[Page] Several Works OF Mr. IOHN MURCOT, That Eminent and Godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland.

CONTAINING,
  • I. Circumspect Walking, on Eph. 5. 15, 16.
  • II. The Parable of the ten Virgins, on Mat. 25. from ver. 1. to ver. 14.
  • III. The Sun of Righteousness hath healing in his wings for Sinners, on Mal. 4. 2.
  • IV. Christs Willingness to receive Humble Sinners, on John 6. 37.

Together with his Life and Death.

Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton.

With Alphabetical Tables, and a Table of the Scriptures explained throughout the whole.

LONDON, Printed by R. White, for Francis Tyton, at the three Daggers in Fleet-street, near the Inner-Temple Gate. 1657.

To the Right Honourable the Lord De­puty FLEETWOOD, and the Lord HEN. CROMWELL.

My Dear and ever Honoured Lords,

THough you love not applause, nor I can give titles to men, lest in so doing, my Maker should cut me off; Yet must I perform my duty to God and to you, in bearing witness to the truth as it is in Je­sus, and effectually and exemplarily dwels in you. Your piety, faithfulness, zeal towards God, tenderness to the Saints, in whom is aliquid Christi, your ardent love to the faithful Ministers of Christ, and to this our dear Brother departed, with his dearly beloved consort and children, challengeth no less at my hands; who was my Partner and Fellow-helper in [Page] the work of the Ministry, an earthen Angel, and an heavenly Mortal (that I may so speak;) of whom I may say, (as the Apostle of that Brother) his praise is in the Gospel throughout all the Churches: I have sel­dom known of his years a head better hearted, or heart better headed: The enlargement of whose heart was the enlargement of his abilities: He was a burn­ing and bright shining star in the Firmament of our Church: holy for Doctrine and Piety, but shining with a borrowed light from the Sun of Righteousness, (which he was very sensible of.) For he did not offer to God that which cost him nought, but gave up him­self wholly to the Ministry of the Word and Prayer, and the Lord was with him: Who did not only (as he said) lay it on but with a warm hand rub it in. I have sometimes thought (when I have come into the Con­gregation) that the Church-meeting-place was filled with the smoke of Gods presence; such a power there was that went along with the word: for he first did, then taught, and taught and did again. Acts 1. Mat. 5. living over in the week time, that which he preached to others on the Lords day; (as the Priest did of the Shew-bread which was set upon the Table, which none but themselves might feed upon) his life being a Com­mentary Non loqu [...]nur mag [...]a sed vi­vimus. upon his Text: and doubtless the Word is as efficacious to a gracious dispenser, as to any of his hearers. This is that which made his Ministry so effi­cacious, Mat. 21. John wrought no Miracles, but (acting in a way of Righteousness) he was more pre­valent than if he had wrought Miracles; for to obey is more than to work a Miracle, (as Luther said:) Hence it was that in him all Miracles (almost) met in one; the blind see, the deaf hear, the dumb speak, the [Page] lame walk, the leapers are cured, and the poor are evan­gelized, [...], and turned into the mould of the Gospel, not only the word delivered up to them, but they delivered into the form of the word. His style did (piscatoriam simplicitatem olere) savoured of Fisher-like simplicity, (as Chemnitius said) he did not sore aloft in high expressions, shooting over his hearers, but did condescend to the capacities of the meanest, which is an excellence in any: A garish attire doth not become a chast matron, neither doth the affectation of humane eloquence become a grave sober Minister of Jesus Christ; as much affection as you will, but no affecta­tion, for nothing affected affects, nihil affectationum afficit; aeger non querit medicum eloquentem sed sanan­tem.

We say of a Diamond, quicquid absconditur perditur, whatsoever is hid of it is lost; those Rethorical flou­rishes are like the painted glass in the windows, that make a fair shew, but hinder the light: therefore (saith the Apostle, 1 Cor. 3.) because the Gospel is glorious, we use plainness of speech.

But that which was the glory of all in this our dear Brother, was this (I may boldly say) his labours were crowned with the conversion of many souls; which is an evident sign of the truth of the Ministry by which they were converted: He was sweetest (as Christ) towards his latter end, for he was not as a staff behind the door, but being planted in the House of God, and enjoying Communion with many precious Saints, he grew fast: whereas many with Thomas, Joh, 20. 24. ab­senting themselves, have fallen short of that intimate Fellowship and Communion with Christ they might have attained to. But he was not like Joshuah's Sun that [Page] stood still, nor Hezekiahs Sun that went back; but like Solomons Sun, shining more and more to the perfect day; neither did he set in a cloud (as many that have ecclip­sed Gods glory, and therefore he ecclipseth theirs) but sets gloriously in this world, and riseth (I am perswad­ed) more gloriously in another; therefore well may I cry out, (bitterly lamenting his death) as that Pro­phet did, My father, my father, the chariots of Israel, and the horsemen thereof; or as David concerning his son Absalom, O my son Absalom, my son! my son Absa­lom! would God I had dyed for thee! O Absalom, my son, my son! for I may truly say, it hath been no small trouble to me, that the Lord should take away this emi­nent instrument in the prime of his daies, and leave me behind (being a dry barren tree, and declining fast) as the dresser of his Vineyard: but as in the means of grace, God grants them to some that will not make use of them, but denies them to others that would, (for his waies are unsearchable) even so he takes away some more hopeful instruments, and leaves behind such as are less hopeful.—To prevent that [...], incident to many, that we might live above all, having our hand upon the stern of duty, and our eye on the Star Christ.

My Lords, I present to your serious view, this piece of this our dear Brother, transcribed by his beloved Consort, which (though it hold forth the state of the Virgin-Church to come in the latter daies) yet is it very suitable to the present times, in which you may see, like Peters Cock, he claps his wings, and calls upon 2 Tim. 2. 26. others to waken out of their drunken sleep. When the Cocks begin to crow, the day begins to dawn, when the Cocks crow young and old, we say its clear day: [Page] but when they hasten to their roost (with the sweet chirping birds, Cant. 2.) night draws on: Now the Lord look back upon us as he did upon Peter: And give us to remember our Rulers, even such as have been (as [...] est substantivum [...]. appears by the words following) our Rulers; and have taught us the Word of the Lord again and again, con­sidering the end of their conversation, &c. for assured­ly, the living speeches of dying Prophets live for ever, Zach. 1. Their word took hold, that is, it did pursue, overtake and seize upon that generation. And so will the word of this our dear Brother fasten upon many a soul (if not to his salvation) certainly to his eternal destruction, who if he were alive again, would he not speak as now (though dead) in this present discourse he speaketh? Oh! rest not satisfied with the Lamp of profession, but get the oyl of saving grace into the vessels of your hearts, and go forth to meet the Bride-groom, that when he cometh, whether at midnight, cock-crowing, or at the dawning of the day, you may not be found sleeping, but may enter in with him. Its said of Arrius, that as his errour, with the sad effects thereof, spread after his death, so his torments were in­creased in hell; for the Lord will render to every man not only according to his doings, but according to the fruit of his doings: If so (as I believe it is a truth) O then! would we add to this our Brothers Crown, and make it more massie, and fuller of those choice pearls another day, let us remember, and forget not what by him was done and taught; but say, (as she said) Lord lay up this for me, that whenever I have occasion to make use of it, (as when not) I may so remember it, as that I may practise, and be blessed in my deed.

[Page] But I detain your Lordships too long, I shall con­clude with my hearty prayers to the Lord, that as he hath made you eminently instrumental, so he would take pleasure in you both, to make you more and more instrumental in the hand of Christ, (which next to our salvation, is one of the greatest priviledges in this life) and lengthen out your daies, that you may return slowly to heaven; which is the humble desire of,

My Lords,
Your most devoted servant, Sam. Winter.

The Epistle to the READER.

Curteous and Christian Reader,

THou hast here presented to thy view some Sermons os Mr. John Murcot, whilst he lived, a precious Instrument in the hand of Jesus Christ, a Workman that needed not to be ashamed: And now being dead, yet speaketh by these and his other labours.

Concerning the Author, he was (according to his years) of an exact judgement; which appeared,

1. In the choice of apt Subjects, with respect to the per­sons and times wherein he lived; as he aimed at the set­ting up of Christs interest and the welfare of his people, so he singled out arguments answerable, upon the improve­ment whereof he spent his best thoughts: as might be in­stanced in these and several other pieces of his.

2. In all his undertakings he laboured to discover to poor creatures the vileness of sin, Gods free Grace, yet ne [...] [...] the prejudice of Gospel-obedience: in the promoting [Page] whereof he laboured very much, knowing the great re­lactancy of flesh and blood thereto.

3. His wisdom appeared in his care and tenderness, in that with the discovery of sin he always joyned the near­ness of Mercy: as he cast down with one hand, so he raised up with the other: a Bonerges, and yet a son of con­solation: and oh how tender and humble towards poor troubled doubting souls!

4. In the healing and preventing of breaches among Brethren, he was admirable: the Lord gave him wis­dom above his years.

(2) As he was exact in judgement, so was he full of af­fections: how warm were they, lying in the very bosom of his Master, which appeared in his melting frame of Spi­rit ordinarily, and in his thirst to draw down notions, that floated in the brain, to the heart and feeling, wherein he was exceedingly successful.

(3) As for conversation, he was not only spotless, but active in good, in his studies a [...]dlabours, wherein as he was abundant and unwearied (which probably helped to shorten his life, that when his body came to conflict with the disease, he had not strength to overcome) at all other times doing or receiving good; of whom it may be truly said, that he did Epilcopum agere & vivere act and live a true Minister of Jesus Christ: blessed Bradford connted that hour lost wherein he did not some good with his tongue, pen or purse. It was the commendation of blessed Hooper, that he was spare of Dyet, spare of Words, and sparest of Time.

These things being committed to another hand, we shall forbear; the scope of this Epistle being to acquaint thee with the grounds of publishing these Sermons, and to intreat thy candid interpretation and acceptance of our endeavours therein.

[Page] First, The satisfying of the longing desires of several, some of whom eminent not only in Place, but Piety, that their hearts may be refreshed, & their memories strengthen­ed by reading what they formerly heard with much de­light.

2. The general acceptation of the Author, even with all sorts in those places where he lived or was known.

Secondly, The seasonableness of the Subject: it being an Antidote against the raigning of that most dangerous evil of the times, Formality: the most satisfying them­selves with the bare Lamp of Profession, not regarding the want of oyl in their vessels: and the best too apt to be nodding when the cry is made: and with the Apostles, most sleep when it most concerned them to be watching; which renders this Subject, not only of present, but lasting use and benefit.

Thirdly, The manner of handling, which is solid and spiritual, so that the ingenuous Reader may find in this Lamp, not only light to direct him, but heat to warm him when he is a cold, and a Cry to awaken him, when he is asleep.

Fourthly, The Authors exactness in penning them: as if Providence, contrary to his approved modesty, had de­signed them for publick view, which thou hast here, as they were left in his own private notes: and you know, First, That writing and speaking have their several Graces, they were publikely delivered with much advantage. Second­ly, They are set forth after his death, and you know cha­rity is due to Orphans: the Authors more then ordinary growth in a few years, assures us, that had he lived to have revised this Work, it would have been much more digested and refined.

Thirdly, Being left in Characters, in the transcribing [Page] whereof, by the most diligent and exact, some mistakes are almost unavoidable, so that these may challenge allowance, being transcribed by the Authors dearest relation, who ac­quired the knowledge of his Character after his death.

Wherefore we intreat thee good Reader to bear with what might have escaped upon that, or our own accompt, which we shall willingly own, judging it our duty to prefer the Pub­like, and eternal good of souls to our own names, for whose sake as the Pretious Author bestowed much of his oyl in the trimming of this Lamp, so we have set it up in view, be­seeching the Father of Lights, to bless and own it with like success and entertainment in the hearts of those that shall read it, as he did when it was at first preached: Re­maining (Christian Reader)

Thy friends in and for the Truths sake,
  • Samuel Winter.
  • Robert Chambers.

