; If you have not the Spirit of Christ, you are none of his. The Saints have this sometime, their Temple is filled with Glory; and for their general course, they are Admirers of the Lord Jesus; and account his Life, to be Life, and all their life beside to be a continual death. There is not any Grace but they say, oh that I h • d it!
SECT. V.
TO every man, as ever you look to be with Christ Jesus another day, get this oil in your Vessels. The Lord doth in this Parable set before your eyes the estate of the pu • est Virgi-Churches and Professors in the world, and it is his in • nite love to tell us beforehand, before the time be past; to tell us, that many of these shall be shut out from the presence of the Lord Jesus, whom themselves and others think shall not, and yet this love would be but little, unless the Lord had made known the cause or defect in not getting oil to their Vessels. Oh consider therefore, here you are like to fail; you that have Lamps before the cry and Bridegroom comes, acknowledge Christ's love, and be overcome by it to get oil into your Vessels; when Rahab knew that the Lord would destroy all Jericho, now she • ays about her to preserve her life. What's the means? To tie the Scarlet thread at the window: Oh she would be sure to get and keep that there. You know the Lord Jesus will come and discover the unsound profession, and destroy the glory of the World, and Churches too: It may be you have had some fears, what if he should cut me off, and cast me out as possibly he may? and I may as well as eminent Professors. I tell you, none ever perished but because of this. How just had Rahab's judgment been, if she had refused to get her scarlet thread there, and yours if now you get not your Oil in your Vessel? How many are there that have lived fairly and died quietly, and when they are dead and knock, the door is shut: That then wring their hands, Oh had I but known of this! I would have spent my care and strength, and tears, and thoughts how to have filled my Vessel, but I knew it not. This time will shortly came, and if you know it now, and do not set upon it, what a cut will this be? As therefore the Apostle exhorts, Heb. 4. 1. Having a promise of entering into rest, fear lest you fall short of it. I say so much more here, knowing how only you shall enter into Christ's rest, fear least you fall short of this; I hope I shall not, I thank God my course is blameless, spotless, I have forsaken the sins of places, and pollutions of Ordinances; so these were Virgins also. Oh but my Lamp burns as bright as any man's I know: So did the foolish Virgins, oh but they all think well of me, so were these thought of, till the Lord said, I know you not. Oh but I look to Christ, to meet with him, and salvation from him; So did these, and yet were shut out from Christ. If the Lord should have said it was because they had not wealth enough, nor world enough, every man would not have been wanting here, but would have striven to have got enough of that, though it were not to be had; but there is enough in Christ to enrich you, who hath the Spirit without measure to do it: The Spirit may breath now.
Labor to feel and mourn under thy whole corrupt principles, that have acted thee hitherto: For many men are sensible sometimes of some particular acts, and jarrings of their hearts and life with the rule; and then they seek forgiveness of, and grace against them, and then they hope all is well, then they do many things, and hear John gladly, and in plainness and integrity of their hearts think that all is well. But still they fall short of a Principle of life, because they never felt a whole corrupt Principle, and how in everything it crosseth God, not only in the corrupt, but most glorious actions. For all men living naturally turn from being open, to secret enemies; and from being secret, to be subtle enemies, and to undermine the Lord in all they do. Now many see it but not the evil of it, nor mourn under it. Hence the Lord never sends another Spirit, because they have not the Spirit of heaviness for want of it. But when a man sees that in everything he is carried and acted by a principle of bitterness against the Lord, and lives without the Spirit of the Lord to act him; the Lord is not far from that soul when he feels this, and mourns before the Lord, because of this, and the want of that, 1 Kings 8. 38. So Christ said, Because I said I go away, sorrow hath filled your hearts, John 16. 6, 7. This is the very reason why Saints have the Comforter, his absence fills their hearts with sorrow; because when he is gone, oh the straitness, vileness of a corrupt heart! you say it may be. If this be not a right Principle, what is? Answ. To undermine all false works; oh therefore, feel this plague! If ever God works this grace, feel you must the want of it, and if you do mourn then you are under it: And oh mourn, 1. By considering the evil of it, you can mourn after a dead father, and shall you not over a dead heart. 2. To think there should be so much Spirit in Christ, and not a drop for me. Is he so angry with me? See therefore I pray you that you are led by ill principles, or false principles. I pray, but self-love sets me a work; I profess, but praise of men acts me; I observe duties in secret, but natural Conscience only carries me. No surer sign of ruin then for the Lord to hide these things from you; nor of love then when he shows this, and gives you not only sense of someone act, but a spirit of heaviness under this. This empties the Vessel, and so makes us Vessels of honor; do not therefore set thyself so much to do, as to see where thy evil principle is, in all thou doest.
Repair now to the fountain of life, for a principle of life from him, and fetch it from him.
What is th •• ? and how shall I fetch it from him?
1. It is not a man's own striving, a man may imitate nature, but cannot make nature: All the world cannot make one poor fly. And as 'tis artis celare artem, so when he hath done he may deceive himself and others, but nothing else. Born not of the will of m • n: A man is in great distress of Conscience for sin past, • ear of death for time to come, and now he comes just as far as a Devil; then prays Lord save me, and now comes as far as nature can carry him, and therefore is ea • ed, and now he hath Satan's black seal upon him, and self-flattery hath carried him on. The fountain of life is not here.
2. 'It is not the Law, it convinceth one, and he complains, it condemns another, and he cries out, it irritates another, and he falls to do what he can; but the Law cannot give life, Gal. 3. 21.
3. 'It is not bare Ordinances, which are of themselves but husks and shells, and empty pipes; witness the cries of many a man Sabbath after Sabbath, no life, and that for a long time: Nay, he grows worse.
4. 'It is not God simply considered, He is indeed the fountain of life, but sin hath sealed that fountain; hence many a one goes to him, and departs from him with frowns.
5. Where is life then? In Christ: I know he is Lord and Prince of Life. Yet consider, as God-man no life is in him for you, as to be communicated to you. Where then? 'It is in the blood and death of the Lord of life: You are ready to undervalue this life. Oh consider, what it mus • cost the Son of God? and where it must lie, Hebr. 9. 14. If Bulls and Goats blood washed the flesh, much more this blood, &c. Many a man feels a blind dead heart, and all duties dead: And hence useth many periwasions to himself, yet they continue so still, because he never looks to this blood. There is this excellency in Christ's blood, not only to cleanse from guilt, and power of sin, but from dead works, and none else can. Now therefore repair hither for it; know what your lives will and must cost. Now how shall this be done?
Answ. 1. Prize this blood, and satisfy thy Soul with it, choose it, and rest in it, in the Lord himself as sufficient, John. 6. 53. Except you eat and drink, &c. many account it a common thing; you receive it not then, but trample it under their feet, many esteem of it, but they feed not themselves with it, nor quiet their hearts with life there first: and hence it falls out thus.
2. Keep this Rule, content not thyself with that measure which thou hast from Christ, but be thankful for it, and falling short, call ever for more; but satiate thyself with that which is in Christ.
If thou canst not do this, and it is beyond thy strength, then consider Christ hath words of life, John 6. Oh beg for that, and for those words! Hear what the Lord will say, Psal. 51. 8. You cannot see nor come to Christ: Then hear, and your souls shall live. Who knows what the Lord may do. 'It is not possible for man to do it, but the Lord Jesus may and can.
Oh then you that have this Principle, Let all your actions issue and spring from hence! As Paul exhorted Timothy, Stir up that gift that is in thee. Up Deborah, up. Awake Harp and Lute, saith David. Do not say, I can do nothing, and so the Lord must do all. Do not say, I have a dead heart, and can do nothing, but stir it up. It was the Lord's complaint, Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end. It may be some of you have some strength. Oh put it forth? I know all strength is from Christ, but there is a pe • manent strength in you. You are not dead to act, you wrong the Lord and his Grace if you think so. As 'tis a heavy sin to shut up and imprison natural truth, Rom. 1. 18. So much more the power of Grace. Others have lost it, oh recover it! And hence Paul prays for this earnestly, Eph. 3. 15. The Lord strengthen you with might in the inner man. And therefore put this forth to act, and be sure you act only from this Spirit of Grace.
1. Set the Lord Jesus in all his Glory before you. There is that excellency of the knowledge of Christ's Person, that it makes us be and live like him, and according to the propinquity of our souls and eyes to Christ, so we are like him, As • tis with the Sun, when it is gone from the earth, there are not so much as leaves on the Trees, yet when it returns, the Trees bring forth fruit. Or as 'tis in Heaven, 1 John 3. 2. so in this life, when we see him in a Glass, 1 Cor. 3. 18. That look as 'tis with an ambitious man, when he is in the presence of men he will manifest all his excellency, nothing shall be done to gain discredit. So if the Lord and his life be your excellency, when you see Christ, you will approve yourselves to him. See him therefore beholding and accepting; and that Grace you would put forth, see it in him: 'tis strange to see what a stream of spirit comes sometimes this way.
2. Keep the remembrance of the exceeding greatness of his love fresh in your minds, in that he hath quickened you, Eph. 2. 4, 5. and that this life was by his death. All the Flowers of the field cast their savor but for a time, and then away with them; but Christ's love and Christ's death do usually always breath a savor of life to a sincere heart that ever knew what the sting of death meant, 2 Cor. 5. 14, 15. Christ's love constrains, because he dies that we should live. But how? Because we thus judged. God hath made man an Agent by counsel. Now some Christians go to the Lord to help them, but set not prayer of Faith awork, and hence have no water of life: Some do, but use not other means to set the understanding (the mind of Faith) on work, to quicken it up to act, and so would have life brought in, but not by the right door: An empty Vessel will not be full of this water till now, that the mouth of the understanding is open. Now many things are to be considered to act every Grace, as God's Command and Promise, &c. But this is that which in the general quickens, oh Christ's love which constrains the Soul to live to him! According as a man thus receives from Christ, so he re • urns to him. As 'tis observed, one sign that when a people visit not their Minister, they receive no good; so here: That is sign of a decaying Christian, for usually they that get good by Christ, cannot by their good will stay away from Christ. So then the soul will return in all fruitful obedience to the Lord, when he receives the sweet of the Love of the Lord. The Lord doth me good methinks, and hence he follows the Lord. Satan hence prevails with the heart, because of his external objects, and a party within; so here Christ prevails, because there is a party within, when external Objects are propounded. Let a man have life, if he have no food he will never live. If bread be before him, and he feed not on it, and that abundantly, he will never have strength, so this love of Christ in us, is life in us, and food for us.
3. Famish the contrary principle, the strength whereof is by sucking in the sweet, and receiving in carnal content from the creature, Rom. 13. 14. Put on the Lord Jesus, his Spirit, his Righteousness, his Life, his Graces, Make no provision for the Flesh. Many Christians look up to Christ in all means, but can do nothing, because they have some delight either in lawful or unlawful things, that lies between him and Christ. Hence that grows strong, the other feeble.
4. Die to all self-confidence in Grace received, or self-contentment with any measure of it; for thereby you stop the Spirit: For we of ourselves cannot think a good thought. Therefore be strong in Christ, and hence Eph. 6. 10, 11, 12. A man is apt to fall to a double extreme, to be strong in the Lord without putting on Graces; and to trust to them without being strong in him. Corn must die before it lives, so must you: and rest not content with the measure received, but look for more, and hence be thankful, and say, 'tis not I but Christ; yet look for more.
5. If no means come to give strength, consider sadly if you have not broken covenant with God, as in Samsons case, God was in covenant with him, but he had broken it on his part, hence his strength was gone. I know no place that breeds men of larger Covenants than this place, by Sea and Land, personal, and especially Church-Covenants. Now thy strength is gone. Dost not live in breach of Covenant? Not only it is broken, but you live in it. You covenant to cleave to the Lord, or if you depart, to return soon again, but you lie in your falls. Nay your Covenant and returning heals your horror only, not your sin. You covenant to love Brethren dearly, but a little offense one gives; or hopes of a bigger Lot, will tempt thy heart to leave them to their own shifts. You covenant to submit to Officers in the Lord, but some take liberty to speak what they will, and others do what they list. To watch over your brethren to put life in them, but you grow a stranger, and it may be see them not once in a quarter, unless at Church: But can it be said they are any better for thee? Oh your sins are double, and hence your plagues of heart are worse now, more hard to be wrought upon, and hence sin and Satan lead you, Psal. 78. 57, 60, 61. Oh consider this sin, the strength of God is taken as Captain of the Camp, that when you cry, Lord help, there 'tis. But alas 'tis gone from you, and 'tis in Satan's hand, not only your strength, but God's strength, and the soul is taken captive. Oh therefore mourn for this, lest you mourn at last.
CHAP. XIX.