Christian Reader,

MY Design in these few lines to thee, is not to com­mend the work that is here presented to thy view; I suppose it will sufficiently commend it self. And if it should be otherwise, it is not I, nor any other, who by a bare testimony can add to the Merit of it. For though I must ingenu­ously confess, that since it was left with me, I have not had time to read it exactly, nor could I keep it longer in my hands, to sa­tisfie my self that way, without some injury, having been con­fined in my retaining of it with me, to a certain time. Yet so far as I read, I have observed, that with much satisfaction to my self, which I judge may be acceptable to others, both to instruct them, as also to awaken, quicken, refresh, & comfort them; so that those who are wise, and will diligently observe what they read, may be greatly edified thereby. My intent is rather to speak of the man, (that precious servant of Jesus Christ, Mr. Murcot, who now is taken to his rest, in that near Communion which he enjoyes with, and in his blessed Head) then of any particular work of his. I first knew him when he lived in Wirral, near Chester, and there was reason that I should be familiarly acquainted with him, at that time, both because he was Preacher at a place, and also to a people there, to many of whom my self in former times stood related, till the violence of the then prevailing Prelates ex­pulsed [Page] me thence; and also because he took to wife from among us, Mrs. Hester Marsden, well reputed of by us, and who now survives him, a serious Mourner, under the heavy loss of him. He was while he lived there, the glory of that Countrey. A very quick, and lively, and powerful Preacher he was, and mighty in prayer. Eminent for piety, gravity, and holy innocency: warm­ing and heating the hearts of the Saints by his doctrine and life; a considerable part whereof, he spent in holy Communion with them: And over-awing and silencing the rest of men where he lived, by his wise, grave and harmless conversation. Dearly loved he was by some, and greatly reverenced by others. But in Ireland, especially in the chief City thereof, Dublin, (to which place he went, when he left Wirrall, and where he ended his daies) he became like Jonah his Gourd, he sprung up as it were in a night, his growth was wonderful in that place: he fil­led that City, (I may say in some sense) that Land, with his shadow: his fame went abroad through the whole Countrey, and reached to many parts of this Nation also. And when the Providence of the Lord carried me over thither (which was about twelve moneths since, and about six moneths after he had finished his course, though my stay there was but for a little moment, yet) I met with the sweet savour of his precious name, which was like an oyntment poured forth in all places where I travelled. God was (doubtless) very remarkably with him, for a great work was done by him in a short time, as it is clearly witnessed by all good people that live there. He spake the Word of God, as one who was much with God, and indeed he had alwaies much inward close Communion with God in se­cret, before he revealed any thing of him or from him openly. He studied the peoples distempers, and found out, that formality was the great epidemical disease among professors, as indeed so it is every where in this declining age: And he was wisely guid­ed in the choice of such soul-searching Scriptures, by which he might then separate the Sheep from the Goats, the wise Virgins from the foolish, which will be Christs work hereafter. In a word (for prolixity is not so suitable for one who now presents all upon report, there being all the while he lived there, a Sea be­twixt him and me) he was a most industrious vigilant Pastor, and a most austere and self-observing Christian. And this Crown [Page] of glory the Lord put upon him, which few others have had the honour to wear; he was like a rising Star, ever to his death in a rising State, increasing in spiritual height and stature every day, and grew more eminent and excellent in his gifts, graces, labours, usefulness and profitableness continually; and he lived, not to be at a stay, much less to decline, but when he was nearest heaven, the Lord carried him thither. He may be reckoned among the Lords Worthies, of whom the world was not worthy. The Lord hath taken him, but his remembrance will not be so soon gone. He will live while any that knew him shall live; and afterwards also, if the Lords blessing shall accompany the rehearsal of his life and death, and his Sermons Printed, in such sort as his bles­sing hath attended the passing and spending of his life, and his dying, and in the preaching of such Sermons: All which were greatly sanctified to the people that beheld and heard them. Now that it may be so, shall be the earnest prayer of,

Thy real friend to serve thee in the Lord, Sam. Eaton.

Christian READER.

I Never knew the Author of this Work in Person while he lived, but being dead, I know him by his Picture, and that the Picture of his better and more noble part. The first Part of this Book is formally so, being a very exact draft of his whole Life, and the image of his in­ner. Man in all the Divine Colours, Lights, Lineaments and beauties of it. Few men have found such a Pen­ [...]il to draw them, and few Pencils have found such a man to draw. He was but a little while in the world, but he lived long, else he had never yielded true Materials for so long a History of his Life. The following Parts of the Book are vertually so, I mean the Picture of his better Part, or the image of his mind: in which, though dead, he yet speaketh, and breatheth through every Page and Line, Truth and Holiness, Zeal for God, and Compassion to the Souls of men, his own Tasts that the Lord is Gracious, and [...]is longing Desires to make others partake of the same Grace, which himself had tasted. Read the Book, and therein you have the Soul of a faithful Minister of the Gospel copied out.

It is an amazing Providence to see many unprofitable Drones, Idol Shepherds, blind Guides, Men whose Graces are not at all discernable in their lives, and whose gifts are sapless, Spiritless, and upon the matter useless in their Ministery, live to old age, and wither upon the Stalk; while others of shining Graces, of lively Gifts, and of unwearied Industry in the Lords Vineyard, are cropt off in the very blooming, and as soon as shewed to the world, called out of it. But who may say to God, what dost thou? He is in one mind, and who can turn him? and what his Soul desireth, even that he doth. He performeth the thing that is appointed for us, and many such things are with him.

[Page] But though we have nothing to say to God, the most wise God, about this dispensation; yet this saith much to Man. This saith much to Ireland, whither God sent this burning and shining light; Have not they much cause to consider how they prized it, how they im­proved it, seeing God put it out so quickly, and gave them so short a season to rejoyce in it? That he preached so few years to them, should be to them an everlasting Sermon. And this question should come thick upon the heart of that Church there, which was the Candlestick in which God placed this light; why was it so? why was it so? why hath the Lord removed our Teacher into a Corner (the very Grave) so that our eyes cannot see our Teacher (who was also a Pastor after his own heart) any more? Was he enough in our hearts? or was he too much there? We may forfeit our enjoyments by too high, as well as by too low an esteem of them; and by looking too much upon means, provoke God to hide it from us. But whatever moved the Lord to take him from you, it well becomes you to be thankful that you had him (though but for a short season) in person among you, and that so much of him (this mant le which fell from him as he was ascending) is gathered up, and left with you and other Churches, as his Monument and Memorial for ever.

Joseph Caryl.

Good Reader,

IT is often seen that good men die soonest, our tran­slation to heaven is delayed only till our fitness to enjoy heaven, assoon as we are Col. 1. 12. meet for that blessed inheritance, we are gathered in Iob 5. 26. like a shock of Corn in its season: some ripen for heaven apace, and are taken out of the world sooner then others, now it is pitty that all their fruit should die with them; Christ saith to his Apostles; Iohn 15. 16. I have ordained you to bring forth fruit, and that your fruit should re­main: Intending (I suppose) not only their reward in heaven, and the continuance of Believers, begotten by them to God, who in a very commodious sense are the surviving fruit of their labours, but also their Doctrine consigned to the use of future ages by writ­ing: The writings of the Apostles (I confess) are more neces­sary then those of private men, as making up the Canon and rule of Faith, but yet the explications of ordinary Pastors and Teachers have their use and benefit, and it is a commendable dili­gence in them that gather up the fragments of good men, that no­thing be lost.

It pleased God to call up this worthy servant of Jesus Christ to heaven betimes, it were pitty that the Sermons coming from such a warm and affectionate spirit, should die away with the breath in which they were uttered; as his fruit remaineth (I hope) in the [Page] hearts of many that heard him, so is it wrapt up in these papers by the diligence of his surviving friends, to preserve it from perishing and forgetfulness.

Its an happiness, though not to be hoped for, yet to be wished for, that none would write in this publick way, but very holy, or very learned men, who either from their profounder knowledge of the mysteries of godliness, or inward acquaintance with the work­ings of the Spirit, are most likely to improve or keep alive the Do­ctrine of God in the Christian world; this worthy instrument thou wilt find to be a man by no means of dispicable abilities, but chiefly excelling in a gracious heart, and much inward experience in the things of God; and though deep speculations, and luscious language is not here to be expected, yet many wholsom and heart­warming truths, delivered in a grave and unaffected stile, which (if my hopes deceive me not) will be of great use to quicken this dull and carnal age to a greater study and vigour of holiness; and there­fore (being desired) I could not but recommend these Sermons, to thy best acceptance; I am.

Thine in the Lords work, Tho. Manton.

De. Authore.

[...]
[...].
[...]
[...].
[...],
[...].
[...],
[...].

De Eodem.

FAllor? an ipse tuo Murcotte per omnia vives
Saecula, cum terris corpus inane jacet?
Dignus es aeterna, qui, laude, feraris ad astra,
Cui novi terras vix peperisse parem.
Mortuus es Murcotte, at saeva morte triumphas,
Quem non Lethaeis sors dare quivit aquis.
Membra licet jaceant tristi resupina sepulchro,
Facta tamen nolunt saecula sera mori.

Per Eundem.

CHristian come hither, read, and reading mind,
And thou shalt here, a Directory find.
A light indeed, but borrowed from heaven,
Which will direct to keep thy foot-steps even.
Whilest that a darksom wilderness we tread,
The fiery Pillar, will us safely lead.
See, here's a Pillar, on which who casts his sight,
Shall see a flame, out-shining all false light.
Through which, maugre the spight of mankinds foe,
He shall to the coelestial Canaan go:
Where that Star shines now in perfection,
Which sparkled here for Saints direction.
per me, Tho. Glover Warwicensis Scholae, Ludimagistrum.

The Table of the Scriptures opened and explained in this Volumn.

  Genesis.  
Chap. Ver. Page.
4 7 120
17 12 487
25 8 329
  Exodus.  
1 13 490
16 25 370
20 20 553
32 12 395
34 7 636
  Leviticus.  
19 23 89
25 41 517
  42 ibid.
  44 487
  45 530
  46 ibid.
  Joshua.  
1 5 430
18 3 296
  2 Samuel.  
3 16 523
9 13 219
  1 Kings.  
11 13 394
22 29 159
  Nehemiah.  
8 10 341
  Job.  
2 22 393
5 26 326
8 07 558
16 00 066
19 27 137
21 from 7, to 9 133
31 1 364
  21 236
33 26 182
  Psalms.  
1 3 245
4 3 091
18 23 235
36 08 340
40 6 532
51 17 281
75 8 344
76 5 193
84 7 561
92 12 560
94 7 402
111 10 p. 81 See this in the first subject, Cir­cumspect walking.
119 59 76. See this in the first subject, Circum­spect walking, &c.
  Proverbs.  
1 26 315
3 14 367
4 27 61 See this in the first subject, Circum­spect walking, &c.
9 1 353
  2 ibid.
  4 357
12 10 396
24 5 605
26 23 399
  Eccles.  
2 9 558
  Canticles.  
2 7 81 See this in the first subject, Circum­spect walking.
  11 419
4 10 350
5 1 ibid.
  2 158, 168, 184
  3 160, 161
  Isaiah.  
1 5 442, 443
  6 ibid.
  13 399
6 10 296
17 11 559
27 11 634
35 8 088
40 29 634
50 10 241
  11 103, 225, 242
60 1 414
61 1 496
62 5 048
  Jeremiah.  
2 2 185
13 25 321
17 09 269
  Ezekiel.  
34 4 442
44 9 088
  Hosea.  
2 19 074
7 11 105
14 4 85, 86
  5 633
  9 115
  Amos.  
3 2 395
  Jonah.  
1 5 144, 151
  Micah.  
3 11 405
  Zephaniah.  
3 17 48
  Zechariah.  
9 11 506
  Malachy.  
4 2 411, 429
    431, 434
    436, 438
    478, 558
  Matthew.  
2 8 62 See in the first subject, Circum­spect walking, &c.
3 3 7
5 16 242
9 15 035
13 6 415, 434
  13 2
  31, &c. 562
16 24 594
18 3 579
19 22 381
22 2 36, 53
  19 497
24 28 672
  37 173
  45 3
25 from 1. to 14 Paraphrased. from 5 to 18, 33
  3 103
  5 119, 140, to 144
  6 197
  7 221, 240
  8 262, 286,
  9 301, 314
  10 319, 325
    338, 363
  11 377
  12 ibid. 391
26 29 342
  40 145
  45 176, 182
27 46 245
  Luke.  
1 78 415
4 18 528
7 47 610
11 21 493
  22 ibid.
12 29 513
  39 208
17 26 151
  27 ibid.
18 17 582
19 42 273, 279
24 45 021
  John.  
1 9 417
  11 678
6 37 655
  38 669
  39 ibid.
  45 653
8 32 484, 566, 605
  33 481
  34 491
10 17 368
12 32 672
14 21 394
17 9 41
  13 350, 533
20 23 401
  Acts.  
3 21 8
5 3 96
9 7 654
18 25 62. See in the first subject of Circum­spect walking, &c.
20 26 679
26 18 270
  Romans.  
2 4 128
4 15 485
6 7 492
  17 499
  22 542
7 13 548
  14 61. See in the first subject of Circum­spect walking, 488, 512
  15 394
  25 239
10 18 438
13 11 167
  1 Corinthians.  
3 1 514, 612, 643
5 11 99
7 14 92
  29 173
15 52 200, 202
  2 Corinthians.  
5 17 303
11 2 44, 68
  Galathians.  
1 6 483
3 2 485
  23 500
4 24 486
5 17 238
  Ephesians.  
4 13 576
5 8 495
  15 53, 55, 57
    63
  16 See in the first subject of Circumspect walking.
  18 355
2 6 667
3 2 363
  14 253
  18 022
  20 056
4 10 243
  Collossians.  
1 24 127
2 4 250
  15 493
  19 569
  1 Thessalonians.  
4 16 7, 200
  1 Timothy.  
4 15 639
  Hebrews.  
1 2 416
  3 039
2 24 502
4 16 62
11 40 433
12 13 665
  17 285
  James.  
1 2 337
  19 461
  1 Peter.  
2 2 630
  16 540
3 19 436
4 18 309
5 5 249
  9 619
  2 Peter.  
1 5 624
  12 328
3 17 250
  18 249, 604
  1 John.  
2 20 104
  24 24
3 2 351
  9 12
  3 John.  
  2 618
  Jude.  
  12 589
  Revelation.  
2 4 146
  21 128
3 2 257
21 9 36
22 15 363

The Errata's following begins at The Parable of the ten Virgins. PAge 2. line. 30. blot out not; p. 3. l. 29 for fast you, read, as fast as you; p. 29. l. last, for her own, r. our own; p. 71. l. 9. blot our for; p. 75. l. 22. for we choose, r. will choose; p. 87. l. 5. for to fit loose, r. to fit loose; p. 105. l. 10. for bidden arts, r. hidden parts; p. 106. l. 23. for fall, r. fill; p. 115. l. 12. for All proressions, r. All processions; p. 117. l. 13. for widows case, r. widows cruse; p. 126. l. 34. blot out thou; p. 165. l. 3. blot out and; p. 188. l. 37. for he asleep, r. be asleep; p. 225. l. 17. for i [...] is, r. is it; p. 561. l. 29. for decy, r. decay; p. 428. l. 7. for Maditation, r. Moditation; p. 609. l. 32. for though be, r [...] though he.

MOSES IN THE MOUNT: …

MOSES IN THE MOUNT: OR, The beloved Disciple leaning on Iesus, S bosom.

Being a Narrative of the Life and Death of Mr. John Murcot, Minister of the Go­spel, and Teacher of the Church at Dub­lin.

Written by a Friend.

Prov. 7. 10. The memory of the just is blessed.

LONDON, Printed by Robert White, for Francis Tyton, at the three Daggers in Fleet-street, near the Inner-Temple Gate. 1657.

The Epistle to the Reader.

Christian Reader,

THOU maist haply be offended that I bring upon the Stage, and present unto thy view the meer shadow of a man, and not the li­ving substance: Sit but a while, and thou shalt see something pass before thee, worthy thy observation. I must needs acknowledge a disparaging disproportion betwixt this Copy and the Ori­ginal: Had I drawn his Picture, whilest alive, I might have described his perfections in more resembling Chara­cters; but doing it since his death, it cannot be expected I should draw him in any other, then dead colours. His Graces were more lively, and sparkling in their exercise and opera­tion, then in this faint and languishing Representation. However, something I was willing to do to revive the memo­ry of our departed friend, and to make him known unto those, who have not yet heard of him by the hearing of the [Page] ear. Reader, thou hast here a bright Torch, that had much flame and but a little smoke, and more matter for thy imita­tion, then caution. Be a follower of him, who followed the Lord fully, and having done his work, is gone to receive his wages, and to take up his place about the Throne. Gods glo­ry, and thy spiritual advantage are in the eyes, and aim of,

thy souls friend, J. G.

Moses in the Mount; OR, The beloved Disciple leaning on Iesus's Bosom.

Being a Narrative of the life and death of Mr. Iohn Murcot, Minister of the Gospel, and Teacher of the Church at Dublin.

THE children of God are not without cause stiled his Workmanship, his Build­ing. Eph. 2. 10. 1 Cor. 3. 9. Every particular Believer is a little living Temple, and made the Habitation of God through the Spirit, such honour have all his Saints.

Christian Reader, I am about to present unto thine eye a curious Piece, a stately Structure, framed by the hand of Free Grace, in the Survey of which, much of the wisdom, and goodness of God will be eminently conspicuous. I have several wel-furnished Rooms to lead thee to, but must first pass through the Porch and [Page 2] Preface, the grounds of my undertaking, and so make the fa [...]rer way for the ensuing Relation.

1. It hath not been a thing novel, and unheard of in the Church of God, in such a way as this, to transmit unto Posteri­ty the Names, Memories, Gracious Conversations of eminenter Saints, especially Ministers, who in their several Sphears and Ge­nerations, have shined like stars of the first magnitude, stream­ing and issuing▪ forth a more then ordinary and illustrious Light.

2. The lives of morally▪ honest Heathens are both recorded, and read with profit, not only by fellow pagans, but by us Chri­stians. Who knows not that Plutarch [...] lives have in them many things serving for Caution and Imitation? More advantage doubtless will redound by reading the lives of the Evangelically, spiritually, and really religious.

3 We have the warrant of sacred Writ, which (being not only Doctrinal but in a great part Historical) doth much in­courage to a Practise of this Nature. The 11. Chap. of the Epistle to the Hebrews, you will find to be an Epitome of the lives of the Fathers. Now where we have the Spirit of God go­ing before, we may well follow after.

4. The extraordinary strictness, exemplary severity, unwea­ried industry, and activity of this man of God in the waies and work of the Lord do exceedingly excite and strongly provoke to make him thus publike, and to propose the holiness of his life, and comforts in death, for the direction and consolation of those, whose faces are set towards Sion, and to whom this ac­count of him shall come.

5. That God may have the glory of what he had done in him in a way of gracious discoveries and manifestations, of what he had done for him in a way of clear providences, and encou­raging dispensations, of what he had done by him in giving success unto his labours, and letting him see the travel of his soul, to his no small solace and satisfaction.

6. That the Name of such a Pleasant Plant, and fruitful Bough might be preserved fresh▪ green and verdant in the me­mories of Gods people, e [...]ough himself be withe [...]ed, lopt off by the hand of death, and fo [...] a while laid in the dust.

As Abel, so other Saints, though dead, may yet speak, and be [Page 3] made known. And O what a glorious thing is it, when departed souls are lodged in Abrahams blissful bosom, and dead bodies intombed in living Sepulchres, sending forth a sweet and refresh­ing savour into the nostrils of surviving friends! A flower may smell sweet after it is cropt, and a way made for the Sun to shine after it is set.

Mr. John Murcot, (the History of whose life is now to be related) was born in the antient Town of Warwick, of Pa­rents considerable for their Extraction, more for their shining and pious conversation.

His Fathers name Job Murcot, who applyed himself to the study of the Law, which brought him in a competent and com­fortable subsistence, though since humbled by the calamitous inconveniences of these distracted times, whose various revolu­tions have occasioned a wasting and undoing unto many.

His mothers name before her marriage with his Father, was Joan Townsend, of raised parts, and eminent piety, the happy mother of an hopeful son, the renowned Root from whence apppeared and sprouted up this fair and flourishing Branch, planted by the Rivers of water, who brought forth his fruit in his [...]eason, his leaves did not wither, and whatsoever he did, the Lord made it to prosper.

His Parents were conscientiously careful of his education, made it their business to season him with sound and solid Prin­ciples in his young and tender years, which he greedily suckt in, as having an early thirst after God; and he, who erst while hung on his Mothers breast for milk, now hangs on her lips for instru­ction.

His Parents perceiving in this their young Timothy an ardent desire to be intimately acquainted with the Scriptures, and in order thereunto, with Academical learning were very prone to contribute their endeavours towards the ripening of these hopeful Buddings and promising Beginnings, and therefore in the first place committed him to the care and tuition of an able and godly School-master, Mr. Dugard, who instilled instructi­on both with his lips and life, desirous to make him not only a Scholar, but a Christian; Its hard to say [...] which was more di­ligent, and industrious, the Master in teaching, or the Scholar in learning. Time was not mispent and prodigally expended [Page 4] in the eager pursuite of childish vanities; he ran at his first set­ing out, and did not lazily loiter when he should be minding his work; yea, when other boyes would be sporting and playing, he would be studiously retired, solitariness and meditation being unto him instead of recreation.

Being competently furnished for the University, his Father sent him to Oxford, where he continued his former diligence in his studies, under the conduct and oversight of Mr. Button, his faithful and religious▪ Tutor in Merton Colledge. About two years after his thriving abode there, the Kings Forces possessed themselves of Oxford, put all things into an hurry, and ingaged the students in such perplexing snares, that Mr. Murcot, to dis­intangle himself out of these uncouth inconveniences, fled from Oxford disguised, and repaired to the House of Mr. Leigh of Budworth, an antient, grave, able and learned man, and Minister of that place; and there studied hard both day and night, al­lowing himself but four hours for sleep, so intent was he upon his Book, and so wholly taken up with religious Exercises. The cloud being blown over, he repaired the second time to the University, and his former diligence which caused the eyes of many to fix and fasten on him, as perceiving something more then ordinary in him, and expecting more than ordinary from him. Though means and maintenance were now very short, yet it did not discourage and cause him to de [...]ist. he did not unbend the Bow and slacken the string he still stood an end to his Oar, and with wonted diligence prosecuted his studies, it being his meat and his drink to do his Fathers will. Having taken his de­gree, he returned to his old friend Mr. Leigh, and was several waies useful to him, who now called upon him to appear in publike, which he did not without much fear, and trembling, as being conscious to himself of his own inabilities for so pon­derous an employment, and loth to put to his shoulders, lest he should sink under the burden. But being pressed and egged on by his friends and a Call from the Inhabitants of Ashbury, he entred into the Lords Vineyard, put his hand unto the Plough, and was ordained a Minister at Manchest [...] He professed (to use his own words) that he was drawn as a Bear to the stake, How spark­ling is know­ledge, when set off with the [...]oll of a modest self depression? Ignorance checkered with Impudence, is all the stock that many confident Predicants set up withall. com­plaining, [Page 5] and often bewailing his want of a sufficient stock of University learning.

The Lord was pleased to own him in his first attempts and endeavours, giving him a seal unto his Ministry, by the conversi­on of two especially, who being awakened by his sound Do­ctrine, smart expression, and powerful delivery, sadly bemoaned themselves and mourned over their lost condition, even in publike.

From Ashbury (a call being cleared up) he removed to Eastham in Woral, and gained mightily upon the affections of many, espe­cially▪ the godly, whose hearts began betimes to be knit unto him, and here likewise the Lord was pleased to water his labours with the dew of his blessing.

But me thinks I see a black cloud arising; this bright star, who shined full clearly, and comfortably unto others, is now himself eclipsed, and He, who was a skilful Pilot to direct others through the splitting Rocks and swallowing Gulphs, is now himself plunged into the great deep; the Lord persecutes him with his tempest, and makes him afraid with his storm, all his waves, and his billows go over him. But what might be the oc­casion of so sad a desertion? 1. O the stu­pendious stu­pidity, and dismal block­ishness of those, who ha­ving contract­ed the guilt of most mon­strous and abhorred vil­lanies, are yet as sens [...]ss as stocks, as hard as rocks, and complain not of any stir­rings and gripes of con science! The folly and the vanity of his youth, though not stained wi [...]h irruptions into grosser evils. 2. His too far yielding at Oxford, with those impositions, which grate upon conscience and scourge it with severe remorse. 3 The Lord would hereby ripen him, and make him the more fi [...] for himself and service. He must be frost-bitten, that so he may be the more mellow, and his fruit of a more delicious taste.

There are no Preachers so experimental, spiritual, powerful, couragious, awakening, convincing converting compassionate, comforting, as those who have passed through the Pikes, and have been sorely bat [...]ered with showers of Hail-stones.

There are none so expert at binding up the broken bones, as those who have been broken upon the wheel, and made to roar out by reason of the disquietness of their hearts.

They know how to speak a word in season unto him that is weary, who have themselves been weary and heavy laden, sighing full sadly, and groaning full heavily under the cold, hill, clouding and cutting expressions of Gods displeasure. [Page 6] They know how to speak peace unto distressed consciences, who have themselves been soundly frighted with the sounding of the Trumpet, and the Alarm of War.

There are no Trees so firmly rooted, as those that have been sorely shaken, and made to bow and bend with the stormy wind and tempest of the wrath of the Almighty. The scales many times stick so close even unto the Seers eyes, that they will not be rub'd off but with a rough hand, and a sharp file.

But will the Lord contend for ever, will he be alwaies wroth? Esa. 57. 16. Surely no, and that lest the spirits should fail before him, and the souls that he hath made. There is a lifting up after a casting down. The Lord turns for him his mourning into dancing, gives unto him beauty for ashes, and the garment of praise for the spirit of heaviness, and with a soft hand wipes away the tears from his swoln eyes.

The instrumental means of scattering the darkness and distress that lay upon him and of restoring the former beams of light, with which he was wont to be refreshed, were the reading of Mr Tho. Goodwins Child of Light walking in darkness, and other of his Treatises: So that now we have the Lord shining on him in a way of consolation, as he on others in a way of instruction, and information.

About the 25. year of his age, being resolved to change his condition, and discoursing with a friend about it, there was pro­posed unto him Hester, the daughter of Mr. Ralph Marsden, (Minister of West-kerby, of note, and useful in his generati­on) whom he afterwards took to him to be the companion of his life.

But before the consummation of the marriage, the people of West-kerby, (Mr. Marsden departing this life) gave him a call, which upon examination and supplication, being found to be of God, was complied with.

The seed of Gospel: counsels being sown with a diligent hand, did not long lie buried under the clods, but sprang up, and put forth it self in visible fruit, wh [...]ch was a farther clearing of the [...]all, and chearing of the heart of this pains-taking Husband-man.

Its no new thing for external and bitter afflictions to accom­pany the sweet honey of Gospel-consolations. How often do [Page 7] dashing showers fall upon mellifluous Hives, and the fairest flowers that grow in Gods Garden? How often are the labouring bees assaulted with a tempest whilest abroad, and bringing home provisions against the ensuing winter? What more usual then Sun-shines, mixed with blustring winds, and wetting rains?

Two Villages of the Parish of West-kerby are sorely visited So sparks fly over from Dublin. with the Pestilence, and the Lord scatters abroad the black to­kens of his displeasure, the product of which was many fasts, tears, prayers, importunate requests, that the Lord would shew unto his people, why he thus contended with them.

Mr. Murcot hath his ears opened to instruction. This thundering Providence awakens him to a more exact scrutinie, and narrower search into his heart and waies, and is now per­swaded that he had been too lax and general in the administra­tion of the sealing-Ordinances, so that he resolves to forbear, and draw back his hand unless the known godly will combine, which occasioned many Fasts, Conferences, Debates: How­ever he perseveres in preaching work, and waits on Provi­dence, to see how the Lord will dispose and encline the peoples hearts.

An Irish Lord quartering at West-kerby, being bound for Ireland, was observed to be a prodigious swearer, belching out Zeal. most horrid Oaths in great abundance. Tidings are brought to Mr. Murcot in the morning as he is going to celebrate a solemn Fast. The work of the day being over, Mr. Murcot being late­ly with God in the Mount, and now grown warm in his cause Ex. 32. 19. and quarrel, is impatient of brooking these high dishonours that were done unto his Majesty. Wherefore taking with him a friend he rides the same night six miles to a Magistrate, pro­cures a Warrant; the trembling Constables at first are astonish­ed to think of approaching in such a way to guilty greatness; but being animated by Mr. Murcot, they serve their Warrant, which provoked a new rage to the multiplying of fresh oaths, even without number, to the great amazement of the standers by. Notwithstanding the boisterous menaces, and outrage of this great man, his horses were seized on, and kept, till he paid 20 which was employed as a stock for the poor of the Parish, so wickedly liberal was this Lord unto them. This ex­emplary Act of Justice procured and prosecuted by Mr. Mur­col's [Page 8] active zeal, so danted and overawed his Lordship, that du­ring his abode there, he held his mouth and tongue, as it were with bit and bridle.