Showeth that there is such a fullness or measure of Grace in the hearts of Believers, which the most Refined Hypocrites never arise unto
SECT. I.
THat there is a certain plenitude, fullness, or full measure of the Spirit of Grace in the hearts of the Faithful, which the most Glorious, yet unsound Professors of Virgin-Churches want, and have not in their Vessels, but fall short of.
Just as these Foolish Virgins, they had their Lamps, a burning and shining Profession. And had they no more? Yes surely, for their Lamp how could it burn, but by means of some Oil? They had their wiek touched and dipt in Oil, some lighter strokes and superficial impressions of the Spirit. They had not their Vessels filled with Oil, they had not this degree and full measure of the Spirit. This they fell short of, and herein appeared the difference. There are certain inward touches, an inward lighter Dye of God's Spirit, which serves to beget a most eminent Profession before men, but never to make the Soul sincere indeed before the eyes of God. That look as some Naturalists make three or four kinds of life, differing only as higher or lower degrees of life, though not of the same life; as Plants have a Vegetative life only to grow, but no sensitive to see; because their forms are more drowned in their matter; sensitive in beasts, yet not rational; rational in men, but not Angelical, &c. So here; a greater degree of the Spirits working, makes a difference in kind between Christian and Christian. 'It is the Spirit that makes a man live a civil moral life, 'tis the same Spirit by a greater stroke, makes a man live the life of God, Eph. 4. 18. Yet here are two kinds of lives as far different as sensitive and vegetative; and though the rational hath both, yet 'tis neither of both. So though a Saint lives the life of reason and morality, yet there is another life he hath, which doth differ from these of a higher degree, and of another kind. I do not say therefore that a sincere soul only hath a greater degree of the same Grace, but that he is distinguished by a greater degree of Grace and working of the Spirit of Grace from an unsound heart. As a man may love another, but not with a conjugal love, here is now a degree of love, but not of the same love, for 'tis not a whit conjugal; it might then be sinful in some men, so 'tis here. A man that hath filled his stom • ck with meat may have some desire after it, but not an hungry de •• re, not in that degree; hence not hungry at all. So the sluggard desires and hath not, a carnal heart desire▪ and another desires the Lord Jesus; a carnal sluggish heart desires and hath not, but another hungers and is filled; he hath not any degree of the same hunger. 'It is therefore granted there are desires, and joys, and light, and growth in false hearts, but there is not that fullness of joy, that fullness of light, that fullness of the Spirit which is in the Faithful, and here they ever fall short. Yet note,
1. There is not a perfect measure; no • the fullness that shall be when our souls shall be gathered to them that are made perfect.
2. Nor yet that there is that fullness the Saints aim at; for 'tis the resurrection they aim at, Phil. 3. 12, 13, 14.
3. Nor yet a glutting fullness, that men have Manna enough, and say, the main work is wrought, and that is enough: Not such a fullness as satisfies their appetite from longing for more. But which satisfies and quiets their Conscience in regard of the uprightness of their souls before the Lord.
SECT. II.
BUT for the more full and clear explication of this point, I shall show you these three things.
1. That Hypocrites may have some inward touches of God's Spirit.
2. That the very reason of their falseness is because they have no more than such touches or strokes.
3. That there is a fullness the Saints come to, which others want. To be shown
- 1. Positively.
- 2. Negatively.
I. That Hypocrites may have not only outward shows, but some inward lighter strokes of God's Spirit. As
1. Of the Spirit restraining and confining, nay benumbing of corruption, as Paul was blameless, nay he had no mind nor will to many sins, nay did not think he had any living contempt and enmity of God in his heart. Hence Rom. 7. 9. 'tis said, When the Command came sin revived. Was it not living before? Yes, but it was asleep, it was benumbed, like cold Snakes, but not killed.
2. Of the Spirit preventing and exciting unto many, nay, to any duty of the Law in general, and that sometime by fears of misery and terrors of the Law, Deut. 5. 23. And sometime by love and mercy, morally affecting the heart, Exod. 19. 4, 5, 6. You have heard what the Lord hath do • e, Will you now enter into Covenant? Yes, yet what is said of them? Psal. 78. 37. They were false in God's Covenant.
3. There may be some operative and quickening Grace of the Gospel, Heb. 6. 4. They were enlightened, &c.
4. There may besom edifying and cooperating gifts of Law and Gospel, whereby a man may not only be useful and helpful to some, but to the Church of God, as those that did prophecy in Christ's Name. And these may be so inward, that they think themselves clean and sincere; as Abimelech.
II. That the reason of their unsoundness is because they have no more than lighter strokes of God's Spirit.
As I might show in all these, Paul is blameless, yet far enough from having sin mortified by Christ, and hence professeth, We did serve divers Lusts, Tit. 3. 3. The Israelites cry out, they will do what God will have them: Yet Oh that there were such an heart! Deut. 5. 29. They in Heb. 6. were enlightened and tasted, yet fell. He therefore adds, We are persuaded (v. 9.) better things of you. They did prophesy in Christ's Name, Mat. 7. Yet depart from me you workers of iniquity. But see it more particularly, Mark 12. 33. Saith the Scribe to him, To love the Lord, oh ' tis better than all burnt Offerings. Some Jews did rest there, but neglected the inward work; but this man, the inward work was prized in his judgment, he had both profession and some affection: And was he now entered into the Kingdom of God? No. Here was his wound, he fell short of it some degrees. Hence its said, thou art not far from the Kingdom of God. So the Israelites, Why did not they enter? Was not the Land good? Oh yes! That report the worst of the Spies brought: But their hearts were not taken with the goodness of it, as Caleb's and Joshua's were. And hence they were shut out, Numb. 13. 27. & 14. 7, 8, 24. So it is here. So an unsound heart may be enlightened, as 'tis there, Heb. 6. 4, 5. But there is a marvelous light which they never have, they have not such a degree, 1 Pet. 2. 9. And hence, Deut. 29. 2, 3, 4. The Lord hath not given you eyes to see to this day. Did the Lord give them no eyes to see, no hearts to be affected with what they did see? Why came they then out of Egypt? Why did they sing when they saw Pharaoh drowned? Why they had not such eyes and such hearts as Moses had, not unto that day.
So for turning to the Lord. Do not many unsound hearts turn over a new leaf? Do they not, not only outwardly, but inwardly too? Where is the flaw then? In the degree, Jer. 3. 10. Judah hath not turned with her whole heart, but treacherously. So there may be some growth and life in false unsound hearts, that may after fall away: But where is the wound? Look in the Parable of the Seed; Some grew not at all; some did grow, but not having depth of earth, fell again: Others fell not in persecution, but there were the roots of Thorns that choked the Seed; the good grounds seed came to ripeness and fullness of fruit, though some in a greater degree than others; yet none at all (no ripe fruit) in the rest. Hence the Lord is said to weigh the heart, Prov. 16. 2. Men think they are humbled, and do believe, but God finds them too light, as Belshazzar was weighed and found too light. And thus it will be seen at the last day, when Christ Jesus shall appear, that all the most glorious Profession of many a man is therefore rejected, because found too light.
III. That there is a fullness which the Saints have, and which others fall short of. Which I shall show,
I. Positively and affirmatively from what hath been said, Prov. 12. 26. The righteous is more excellent. John 14. 17. Whom the world cannot receive, because it knows him not. There is that Spirit in Saints which no unregenerate man knows, hence desires not. Because he dwells in you, he doth not only send some gifts, or work somewhat there, but he dwells there, he fills the heart. Hence the end of Christ's death is, to purchase to himself a peculiar people, Tit. 2. 14. Of such a spirit, such holiness that only themselves know. So 'tis that which all the Prophets press to, to a higher pitch; and hence that charge of Josh. 22. 5. And 'tis a peculiar fruit of Election, Eph. 1. 4. 1. To be holy. 2. Before him. 3. In love.
II. Negatively. If there should not be such a distinguishing fullness,
1. Then the whole Ministry of Christ is in vain; and so destroyed, for what is the end of that, that God raiseth up any Ministers in the Church, but this, Acts 26. 18. To turn men from darkness to light. If this light was only that in Heb. 6. 4▪ then the end of the Ministry was to work hypocrisy. And from the power of Satan to God, there the Lord leaves them not, but that they may receive remission of sins, &c.
2. If there should not be this fullness, most of the Promises should be destroyed, and God's Faithfulness fail, and the Saints be deceived. For Promises are made to them that mourn, to them that hunger, to them that believe, &c. Now many Hypocrites mourn, and desire, and the stony ground believed. Then it seems the promise is not true. Yes, and therefore there must be another kind of mourning, another and higher degree of the Spirit of Faith, &c. i. e. not of the same Faith, but of another kind of Faith.
3. If not, then all Christian endeavor after a higher measure of Grace should be destroyed. For if any man only hath Christ in his eye, that he may have him, I say that is sweet; but I say you shall never have him, unless you receive him. Oh but many receive him! as John 2. 23. yet Christ committed not himself to them, for he saw what they were. Now therefore if you regard not the measure, i. e. such a kind of receiving of him, you will never seek for it, pray for it, nor learn to know it. And hence 'tis said, Prov. 15. 24. The way of life is above to the righteous, If it were not above, of that height, he would never come over difficulties to it.
4. If not, there is no true hope that any man can have: But 'tis utterly destroyed, 1 John 3. 3. He that hath this hope purgeth himself. I am as good as such a one: But, as Christ is pure. That is his Copy and his Pattern.
5. The very people of God are destroyed from having a being in the world, if this measure makes not the difference. If it be replied, the Lord Jesus makes the difference. 'It is very true, those that are in Covenant, they have God to be their God, that makes one difference; but if there be not some peculiar workmanship of the Spirit in them, then though they have God their God, yet the second part of the Covenant is destroyed, i. e. They are not the Lord's peculiar people that have more than common wash-work. For we are not only the Lord's people by choice and purchase, but by new Creation also, Isa. 64. 7, 8, 9.
SECT. III.
HEnce we see the sight of no Grace is no part of a Christians Grace and Holiness. The five Foolish Virgins were not shut out because they did not see they had no Oil, but because when they did see it, (as the Lord will make you see it first or last) they did not get such a measure and quantity of it as might fill their Vessel. You may go down to Hell with complaints I have nothing, unless the eternal Spirit work something at last in you.
Hence take heed of quenching and limiting the Spirit of God, when it's working upon and breathing in your hearts at any time, in any means. Because you may then fall short of this measure of it, and so be shut out at last. Look as it was with the Israelites, 'tis said of them, that they could not drive out the Canaanites, i. e. they would not by reason of their sloth; and •• nce they were pricks, nay snares to them. So the Lord begins to work strangely upon some men, but they are presently humble enough, and have comfort enough; and Grace enough, and cannot be better, and hence God makes their sins snares and thorns to their sorrow and ruin afterward. Nay Beloved, many a one will quench the Spirit. Oh take heed of it! Thus,
1. The Spirit not only convinceth, but humbles his heart, and shake; his spirit with fears of sin. Now what should he do? He should welcome it, and say, oh blessed Spirit, dost begin to cast me down to the dust for my sin, before I am cast to Hell for my sin! What wilt have me to do? Oh humble me more. Give me not only an act of heaviness, but a spirit of heaviness! As she said of affliction, I pray God this Plaister may never cease cleaving, till healed. Now what do many men? Why either game it, or work it, or sleep it away. The young man will not so soon lose all his mirth: The man that hath thought his estate good so long, will not believe 'tis so with him now. Or as Solomon speaks of God's hand, he gro • s weary of his chas • isement, and so casts it off, and catcheth hold on Christ and comfort, and there stays, before the Spirit hath done it.
2. If they dare not shake it off thus till the Spirit easeth, then they satisfy themselves with some hopes the Lord gives, and some taste of his sweetness, before they are satisfied with it, as those did, Heb. 6. 4, 5. And hence Psal. 90. 14. Oh satisfy us with thy mercy, so shall we be glad all the days of our lives! So satisfied, as to live upon it alone. As many say, they could be contented it should be so, but they do not live upon it. As if you should ask a man, could you be content to be made King, and come from Beggary? Yes; but he is left there, 'tis not so; and hence lives a Beggar still. Men cannot live without their lusts. Yet saith Christ, My flesh is meat indeed, and drink indeed, i. e. This gives real consolation, satisfaction indeed. And here many a Christian sinks, and goes up and down short of saving good.
3. Hence many walk in some desires which the Spirit hath wrought, but to break through all difficulties, and follow the Lord indeed, and come to that they know they must indeed, this they will not do, but depart from Christ sorrowful, and hope the Lord will accept of them; and hence the Lord complains, Mal. 1. 8. of this generation that had desires in their flocks, but lame ones. Will thy King accept this? And so all their work is overly and superficial by stinting the Spirit. Thus far you shall go but no farther. Oh Beloved, this is the frame of a sincere heart, the Lord empties him, but he is never content till the Lord fills; and when he finds it, he sits not down content that the work is done, but as his want made him beg before, so his taste makes him long more now, as Moses, to see more of the Lord's Glory: As Paul, Phil. 3. 12, 13. Oh therefore when the Spirit comes, entreat it to go on and finish. And hence David begs, Psal. 119. 132. Oh the mercy that thou usest to show to them that love thy Name! Why so? Oh David saw mercy to others, that sets God awork to do somewhat for them, work somewhat in them, but 'tis not such mercy. Oh beg for that mercy that humbled others, quickened others, that are now in Glory; that, or no mercy Lord!
How shall I know whether the work is overly?
1. If sudden and violent, 'tis usually overly. A Picture long a drawing is exact, another soon done is lightly done. A man hath Leopard-spots, which in our garments cannot be washed out easily. God's through-work is soaking and searching. Hence violent sudden sorrows and joys and reformation which all were in the stony ground, proved unsound, Mat. 13. 5.
2. God hath thy time of trying thee, Mat. 13. The seed was sown. Which now is good ground? Where is there fruit to be seen and ripeness of Grace? Look upon persecution, if that doth not drive thee from Christ. If that doth not, see if the world doth not, which by a certain deceit and cozenage will befool you. I am pe • swaded, as 〈◊〉 is, that all the several trials of men are to show them to themselves and the world, that they be but counterfeits, and to make Saints known to themselves the better. As Saul, he hath a temptation only of a command, when he had nothing to cause him to stoop but it, yet he fell there. So 'tis with many others that God doth much for, he tries them, Rom. 5. 5. Trib • la • ion works trial, and that hope. Prov. 17. 3. If you would know whether it will hold weight, the trial will tell you. Look you there, and in special, if it drives to Prayer, fear not.
CHAP. XX.
Wherein is given a more Large and Full account of that Fullness of Grace that is in Believers, as to the Several Parts thereof, and how the most Glorious Hypocrites come short in all.
SECT. I.
MAke therefore a narrow search whether you have this Fulness of the Spirit or no.
What is this Fulness • ?
When the Spirit comes in the room of those things which a man is full of now. For fullness or filling implies emptiness, and the removal of that.
Now there are six things every man is full of.
- 1. Sin
- 2. Darkness.
- 3. Unbelief.
- 4. Satan.
- 5. Self.
- 6. World.
So there is answerably in every Saint,
- 1. A Fulness of humiliation for sin.
- 2. A Fulness of illumina •• on and revelation, in the room of darkness.
- 3. A Fulness of Faith, in the room of unbelief.
- 4. A Fulness of the Spirit itself, in the room of Satan.
- 5. A Fulness of Sanctification in acting for God as their last end, in the room of self-seeking.
- 6. A Fulness of Glory and Consolation, instead of the world.
I. Fulness of humiliation under sin, opposite to fullness of sin.
For every hypocritical heart hath commonly some humiliation and casting down, which is the first Principle of all his Profession, and hence can tell you of his miserable estate that once he lived in, and for which he was troubled, but it was never deep enough. For as there was before his terrifying, a full power, a fullness of the dominion of sin, his humiliation for sin, never reached, never came to that fullness or measure, so as to deliver the soul from that. For I do not account that true humiliation whereby a man's heart is rent, troubled and tormented with sin, but whereby 'tis rent from sin; not from the being, but from the power, not from the bondage of some, but yet from the power of all. For if rending with sin should be humiliation, then the Devils should be more humbled then any. Then also a man may have too much of humiliation, and of God's Spirit. If rending from the being of all sin should be humiliation, then no man living should be sincerely humbled; unless we dream of an est • te of perfection before it comes, and of the day of triumph in the time of warfare. If rending from the bondage of some sins should be humiliation, then a man might be truly humbled for sin, and yet under the power of it. And therefore look as in everyone the Lord humbles, there was once a fullness of the reign and power of sin in the full strength of it; so that full measure of Humiliation which the Lord works in his, it ever comes to that height, as to break that power down, Ehud -like, it not only wounds the flesh, but leaves the dagger in the heart of this Tyrant; 2 Cor. 10. 5. The weapons of our warfare are mighty to cast down every thing that exalts itself.
If I should leave this Point thus, I should but leave you as doubtful as you came, and so in the dark; therefore for the better clearing of this Point, let me explain five things to you: The Scope of which is to show you, what I mean by sin, and the power of it, and that Humiliation that removes it.
I. That besides the outward acts of sin, and inward lusts and breathings of sin, and the spiritual plagues with which God strikes men for sin, as blindness, hardness of heart, there is in every man living another sin, commonly called the sin of nature: (as in the Serpents, besides the spitting of poison, their nature is poisonous) which sin is generally believed and confessed, but felt by few. This is called in Scripture by the name of Flesh, Joh. 3. 3. The Law of the members, The old man. For as in men, there are actions, breathings, and the man himself; So here: Which sin of nature is the deordination of the whole man, or a corrupt bent and set of the whole man against God: And it expresseth itself in two particulars; 1. In a constant departing from God in every action, Civil and Moral: Like a man set out of his way, every step he goes is ou • ; or like a Clock out of frame, every stroke is false, Psal. 58. 3. The wicked go astray from the very womb. 2. In a fierce, invincible, resisting and contradicting of God, whe • he hath overtaken the soul to draw it home, and turn it back, Rom. 8. 7. We account it a doleful thing for Christ to bid the soul depart at the last day, that woe is past upon all the sons of men by this sin now; only with this difference, 1. They are forced to depart then, men willingly depart now, and hasten away in every thing from God as fast as they can. 2. They depart into fire, these to broken Cisterns of creatures. I do 3. Believe they would not resist the Lord, if he should come to save them from their separation then from him, this makes nature resist him now.
II. That this sin of nature is most properly only the reigning sin. The text is evident for it, Rom. 6. 12. Let not sin reign, to obey it in the lusts thereof. There is 1. Obedience, i. e. the outward acts. 2. Lusts, the inward breathings. 3. Sin itself where those lusts are seated. It hath been a Question, What a man's reigning master sin is, and many discoveries have been made of particular sins, as that which riseth and awakeneth first in the morning with us, that which rides and labors a man upon the Sabbath day, when the Lord or sin must ride in triumph: yet that is the misery of a carnal heart, that when he gives his beasts rest, yet such is sins tyranny, he being sins beast, that he shall then have no rest. Now if their meaning be, that some particular sin may be a reigning sin, or a man's personal reigning sin; then 'tis true, Judas loves his bag best, and Achitophel and H • m • n his honor most, and 〈◊〉 his whore most. But if they mean a man's natural reigning 〈◊〉 ; the reigning sin then, 'tis not any particular sin so much as this: For no sin is able to reign over any man but by commission and power from this. As the Weeds can never grow • all, but by virtue of their soil where they grow, Mat. 15. 19. All the boughs flourish by virtue of the root whence they grow. And hence we shall see, let Satan sow his seeds of pride or lust or passion in a man whose nature is changed, its impossible they should come to any perfection there, b •• •• ey will die away within a time, because the heart of the soil is gone, and power of sin removed; and hence also it comes to pass, that a man's master sin may be changed: Those sins that are his master-sins in his youth, are not in his old age, those that are at one time, in one place, are not in another. Now there could never be such change of Governors and Vice-roys, unless there were some great King, that sets up one, and pulls down another, satis pro imperio; This is therefore the reigning sin, which hath taken possession of every part, which hath its hand in every act, which pulls down one sin and sets up another under it, which gives strength to every sin that hath any, which fights it out till the last: This is I say the reigning sin; hence think not that then the reigning sin is down, when your personal sins are destroyed, though it be with a most sudden and fearful destruction.
III. That when the Spirit of God humbles the soul indeed, he strikes the head, and wounds the • eart of this sin; he doth not only cut off some limbs of it, not only bind it, but slay it of its life and power. That as 'tis with some men, they may have many pains, gripes, diseases, yet live and recover again, but the pangs are not so strong as to separate soul and body, for then the man is gone: So a carnal heart he may be troubled, and have many gripes of Conscience, and apply the promise, Come to me you that be weary, and so he may find rest, and as he recovers his peace, his sin recovers its strength; but when the pangs are so strong as to separate body and soul, sin of nature which hath lived there; now the man dies, now the soul falls down indeed. Now this effectual humiliation carries the soul unto Christ, and hence Acts 26. 18. turned from the power of Satan to God, Col. 1. 13. He hath delivered us from the power of darkness. And hence Gal. 5. 24. They that be in Christ have cr • eified the flesh, as well as the affections and l • sts: For if the Lord should only humble a man for the sins of a wicked life, and some wants in the heart, the Lord should only bruise Satan's heel, but never strike his head; the Lord should slay the A • all • kites, but spare the Agag; 'tis true, the Lord usually at first conversion sets one sin upon the soul that brings to mind many other, and the Lord humbles for them, and here the soul is apt to rest as many do, but when the Lord comes indeed to work, he cuts thus deep as now I speak. 1 Cor. • 5. 'It is said, The Lord must reign till all his • nemies are put under his 〈◊〉 . Look therefore as this sin is the greatest enemy Christ hath, so if he reigns in heaven, he will be sure above all other sins, to strike the head of this, and disthrone this; and w • shall find that there may be deep terrors upon the false hearted Virgins, but they only assault the soul; So on Saints, but Christ then strikes at the sin and saves the soul, Isai. 57. 16, 17. And this I add, there may be a great power of Christ put forth to humble the soul, but men's hearts resist this; and even Pharaoh was humbled, but its never saving, unless it strike the very power and throne of sin, and so this sin; and now the soul is humbled indeed.
IV. That no unregenerate man ever had such a measure of humiliation, as ascended to, and ended in this, though he may have all that Humiliation which is precedent unto this. As,
1. The Lord may arm first some few, and then many of the sins of their lives upon them, so as they may feel the most intolerable burden of them; not only to stand convinced they are most grievous sinners, but to shed many tears; nay, to be sore troubled and distressed, oh the heavy wrath that lies upon my soul! Thus Saul, 1 Sam. 28. 15. And hence many make heavy complaints, oh the Lord hears me not! Send for Moses, saith Pharaoh. My sin is gr ••• er than I can • ear, saith Cain. Nay, not only so, but they may feel more terrors • han many of the Saints, as the damned now; for the Lord lays this burden upon his people's backs in measure, but the Lord empties out the whole sack upon them, and the ground of this is but the sting of sin, or the gnawings of particular sins in the Conscience, not the burden of the sin of nature as yet.
2. You will say, these fell from God, never looked to Christ, not left their sin; but I have done so. I have seen the mercy of God in the Gospel, the Lord Jesus hath been revealed there, and I have seen sin, I must part with my sin, if ever I have him, and so I have. And this you may have, you may see an excellency in Christ, and be so affected with hope of his mercy, and melt at the thoughts of his Love, as to cast off all outward evils that thou hast, or the world lives in, 2 Pe • . 2. 20. So that thou mayest escape these, by coming to him to remove them, and by seeing that else thou shalt have none of him; and hence hated thou mayest be of the world. The reason is, Christ hath only washed thy skin, but never changed thy nature as yet, so that you may thank God my Conscience is clear.
3. You may have not only outward acts, but for a time inward lusts quenched, that a man hath no mind nor heart to any sinful way, nor to the dearest sins he hath lived in, whilst horror lies upon him. As in Judas, when God did he • his Conscience, his lust, after his Bag was gone, he had more mind to an halter; And hence f • ings away his pieces of silver, and innocent blood lies heavy. Oh • he mercy of a Christ that I have slighted! He thought he might have had his money and Christ escaped with his life, and his sin pardoned afterward. And hence its said, Mat. 27. 3. When he saw he was condemned, he repented, and as a man not worthy to live in his own thoughts, he goes and hangs himself. 'It is with the soul as with water, all the cold may be gone, but the native Principle of cold remains still. You may remove the burning of lusts, not the blackness of nature, from a carnal heart, and the ground holds, nature is not changed. This I say an unregenerate man may have, but yet never find this change of nature, where the power of sin lies: change of Conscience from security to terror, change of life from profaneness, and civility, and fashions of the world, to escape pollutions thereof; change of lusts, nay quenching them for a time; but the nature is never changed in the best Hypocrite that ever was. As 2 Pet. 2. 19, 20. Th •• were washed, but never from their 〈◊〉 nature; And here they ever fail, Prov. 30. 12. There is a gen • ration clean in their own eyes, yet not washed from their filthiness. 2 Tim. 2. 18, 19, 21. Alexander fell, and Hymenaeus; they talked of the glorious estate of Saints, and that here was all the resurrection that is to be expected; and i • seems it was such a fall of such persons that many stumbled, and said, How shall we know who are the Lord's? Doubtless we may fall. No, the foundation remains sure, and the Lord knows who are his. They were none of his all that time, and let all that profess Christ depart from iniquity, for he that purgeth himself shall be a Vessel of honor. And therefore read through all the Scripture, constantly never any Hypocri • es but they had this brand, Mat. 7. 23. You workers of iniqui • y. Herod and Judas had their haunts, &c. And Rom. 1, & 2. The Apostle shows that all were under sin. He may in eve • y thing else be humbled, for all the humiliation besides this strengthens sin in its Kingdom, and binds a man fast • under the dominion of it. And hence such men are more hard to he convinced th • n men that were never cast down at all.