The prsence of a si [...] punishing Magistrate hath in it a co-er­cive and restraining vertue, so that the most debanched and pro­fligate sons of Belial are afraid, and confined with n some bounds of moderation; who, if remote, and at a distance, they lift up their heads with a mighty confidence, and finding the reins lye loose upon their shoulders, rush into all manner of wickedness, as the Horse rusheth [...]nto the battle. Mr. Murcot wanted the advantage of a Magstrate upon the place, had no other sword to fight withal save that of the Spirit, yet such was his Integrity, Gravity, Austerity, and his Activity in informing and exciting Magstrates to punish Offenders impartially, that the people round about him had an awe and dread of him, and durst not lash out into publike, extravagant, scandalous courses.

Great resort was had unto him to heal the Breaches and com­pose the differences betwixt dis [...]enting and disagreeing Brethren; which grateful and acceptable work, did exceedingly heighten him in the peoples esteem, and preserved them from greater animosities, and distances, by going to Law. If the Peace­makers be pronounced blessed, he must needs be so upon this account. Mat. 5. 9.

It was a common Practise in those parts; to have Ales, as they called them, alias Good-fellow meetings, in which the night was consumed in rioting and drunkenness: the creatures abused, God most shamefully dishonoured, and men and women there met together, drawn into singular inconveniences, which disorders were a sword in the bones, and a sharp thorn in the tender eye of this waking watchman.

One revelling night, he and a godly neighbour Cap. John­son. went to the Constables, ingage their assistance, advance, and before them entred the house, or rather the den of Dragons, at whose approach and presence, the rabble rout scatters like a mist be­fore the rising Sun. Some run affrighted out of doors, and leave their! Ale behind them, others hide in secret places: The flight was so full of confusion, you would have thought it occasioned by the incursion of an enemy, and that their [Page 9] lives were rather invaded, then their Purses and Reputa­tions.

One onely of the company assumes the confidence to stand it out, and having a brow of brass, thinks to out-face both sacred W. Fisher. and civil Officers, and saith, Shall I fear Murcot? Calls for more beer, and in a bravado drinks to him, who pledg'd him with a stern silence, and frowning aspect. The names of the Ring­leaders and Capital Offenders are returned to the Justices, and they constrained to pay their imposed fines.

But did this son of impudence (who dares thus affront Gods Minister) thus escape? Though the sickness at that time was comfortably abated, and the family to which he related, not in the least tainted, yet, this man is very shortly after visited, and by that signal stroak from the hand of the Lord, hurried out of the Land of the living.

The following Sabbath Mr. Murcot chose a subject to treat on, suitable to the preceding tumultnary agitations and transa­ctions, laid before them the blackness of guilt contracted, and the dreadfulness of wrath deserved, (their fines being but part of payment, and an earnest-penny of an after-reckoning) and was so severe and cutting in his Rebukes, that they caused in the Congregation strong pangs of affection, and unwonted transpor­tations. The guilty shrink down into their seats, like affrighted birds into their hollow trees: many melted into tears of professed repentance.

A maid, by her gastly countenance and trembling hands, gave cause to think, that the arrow of conviction was shot through her liver, and stuck fast in her sides; and indeed so it did, and pro­ved the happy occasion of her after-conversion.

Being still unsatisfied with the present constitution of his Con­gregation, he had several meetings with the people, and plainly told them, that he could not live without the Ordinances; nor administer them as formerly: to which some (unwilling to be brought to the Test, and new-moulded) replyed, that he might then take his liberty, and be gone: Yet the godly are loth to part with him, and he as loth to part with them; but an amicable accord cannot be accomplished, and therefore he resolves to weigh anchor, and spread his sails to the leading gale of Provi­dence.

[...]
[...]

[Page 10] An invitation from Bellfast, in the North of Ireland, under many hands, as also from Dublin, from the Commissioners of Parliament, urgeth him to a removal, and draws forth serious con­siderations of the matter, whether it might not be of God, and consequently to be followed with an obsequious prosecu­tion.

A company of godly persons live in a Parish, who are desirous to enjoy the Oridinances appointed by Jesus Christ, to be obser­ved by his people, thereby providing for their comfortable growth (while under imperfection,) being convinced that the years past wherein they have lived without them, are more then sufficient, and fearing the guilt of sinful neglect doth already lie upon them: But yet are not satisfied to hold Communion in them with such a promiscuous Assembly, but only with a small number in comparison: the most being such as they see not how they can be admitted by any rule of Christ; for the Mini­sters subsistence there is also a particular dependance upon every one in the Parish: And having good ground (from an earnest of the Spirits of the most of the Parish, already much disrelish­ing any separation of them as the vile from the precious, and from experience of most sad, unutterable, and dishonourable breaches made by the like attemps elsewhere) to conclude, that if all such as are unfit be deba [...]'d, they will be exasperated, at least so far as to withdraw the maintenance; and such as are fit, will be found too few to afford comfortable subsistence to the Minister: and therefore if they should attempt to enjoy the Ordinances in such a manner, in such a place, it would in all probability pro­cure a sudden dissolution of them, to the great dishonour of God, and triumphing of wicked men: The premises judiciously and impartially weighed, the Question is, Whether it be more suit able to the mind of Christ for such godly persons to look out elsewhere, where they may comfortably enjoy these indispens­able appointments of Christ, or to run so apparent and eminent an hazard of dishonour to Christ, by their sudden dissolution up­on enjoyment of them in such a Parish.

Your judgement and spiritual grounds that most poise your own spirit are desired.

[Page 11] This bright star hath not long to shine in that part of the Firmament, where he▪ was at present fixed, yet before his de­parture, and transfusion of his Beams to the neighbouring Pro­vinces, there appears a formidable, and blazing Comet at Chester, one Mr, Knowls, who exercised as publike Preacher to the Gar­rison there, and in publike Sermons, private conferences, and by a manuscript by him framed, denyed Jesus Christ to be the most high God. Several in the City, professing godliness, are danger­ously insnared, and swallow down that poison, which will turn to gall and worm-wood in their bowels. Mr. Marcot with others, especially Mr. Eaton, labour to establish the people in the truth received, and to pluck up that stinking weed, which began to spread and fasten its contagious roots. Upon complaint made, the flaming fire-brand is removed, yet left behind him those unquencht sparks that break forth into fresh flames.

Some godly in Chester being embodied, and wanting a Pastor to take the charge of them, express their desires of enjoying Mr. Murcot, who is sent unto, and requested to preach among them by way of trial, and in order to his future establishment, but withal, intreated not to intermeddle in the present Contro­versie, or engage against Mr. Knowls, lest his settlement should be obstructed, and the desires of the godly frustra­ted.

Yet such was his zeal for God, and love to the truth, & so tran­scending his own private concernments, and the respects of men, that preaching on that Text, Thou knowest all things, &c. he vin­dicated the Deity of Christ from those vile aspersions, and ab­horred Iohn 21. 17. calumniations that were cast upon it, and by the dint of argument, battered down the blasphemous suggestions of contra­dicting Gain-sayers, to the exasperation of those that were tainted, and not as yet convinced of the errour embra­ced.

The day that he preached, Captain Whitworth invited him to dinner; some contests arose by reason of his preceding smart discourse, insomuch that one in a fury and discontent rose up from the table, and reproachfully reviled him with the unbese [...]m­ing expression of foolish and ignorant. Mr. Murcot in obedi­ence to Scripture command; doth not render reviling for revile­ing, but seriously, and sadly said, I am so; but as for you, the Lord [Page 12] give you an humble frame, which meek and mild answer so far convinced and silenced his Adversary, that he quietly sate down at the Table again.

These harsh Ocurrences; and uncomfortable incounters, put a period to all Overtures concerning his removal to Chester, so that now he saith, I will be gone to Ireland. I cannot live without the Ordinances at West-kerby, nor like a Salamander in the fire at Chester.

His debate concerning a tranfretation to Ireland, is now ripe­ned in to a resolution. Wherefore, taking his leave of his people, he imbarques himself in a small vessel, though others of consider­able For [...]e and Burden presented, the rather, because she was bound directly for Dublin, when others intended to make an halt at the Ile of Man, which was now to be assaulted, and in order thereunto, a Fleet, and souldiers prepared.

Being near Holy-Head, the wind, though not contrary, be­gan to arise and grow impetuous, and was but a degree below a down-right storm; so that the master thought it most▪ conveni­ent to cast Anchor under the shelter of a rocky Iland, till the force of the wind should be somewhat abated. Mr. Murcot is desired by some godly Passengers, to present their condition be­fore that God in prayer, who is the Hope of the ends of the earth, and of them that are afar off upon the Sea, which he did, with inlarged affections and desired success. The wind is present­ly confined and made a Prisoner to Omnipotency, and no won­der; A more g [...]ateful Gale comes blowing into Gods bosom, from the Region of a devout heart.

Though the Ocean bubble and boyl like a pot, yet the falling tears, of con [...]ite, self-condemn­ing Christians do suddenly asswage the Seas rising roughness, and check its mu­tinous, and menacing motions. The groaning Gusts and swelling Surges are husht into si­lence and calmness, when once the soft, and sweet breathings of the Spirit approach the ears of the Holy one of Israel.

Jonah's prayer was a line to pluck him up out of the deep; Mr. Murcots, a bladder to keep him, and many others from sink­ing into it.

The night coming on, it was resolved to put to Sea, hoping by the morning-light, they would be near the Bar▪ of Dublin, and by this means be secure from those Piratical Rovers, who were now abroad, and much infested the Coast.

As they are thrusting into the Bay of Dublin, a ship is espied near the head of Hoath, and not without cause suspected to be [Page 13] an enemy, for it presently made towards them, and as they pre­pare to flie, their Rudder is unhanged, and they in danger of be­ing made a Prey, but diligence being used, it is again fastened; and before the Adversary approach so near, as to make them feel the force of his sharpened claws, he hath his Rudder also unhang­ed, which being set to right again, the Lord took away his heart, that he ceased to pursue, and gave over the chase; and this he confessed, being two daies after taken by a Man of War, belong­ing to the Parliament.

Drawing near to the Bar of Dublin, which as yet had not wa­ter enough to warrant a safe passage over it; a small vessel which was there at Anchor weighs, as fearing a surprisal, and flies, when none pursues. Much of God will be seen by consi­dering what this little bottom was, and in what condition its trembling Passengers were. A vessel of four guns set sail from Lever-pool water the same tyde, with this Mr. Murcot was in, but did not cast Anchor at Holy-Head as she did, but chose ra­ther to keep to Sea, by which means they fell into the hands of an hungry Pirate, who lay in wait to destroy. Their four guns are not of force sufficient to beat off the assaulting enemy. In the contest some powder is fired, several Passengers are blown up into the air, and fall into the Sea, both Elements, as it were, conspiring their ruine, the one by scorching, and the other by suffocation. Others are miserably wounded, rent, torn, mang­led, who being taken out, are put into this small vessel, which the Man of War had by him.

How free is that grace that saves some, whilest others are de­stroyed; and keeps their feet from running into that snare, in which others are intangled to their undoing?

The Lord hath more work for Mr. Murcet to do, and therefore he shall not dye, but live, and declare the Name of the Lord.

Arriving at Dublin, he is hospitably and kindly entertained by Sir Robert King in his own house, who conduced much towards his coming over.

A while after, observing with a strict eye the Church at Dub­lin, and approving its soundness in doctrine, and severity in dis­cipline, he assayed to joyn himself unto them, and was readily em­braced, [Page 14] they unanimously and chearfully giving unto him the right hand of fellowship.

And now like a slip placed in a rich soil, he sprouted up apace, which appeared by a visible increase of Gifts and Graces. His leaves were not only broad and beautiful, but his fruit was fair and full, and of proportionable dimensions. His Spikenard sent forth the smell thereof to the refreshing of many, and his smell was as the smell of a Field that the Lord had blessed.

Preaching on a Fast-day before the Commissioners of Parlia­ment, he got cold, and by a dangerous Feavour was brought to the brink of the Pit. Being in a very great and ill-portending sweat, his Physitians gave him over, as thinking that his life and sweat would expire and cease together, but the Lord had mercy on him, and therein on many others, especially his absent wife, who was not yet come to him. The means of his Recovery this: His Nurse seeing him in such a deplorable condition, resolved to try her skill, and commit the success unto God; wherefore mingling some Sack with his broth, she gave it him to drink, with which his wasted spirits are refreshed, his sweat leaves him, and with it his disease.

The Commissioners of Parliament having occasion to go into the West, take him along with them, as knowing that he would be of use to them, and to the several places through which they were to pass; and indeed so he was, leaving a sweet savour be­hind him upon the spirits of many.

Being at Cork, his continuance and fixing there was desired and requested, especially by the godly, who afterwards employ­ing Mr. Walter Cooper (whose affairs called him up to Dublin) by him made a solemn address to the Church, and importunate­ly intreated a supply out of their store. The matter is debated, the Lord sought in the thing, but no inclination appears of part­ing with him. But above all, Mr. Murcot addresseth himself in private to a more serious and penetrating consideration of the matter. Some few of those many particulars which he spread before the Lord, and weighed in the Ballance of the San­ctuary, are here presented, for the rest are unhappily lost.

[Page 15]

Encouragements to continue still at Dublin. Discouragements.
1. ENjoyment of the Ordi­nances. 1. VNsuitableness for so po­pulous a place, by rea­son of his youth and weakness.
2. Plentiful converse with many fellow-Christians, and their watchful eye over him, which being young he need­ed. 2. Haply not having an inte­rest in the affections of the Generality of Gods people.
Encouragements to go to Cork. Discouragements.
1. THeir great need and extream want. 1. WAnt of the Ordinan­ces there.
2. Their ardent desire to en­joy him. 2. Ʋnfitness to engage in matters controversal.
3. The pressing importu­nity of the Commission­ers. 3. His heart not enclined af­ter seeking God.
  4. Want of such a Magistra­cy at Cork, as would publikely and professedly own the waies and worship of God, and back the Ministry of the word by its Po­wer and Authority.