But this he never finds, for if he should, then,
1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God. For Rom. 11. 26. This is my Covenant, to take away their s • n ▪ For to subdue s • n is greater love than to conquer Devils, death, and Hell, Isa. • 1. 6. 'It is turning Lions into Lambs.
2. T • en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ, which is to save his people from their sin. And hence, John 1. 29 B • hold the Lamb of God which taketh away the sins of the world. 1 John 3. 5, 8. Christ came to destroy the works of the Devil. This therefore he ever falls short of. He • ha • hath found this easy, and accounts this work common, never had it yet.
Quest. How may a Christian know when the Lord hath changed his nature, and taken do •• • he power of his Sin?
Answ. It might suffice to evidence this against all gain-sayers, that thus 'tis, and so to know it by the Spirits witness, which shows us the things freely given of God, who to save the Lord a trying another day, tries us now, and makes known these hidden works. Especially seeing some Divines think, that as the first Adam conveyed this sin of Nature, I not knowing; so the second Adam doth also remove this by an immediate stro • k, I conceive 'tis so also, but not only by it. And therefore take two Evidences now.
1. Where-ever this is done, that soul doth not only see this sin, for so an unregenerate Paul did, Rom. 7. 9. Where sin revived, &c. And the Word is a divider of joints and Marrow. Nor do they only feel this as an evil, and so be much troubled with it, but when the Lord makes the dejected soul feel it as its greatest evil, so long as it remains in its being; (as it will) worse than death, than hell, than all afflictions, and miseries. 'It is not a particular sin, but this that he feels thus. You will say, this is a high pitch. I say, consider if any man was ever humbled under sin, but he that felt sin as it is. For if I feel it not as 'tis, I am deceived. Now 'tis the greatest evil; To depart from a living God is worse than for soul and body and all creatures to depart from me. To make God miserable is worse than for all creatures ever to be made so, and sin in its tendency doth so, being a cross to his Will, Isa. 1. 24. Hence he that feels it indeed, feels it so; the beginning of which is a sorrow and mourning after God, that it might be so, Isa. 63. 17. Why hast hardened our hearts from thy fear? But thus 'tis indeed, Rom. 7. 24. And when 'tis thus, it will hold thus till death, while the cause remains; nay the more life and love, the more tender it grows; setting aside some careless fits. And hence its greatest joy is to think of the time it shall be forever holy. And hence accounts no such mercy as to be set at liberty to live to God indeed. A graceless heart sees and fears it, and cries out of himself for it; but stay a while, and he loseth his tenderness, either because he cannot part with it, or because of Christ, he looks now to him, or because he hath now some sprinkling of the Spirit, nature is eased thereby, and he is quieted; and hence never any carnal heart, but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not, because feeling is lost. But the soul thus feeling it, beholding the Holiness of God and Love of Christ, and its constant withdrawings, resistings, oh it cuts deep!
2. Then the nature is changed, when the Conscience being still and quiet, and the soul assured of the Lord's love, yet nothing gives the heart quiet till 'tis contiguous to God in Christ to enjoy him, in his Holiness, and in the love and delight of his whole will. For this is a certain Rule, If the nature be not changed, if Conscience be but once quie • ed with the sense of God's love, and affected with it, and hath not God indeed, nor his work to quiet it, it will fall to lusting after Creatures and live upon them, and feed the heart there. For as 'tis impossible for a man to live, or to be without provision, so the world being provision for the flesh, meat, drink, sleep, and these lawful things, there i • doth and will lie quiet without God. But now where the nature is changed, and there is another nature, there is something else provided for it to live on, and that is the Lord and his Will. As Christ said, 'tis my meat and drink to do his Will. And Rom. 7. 22. I d • light in the Law of God in the inner man. There was somewhat that loathed it, but • here was somewhat else delighted in it, and there lies its life, and though the heart would rest and give over sometimes, yet 'tis a Law of the mind that the soul hath, he can have no rest, Rom. 8. 5. And therefore take a child of God, let him have meat, drink, sleep, blessing in his Calling, preach, pray, and have honor, yet • e will constantly come home to the Lord mourning. What doth all this do me good? When I rise up, lie down, eat, drink and pray, and do all without him? An untuned heart all this while. The world stands between him and the Lord all this while, but this doth not. Many a sincere heart hath heavy complaints, and many doubts, because 'tis not thus; this rather is an evidence of peace, than God's war against it. Its an old Rule, he that can live in Heaven, shall; and there is nothing but a God to suck in, and breath out, and live unto. Is this thy Element now?
Oh consider and examine yourselves here you poor Saints, that you may be comforted. Others of you, if now you do not, the Lord Jesus will another day, and bring these secret things of darkness to light. If thou findest this was never yet done, know it, all thy tears, and fears, and prayers have been in vain; and under the power of sin and Satan thou still art, through the fierce wrath of God against thee: And there I leave thee till the Lord find thee out.
SECT. II.
II. A Fulness of Illumination in the room of darkness.
BUT let it be first noted that I speak not here of Revelations of future Events. When Virgin-Churches shall fall a dreaming, 'tis a sign they fall a sleeping. Nor of revelation of new Doctrines, nor yet of the Love of Christ and assurance thereof; but of the Person of Christ, a work common to all the Elect, and not peculiar to some, for Christ may not appear in his promise of love for a time to a sincere heart, yet this is then wrought. I shall therefore express my thoughts herein in four Conclusions.
1. That all unregenerate men are under the power of darkness, of ignorance, Eph. 5. 8. You were darkness in the abstract, Eph. 4. 18. So that they cannot understand the things of the Spirit of God, 1 Cor. 2. 14. Especially the Lord Jesus, for the knowledge of him is above nature, not only corrupted but pure nature. Nay though the Lord gives the best and clearest means of revealing himself, yet they cannot see, John 1. 5. Light shined in darkness, and it comprehended him not, no more than he whose visive faculty is lost, when the Sun shines round about him. Nay, that light which is in them is darkness, Mat. 6. 23. And then how great is that darkness? For many men might have known Christ, but that they thought they did know him before, and so are delivered up in these chains of darkness to the Prince of darkness, but are like wilderness-shrubs, shall never see when good comes. Ministers (as Christ did) may mourn over them, but can never help them until the Lord pull off their scales. For they please themselves in darkness, and love it more than light, and are not as Paul, praying and mourning under the Scales that are upon their eyes.
2. That there is a state of light to which God calls his people only; or rather, that there is a spirit of Light, Illumination or Revelation let into the mind, which is Peculiar to the Beloved of Christ, 1 Pet. 2. 9. As of other things, so especially of the Lord Jesus, 2 Cor. 4. 4, 5, 6. And 'tis so Glorious a work that Christ himself admires the Father, and stands in a ravishment at it, Mat. 11. 25. To Babes, uncapable of all others of knowledge; yet to them doth the Lord reveal some things that the wisest in the world never knew. I do believe that the greatest Scholar that ever lived, never had one such thought or apprehension of the Lord and the things of the Lord, as the Saints have. And hence Christ professeth, oh blessed are your eyes that they see; and themselves bless him, and fall a wondering many times, Lord why dost manifest thyself to us, and not to the world? And therefore 'tis an injury to the Grace of God, to make precious things common, and all the work of the Spirit on the understanding to be common to Reprobates, and to say, the difference lies only in the work of the Spirit upon the will, John 6. 45. He that hath heard and learned of the Father, comes to me. If the Learning of the Father be common to a Reprobate, then either they may come to Christ, which is there denied, or Christ's promise is false, for then a carnal heart may hear and learn of the Father, and never come to Christ.
That notwithstanding 'tis thus with them, yet foolish Virgins may have some light in their Lamp; some sight and knowledge of Jesus Christ. It is said we live in days of light, and so indeed we do, but as the Lord said to them that had seen his Miracles, yet the Lord had not given them eyes to see to this day; they were enlightened yet fell, Hebr. 6. 4. I shall therefore speak not of the revelation of all the Word, but of Christ the end of it, and the knowledge of whom comprehends all the rest.
1. There is a knowledge of Christ in many a man which is begot by common fame, and human private instruction, which men hearing from credible men, conceive of and believe; As that Christ is the Savior of the World, is come, is dead, is risen, is at God's right hand, that in him God's justice and mercy is reconciled, that there is mercy with him for the greatest of all sinners, &c. And according as men are more or less instructed; so do men conceive and believe. But now this knowledge is but traditional, and begot by common fame and human report, like Herod's, that heard many things of Christ, and yet indeed despised him. The Lord I know doth make use of this to cause the soul to come to further sight of him, as in the Queen of Sheba, but its far enough off from giving any saving knowledge of the Lord Jesus; and hence John 1. 46. when they had been with Christ, they do not wish them to rest in the report, but Come and see; so you hear of these things, but come and see these things. You have learned them from man come unto the Lord that he may teach them; and hence we shall see many of the people of God that have been put to a Question of all things that ever they learned, and learnt them over again; as, Whether there be a Christ or no, &c. And they never saw these things indeed, until the Lord taught them a second time; hence therefore those that have been thus trained up, and have been troubled and comforted by some conceived promises of Christ, but never saw anymore of his person, then what you have learned before; Your eyes are closed up to this day.
2. If any man should see and behold Christ really, immediately, this is not the saving knowledge of him. I know the Saints do know Christ as if immediately present, they are not strangers by their distance, if others have seen him more immediately I will not dispute it, but if they have seen the Lord Jesus as immediately as if here on earth, yet Capernaum saw him so; nay, some of them were Disciples for a time, and followed him, John 6. and yet the Lord was hid from their eyes; nay all the world shall see him in his glory which shall amaze them, and yet this is far short of the saving knowledge of him, which the Lord doth communicate to the Elect. So that though you see the Lord so really as that you become familiar with him, yet Luke 13. 26. Lord have we not eat and drunk, &c. And so perish.
3. A man may see the Lord in his wonderful works, and glorious kingdom and government, and yet not know him savingly, wondrous deliverances, preservations of himself, and of God's people, dreadful destruction of enemies, such as they cannot but say, This is the finger of the Lord, and yet know not, Deut. 29. 1, 2, 3, 4. And hence John 15. 24. and hence men think such things are done, and shall I ever be vile again, yet they become as bad as ever.
4. He may see the Lord Jesus yet more clearly by the letter of the Scripture, which though it brings to the saving knowledge of Christ, yet to see the Lord Jesus no otherwise then by the strength of fancy and understanding, from thence is no saving knowledge of Jesus Christ; and hence Rom. 16. 26. the Mystery of the Gospel was hid from the Jews, but now 'tis revealed to all Nations; literally, to all where it comes, savingly to some few. For between the saving knowledge of Christ in the Gospel, and palpable ignorance of him in the Gospel, there is this middle knowledge which is literal, whereby a man doth see, yet in seeing, sees •• t, Isai. 6. 9. which is the St •• e of a Church which hath been long trained up under good means; And hence we shall see many men of great learning have been able to wr •• e Volumes of the Mystery of Christ, and yet in seeing •• ver 〈◊〉 .
5. There may be in a false heart a strange knowledge of Christ without Script • res, which may ravish a man's 〈◊〉 heart strangely, which is usually the first Temptation of the Virgin-Churches, that are of much knowledge, and little love, 2 Cor. 11. 2, 3, 4. Wherein Satan doth no • seek to pull away men to forsake the Gospel, but from the simplicity of the Gospel, Repe • t, and believe, and • e 〈◊〉 , For saith he, 〈◊〉 is transfor • ed •• to an Ang • l of light: And hence we have heard that some have heard voices, some have seen the very blood of Christ dropping on them, and his wounds in his side, some have seen a great light shining in the Chamber, some wonderfully affected with their dreams, some in great distress have had inward witness, Thy sins ar • forgi • en; and he • ce such liberty and joy that they are ready to leap up and down the Chamber: O adulterous genera • ion • This is natural and usual with men, they would • ain see Jesus, and have him present to give them peace; and hence Papists have his Image; and hence Christ gives the S • crament to show himself as familiarly as can be. Hence Th • m •• would not believe, 〈◊〉 be might put his finger in his side, and the Lord tendered him, yet pronounced them • lessed, th •• h • ve not seen, and yet believed, Joh. 20. 29. So I say 〈…〉 , Woe to them that have no other manifested Christ, but such a one. Little do you think what wrong you do to Christ, for you do as much as in you lies Eclipse all his glory at the last day, as the wicked by their sins Eclipse his glory at this day. 2 The • . 1. 10. He shall be admired in all that believe. Why? Because our Testimony was •• leeved▪ That Faith which closeth with, and sees Christ in a Testimony, is tha • whereby Jesus shall be admired at the worlds end.
That the saving knowledge of Jesus Christ is this, Whereby the soul being sensible of his Ignorance of Jesus, beholds such a glory in Christ's person, as that he esteems him in all his glory, as his present, greatest, and only good. I will take this in pieces.
1. I say • hat soul which hath truly and savingly seen the Lord Jesus, hath been made sensible of his ignorance of him; I see him not, I have heard of him, and • ead of him, and taken his Name into my mouth, and professed him; and I believe others see him, and blessed are their eyes, but I see him not, John 9. 26, • 7, 39. For 〈…〉 I c • me into this world, and look as all the increase of the knowledge of Christ comes in by this door, so the beginning of it, and therefore those that have been cast down and he • rd of Christ a Savior, but never felt their ign •• ance of him before they have apprehended him, their light is darkness, and their knowledge full of delusion and idolatrous.
2. It beholds a glory in Christ's person, for before the Lord reveals his Son to any, look what he was to the Jews he is to every man, Isai. 53. 2, 3. He is rejected and despised of 〈◊〉 , nothing so mean as Christ, every vanity preferred above him, and men can do no other, because they see not his glory and beauty, 1 Cor. 2. 8. If they had 〈◊〉 , &c. Therefore the Lord reveals his hidden glory to th • m, such as never entered into their hearts before, or into the minds of other men, which though others may talk of, yet they cannot see it in that manner as they do; it is c ••• ed therefore 〈◊〉 light which he doth reveal, when the soul hath been viewing its own shame and filth, when all the grass and glory is withered, Is •• . 40. 6. then the glory of Christ is revealed; One every way so fit and suitable to them, according to all their wants and woes, by some Sermon or other, which when the soul doth see, it usually fills the head, and heart, and eyes with 〈◊〉 . Oh that I have despised him so glorious! Acts 2. 36, 37. 2 Cor. 4. 5, 6. If the soul should not feel its ign •• ance of him, it would never esteem the fight of him, but now it doth thus, and now that Glory is revealed, John 1. 14. We beheld his Glory as the Glory of the only begotten S • n. In every Truth there is a Glory which men see not, and this is called in Scripture, the finding of the Pearl, Ma • . 13. 45.
III. He so beholds him in his Glory, as that he now esteems of him in all his Glory. For a Bala ••• may see the Glory of the Tents of Israel; and the Star of Jacob, but they esteem not of him in all his Glory. The damned in Hell see a Glory in Christ, else they would never grieve for the loss of him, but 'tis only in regard of something in Christ, delivering Saints from sorrows they feel. Nay many Reprobates under a lively Ministry, shall see some Glory in Christ and in Saints, to think them the happy men, yet not esteem of him in all his Glory; but 'tis otherwise here. The Lord ariseth as the Sun upon the earth, which makes all things that have any Glory to appear therein, and it puts a Glory on everything, that was hid before. So Christ puts a Glory on everything of himself: So that,
1. The soul sees a Glory in the Grace of Christ, John 1. 14. For the Glory of Christ's Person is not seen without these excellencies, Luke 1. 46. My soul 〈◊〉 the Lord.
2. A Glory in the Holiness of Christ, Isa. 6. 3. Especially to consider, it's in him to make me holy, 2 Cor. 3. 18.
3. A Glory in his Covenant and Promises, Psal. 45. 1, 2. Oh that all those Promises might be made good to me! This is all my desire, 2 Sam. 23. 5.
4. A Glory in the Government and Commands and Will of Christ. Oh if once I could in everything give content to his heart • Psal. 19. 10. Th • t the soul had rather lose all than cross his will in a small thing, seeing a Glory in the least Truth, in casting off a Ceremony, &c. Zach. 6. 13.
5. A Glory in all the Ordinances of Christ. Oh how amiable are thy Ta • ernacles oh God! Oh the Fellowship of Saints! Oh the peace on Sabbath • !
6. A • lory in all his carriage. Let him bless me with outward estate, though but a little. This is the allowance that Christ in Glory provides for 〈◊〉 . Let him threaten me, good is the Word of the Lord. Let him desert me, his anger is love: Oh that is Glorious! Let him take all from me, reproach me, Moses esteems Christ's reproach greater riches than Egypt, which is our estate here. It sees a Glory in all Christ's ways, and quiets itself here, it is the Lord, as Eli said. Thus Saints see and esteem of Christ in all his Glory, and we shall find a false he • t ever falls short here, a sincere heart never, but commonly is so taken up with it, that if you ask, suppose you should have all Grace, Holiness, Promises of Christ, &c. Would not this be mercy? Yes, enough: I should then boast in him, and bless him forever. And hence Christ is called, L • ke 2. 33. the Glory of Israel, because they so esteem him. And Isa. 28. 5. In that day the Lord shall be a Diadem of Glory. Others may in horror pri • e Christ above the world, but 'tis only to ease them.
IV. I add, he esteems him thus,
1. As his present good; so that if the Lord doth withdraw or deny himself, now unto him no • hing in this world can for the present quiet him, Ier. 50. 4, 5. Hence those in their judgments acknowledge Christ the greatest good, and when they are dying, and see he will be so at last day, yet now for the present a little more liberty in sin, sloth, lust, honor, gain, Lots, large accommodations are 〈◊〉 . You never saw him. Oh vile world! the Lord will one day condemn 〈◊〉 out of thine own mouth; thy own will was more dear to thee than his; this worlds ease better than his peace, &c. When you 〈◊〉 on your Death-beds, you esteem him then. Why? Because serves your turn then: Hence before you did not.
2. As the greatest good, Deut. 33. 26. Ier. 10. 7. Hence those that see some good in Christ and desire him, and offer fair for him, but prize him not as the greatest good: And hence with the young man, though content to part with somwha • , not with all▪ they will cast their rags down at Christ's feet, and entreat him to take away their sins; but will not cast their Crowns down, the dea • est things they have: And hence the thorny-ground-Profes • ors ever fall away. The good things of this world which they forsook in time of persecution, were dearer than Christ, and hence they fall away. 'It is a dishonor to a King to be valued as other men are, Zach. 11. 12, 13.
3. As the only good, Isa. 24. 23. The Sun shall be confounded, &c. And though other things may steal into their hearts for a time, yet they recover themselves; this is the one thing, Psal. 27. 4. that they beg in this life. And hence do fall short,
1. Those that esteem Christ as men do Merchandise; they would fain have it, but are loath to fetch it. Men may esteem Christ, as they think, the only good; but herein their falseness appears, that they neglect means to it, because they have some good else to quiet them. And here is condemned all lazy Profession.
2. Those that would have Christ, and esteem him highly, and use means for him diligently, but they must have Christ, and world, and lust, and ease too: Christ to quiet their Consciences, and the world their hearts; Christ to rest on, when their duties fail them, and world to rest in, when the Consolations of Christ are denied unto them. The L •• d is good, go up and possess it.
1. But do the Saints come to this pitch?
2 Cor. 4. 3. If our Gospel be hid, 'tis hid to them that be lost. Who are those from whom Christ is hid? When is he hid? When his Glory is hid. I know Saints may feel a want of, and mou • r for it, but it will appear if they are the Lord's, at some time. Nay this they will find, some and much contempt remaining which they oppose, yet this is here, and at parting times it is seen.
• . But Saints cannot know this.
Yes (as well as they can know their contempt) by means of God's Spirit, he 〈…〉 carried from one contrary to another shall know it.
• . But Hypocrite •• may attain to this.
• . Then the • ospel may be revealed to an hypocrite and to them that are • ost.
2. Then they may believe; for to them only the Lord is precious, 1 Pet. 2. 7. Then a 〈◊〉 is pre •• ous, when we value it according to the worth of it. Now the Lord is the greatest and only good • and then when we esteem him so; this is the 〈◊〉 of Believe •• only.
3. Then Christ may be a 〈◊〉 Treasure. For that is our treasure which we esteem most.
4. Then a carnal heart may honor Christ with one of the highest degrees of honor, which consists in this high esteem, Luke 1. 46. My soul magnifies the L •• d.
5. Observe we, tha • never any lost Christ but because they undervalued him. 〈…〉 , and take the 〈◊〉 . That it shall lie upon you one day, oh if Christ had had that 〈◊〉 which lust and world hath had, I had had him now • Examine, if it be thus, if you thus see and prize the Lord Jesus. Oh be thankful that ever the Lo •• sent 〈◊〉 Messenger to 〈◊〉 Christ! If not, oh go and mourn! Paul did s • three 〈◊〉 , 〈◊〉 9. when • e saw nothing. Oh Christ hath been long • id from thee. Oh 〈…〉 this; but 〈◊〉 about for it, for else that in Mat. 23. 39. shall be 〈◊〉 portion.
SECT. III.
III. Fulness of Faith, in the room of Unbellef.
FOR 'tis not unknown how strongly this sin keeps every man's Palace, and that not Moses, but the Lord Jesus is the stumbling stone even of the Jews, the peculiar people of God. When men are at their last cast, that the Lord intends to wait to pity no more, at last the Son comes, and an unbelieving heart casts the Ballance and refuseth him. After that the Lord hath tried men by miraculous preservations, deliverances from Pharaohs, provision at Massah, then Canaan comes to be entered, and men cannot enter because of unbelief. This 〈◊〉 stands in open view, and keeps the breach, when all other sins in appearance are beaten out of the field. Now there is a Spirit of Faith, which comes in the room of this unbelief, dispossesseth 〈◊〉 soul of the power of it; for there may be some lighter strokes of the Spirit, 〈◊〉 are lighter Skirmishes with it, but yet it wins the field again; as in the stony ground, that believed, but unbelief got head again in time of persecution and temptation, and then they fell away.
What is this Faith, or that fullness or full measure of it?
I shall not speak here of Historical or Miraculous Faith: The first of which is in the Devils, the second in some men only, that may perish afterward. Nor yet of that Faith which we call, of Assurance, we shall not come yet to that. But of that which we call justifying Faith, and that which doth first un • te to Christ, and justify. Now this Faith is the coming of the soul to Christ. This is the general. For Adam had his life in himself, but now 'tis lo • t in us, but laid up in Christ, Col. 3. 3. Now hence they that would have this life, must go out of themselves to the Lord for it. Now the motion of the soul between these two extremes of emp • iness and death here, to life and fullness there, what is it but Faith? Which Adam had not, nor could have in that estate; and therefore none of the Sons of Adam naturally can share in it.
And that this is Faith it appears,
1. From Io •• 6. 35. Lam the Bread of life, he that comes to me shall never hunger, and he that believes in me shall never thirst.
2. Because unbelief is the departing of the soul from the God of life, Heb. 3. 1 • . Not from a holy L • w, but from a living God.
3. Faith is the proper effect of Vocationi or rather the chief part thereof. Now look as ineffe •• ual vocation is when the Lord calls, but the soul never comes; so effectual vocation is whereby the Lord calls, and the soul answers, and so comes. So that to • it still and see no • hing, and do nothing, is not Faith, but sloth. No, Christ cannot be in th • t soul that is yet in himself. Therefore Faith is not a passive possi • ility of the soul to receive Christ, though that may prepare for him, but the going out of a man's self unto Christ.
But may not a man come to Christ, that never shall have mercy from Christ?
Yes, there m •• be many lighter strokes, as in temporary Believers. The world is at this day full of Faith▪ Every man thinks and saith he believes, though his Faith be weak. 'It is men's Buckler against all means, they know these • ins, but as long as they believe all is well. And 'tis their comfort in all their troubles, though the Lord kills, yet they will believe. And I say, some men have departed indeed fro • the Lord▪ The Gospel hath been preached, and they have made out of the • selves to Christ, but missed of him. There is a Bramble-Faith that catcheth and 〈◊〉 Christ, kisseth and betrays him. That coming to Christ therefore wh • ch none else have the full measure of, it appears in these particulars.