In vain doth a Minister preach up the morality of the Sab­bath, and the necessity of a religious observance, if the Magi­strate draw not forth the sword of Justice, and severely punish its prophane violators, who either lie lurking in blind corners, and swine-like prefer a little nasty puddle before the clear and crystaline waters that-flow from under the threshold of the San­ctuary, [Page 16] or like so many vagrants, and vagabonds in the earth, wander up and down the high-waies, and fields, being more de­lighted belike with the singing of hedge-birds, then with the tinckling of their feet, who bring the glad tidings of peace.

What avails it to invade drunkards and swearers with a whole squadron of Scripture arguments, if a Magistrate, seeing and hearing their villanous outrage, be not presently awakened and startled into an holy indignation, and unbended resolution to make them smart for their offences, and by this means preserve from future e [...]ormities?

Its sad, when a Justice of Peace shall take his denomination from holding his peace, when he should speak and plead for God, and from being at peace with sin, and sinners, whose whorish foreheads, and brazen brows should be battered into a more mo­dest softness, and whose unruly hands and feet should be bound and hampered with the cords of the Law?

O, that Psalm 101. might be seriously perused, and conscien­ciously practised by men in power. I might then expect the sa­vour, and face of Religion in those Places that are now over-grown with unbounded Barbarism, and rooted Prophane­ness.

The result of all is briefly this, a Resolution to continue still at Dublin, unless taken off by a clearer Call then this.

Some time after Joseph Eyres came out of England to Youghall upon the account of his own personal concernments, and rosol­ved after the expiration of some moneths to return to London, but preaching occasionally at Cork, the inhabitants desire his stay and exercise of his Ministry amongst them, and so much the rather, because at that time the Ministers of the County of Cork were generally articled against. A Petition was presented to the Authority there, which to the sadning of the souls of the righteous, met not with a desired compliance. However Mr. Eyres was ingaged to continue there, till addresses should be made to the superiour powers at Dublin.

In order hereunto, a Fast is appointed, Dr. Worth, Mr. Hac­ket, and Mr. Eyres preached and prayed, the product of which was, an unanimous Resolution in the people to send Mr. Mark Taylor, (a man of known integrity, zeal for God, and love to [Page 17] the Truth) to Dublin, with a Petition to the Commissioners of Parliament, the tenour of which was an humble request, that they might have Mr. Murcot and Mr. Eyres settled amongst them. The Commissioners are more inclinable to Mr Murcots removal then the Inhabitants of Dublin, who are loath to part with a clear and steady light in times of distraction, confusion, and doleful defection from the Truth. Wherefore the City Peti­tions the Authority for his stay, yet are willing to spare him for two moneths; so that Mr. Taylor hath his company down to Cork, and the people of that and other places the benefit of his Ministry; whose doctrine dropping as the rain, and distilling as the dew, caused a greenness, and verdure to appear upon some parched mountains of Pride, Vanity, Prophanness, and a Re­flourishing in such precious plants, as were now in a languishing condition, for want of these refreshing showers, which after a time of drought, were the more welcome to them, and the more fruitfully improved by them.

During the time of his abode at Cork, and visible success there, an unhappy Accident fell out, whereby the minds of the attentive people, (who now began to look about them, and to mind the things belonging unto their peace) were wofully distracted, and the free progress and passage of the Gospel im­peded, and that was his engagement with Dr. Harding about Infant-Baptism, an account whereof take under his own hand, sent in a letter to a friend in Dublin.

A brief Narrative of the discourse between Dr. Harding, and Dr. Worth, and my self, and the occasion thereof.

FOrmerly. Dr. Worth and some others, had a conference with Dr. Harding and some others touching infants Baptism, and being not satisfied herewith, Dr. Harding did provoke Dr. Worth to a further debate about it. And to omit many other passages not worth the mentioning, Ʋpon Thursday, May' 19. after my Sermon at Peters, Dr. Harding publikely produced a Question, (which before he had sent to Dr. Worth) and bore the people in hand; he was willing to dispute it with Dr. Worth, and that Dr. Worth was unwilling; though indeed the Question was such a confused heap, that it is no wonder if neither Dr. Worth, nor any other rational man would undertake it: viz. Whether the practise of Dr. Worth and other pretended Ministers of Jesus Christ in England, Scot­land and Ireland, in sprinkling of Infants, were according to the mind of Christ, and so be proved and approved by the Primitive Churches; or to this purpose I am sure for all the substantials of it. If Dr. Worth undertake this, then every rational man sees; what confusion he is involved in; if not, then the people must believe he de­clines disputing with him. It is doubtful Dr. Harding did not much matter which way it had gone, he had his ends either way. I conceive Dr. Worth declined his Question as stated by himself, and offered to dispute upon either of these two: viz. 1. Whether any Infants ought to be baptized, holding the Affirmative. 2. Whe­ther persons duly baptized in infancy, ought to be rebaptized, when adult, holding the Negative. Dr. Harding refused both, and no­thing would serve him but his confused heap of Questions in one; A known fallacy. After much contest Pro and Con: I was griev­ed to see so little Candor, as I conceived in Dr. Harding, and took the boldness to request of him to satisfie the Congregation; that to the first of the two, he would say I or no. When Dr. Worth prest him to it many times, he would not answer, no sooner had I spoken, but he said, To Mr. Murcot he would say No, that is, That no in­fants [Page 19] were to be baptized; And to satisfie the Congregation, would maintain it against me▪ though not against him. This much troubled me, it being so beside my intention, and against my resolution, to turn aside from the main work to any thing of this nature; And indeed it did, I doubt, (through the subtilty of the wicked one) put that Sermon put of the Peoples minds, and prevent them of another the next week; I did long refuse it, telling him, He did but now chal­lenge all men, and why not undertake Dr. Worth as well as me, except he fought for Victory more then Truth? but at last I yielded to undertake it, with Dr. Worth, though I must be the Forlorn▪ The next Thursday, that is, May 26. as I remember, was set for it, the Question was agreed upon then a week before, and the manner of managing it, by way of Syllogism, not long discourses, which lead peo­ple into a maze. The time came, and yet (notwithstanding former agreements in the face of the Congregation) there was so little can­dor shewed, as that two hours I am confident were spent before I could bring him to agree to the Question and manner of disco [...]rsing it; A sad Omen what the issue was like to be! All that he urged for the Negative (which according to promise, at last I prevailed with him to defend) was, That there was no Command or Example; or thus, No Institution, Warrant nor Example for it in the Gospel; ergo, It was answered, There was express warrant for Baptism in the Gospel, and consequential warrant for the circumstance of time, the age of the subject. After a cavil (rather then an Arg [...] ­ment) that for the time, it must be in the womb, or after Birth, and then before the eighth day, or upon it, or after it, which were as easily answered as said; the result was, he denyed my consequential Gospel-Warrant for the time, and truly this was all he had to say against us there.

Now I was put to prove a consequential Warrant for Infants Bap­tism from the Gospel, I first laid down, Mat. 28. 19. to argue from a Scripture, & argued that from thence there was warrant to baptize all Disciples whatsoever, and Infants were Disciples. Ergo. I put not the Arguments in form in this Narrative: much cavilling there was about Discipling; He would have it only such Disciples as could learn, and that Infants were not made Disciples according to Mat. 28. Dr. Worth urged according to that before, if the word there [...], signifie all Disciples whatsoever, then Infants are such as are there intended, but the former is true; Ergo. Here Mr. Hacket [Page 20] unadvisedly tore a piece of the paper upon which the Arguments were written, thinking he had torn off only a Syllogism of his own which he had written, not willing to appear in the dispute in writ­ing; it seems some little of Dr. Hardings writing was on the other side, or of mine, which Mr. Hacket saw not, else I believe he would not have torn it. At this the Dr. takes occasion to break off, crying out of Perfidiousness, which the Lord knows, was nothing but an Ignorance; I am sure to me it was so.

He knew the best time to give over, even before we came to the pitch of the Controversie, so the people went away as much unsatis­fied as they came, except it were of the want of ingenuity in carry­ing of it on. I am sure, I was not a little troubled we should tire our selves and the people in six hours discourse to so little purpose; I hope it will be a warning to me for the future. The Dr. being full at sto­mack, the last Lords day in the morning at Peters names a Text, Heb. 6. beginning, laies it aside, instead of a Sermon, calls for ink and paper, writes down the following 13. Arguments for Infants Baptism, professing (I suppose, else I know not to what end he took that pains) to maintain the Negative against all these grounds; thus he entertained the Congregation he had, to the wearying of some of them, and sent the paper, either to Dr. Worth, or in his absence to me, but with no intimation to what end, as I remember, the Ar­guments are as followeth.

Paedobaptis. Assert.
  • 1. Circumcisi sunt baptizandi.
  • At—gò
  • 2. Discipuli ( [...]) &c.
  • At—gò
  • 3. [...]
    Oritic. S. 5.
    bapti­zandi.
  • At—gò
  • 4. Familiae—
  • At—gò
  • 5. Sancti.
  • At—gò
  • 6. Foederati.
  • At—gò
  • 7. Sanctificati.
  • At—gò
  • [Page 21] 8. Filii Dei.
  • At—gò
  • 9. Christiani.
  • At—gò
  • 10. Haeredes Regni.
  • At—gò
  • 11. Privilegiati, seu privi­legio peculiari supra caeteros; the next word I cannot read.
  • At—gò
  • 12. Traditio seu consuetudo.
  • At—gò
  • 13. Promissum ( [...].)
  • At—gò

These I received about half an hour before I went to preach in the afternoon, which (though some di [...]traction to my thoughts) I resolved to say nothing to, but to mind that I prepared for the peoples greater edification; only by way of Preface, I let the people know I had received such a paper of Arguments for Infants Baptism; some whereof. I owned, and some not, but in the General I said what was said of Bellarmine, That he had brought more arguments against himself then he could-answer, so I thought of these; and c [...]utioned the people to beware what Doctrine they did embrace, and gave some other suitable counsel to them. And so I fell upon my in­tended Sermon. This is the true state of the matter for the sub­stance, which I thought good to send, conceiving there might be occa­sion for it there.

J. M.

The allotted time of his continuance at Cork being expired, he returned to Dublin, to the great rejoycing of those, whose very hearts were glued to him, and whose thirsty souls longed after him. A friend asking him in what measure the Lord had blessed his labours as to conversion-work, and the gaining in of souls to God; he answered, That at his first coming to Cork, he to his joy knew some, and heard of others, whose faces were set to­wards Sion [...], and began to enquire after the Lord, till the bone of dis [...]ntion was cast in, with which the people were wholly taken [Page 22] up, and then with a sorrowful countenance, and with eyes and hands lifted up to heaven, said, The Lord pardon me that ever I yielded to that wrangling dispute.

Though Cork hath not his personal presence, yet hath it a large share in his affections, supplications and endeavours for its good, which he manifested by procuring an Order for the repairing of Christ-Church, and setling Mr. Eyres in it.

The sickness beginning to break forth afresh at Dublin, the Commissioners of Parliament send to the several Churches to humble themselves before the Lord, and to return to them an Ac­count of what lay upon their spirits as the provoking and procu­ring cause of this smart expression of rekindled displeasure. The society Mr. Murcot was related to, drew up their digested thoughts in certain Queries; the most remarkable are here an­nexed.

1. Whether denying, neglecting, flighting, and countenan­cing of [...]ghters of Mini [...]ters of the publike Ordinances of God, be not an Achan? Exod. 4. 24. 5. 3. Lev. 26. 15, 25.

2. Whether endeavouring to supplant the Ministry under pre­tence of all the Congregation of the Lords people being holy, every one of them, Numb. 1. 6. 2, 3. 5. 21, 22. (in opposition whereunto, Aar [...]n is called the Saint of the Lord, Psal. 106. 16. so Deut. 33. 11.) and abusing the Ministry, be not a means to bring wrath without remedy, 2 Chron 36. 15. which abuses are declared in the defence of the Worcestershire Petition, especially in the Preface thereof: And whether if Magistrates keep silence, they do not thereby make the sin their own? 1 Sam. 3. 13.

Mr. Murcot is chosen with others humbly to present this Re­presentation; Courage. which he did with a resolved, and clear confi­denee, as knowing the cause was Gods, and truth worth the owning.

Shortly after, the Church at Dublin (the Lord being sought unto by solemn fasting and prayer) with extraordinary chear­fulness, and unanimity, nemine contradicente, chose him to be their Teacher; which being proposed to him, he at first expressed his loathness to bow with his back to so great a burden; yet took time to consider of the matter, which he spent in private Fasting, Prayer, and clearing up his Call by an impartial preponderation of all considerable circumstances: an account whereof under his own hand you have here annexed.

Jan. 31. 1653.

The Question, Whether I should answer the peoples Call to be Teacher?

For the Affirmative
  • 1. The Pastors weakness in body, and the peoples need thereby.
  • 2. The Church also increasing.
  • 3. Their unanimous consent in choice of me, after solemn seeking of God for it.
For the Negative
  • 1. My being a man of such uncircum­cised heart, and such polluted lips, as the Lord knoweth, &c.
  • 2. My being so weak and not able to convince Gain-sayers, a very child in managing controversies, if they arise in the Church, especially in such a Congre­gation.
  • 3. My ignorance what a Teacher is.
  • 4. My being but a Novice, as the Apostle saith, 1 Tim. 3. 6.

But doubts,

1. Whether in these former Objections I do not mind more the praise of men then the praise of God, because of my weak­ness in parts.

2. Whether it be not the burthen without any outward re­ward, which sticks so hard? If there were a great outward re­ward, how would it then prevail with me?

3. Whether it be love to Christ, to indent as I may say, and thus much I will do, and no further?

4. Whether God may not call first, and fit afterwards. Yet it was so with David, so with Saul at first, and so Solomon had his Spirit of wisdom given him afterwards; and have not we the like priviledge to ask and have, as he had? Mat. 7. 7. Paul was ready to go or do what God would have him, before he had re­ceived the Spirit, Act. 9.