'It is that work of the Spirit whereby a sinner, sensible of his extreme nakedness, emptiness and wants, being called of God, his whole soul comes out of himself to Christ, for himself. I speak not of assurance, for if that were Faith, all •• probates then we • e bound to believe an un • ruth, Viz. That God the Father 〈◊〉 , and Christ hath died for them.
1. 'It is a work of God's Spirit, and hence 'tis called the Spirit of Faith, no • only because wrought by it; but because the Spirit is in an admirable manner fastened to it, and clasped to the soul, and the soul to Christ by it.
2. The Subject in which 'tis wrought: A s • nner sensible of his extreme wants; for Faith springs out of the destruction of our own excellency, and ruins of it; like Christ, that did arise a root out of a dry ground; for the Lord's gre • t plot, is to advance Christ and his rich grace. Now look as 'tis obscured by bringing any thing of our own to it, so 'tis advanced by fe • ching all from it; this can never be till the soul is sensible of his nakedness, emptiness and wants; let Christ be never so sweet, a full soul will lo • th him; and I 〈◊〉 extreme want. The Prodigal never comes home, till he dies for hunger: 〈◊〉 is the fencelessness of men, and dislike of Christ, tha • extremities only drive them hither, as Judges 5. 6. When the Midiani •• s came, • hey ran • ike beasts to their den, and until bread was taken from them, they cry not unto the Lord, but then they do: So men have neither hearts, or if so, no heads to come to Christ till now; and usually the Lord makes this the ground of the souls first motion towards Christ. I die here, and because of my wants I therefore come. Pardon • in, because great, Psal. 25. 11. Be marciful, bec •• se 'tis a 〈◊〉 •• ople, Exod. 34. 9. That so when the Lord pardons, the soul may have nothing to boast off but misery, and now 'tis hard to believe. But this is not all.
3. It must be called of God, for else the soul though never so sensible of misery, could not, would not, du • st not come; but it would either sink under its burden, or plead against all means: It shall presume, as Judas that had no look of Christ (as Peter had) h • ngs himself: And hence I • r. 3. 23. Come unto me, Their heart answered, We come. For this is usually the Objection of the soul when it sees the riches of mercy, What have I to do with it, that am so vile, and have fallen so oft, and rejected the Lord, and am like to do so; I shall sin the more by this means. No, the command of the Gospel comes, oh come, notwithstanding all this, nay because of this, for I will heal you of them. Now this call hath two things in it. 1. 'It is particular, for general invitations to believe and come in, are made particular to the Elect, who else would not come in; And hence I • ai. 43. 1. I have 〈◊〉 thee by nam • . For we shall find that the hearts of men when they see a promise, cannot think it concerns them; all that hunger shall be satisfied, but shall I? And hence show them 'tis as particular as the Law, they cannot think it is to them; and hence they say sometime the word All, is not put in. Now that is the mighty power of unbelief, a word spoken to all is regarded by none, till the Lord make it particular; and hence Isai. 2. Christ is said to judge the Nations, now when Judges ride their Circuits, they do not make Laws, but only apply Laws. One man is brought before them to be condemned, he hopes 〈◊〉 , but he is so; now he trembles: Another to be acquitted, • e 〈◊〉 , being 〈◊〉 accused, he is freed; and now he rejoiceth. 2. 'It is a living call, or powerful call, John 5. 25. And hence a man may live under the calls of the Minister long, and never come, because 'tis not made living from the Lord of life; and • ence no • irresist • ble.
4. Upon this call the whole soul comes out of itself to Christ; for if a man could climb the clouds, and unlock the doors of heaven, and come Elias like in his body to Christ, he might miss of Christ, as well as those that came and followed Christ for a time with their bodies while he lived on the earth; a man may come to Christ with half his soul or heart, there may be some hope, and some d ••• res, some love, and some cleaving to him, and choice of him really, inwardly, and yet not savingly, because the whole soul is no • here come, but half of it, James 1. 7, 8. Now the whole soul then comes, when all the affections and will take their flight to the Lord, and fasten there. When all the affections are gathered from all other things and changed, and so they come to, and embr • ce the Lord; so that hope wait • only here, when will the Lord pity me? Desires that were set on a thousand things before, all long after him, love only taste • h him; the Lord letting in some sight of the freeness of mercy, hope looks out hither; the Lord showing the want, but the way to it, desire breaks down stone-walls, and all means, and the difficulty of them, to have him: The Lord letting the soul taste the sweetness of Jesus and his grace, the soul joys, and love embraceth, and the will fosters; a carnal heart desires, loves, joys in other things, and the Lord also, and so hath a false heart. But the whole heart comes hither▪ and when 'tis here, thinks one heart too little, nay one life, one soul, and when any part of the affections are le • t anywhere else, then the soul mourns, hates that bondage, is ashamed of it, &c. So that the stream of the whole soul runs now hither, Psal. 119. 2. Ier. 3. 10. Psal. 45. 10. So 'tis with the soul, as with them when they were to come out of Egyp • , they would not leave child, nor hoof behind, lest there should be any occasion of return; it is with the soul departed from the body, it only minds the Lord, it hath taken leave of all; so by Faith the whole soul leaves all, and comes to the Lord; otherwise the soul is not come to Christ, but reacheth after Christ; like men that waded after the Ark, but perished in the waters: Their arms are not long enough, their desires and love are not long enough to reach Christ, the 〈◊〉 and stream of the soul is set and runs here. It is with the soul, as 'tis with two Rivers, both run with all their strength to the Sea, but the great River is bigger, and runs faster, yet the others stream is wholly carried thither. So some men may be more full of Faith then others, yet both run to the Sea, and as Rivers, they run in their Circles, this way and that way, and are sometimes dammed up, ye • end there: So the souls of all Saints run to this and the other creature, yet they end in the Lord at last. As Peter and John that ran to the S • pulchre, though one out-ran the other, yet they came both to the Lord at last; when both of them had for a time forsook him, though all the world draw the soul back, it cannot live without the Lord; nay, though the Lord beat away the soul from him, yet it follows after him.
5. 'It is to the Lord for himself, for John 6. some came to Christ for loaves, and could have been glad if Christ had been King for it, but did not care for himself: And hence verse. 27. he points and turns them to himself; some came to him for higher ends, therefore were his Disciples, that is, for life from him. But when he told them, There is no life, unless you have the Son, And eat and drink his flesh and blood, or else you die, it was a hard saying, they could not understand nor see what that meant, and hence forsook him, but when they come and receive him himself; now life is indeed theirs.
So that its Christ's person that this Faith first pitcheth on, as 'tis in Marriage, and those that come for this, were never sent away. Now the soul is truly come to him for himself: 1. When himself gives rest to the soul in the want of all things, 〈◊〉 . 4. 3. If friends, protection, strength, life, glory be wanting, yet having him, in him I have all these; when all is sold away, not the treasure only, but the Field contents him: For it looks on this, as better then heaven, then glory, it comforts the soul that the Lord himself should be mine. 2. The soul that taketh him, 'tis not only to make boast of him, as 〈◊〉 had him, nor to cover sloth, and sin, and delusion by him: I have Christ, and I have no more to care for, &c. but to live on him, John 6. 57. He that ea • eth me, shall live by me. Phil. 3. 9, 10. A man takes not Christ as Medicine to ease him; nor as stately hanging • to adom him, but as bread to receive life from him. For many receive Christ, 〈◊〉 they do upon him, and rest they say in him, but they do not suck any good from him, nay before they had any Christ or assurance of him they were better than now. You have nothing to do with the Lord Jesus, you are our of your place. As in I •• hams par • ble, the Olive and Vine would not be pulled out of their places, to be set on the top • of other trees, as Kings; lest they lose their farness and sweetness: So since you have closed with Christ, you have lost your fa • ness and sweetness that once you had, you are now out of your place, go to your horrors and sorrows again, till the Lord so give himself to you as that you may receive life from him.
But must all come thus to Christ with their whole soul, will not part of the price serve?
No, the whole soul must come, and cannot but come.
1. In regard of the Jealousy of God; who is like a jealous Husband, can bear with many weaknesses, but will have the whole heart; and they that do not, shall be destroyed for spiritual Whoredom, Psal. 73. 27. He should dishonor Christ else, to sell him so cheap.
2. In regard of the excellency of Christ: The Lord draws the soul by the revelation of him, Rom. 1. 16, 17. Isa. 55. 3, 4. Now look as men in this world, when they see a seeming good, their whole soul is over-powered to be drawn after it. So here, when such an Object is seen, especially the Soul having been at his Sepulcher weeping, as Iron never stirs till the Loadstone comes, and then it makes to that only, not to things touched with it: For as we love him because he loved us first, so Christ loving the soul with all his heart, and his whole heart set upon him, the whole soul is • contra set on Christ.
3. In regard else a man can receive nothing from the Lord, Ier. 29. 12, 13. As 'tis with Conduit-Pipes, let them be laid, but not reach the Conduit head, no water can come to that Family; so here: And this is the reason why men live, and pray, and receive nothing, their hearts reach not hither: Men's hearts reach but half way to Christ: Tell me else, did you ever not receive?
4. Because else 'tis indeed no coming to him, but a leaning on him or toward him. So as 'tis with trees, if not cut off quite, or not pulled up quite by the roots, they cannot be set in another Orchard, if the tree be left with never so little twigs in the ground, so here: Nay the Lord accounts this worse than if a man had not come at all, Ier. 3. 10. The Lord abhors a double heart, that Judas -like forsakes all for the Lord, but then loves the Lord and the Bag too. You are not the Lord's. As it was with that man that quarrelled about the tree, it leaned over the Pales, but the root being found to be there, his it was: So though he lean on Christ, he is none of his.
But do all Saints come to this measure?
Object. But are not our hearts partly carnal, and so close with the Creature?
Answ. True, but yet,
1. So far as 'tis carnal 'tis lamented heavily; so that they grow not there, but are dying, withering daily, Ier. 31. 18, 19. When a man's affections grow out of the world, and there is no fear nor sorrow, in this respect now, no Christ is there.
2. The Bent and Byas of the Soul carries the whole Soul hither. For I would not judge of this so much by sudden pa • gs, as by an inward bent; for the whole Soul in affectionate expressions and actions may be carried unto Christ, but being without this bent and change of affections, it's unsound. As in Gideon, they would on a hurry make him King: He would not: He knew it was a sudden pang which would die. And the reason is, the true turn of the whole Soul is not by turning old affections upon another Object, but changing them first by this bent, and so turning them. For a carnal heart may have the first, as the same eye may see the Sun and a Dunghill, and the eye not changed; So here. Now when the whole Soul is set here, it is never at rest till here.
But may not Hypocrites come to this?
1. Then they may be blessed, Psal. 119. 2.
2. Then they shall never be cast off from Christ, John 6. 37.
3. Then they may partake of that which the Lord only looks for. For why is the Lord angry? The heart is gone from him. Why is the Ministry ordained, but to win the whole heart to him? John 3. 19, 20, 21. Oh therefore consider whether it hath been thus with you or no! If not, woe to you! Oh be very careful here! 'It is a thousand to one if some part of your heart be not fixed elsewhere. If Christ were at Judgment, and should say, Come ye Blessed: How glad would ye be? Oh he saith now, Come and take myself▪
SECT. IV.
IV. Fulness of the Spirit itself, in the room of Satan.
I Shall not speak here either concerning that fullness of the Spirit in extraordinary gifts, spoken of frequently in the Acts; nor yet of that Fulness of the Spirit which some Christians that the Lord sets apart to do and suffer more for him, shall receive more than others. For John 14. 17. the Disciples had the Spirit, and yet Christ promiseth to send them the Spirit. And Stephen was a man full of Faith and the Holy Ghost, Acts 6. 8. And Barnabas Acts 11. 14. was a good man full of Faith and the Holy Ghost. But I shall speak of that Spirit which is in every Believer, without which we are not Christ's; Rom. 8. 9. And this is that Spirit which is opposite to the evil Spirit, the Prince of darkness, which possesseth with craft and power all the souls of the sons of men, who doth not only encamp about men, 1 Pet. 5. 7, 8. Nor only work within them, Eph. 1. 2, 3. but he inhabiteth and dwelleth in men. He doth not only take men captive, 2 Tim. 2. 26. but he dwells in and possesseth the souls of his Captives, Luke 11. 21. And though he doth depart for a time, yet, v. 26. They return and dwell there. Now in the room of this, come • God's Spirit, who v. 22. is said to be stronger than Satan, which cannot be meant but of Christ's Spirit: That as 'tis with a man whose heart is turned from the Lord, he is not left only to be carried by the power of his sin, but by the power of Satan also. So when the whole soul is turned unto him, the Lord leaves not the soul to be carried along by the power of his own Grace or Faith, but the Spirit itself fills and acts that soul. And as the soul was carried by the mighty power of Satan before, 'tis now carried by the Almighty power of the Spirit itself, Hence 1 Pet. 1. 5. Kept by the mighty power of God through Faith. And hence Acts 26. 18. Turned from the power of Satan, not to duties, but to God himself, i. e. the Spirit of God, and so to close with him.