[Page 24] 5. Whether God may not call, and I not see it? as Samuel, 1 Sam. 2.

6. Whether I may not be willing enough, and yet seem thus unwilling, which is great hypocrisie?

7. Whether I could be willing to have another set up rather then my self, and therefore as unworthy as I judge my self, yet I may judge my self better then he?

8. Whether the evil frame of heart hath not been upon me since my denyal of it? and the thoughts of yielding, are they not pleasing, and when any thing produced to the contrary of my mind, doth it make me smile and lighten my heart? Whether out of pride, and delight to hear others good opinion of me, and desire towards me; or whether out of a secret hankering after the thing, notwithstanding my opposing it; or whether from the Lord, is doubtful?

9. Whether the people are not better Judges of my gifts then my self?

10. Whether all this discouragement be not through unbelief of the Promises, as in Moses? Exod. 6. 12, 30.

11. Whether this be not hypocrisie: Before being called, for­ward enough, and when called, how backward, even as Moses? Exod. 2. 13. 4. 10. 6. 12, 30.

12. Time was, when I entred upon this work with a very wicked heart, much more wicked, blessed be his name for his pre­sent grace, and yet not humbled for this to this very day as I ought I doubt.

13. Yet notwithstanding he hath manifested himself to give a better heart in some measure then before; as I hope, and why not now if I undertake more, may he not do more as well as be­fore? O he did not give me up as some others, who in the like condition have undertaken this work!

14. I have been (as it were) checkt, What, wilt thou not venture thy self upon Jesus Christ? and then the Lord made me willing to do it.

15. To get strength against corruption▪ is not likely to be done by turning the back upon any work of his.

16. And is it not better I should perish by corruption or tem­ptation in doing the work of Christ then not? But can any perish that in truth give up themselves to his work?

[Page 25] Wednesday, Feb. 22. meditating upon that of Moses, that he said, Send by whom thou wilt send, God was angry. Such Ex [...]. 4 13, 14. thoughts I had, God might testifie against me, by leavi [...]g me to blasphemous, horrid thoughts, and an untoward frame of Spirit. When he had answered him that Objection touching his want of eloquence. Now saith he, when he was angry with him, Is not Aaron thy Brother? he is a man of eloquence, and he will be glad to meet thee.

So in this God hath joyned such an one as was able through grace to do that, I doubted my sufficiency most in; that is to say, the managing controversies. And then telling him they are dead that sought thy life, which was the Core. So, who knoweth but this fear of opposition may be taken away▪

So upon 1 Cor. 9. 17. If I do it will [...]ngly, I have a reward, &c.

And upon 1 Pet. 5. 2. Taking the overlight, not of constraint or necessity, but a willing mind.

And John 21. Lovest thou me? feed my sheep; did somewhat bow my spirit to a resolution to close with it.

Having (though with some reluctancy at first) taken upon him the oversight of the Flock of God, he led them forth into green pastures, by the sides of the pleasant waters, and fed them, not with husks (as many do) but wholsom food: Careful he was to preserve the poor Lambs of Christ from infection, & depredation.

If any sheep [...]as stragling from the fold, he would reduce, and bring it back again; if weak, he would take it up in his bosom, and carry it upon his shoulders. His bowels were rowled within him, and did exceedingly melt and yern towards those for whom Christ shed his blood.

The Lord having fixt him in the Firmament of the Church, he proved not a wandring star; his regular motion kept others with­in compass. He was not a cloud without water, as appeared by the flourishing growth of many Christians, who sate under the honey drops that distilled from his lips.

How did he thirst after the salvation of souls, and how anxi­ously inquisitive after the success of his labours? It did not sa­tisfie him that the seed was sown, fruits must appear, or else his heart is mightily troubled within him, and little comfort taken in the comforts of this life.

It was an heart-breaking unto him, that the hearts of sinners [Page 26] were no more boken; their dry eys would cause his to overflow with briny tears.

The Lord did not give up his Ministry to the curse of a mis­carrying womb and dry breasts. He was able to say, Lo here am Heb. 2. 13. I, and the children whom thou hast given me.

Surely in labours he was more abundant then many others, 2 Car. 11. 23. as his Closet, Pulpit, besides many other places can well testifie. Recreations he declined, so loath was he to be accounted a loyterer, or idler in Gods Vineyard. Having put his hand unto Luke 9. 61. the Plough, he did not at any time stand still he looked not back he sate not down in the cool and gentle shade, but was always in an erect posture, and continually pressing forward, contented to bear the burthen, and the heat of the day, as knowing that the time of refreshing was shortly to come from the presence of the Lord.

So eagerly bent was he upon his work, that when seriously setled to it, his necessary and appointed food was frequently neg­lected, wife, children, and other Relations not taken notice of. If any refreshing was urged, he would say, This is not the way to get my Fathers work done.

The Subjects that he pitcht on were usually adapted and ac­commodated to the temper of the Times and his own condition, as Preaching both to others and himself. It did not satisfie him that▪ Truth was Preached, unless it were seasonable and suitable. The Sermons that he Prcached, he throughly digested before hand, and made them his own by a deep impression of them, not only on his memory, but affections; so that he still spake from the heart to the heart. They, who beheld him in a Pulpir, with a spiritually discerning eye, thought the place to be (as it were) filled with smoak, and signal expressions of the Di­vine Presence.

The growing and prevailing Corruptions of the Times he strongly opposed. Errors, though countenanced by great Ones, were not basely baulked, and passed by in silence. The miscar­riages of those in high Places were sure to meet with a severe and sharp rebuke.

He often bewailed, and greatly mourned for the evil, and dangerous consequence of corrupt men called to the Ministry, who daub with untempered morter, and slightly heal the wound that is made with a faithful hand.

[Page 27] When secure and sleepy sinners are at any time awakned by a stirring and a soul-searching Ministry, and complain of the terrors of the Lord that set themselves in battle array against them; these miserably-mercifull men, with an oyly tongue la­bour to lick them whole again, and skin over the sore; they make it their design to bind up the broken bone, without putting their patients to any pain, perswading them that Ministers now­adays are too severe, sour, strict, streight lac [...], and fright silly folk (who do not understand themselves) with Bug bears, and Sear▪ crows. For a Waspish and inraged conscience thy provide a sweet and stupifying sop, and so lay it to sleep again. Thus are men flattered into a good opinion of themselves, when in the mean time they are in the gall of bitterness, and in the bond of iniquity Wo and alas [...] that ever men should be thus contentedly cheated of their souls, and prefer their present ease before their future safety!

He, who was chosen a Ruler in the Church, was so in his Fa­mily, 1 Tim. 3. 5. which he ruled well, and diligently instructed in the know­ledge of Christ. He prayed twice a day with his Family, and expounded some portion of Scripture, and in these exercises usually expended an hour and an half at a time. They are great enemies to their own comfort, who live in the neglect of this Ordinance; and whilst the Congregati­on is trum­peting out Gods praises, sit like mo­pish mutes, with a dis­contented eye and cloudy countenance; as if the mu­sick which they hear were howling ra­ther than Singing. In Singing he was much transported, and even lifted up, and delighted much in Psal. 63. and 103.

He was with Paul, in fastings often, and that, not only when publickly required, for he was herein often ingaged upon the account of his own personall concernments, and condition.

In preparations for Fasts, as well as in the celebration of them, he was very solemn and severe, as will afterwards more plentifully appear. Food on such days he tasted not till late at night; if any offered, it was entertained with dislike in his very looks. In Prayer, at all times, especially then, he was copious, in­larged, spiritual, powerfull, to the melting of the Congregation into tears and sighs.

His love to the Ordinances was very great, and his heart did even break with longing after that of the Supper; and in prepa­ration for it, he would unbowel himself before the Lord, and be very strict in the duty of self examination. He was far from the opinion and temper of those whom the very thoughts, much more debates of ha­ving their poor Babes Baptized, do strangely transport with rage and an high indignation [...]inst any that shall attempt it. When his children [Page 28] were Baptized, and had the Seals of the Covenant imprest upon them, he would wonderfully rejoyce, thereby declaring a sweet refreshing and full satisfaction.

With the Psalmist, he had rather be a door keeper in the House of the Lord, then dwell in the Tents of wickedness. One day in Gods Court was better then a thousand elsewhere.

He would cheerfully chirp, and sweetly warble out his high­strained Notes, when (with the Swallow) neer Gods Alta; but would mourn like a Dove, and chatter like a Crane, when the waters of the Sanctuary were dammed up, and did not freely flow forth; he would droop and hang the wing, though under the broad spreading guords of carnal contentments.

He abridged and cut himself short in the use of the warranta­ble contentments of the present life. He was unwilling to launch out too far, lest he should lose the sight of his Harbor, and a storm arise ere he got in again.

He was loath to swallow down large morsels for fear of an en­suing surseit, and dismal dolefull distempers that might thence arise. He knew that the fairest full-blown Rose was not without its grieving thorn, and that a scratching Bryer lay lurking under the blooming leaves, and therefore he passed over the most flowrie and fragrant walk with an hasty and trembling foot.

He was none of those whom the Apostle speaks of, that mind earthly things. His work was his wages. His design was not to Phil. 3. 19. spread his roots in the earth, and to secure a carnal interest by corrupt compliances. His mouth was not gagg'd with a wedge of gold, or his lips sown up with the silken thread of pre­ferment.

Being poslessed of the pearl of price he thought himself rich enough; and having food and raiment he was therewithall con­tent. If any thing considerable were providentially cast in, it 3 Tim. 6. 8. was not greedily gaped after, and extorted by much pressing importunity and incroaching crouching attendances.

The things which he possessed, he was ignorant of, as not wil­ling to intermiddle at all in the matters of the world, that so he might in a more serene way and maner have his conversation Phil. 3. [...]o. in heaven, from whence he expected the Saviour.

Christ was so fair and full in his eye, that in comparison of [Page 29] him, all other enjoyments, though swelling to a mountanous bulk, were but motes and molehills. He admired not the beauty of any Rose, save that of Sharon. The flower-planted without hand was lovely in his sight, and sweet unto his smell.

He tasted such surpassing and heart-ravishing sweetness in communion with Christ, that the edge of his appetite to the things of the world was exceedingly blunted and rebated.

The love of God being shed abroad in his heart by the Holy Ghost, he valued not the favor or the frowns of the children of men. Whilst others had their beilies cleaving unto the dust, he almost loathed to touch it with his feet; so far was he from panting after the dust of the earth.

He preferred grave contentments, and solid delights before the fleeting and transcient titillations of the exterior senses. How much better are the wholsome severities of Religion, then the fulsome satisfactions of the flesh?

His heart and hands were mightily inlarged in a way of cha­ritable contribution, even to considerable summs, when the ne­cessitous condition of others called for speedy succours and sup­plies. 2 Cor. 9. 2. What he gave was not grudgingly, but of a ready mind. He did not say, Come again, and to morrow I will give thee, Prov 3. 28. when he had [...]t by him: He gave liberally, and sowed bounti­fully. He cast h [...]s bread upon the waters, knowing that after Eccles. 11. 1. many dayes he should find it.

His meekness was remarkable, as knowing it was his glory to pass by an offence; the reproaches of rayling Rabshak [...]hs he Prov. 19. 11. thought not worth the taking notice of. He was not easily stirred up to anger, but had a sweet calm in his spirit, though sometimes blown upon by the surly winds of unhandsome pro­vocations. Passionate expressions fell not from him though na­turally of an harsh and hasty temper. He would not say I will do unto the man as he hath done to me, but chose rather to Prev. 24. 29. Rom. 12. 20, 21. do good for evil, and melt (rather then exasperate) his adver­saries, by heaping up coals of kindness upon their heads.

Humility is not without cause stiled the grace of graces, as be­ing that which adds a lustre to them, and makes them the more orient, and resplendent. He who is low in his own esteem, is high in the esteem of God and good men. Pride (the prevailing sin of the Professors of this age) is that which doth darken, [Page 30] sulley, cloud our otherways laudable endowments; it is that worm which makes the greenest gourd to wither, and the fairest flower to lose its native beauty. Self-depressions (provided they be sincere) are always attended with exaltations and plentifull 1 Pet. 5. 6. supplies from the fountain of all grace and goodness.

Humility was Master Murcot▪ sh [...]ning grace, which though low in its self, it was taller then the rest by the head and shoulders. So [...]e ex [...]ressions of it are these that follow.

1. His mean thoughts of himself, though his gifts, graces, performances rendred him considerable, yet the esteem which he had of himself was very small. His face did shine as that of Moses, to the dazling of others eys, yet he saw it not himself, nor could endure to be told by others that it did so, but would cry out of a snare.

2. His high thoughts of others gifts and graces, though possibly coming short of his. The proud man looks upon others enjoyments and attainments with a cloudy and discontented eye▪ which in Master Murcot drew forth commendations and serious thanksgivings unto God.

3. His condescending to men of low degree, whose company and converse he [...]i [...]dained not, especially if godly. He delighted not to be busily buzzing about the Chambers and Tables of great men, but could sweetly solace himself with the society of the meanest Christian.

4. His temptations to pride and puffings up, were not a few, having the high and bosome respects of great and small; the applauses, commendations, gratulations of the generality of the people, and great success of his labours. When others would be lifting him up, he still croucht. and lay low. He was none of those whom a freer access, and a more open bosome, a kinder glance, and a more favourable nod from great men, swell with self-conceit and p [...]ff up into a lofty disdain of their poor bre­thren, so that they must not be approacht without much com­plementall observance, and cringing incurvations.

5. His garb had nothing of vanity and gaudry in it. The vile raiment was more pleasing to him then silks, sattins and plush­coats.

He was none of those Court-preachers, whose extraordinary spruceness, gay apparrel, and bridling deportment are shrewdly [Page 31] suspected to be nought else but the frothy ebullitions of a proud and vain spirit.

He was no Borderer upon Religion, dwelling only in the out­fields, and confines of godliness, but was admitted into its in­teriour, and secret recesses. Religion indeed was his business, which he prosecuted with all his might. The world had but a small portion of his time and a very slender interest in his affections. He was grown as dexterous in the exercise of grace, and in the successful promoting, and carrying on of the holy life, as others are in growing rich, greatning themselves, and providing for Posterity. He was afraid of digging in the earth, lest a cold damp should arise to dimm his light, and suffocate his celestial comforts. His constant commerce was with heaven, and surely that trade which he drove was for rich commodities.

He adventured his all, and was blessed with daily returns, to his unspeakable advantage

Though he were a stranger in this earth▪ yet he was not so to his Saviour, or himself, which will plainly appear, if you consi­der what his daily practise was for some years before his death.

He kept an exact Diary of his own life, in which he was very curious and methodical; in one Column, or side of the page he would set down the Good, in the other, opposite against it, the Evil. His intention doubtless was, never to make, either the whole or any part of it publick, yet judicious Christians appre­hending that several Passages in it may tend very much to the edification of others, some choice flowers growing here and there in this spacious and odoriferous garden, I have pickt up, made into a Posie, and do here expose them to publick view.

One day instanced in as a taste.
Good. Evil.
In morning Closet duty not altogether without his presence; studied my Sermons, not altoge­ther without him, blessed be his Name. My heart but in a listless frame this day.
In evening Closet duty, by way of preparation very sweet meltings, and outgoings of my soul after the Lord, blessed be the Lord. Yet some distractions.

1. He was very observant, not only of the Out-breaches of sin, but of its internal stirrings and more spiritual actings; The very thoughts of his heart, if irregular, he carefully recorded, and bit­terly bewaited.

Instance,

O my proud thoughts rising and bubbling up this day!

2. He set a watch, not only before the door of his lips, but before the door of his heart also, with which he took unwearied pains, being indeed the Fort-Royal, either of Christ, or Satan.

Instance,

  • 1. This day I could not get my heart in tune, though I took an hour, or two hours pains with it.
  • 2. Endeavouring some hours with my heart, and yet alas, it remained very untoward, I could do little or nothing.
  • 3. Through mercy I desire a clean heart.

3. Time he accounted precious, and improved it to spiritual purpo­ses, and the best advantage.

Instance,

  • This day up early—or,
  • This day lay long sluggishly.
  • Read 4. Hebrew Chapters with notes profitably.
  • Read 60. pages in Dr. Preston.
  • Studied my Sermons.

4. The sight of sin did exceedingly sadden.

Instance,

  • 1. In examination of my self, March 9. 1652. Through mercy I have a sight and sense of my sins, and am affected, and pained under the burthen of my daily wants.
  • 2. In closet-duty much humbled for the sins of the day before, and melted.
  • 3. Many wandrings, to the burthen of my soul.

5. The sinful adherences of the best duties he recorded with regret, and sadness of spirit.

Instance,

  • 1. Not altogether without him in duty, though but dry, and [Page 33] some wandrings of heart in duty. At Supper-Ordinance, ah my wandrings, In prayer poor, and in preaching!
  • 2. In morning closet-duty I could do nothing, my heart ve­ry untoward—full of vain thoughts in the evening me­ditation, which put me out of order.
  • 3. In afternoon prayer before Sermon but little affected, and though my self had little enlargement this day, yet I per­ceive it was profitable to others: God would hide pride from mine eyes.
  • 4. Distracted, and formal in singing.

6. Powerful assistance in holy services he gratefully recorded.

Instance,

In Baptizing of my son Job, my heart much drawn out in prayer.

7. Yea, the least income and assistance was not passed by in silence.

Instance,

Not altogether left in evening closet-duty.

8. The ebbings and flowings of the Spirit he distinctly considered.

Instance,

In the morning closet-duty, not so much of his presence as in the evening closet-duty, though indeed much melted, af­ter some pains taken with my heart.

9. Diabolical injections he detested with highest indignation, against which, he was a reverberating wall of brass.

Instance,

This day pestred with blasphemous and horrid thoughts, to my loathing—to my wounding—O horrid—O abominable!

10. To the distressed he gave friendly visits.

Instance,

Spent this day in visiting a condemned man, and divers widows in sickness and sorrow.

11. He made God the ultimate end of all his actings.

Instance,

Though much mixtures of self, yet I desire to make God the great end of all my duties, preachings, prayers.

12. He was wholly at the dispose of God, contented to follow the conduct of Providence, even through thorny waies.

Instance,

I hope I am made willing to come to him through any con­dition, any tribulation, taking up the Cross.

13. When any spiritual distemper was upon him, he would presently inquire into its causes.

Instance,

What may be the cause of my streightness and deadness now?

  • 1. Haply, not being so thankful for enlargements, when I had them.
  • 2. Haply, because I cannot bear such enlargements, I have not humility enough.
  • 3. Haply, because I satisfie my self with them, and not follow that which I preach.
  • 4. Haply, a spirit of envy against others.
  • 5. Haply, I more affect to have the hearts of the people, ther the heart of God.
  • 6. Because I want love to poor souls, and may mind more the setting forth my self, then edification.
  • 7. Haply, because I mind more enlargements, and gifts, then grace.
  • 8. Haply, because I do not take the fittest time, when my heart is in the best frame for study.
  • 9. Haply, because more troubled at the want of enlargement, then at all the sins which have caused it.
  • 10. Haply, for want of searching Scriptures, diligently, con­stantly.

14. Success of labours; O how sweet and solacing!

Instance,

The 14. day; His presence with me in preaching and prayer very much, blessed be his name: Several touched by [Page 35] that Sermon, as the Nurse and my maid, and Mrs. Taylor, and my sister Hastings her maid, who came to me after­wards. A sweet pledge of his presence; and since I hear di­vers others were stirred through much mercy at that Ser­mon.

15. He was much inlarged in a way of thankfulness for mercies received.

Instance,

  • 1. In my journey from Cork to Dublin; neer the passage to the Long Iland, not looking to my horse, he was ready to step down a deep precipice, near the Sea. Watchless over my thoughts that day.
  • 2. Afterwards at Clemell I had like to have run up into an in­fected house, but the Lord prevented me. I had much sweetness in Communion with God before.
  • 3. Delivered from fire in my study, which lay smothering un­der the harth three daies undiscovered.
  • 4. The maid Elisabeth set fire on the bed with the child in it, which if the Lord had not prevented, all had been con­sumed.
    Prevented by his coming out of his clo­set at 11 clock in the night.
  • 5. My wife and children wonderfully preserved, two Bricks falling down the chimney, they sitting by the fires side.

16. The Lord God he made the object of his ardent desire and de­light.

Instance,

Before the Supper, upon examination, I could find none in heaven or earth, I did desire in comparison of God.

17. He sought not happiness in himself, or any other creature.

Instance,

Through mercy I renounce my own merit, and all things in the world as an happiness, and therefore resolve to seek the chief Good in Gods favour in Jesus Christ.

18. Christ was high in his esteem, and the dearly beloved of his soul.

Instance,

Through mercy I desire to prize the Lord Jesus above all, that he may be precious to me, 1 Pet. 2. 6.

19. In preparation for Fast-daies, he would unbosom and unbowel himself before the Lord: He did not only skim off the uppermost froth of his heart; but would search every nook and crany, and fetch up mud from the very bottom.

Instance,

  • 1. O how proud, and apt to be lifted up upon all occa­sions!
  • 2. How envious against others!
  • 3. Of late I have been very dead and formal in all services, publike and private.
  • 4. Very backward to any service of God, not constrained by love.
  • 5. Very trifling away my precious time.
  • 6. Very sluggish,
    Awake O sleepy sl [...]g­gard, and let not the rising Sun find thee fl [...]t on thy back, and when the great eye of the world is up and open, let not thine be shut, me thinks its bright and penetrating raies should scatter that cloud of sleep and security that hangs upon thy dull and depressed brow. Knowest thou not O drowsie drone, that thou hast a great deal of work to do, and but a little time to dispatch it in?
    not up early about things of so great weight.
  • 7. But negligent in preparation to holy duties, publike and private.
  • 8. How empty and vain in discourses, and unprofitable?
  • 9. How distempered in hearing publikely, and in conferences with the Church?
  • 10. Vile thoughts, even in the time of reading, and meditati­on, which are deep hypocrisie.
  • 11. Yet back-slidden, even since the last Lords Supper.
  • 12. Yet little pure love to the Saints, as Saints.
  • 13. Yet not a sensible heart of the dishonour of Christ in these times.
  • 14. Yet not a tender, nor believing heart in holding out the word of reconciliation.

20. In preparation for the Supper-Ordinance he would bring him­sels unto the Test, and to say the truth, was very clear in the dis­covering, and making out of his own condition, being well acquain­ted with the way of Gods dealing with the soul, and with the way of the souls closing with Christ.

[Page 37] Instance, April 3. 1653. upon search I find,

  • 1. My self an undone creature.
  • 2. That the Lord Jesus sufficiently satisfied as Mediator, the Law for sin.
  • 3. That he is freely offered in the Gospel.
  • 4. So far as I know my own heart, I do through mercy hear­tily consent, that he only shall be my Saviour; not my works or duties, which I do only in obedience to him.
  • 5. If I know my heart, I would be ruled by his word & Spirit. Behold in a few words the summe and substance of the Go­spel.

21. The Lord blessed his enquiries with gracious returns, when he set himself seriously to clear up his interest in him.

Instance, October 30. 1652.

As I was questioning and searching whether I were a child of God or no, me thought this was suddenly spoken in me, or to me: If I be not thy Father, what am I then to thee? Am I an enemy to thee? which did much affect and melt my heart through much mercy.

In preparation for the Lords Supper, Jan. 1. 1652. as I was upon the same Question within my self, whether I was a child of God yea or no, me thought this was suggested within me: If I be not thy [...]ather, why dost thou follow me so hard, and breath after me? which also did much affect my heart at that time.

22. He got ground on his corruptions, and his grave-cloaths fell off apace, while he was yet alive. Several daies I find good recorded, and no evil.

Instance,

Good. Evil.
In morning read a long Hebrew Chap­ter—in closet-duty, not altogether with­out his presence, studied for my Sermons, and the afternoon spent much, what in prepara­tion of my self for the Lords Supper, and not altogether without his presence, for blessed be his name, he humbled me, and melted me in the [...]ight of my own vileness.  

[Page 38] About 7. weeks before his translation, returning from London, he found his Family in a languishing condition by reason of a fea­vourish distemper which had crept in among them. It being the Lords wont to send some forerunning waves to dash against, and wet us, before he send that mountainous one, with which he will overwhelm us. His youngest child save one, departs this life on Friday night, being the 11. of Nov. 1654.

How often are the little Lambs taken from the sides of their dams, from whom they received life, and carried to the place, where they met with their deaths? An hopeful branch must be lopt off, before the Root it self dry up, and wither.

Saturday morning that Chapter came to be read in course, which contains Davids Fasting and mourning for his child whilst it lived, &c. Comparing his own condition with that of David, he said, Davids mourning went before, but mine must follow af­ter. The duties of the Family being over, he retires again into his study, keeps the day as a Fast, and being awakened by this af­fliction, is put upon serious self-reflexions, and searching endea­vours to find out the cause of this smart-stroke of Gods hand, an account whereof, taken out of his Diary, you have as fol­lows.

  • God taking away my little babe Job, November 11. 1654. Searching my waies, &c.
  • 1. Not returning according to his multiplyed mercies to us, not thankful enough, the heart not endeared to him.
  • 2. More lax in watching over my thoughts.
  • 3. A foolish stupidity, and security before this blow from the the Lord—far from waiting for changes— Jonah-like, fast asleep.
  • 4. An unnatural heart to him, and the rest,—insensible of his pains.
  • 5. Grown very slight in the Lords service; though wofully distracted, and dead in every duty almost, yet not sensible of it, nor humbled under it—had lost of that spiritual­ness, and heavenly-mindedness, once I had through grace.
  • 6. Partial affection to the sons, more then to the daughters, therefore God took this away, and smote the other.

His wife would have had the Funerals deferr'd till Munday, but he would not give way, saying I have other work to do tomorrow.

[Page 39] At even the people being come together, he accompanied the Corps unto the grave, into which he was observed to look very wishly, as if he had been curiosly looking for a resting, place for himself, shortly to lye down in, and had thus bespoken his dead 2 Sam. 2. 23. child, I shall shortly come to thee, but thou shalt not return to me.

Coming home, he was very raised and chearful, and comfort­ed his wife, with this saying among many others; Come love, he has but got the start of us.

It being my work to track him, and tread upon the print of his heels. I must follow him, even through the valley of the sha­dow of death, which was not so frightful to him in its approach, as to me uncomfortable in its description.

The time of his departure is at hand, and no wonder; He was ripe betimes, and therefore gathered, and taken into Gods Gra­nary. He had done his work, and must therefore go to receive his wages; and this I may be bold to say, that he did God more service in a little time, then many others, whose line of life was twice as long as his. He cannot be far off from his center, because of the swiftness of his motion.

He was alwaies much upon the wing, but towards his latter end, he was wont to soar very high, and took many a turn in Paradise every day, and would be often hovering about the Case­ments of the Star-chamber; which having delightfully peept and pryed into, he came down again, though not without much re­gret and grief, yet solacing himself with this consideration, that he should shortly meet the Lord in the air, and then be ever with the Lord.

During the time of his pilgrimage, and abode in the Lords Vineyard, he served his God, and his Generation with all his might. He ran faster then others, and was therefore sooner out of breath. He screwed up the peggs so high, that the strings of his several faculties crack, and can hold out no longer. He did with so much vehemency and contention of spirit, continually stir up himself to take hold on God, and followed so hard after him, that he sunk under the burden of his own endea­vours.