What is this Spirit which the Saints have?
I shall express myself in these three Conclusions.
1. That if Adam had stood, he and all his posterity should have had that powe • and presence, and constant assi • tance of the Spirit of God, as that they should never have fallen, nor have been able to fall in respect of the assistance of the Spirit: He should have been green all the year long, his Blossom should not have been blasted, his fruit should never have withered. And the ground is the Rule of Justice; for if he falling, all his posterity are forsaken of God, and under the reign of sin, and death and Satan, Rom. 5. 18, 21. Then he standing, all his posterity should have had the everlasting presence of God, and should have been under the reign of the Spirit of Grace & life. Thus also the Covenant ran, do and live.
2. That the Lord Jesus the second Adam standing and rising in the room of all his people, hence he doth convey and prop • gate to all his posterity the immutable and constant assistance and presence of his Spirit, whereby being once begotten of him, & called to him, they never afterward depart from him. And though weak in themselves, yet assisted by this Spirit, do not, cannot depart wickedly again. The Lord Jesus having stood, they cannot fall, because by virtue of his standing they have this presence of the Holy Ghost, John 14. 19. Because I live; you shall live also. John 6. 57. As the living Father sent me, and I live by him, &c. Christ standing next to the Father, lives by him; we standing next to Christ, live as infallibly by him. And I say the ground is Christ's standing. For though there be many reasons why the Saints can never fall from Christ, as the Spirit of Grace, Covenant of Grace, Intercession of Christ, yet the main ground is Christ's standing without the least fall from the fulfilling of the first Covenant, which we having the first moment of believing kept in Christ, hence the Spirit is given, and the Covenant of Grace, of strength. And hence Rom. 5. 21. & v. 17, 18. And hence the Spirit is said to dwell in Believers, Rom. 8. 11. And we are the Temples of the Spirit, whether he dwell in them in his person personally, the well is here deep, but he dwells in the • so as he never ceaseth assisting of them, so that they cannot depart from the Lord again; hence Isa. 59. 21. My Spirit shall not depart from thy Seed. John 14. 'It is called the Spirit that abides forever. It knits the soul to the Lord, and keeps it so forever: Never suffers that love-knot to be untied again. When the soul is weak, the Spirit helps him, when careless of itself, the Spirit keeps him, though the soul offers to run from the Lord, yet this Spirit follows him; though he grieves the Spirit, yet this Spirit still keeps his own house, will not depart from him; and so not suffer the soul to depart from the Lord. And this is the reason why the Saints never fall from the Lord, though they have weak Grace, poor beginnings, many sins, and Adam stood no • , though with the perfect Image of God upon him, because he had not this Spirit yet given; though he had the Spirit of God, yet not this Spirit, which some call the Spirit of Adoption given to him, because he had not fulfilled the first Covenant, which we in Christ have, which is not only the ground of our never falling, but of assurance we shall never fall. For what breaks a man's peace after Faith? Apparition of sin in the Conscience: What makes that terrible? The Law. Now when I see in Christ, I have kept all things in the Law, not only the cry and accusations of the Law and • in are stilled, but also there ariseth a holy boldness and confidence and joy, even before the face of an angry God, Eph. 3. 12. And as soul and body are ever knit, so here, &c.
3. This Spirit thus assisting, no unregenerate man ever hath. I speak not now of keeping the soul from falling from Grace, but from Christ.
1. Because the Spirit of Satan fills them, he is the strong man that keeps the Palace, under whose Kingdom and power they are; and therefore this Spirit which destroys the Kingdom of Satan is not in them.
2. Because this was a Pre • ogative that Adam had not, though he had great Gifts and Glory otherwise: So this is not the Gift which is given unto them.
3. Because this ariseth, and therefore is given because Christ stood, and therefore those he never stood for, rose for, suffered for, never have it.
4. Therefore we shall see in experience, take the best Professors living, though they may come, as they and others judged, to the Lord, and follow the Lord, yet they will in time depart, sometime outwardly, John 6. 64. There be some of you that believe not. See them, v. 66. And why did th • y depart? It was not given them of the Fa • her. The Spirit never was given effectually to draw them, nor yet to keep them.
I • not outwardly, at le •• t inwardly; and hence Hypocrites though they have marvelous affections unto Christ, and so have spoke of him and commended him, and seemed to be carried above all creatures and duties toward him, yet himself and his mercy, and his blood, becomes a common thing to them, and his knowledge and promise; common: and hence they slight and loath him, and mourn not for it, and so are so far from being kept close unto Christ, as that they are nearer the unpardonable 〈◊〉 then him. But all they have is like Io • ahs gourd, which suddenly riseth, but there is a Worm at the root, that pulls it down again: And so their love dies to Ministers that Christ sent; and to his Truth and Ordinances.
But if the Spirit doth thus, Who then shall be saved? for who is there that departs not?
When I say the Spirit doth so assist the faithful, as that they never depart: The meaning is not, as though the soul should now never fall into anymore sin or unbelief, for what do the Saints more complain of then their backslidings, Isa. 63. 17. Heb. 12. 1. Saints hearts are no sooner raised up, but their weights grow heavy and press them down; no sooner do they walk in the way, but they begin to fall off: But when I say so, I say three things. 1. Their whole heart never departs. 2. They do not depart forever. 3. Though they do depart from the Lord, yet the Spirit doth not depart from them; as it is in common reason, the same thing may go either in a straight or crooked line to the same point. As a River may run in a straight or crooked line to the Sea. So the Saints, their springs (their hearts) being set a running after the Lord, though they do not follow him in a straight line, so as never to depart to the right hand or left; yet they are so kept by the Spirit that they are continually making after him, cleaving to him; though with many crooked windings of their hearts, this way and that way from the Lord. And therefore as it is in a wheel, it stands bent for such an end, yet • uns at one side, but is turned by the skill of him that guides it into the way again, and so let it run the m • n is with it: So 'tis here. And because something is like this in Hypoc • ites, I shall endeavor to cut the thread.
I. Their whole hearts never do nor can depart from the Lord, all th • ir sins and departings are against their new nature, which the Lord hath given them. Its against the grain, which as it agravates their sin▪ so it shows the difference between their sins and the sins of other men; they may be drawn aside, but its against their wills, or if so, yet against the bent of their hearts, which is set toward the Lord, and Zion-ward▪ they may be carried captive against their wills, as Paul complained he was, and made his moan to heaven of it; or if with their wills, yet it is against the active bent of their wills, which inclines them another way, 1 John 3. 9. They cannot sin, because the seed remains in them; so that they cannot sin with their whole hearts, nor depart from Christ with their whole hearts: As it is with a Woman, though her Husband hath her whole heart, yet there is much we • kness and sin mixed with this love; So that whatever unkindness she show • , it is not with her whole heart, but against it, and hence she is no • cast off: So much more here. Or as it is with the unregenerate man possessed by Satan, though he may forsake many sinful courses, take up many duties, despise the World, yet it is not with his whole heart: And hence he is pulled back like a Bird by the leg, Satan having an end of his heart, and he that is unholy and un • le • will be so still. So • contra: As 'tis with a stone, cast it up its against the 〈◊〉 of it, because the nature of it is to rest in the Center, and hence it comes down again. It is not by internal bent, but by external vis or force: So sin and Sa •• n being cast out, though they work in the soul, yet they are external Agents, (it is not I, but sin) and hence it is against the bent. The whole soul therefore never departs from the Lord Jesus, but the Spirit keeps it there. As 'tis in the body of a 〈◊〉 , he grows sick and inclines toward a dissolution or consumption, and operations are hindered, and little delight in anything, yet the soul and body are not yet parted wholly hereupon, for even then they are kept close▪ So though the heart may depart and incline towards consumption and death, and little can the soul do but lie still and grieve, yet the union between the Spirit and the • oul once made, is never broken. For as the whole soul departed and made dis-union, so the whole soul returning makes the union. And hence if ever after the whole soul should depart, the union should be broken; and hence look on a Christian when he is himself, he cannot stir, nor depart; partly by a spirit of fear, Ier. 32. 40. Like a man in a Ship, he cannot cast himself into Sea, it makes him tremble to think, what if I should fall in, and hence keeps close in the Ship, whatever •• orms come, whatever calms come, for he sees death before him. Oh the loss of Christ and his fellowship hereafter, nay here, is dreadful to him: Partly by a Spirit of love, it constrains us, that when the heart sometime ca • es not for Christ, yet the Spirit of love springs up: Shall I now leave him that pitied me, That brought me a Pardon, when my neck was on the block, &c.
II. When he doth depart by reason of some evil in his heart, yet 'tis not ever, but he must return • ooner or later to him again, it was best with him then. For look as 'tis with Satan, How doth he carry the heart from God? You shall see it in Judas, John 13. He stands at the door and knocks by a sinful thought liked of, verse. 2. Then he enters the house by causing the will to resolve of it. He doth not carry men like those Herds of • wine against their wills, but prevails with the Will to resolve thus, verse. 27. Hereupon Satan having a Commission carries him out, and he must needs go whom the Devil drives; so 'tis here, the Spirit in recalling the soul will have him come back. 1. P •• s in secret sweet living thoughts again, and makes the soul consider and remember from whom 'tis fallen, or who the Lord is. 2. Then causeth the will to resolve of a return, and then he must go whom the Spirit draws, Psal. 63. 6. David remembers the Lord on his bed, though now driven from all Ordinances▪ Hence verse. 7. Under thy shadow I will rejoice▪ Hence verse. 8. My soul followeth hard after thee, or, cleaves to thee. But David was weak and feeble, how came he to do this? Thy hand verse. 8. upholdeth me. Look as it was with Sampson, when his locks were cut, he was like other men, and was made to grind, but they grew again, and then he was like himself again: So when the affections and hearts to Christ are cut, they are like other men for a time; but they are continually coming and growing again, and then they are like themselves again. And I say they must return, for when the Spirit carries a man indeed, there is a necessity put upon him, Acts 4. 20. We cannot but spe • k the things we have heard; and 2 Cor. 13. 8. We can do nothing against, but for the truth. For here we shall see the broad difference between a convicted Hypocrite that knows all is amiss with him and the Saints: He • ees his falls from the Lord, and is afraid in his Conscience of Misery if he doth not return, and desires and endeavors for to do it; but what if it be hard? and it seem impossible to be better? Now he falls down and thinks this is an infirmity which God will pardon, and so Satan conquers him; I say again, not temptation, but Satan conquers him: For then a man is conquered, when faith is conquered, 1 John 5. 4. then Faith is conquered, when returning to Christ with the whole heart is conquered; the whole heart returns not until a man's will resolves by being 〈◊〉 with a necessity of a return and staying there. Now therefore the Spirit of God puts the soul upon a necessity of returning to the Lord, that when the heart • aith, It cannot be that ever your heart should be better, or the Lord help; it must be saith the soul again, and it is so, I am not able to bear this evil, for mercy must help, and Spirit must draw, and hence the soul must come, Psal. 42. 7, 8. The soul thinks mercy can and is willing, but will it? Why the Lord commands it, when one way calls in for another, mercy must step in, and hence my prayer is to thee. Now this necessity of return to the Lord appears chiefly in breaking down all oppo •• tions against its return; which are four.
1. Sometime snares of the world and other things beside. The Lord easeth them, the Lord sends no crosses, gives them their hearts desire, under which Vines they rest, yet if the Lord takes not all from them, he puts such a cloyedness in them, that the soul cannot but return to the Lord again, it cannot live on such course bread, things that satisfy not, it had better once, Eccles. 2. 3, 4, 11.
2. Fears and discouragements of spirit, for when deli • vered from snares, then fears come, and discouragements, either by reason of outward losses or the Lord's anger: So that the soul fears it never had, never shall have any mercy, that hath thus abused it; and it hath thought God himself to say so, and his behavior in not hearing and helping in so long a time, to witness so: Yet it will return, though the Lord never save it; it will not sin: Jonah yet looks again to the Temple, when he could not come to it, yet he would look to it. The soul will turn up its eyes and mourn; Oh that I have so abused the Lord and mercy! that Love itself should be angry and frown! Psal. 77. The Psalmist refused to be comforted, v. 2. Nay, v. 3. Though he remembered God, and all his love past, yet troubled, this brought greater trouble, yet v. 10. I will remember the years of the right hand of the most High. Saul did not thus.
3. Thoughts of impossibility and unlikelihood to get peace or pardon, or victory over sin now. For sometime the Saints think, the Lord loves me, and yet lets these evils lie here, but I can get no help now, especially if after many prayers. I know help against all sins they cannot get, and hence are humbled, but against them sins that help can be got, wherein the Lord hath done it for others, and which make the Lord estrange himself it must be had (for this temptation to a Saint is an Hypocrites overthrow) Psal. 18. 21, 22, 23. If earth cannot help, cannot Heaven? What, not the Spirit, Word, Blood, Mercy, of a render-hearted Redeemer? What though not now? yet I will not give him over.
4. When God's Providence seems to • ross his Promise, yet they will cleave to him or return to him. For many times Saints have their estates in the Bonds of God's Promises, and hence they wait for accomplishment of them; but the Lord carries it quite cross to his promise to their seeming. He promiseth to make alive, to comfort, to sanctify, to be with me; and he kills, sads, lets out sin, never such a heart, and forsakes me. Oh now Faith shakes! yet they will not away, Heb. 11. 15, 16. The Lord calls them to forsake their Country; Abraham is a stranger there, and that among Cut-throat 〈◊〉 , and dwells in Tabernacles, and four hundred years after, his posterity being afflicted should 〈◊〉 in; yet he would not return, though they might, God had said here, I will bless thee, so here. The murmuring Israelites fell short of this.
III. Whenever the soul doth depart, yet the Spirit of God is ever in it and with it, Psal. 73. 2. The Psalmist almost fell. Why did he not? Thou art ever with me, thy hand v. 23. hath upheld me. So that as the Spirit keeps the soul to Christ, so it keeps Christ in the soul at all times. And hence Saints in the closure of all their dealings with God, and he with them, they have seen his love, working good in all; that now the Soul can say, lo the Lord was here, and I kn • w it not , Isa. 25. 9, 10. That the soul admires sometimes, and hence after all sees the Lord more clearly and fully and sweetly, till at last it sees him in Glory. 〈◊〉 you see the Spirit that follows Saints is with them, which the world wants. Oh admire at the Lord, if this Spirit be given, that Heaven is come down into 〈…〉 That no 〈◊〉 , no sins can part, but its ever putting thee in thy way again. Hence when
• . They are ready to quite fall off, and give themselves for gone, ready to be made away by temptation, or to make away themselves, the Lord is with them then, Psal. 94. 18. At the time of parting, love appears.
2. Hence when they are sometime so far gone, as that they mind not their return, or believe not, as in the wild •• ess, but are well enough without the Lord, the Lord before they think or desire, prevents them, Psal. 23. 6. Mercy and Truth follows me.
3. Hence when they think the Lord is provoked that he cannot save, then he is in the midst of his people, Ier. 14. 11. Why art thou as a man astonied that cannot save?
4. Hence at the end of life, all the ways of God have been peace, and all ou • ways, though sorrowful, though evil, turned for good; as in Jonah his depar • ing; and by miseries we are yet humbled; something the Lord is doing now for Eternity, Micah 7. 8. Though I sit in darkness, the Lord will be a light unto me.
5. Hence when the heart and strength fail, and Faith is failing, and the heart feels nothing but pain, yet the Lord then keeps, and this is comfort, Psal. 63. 26.
Consider therefore your estate, that
1. Do depart with your whole heart from the Lord. Hath not the Lord bowed thy heart toward himself, by mercies, by blows? But when sorrows have been past, and mercies grown common, and truth common, thou hast started back like a broken bow which was bent backward, when stretched forward. And now when God calls to any duty, especially when thy will and ends are crossed, that is a burden, and thou art drawn to that as a Fish to the dry land. It is like a Feaver-fit to thee, and never mournest for this. But when any matter of gain and world is presented, all thoughts, time, strength is too little there, that you smell of the field; or if there be any life or joy, yet the lean kine eat up the fat kine. Nay, mournest not under that cursed bent which carries thee from the Lord. Know it, thou art forsaken of the Lord.
2. That in times past had many affections, but now sorrow is gone, and seeking of the Lord gone; and being f • llen, seest it not, but thinkest 'tis with thee as with other Christians, hast only the old work past, and some new pangs now and then Why is it thus? Ier. 8. 4, 5. Will you fall and not arise? Wilt let the Lord turn from you, and not return? Doth the Stork know when winter is near, and not you your season? Oh look to it! What are you fallen with a perpetual backsliding? Why will you not return, but go away with a perpetual backsliding? Know Satan hath hold of this soul.
3. You people of God, wonder you at this Grace: Let your experience prove it. Is it not so, that a Habitation of Devils should be a House of the Spirit of God, not to sojourn, but dwell there, and though abused, vexed, yet it will not depart.
SECT. V.
V. Sanctification, in the room of self-seeking.
THis work of the Spirit hath had many scratches, and passed under divers censures; that if that question should be asked of it, which once Christ made concerning himself, Whom say men that I am? We shall five several apprehensions of it.
1. Some have made it common, and that this treasure may be digged out of dung-hills, that the Lord casts these Pearls to Swine, that a carnal heart may have all these gifts and graces which the righteous have, and Adam had, and perish at last. And hence no evidence from it at all.
2. Some have not made it thus common, but proper to the Elect, and that none are justified but they are sanctified, and e contra. But it hath been, and they think 'tis so disguised with the mixture of sin and temptation, and cannot be known, or very hardly. If so, that though the Lord Jesus come unto his own, and dwell not only in their Houses, but in their hearts, yet they know him not.
3. Some say it may be known, but not as dwelling in our hearts, but as inherent in Christ, making the inherent Grace of Christ in Christ himself to be our Sanctification, which the Apostle makes to be our righteousness. And so as the Papists abolish Christ's righteousness for justification, by making it to consist only in infusion of Grace in us; these abolish Christ to be our Sanctification, by making all our sanctification to consist in inhaesion in Christ out of us.
4. Some say there is a sanctification in us, But wherein doth it consist? Not in any habitual Holiness, or Graces in us, but in the immediate actings of Christ in us, and so the Lord makes his Music without any strings, and reveals things to us without eyes, and makes us live without any power of life: And so after justification they put a Christian in such an estate of Sanctification as that he is a me • Patient, in next disposition to move if he be moved: Like a weather-Cock, which hath no power at all to move, but as the wind blows it, good or bad.
5. Some grant that there is a sanctification proper to the Faithful, and in the Faithful an habitual Holiness, and consisting in a most blessed, inward, total change. But when they come to the application of this to themselves, they think that if they have some reformation with some inward affection, they think every overly change is presently sanctification, and this must be a good evidence to them. And so like some Herbalists that treat of the Sovereign excellencies of several herbs, but when they come to gather them in the garden, they take their counterfeits in the room of them. The causes of which variety of apprehensions is the rareness of it (and therefore 'tis unknown) and the corrupt experience of men.
I shall therefore lay level these things, by showing you what that measure of sanctification is which is in us, and which is peculiar to the Elect, and which also may be known by them which have it: And therefore shall not speak of sanctification at large, which is the change of the whole man by the death of Christ, whereby he is separated from sin, and sin mortified in him; and by the life of Christ, whereby he is dedicated unto Christ, and lives his life. But I shall treat of it now so far forth especially as this change may be known by it; and therefore I oppose it to self-seeking.
But why do you oppose Sanctification to Self-seeking?
1. Because this Sanctification, I now speak of it so far forth as it may be seen; now it is seen here chiefly, because it may be said here it is: But Hypocrites have a change, Wherein may it be known to be different from theirs? Why, the change of the heart chiefly appears in the change of the utmost end.
2. Because as the pollution of the whole man, and all his actions civil, moral, and religious, consists chiefly, and appears in this self-seeking, or making our selves our utmost end. This makes the most glotious actions vile, and stains them all. So the sanctification of a man consists chiefly and appears in making the Lord our utmost end of all we do: So that though the actions be never so mean and poor, yet this puts a Glory and luster on them, and is the Crown of them, even of the giving of a cup of cold water, Mat. 6. 22. If thy eye be single. Look therefore, as before the Lord justifies the soul, every man living seeks himself as his last end and good; and out of this captivity no power can redeem them. Dan. 4. 30. Gen. 11. 4. So after it, the Lord sanctifies the soul with such a measure of his Grace as makes the Lord his utmost end: And this no other have.
Let me therefore show you what this Sanctification is more fully, and with all the chief ingredients in it, that so it may be the better known.
It's the renovation of the whole man, appearing in the change of a man's utmost end. But more particularly,
'It is that work of the Spirit in the soul, whereby the soul beholding the Glory of Christ, and feeling his love, hereupon closeth with the whole will of Christ, and seeketh to please him, as his happiness and utmost end.
For look as in self-seeking there are four things.
1. A man beholds himself and some good in himself.
2. Loves himself abundantly.
3. Pleaseth his own will.
4. Doth this as his utmost and last end. So here in this description of Sanctification which I oppose chiefly to self-corruption, are four things.
1. The soul beholds the Lord in all his Glory, seeing of him present with him in all his Glory, and set before him, Psal. 16. 8. For this is one necessary ingredient to his sanctification and seeking the Lord as his utmost end. For why doth a man seek himself? He sees some glory and good in himself, none in the Lord. And hence we say of some men, whose pride spoils their parts, they know themselves too well, and hence Saints when they see their own vileness, and see the Lord, they are so far from seeking, as that they loath themselves. Therefore when the Lord reveals himself to the soul in his Glory, this makes them seek him and not themselves, 1 Cor. 1. 30. Christ is made wisdom, righteousness, &c. that all might glory in him. For this is the Glory of Christ, and the first Principle of seeking the Lord, the soul sees his good laid up in the Lord more than in himself; nay wholly in the Lord, not at all in himself. His wisdom is in him, he cannot but wilder till utterly lost without him. His righteousness is in him, he could never have one sin pardoned by Angels holiness without him. His sanctification is in him, he could not have the least thought nor desire, but the Lord must work it in him. His redemption is in him, there could not be freedom one hour from unknown evils but by him. Hence seeing him such an one, he seeks him. As why do men seek men, especially if great? Why do men desire to stand before Princes, and please them, so that they will not gladly offer them the least distaste? Because they see them before them, beholding of them, apt to be angry, if displeased; and their greatness awes them: So here. Why is not the Lord Jesus pleased? He is not seen in his Glory, nor made really present; and hence Rev. 5. 12, 13. When they saw him on his Throne, they cast down their Crowns and gave him Glory.
2. The soul also feels his love, and so abundantly loves him again. For how come men to seek themselves in everything, and they cannot but do it? 'It is because they love themselves, and that abundantly, necessarily, as fire burns; though they burn so hot in this love that at last they consume themselves. So how do any, can any seek the Lord? We know the Apostle saith, 1 Cor. 13. 5. Love seeks not her own. When the Sun hath put out this fire of our self-love, when the sense of the Lord's love hath kindled that love to the Lord again, as that it abundantly loves Christ, now it will seek the things of Christ, and not its own things. And as there is abundance of self love, that men are eaten up with it; so there must be much love, which must be abundantly shed in the heart, so as to eat up that; arising from the sense of the Lord's love, and that abundantly. For many a man comes to have some good will, and affection, and love to the Lord, but yet never comes to seek the Lord as his last end, and live to him. Why? Because he hath not tasted abundantly of the Lord's Mercy, Grace and Love, Psal. 86. 12, 13. And hence the incomparable Spirit of Paul, I seek not yours, but you; Wherein? In being willing to spend. But save yourself Paul: nay, and to be spent: With much ado; Nay, most gladly. Though you love me not, because I love you: So here, though Christ should not love it, yet he is worthy, he hath done enough, and now the soul will not only do, but rejoice, nay, in sufferings; because his love is not dropt, but shed in our hearts. And hence 'tis a never-failing rule, little love or assurance of it, little seeking the Lord; much assurance, much seeking of him.
3. Hereupon the soul closeth with the whole will of Christ, and pleaseth it, because it pleaseth him. Its with every man, as it was with Samson, he would needs have a wife or the Philistines, Why so? Judge. 14. 3. Because she pleaseth me. So, why will men seek themselves, save themselves, love themselves, and please their own wills? Because it pleaseth them. Look therefore as the soul when he loved himself, did seek to please only his own will in everything, and 'tis good because it pleaseth me; so the soul, whose heart is now endeared to Christ, though he cannot perfectly do it (that's in Heaven) yet he seeks to give the whole will of Christ content, because it pleaseth Christ. And this is that that God hath sworn his people shall have, Luke 1. 74, 75. And that Christ hath delivered us from all our enemies, (For the great reason why men cleave not to the Lord, and please his whole Will is, because they have many things to care for, and