His late journey to London heated his blood, and disposed his already-wasting body to a dangerous distemper, which discovered Nov. 19. 1654. [Page 40] it self on the Lords day in his forenoons Sermon, which (after his return from the Congregation) he laboured to conceal from his wife, by endeavouring to eat, though it were much against his stomach: she perceiving some alteration in his countenance, and carriage, said, You are not well, pray preach not again; to whom he replyed, away, away, hinder me not: Whereupon he retired to his study, and adventured to preach again in the after­noon, though with some difficulty, and apparent symptoms of sickness in his very visage. It was upon the spirits of some, that this was the last time they should ever hear him: One seeing and observing him in his return, said, Thou art almost in heaven, I shall never see thee more.

The Text which he preached on that day, is considerable— Psal. 4. 6. There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. The former part, viz. the enquiry, Who will shew us any good? he finished in the fore-noon, and urged several arguments, why men ought to sit loose from all things that are here below: His expressions argued in him affections disingaged from matters dreggy and terrene: One foot is off the earth already, the other will be so too shortly: He takes his flight from earth to heaven, and in the afternoon made entrance on the latter part of the verse: Lord lift thou up; &c. a suitable subject for him to speak to, who was now about to enter into the gloomy horrours of the grave. Those bright, refulgent beams of heavenly light, are never more sea­sonable, then when we are upon the borders of the Land of darkness. Ten glorious fruits and effects of the lifting up of the light of Gods countenance he held forth; the heads of which, because of the spirituality of the matter, and being the words of a dying man, and experienced▪ Christian, you will find in the 1. It pro­duceth a calm, a quietness in the soul a­gainst all di­stracting fears O he is come, saith a Mar­tyr, and death was nothing to him▪ 2. It is the most real good in heaven or in earth, other goods are vain and empty, this is [...]ound and so­lid, this is bread indeed, and no delusion, as the world and Satan would perswade. 3. It brings-with it all manner of good, which way soever God turns,, all the creatures that depend on him, turn. 4. It seasons prosperity to us, it mel [...]eth out the sweet▪ and giveth us the marrow and fat­ne [...]s of it. 5. It will season the bitterest cup of affliction; the valley of the shadow of death will be▪ but as another place, Hab▪ 3. 6. It will work effectually deliverance out of affliction. 7. It will make us more then Conquerors, Triumphers, Rom. 8. 31. [Page 41] 8. It is of a teaching nature, Psal. 119. 125. When the Lord shines on our Readings, Stu­dyings, Meditating▪ then we are taught indeed. 9. It melteth the heart kindly in a mans bowels, though as hard as an Adamant, as the lightning melteth the sword, the scabbard being untouched. There is no standing before the power of Gods anger, or his love, Zech. 12 10. 10. By this the [...]oul groweth up from strength to strength; terror and sorrow doth weaken the soul exceedingly. The joy of the Lord is his peoples strength. Where will men ripen, if not in the Sunshine? Margin.

Judicious Christ [...]ans plainly perceived him at that time to be wonderfully raised, and his spreading sailes to be sweetly swelled with the powerful breathings of the Spirit, for he spake more like one neer the Throne, and in the company of Angels, then one in a Pulpit, and surrounded with mortalls.

At even, the people (according to their accustomed manner) came crouding and thronging to Repetition. His wife in vain perswaded him to dismiss the Assembly: in repeating his Sermons, Singing and Prayer, he spent about two hours time.

At Supper he did eat a little with his wife, and that chearfully, yet complained of an unusual heaviness in his head, and soreness in his eys, when endeavou [...]ing to lift them up, and took little rest the ensuing night.

The next morning seeing that he must be sick indeed, he bles­sed the Lord, that he found him in his work. The Physitian be­ing sent for, and consulted with, said, he had got cold, and was feavorish: the second night is passed over with as little rest as the first.

A day of Thanksgiving in private for his own return from London, and his wives late safe delivery, was designed to be ce­lebrated about this time; the consideration of which occasioned some sadness, whereupon to his wife he said, This is sad love, this looks as if the Lord would not accept of an Offering of praise from our hands: And then he called for the Notes of a Thanks­giving Sermon, preached long before by Doctor Jones on that passage of Hezekiah, Who rendred not unto the Lord accord­ing 2 Chro. 32. 25. to the benefit.

The third day, as a choice Christian friend, who came to visit him, was discoursing with his wife, he fell afleep, and two or three hours after awaking, he called for his wife, who coming to him, and kneeling down upon the beds side, he fixed his eys [Page 42] on her, and said, dost thou know that place, I will give them the Hos. 2. 15. Valley of Achor for a door of hope? Who said, yes. He further asked her if she k [...]ew the meaning of it, who expressing her apprehensions, he said, yea, there it is and then a little nodding his head, and pointing with his finger at her, said, Rem [...]mber this Our valley of trouble shall be our door of hope.

About the fifth day, in letting blood he fainted, and with a low voyce said, What means this? it was not thus with me at Sir Roberts Kings. To his wife looking upon him, he said, Now Love; it is a weaning time. He was more careful of Gods Service then of his own attendance, causing the servants to leave him, that so their duty to God in ways of worship might not be neglected.

The seventh day, being the Sabbath, he inquired who carried on the work, and seemed to affect retirement, and secret con­verse with God upon his own day. Most part of the second week was passed over in a silent submission, and quiet waiting on the Lord.

The thirteenth day in the morning, being Saturday, his pains were very violent for an hour and half, and extorted from him that doleful complaint, Lord how long? Ah, my bowels, my bowels, I have grieved bowels, this speaks much; I have wanted bowels, I have not been so pittiful towards others.

The Doctor being sent for, and staying longer then was ex­pected, he said, Lord give us help from trouble, for vain is the help of man. At night he was much refreshed, chearful all night Psal. 60▪ 11. and prone to discourse, and praised without any complaining, and withall said, I would have given the whole world for so much ease in the morning.

The Lords day in the morning the Doctor coming to him, and looking on him, wept, to whom Master Murcot said, How is it with me? Doctor: You may do well Brother, I hope, if you can get any sleep. Master Murcot: Tell me true, how is my Pulse? Doctor: I confess it is but bad, but you may do well if you can sleep, which he indeavoured a while, (though in vain) by closing his eys. To his wife looking sadly on him, he said, Love, canst thou pray for [...]leep for me, what saist thou? to which her swelling grief permitted her not to return answer. The rumou [...] of his weak condition being spread abroad, a Doctor was sent [Page 43] from my Lord Deputy, to see if there were any hope of life, who speaking to him, he said, Doctor, I am spent with sweating. To his Sister he said, and that without any amazement and pe [...] ­turbation of spirit: Sister, I must now tell you, I am not for this world and then lifting up himself, he said, Lord remember me, 2 King. 20. 3. how I have walked before thee in sincerity, with all my might. He wished the Sabbath were over, that so he might do something about his Will, though little were to be done. His wife seeing & hearing these passages, said to him, Now I see that you know that you must leave us. He answered, yes Love; whereat she weeping, he exhorted her to a Resignation, to which she answered, The Lord hath enabled me to surrender you up heartily; at the [...]ear [...]ng of which he lifting up his hands, blessed the Lord. To h [...]s w [...]fe he said, haste haste Love, for my time is very short, and withall told his Sister, I shall not reach midnight. Then lifting up himfelf, he said, these raptures tell me I must be gone quick­ly. The consideration of his approaching rest did wonderfully revive. The Messenger of the Lord whispered him in the ear, and told him his Father had sent for him home, which happy tidings made his heart to [...]eap for joy within him. The glimmer­ings of the white Throne, of the Lamb sitting on that Throne, and of the glorious troops of Saints and Angels all in white about the I [...]rone, with the apprehensions and confident as­surance of his bearing a part in the Musick, of their Hallelujahs, caused in him sublime elevations, and springing exultings of spirit in a body depressed, and bowed down with pinching pains, and the agonies of an approaching death. He is now in the Cut­fields of Emanuels Land, and is gotten almost to the top of the Mount, and his soul, impatient of delaies, is ready to leap out of the crazy and declining Cottage of mouldring Flesh.

Paper being brought, he began thus; I resign my spirit into the hands of the Father of Spirits, and into the bosome of my dear Lord, &c. To this there were but three or four lines more added, for he was in haste and longed to be at home.

To his wife (having in a very short space dispatched his Will) he said, Bury me in silence, without Funeral Sermon, I will have no manner of pomp; but was perswaded to yeild to the intreaties of his wife, as to a Sermon.

As his children were called for, Doctor Winter came in to [Page 44] visit him, who unexpectedly seeing death in his face, said, with a loud and lamenting voice, Brother Murcot are you leaving us? who with unaltered countenance, said, Yes, and desired him to pray quickly. His children being brought, he said to his eldest, Will Hester be a good child and serve the Lord? His son being presented, he expressed himself thus, The Lord break thy stub­born heart. When the little one hanging on the mothers brest was exposed to his sight, he lift up his hands, and said, The Lord bless thee. Being put in mind of his servants, he affectionately and even smilingly looked up upon one, whom he had been in­strumental to convert, and said, Bess hath a better Master, the Lord be with thee Bess. The children being taken away, and his wife coming to take her last leave and final farewel of him, he alone lift up himself and kissed her. Dr. Winter desiring an inte­rest in his prayers, he said, The Lord strengthen you for the double work that now lies on you, and withal desired him to pray with him; which he did in a most pathetical and doleful manner, groaning out his requests unto God. The people, though desired, are loath to leave the chamber, and hang so thick on the curtains, bed-posts, hangings, doors, having not the power to leave their dear and departing friend, so that he is in danger of being smothered, and dying before his time.

Drawing near his end, his sister said to him, Are you in chari­ty with all the Lords people, though differing from you? Who lifting up his eyes affectionately, said, Yes; She desiring him to manifest it by his last request, he lifted up his hands and request­ed, that all the Lords people might be one, as his way was one.

Then stretching out his arms, and lifting himself up, he said with a loud and shrill voice, Lord Jesus draw me up to thee: which sweet expressions, by a frequent and fervent repetition wasted his spirits, so that afterwards he lay in somewhat a silent posture, waiting for his change, which was now neer at hand.

About nine of the clock he breathed out his soul into the bo­som of Christ, and quietly slept in the Lord.

The Wednesday following, being the appointed time of his in­terment, great was the confluence of people, who attended the corps unto the grave. The Lord Deputy Fleetwood followed the [Page 45] Body, after him the Council, then the Maior, Aldermen, and Ci­tizens in such numerous troops, that the like hath not been usually seen in Dublin. Dr. Winter preached his funeral Sermon, on Heb. 13. 7. Remember them which have the rule over you, who have spoken unto you the word of God, whose Faith follow, consi­dering the end of their conversation.—Upon the face of the whole Congregation sate a black cloud of sorrow and disconso­lation, being not able to vent it on that doleful and uncomfortable occasion into showers. The Body being brought unto the place of burial, the sadned spectators and standers-by sighed him into his grave, and mingling his dust with their moist tears, depart­ed and left him in his bed of rest.

Relation I would willing back with Exhortation. A few words of spiritual advice in the close of the whole may be of use, though from an inferiour hand.

And first to you, my Brethren in the Ministry, I address my self, and earnestly intreate you in the bowels of Christ Jesus our Lord to remember, That you are not only Church-Officers, but Christians. Spend not your whole time in reading books, and stu­dying other men; you will do well to study your selves, and to be acquainted with the frame of your own hearts. The way which you point out unto others, walk in your selves, and con­scientiously practise the duties which you pangatively press. Be­ware of beams in your own eyes, whilest you are diligently Mat. 7. 3. plucking motes out of your brothers eyes. Let not your own cloathes be full of dust, when you are brushing other mens backs. Its not handsom for us to be alwaies sweeping before the doors of others, and picking up the least offensive straw, whilest huge heaps of dunghil filth lie before our own doors unremoved. It Mat. 23. 4. opens the mouths of opposites, when we are taken notice of, to bind heavy burdens on other mens shoulders, we in the mean time refusing to touch them with the least of our fingers. Know we not the pleadings of many at the last day, Have we not preach­ed Mat. 7. 22, 23. in thy name, and in thy name cast out Devils? whom yet Christ will spurn from his presence, and cast forth as an everlasting ab­horring.

What though Judas had the grace of Apostleship, so long as he had not grace with his Apostleship? It was a wise course that [Page 46] Paul took, and deserving imitation, who did beat down his own 1 Cor. 9. 27. body, lest having preached unto others, he himself should be­come a cast-away. What though Satan fall down from heaven like [...]ightning before us, if he be not cast out of our hearts? We have more reason to rejoyce in having our names written in the Luk. 10. 20. Lambs book of Life, then in having the Devils subject to us. O whilest we passionately endeavour the salvation of others souls, let us have an eye of tender regard unto our own. One hint more at parting,—We cannot be too often put in mind of that which is our proper work, and doth most neerly concern us to be busied about: viz. Reading, Exhortation, Doctrine. Let 1 Tim. 4. 13. not our Sabbath-daies discourses savour of the tiresom distracti­ons of the preceding week; giving the People occasion to say, That if we were less earthly and carnal, our discourses would be more heavenly and spiritual. The ingrateful world many times puts us to our shifts to get a subsistence, yet let us take heed of too deep and unnecessary engagements in matters secular, that are heterogeneal and excentrical to our employment. Its incon­venient, and gives occasion of disgust to be seen so often in the streets, and found so seldom in our studies. It should not satisfie that something is done by us on the Lords day, to stop the cla­mours of conscience, and the Congregation. It becomes not those who should serve God with all their might, to offer unto him that which cost them nothing. The more pains we take in private, the more rational and methodical shall we be in publike. Those Ser­mons are most affectionate, and melting, that are written with sweat and tears as well as Ink. Sapless and successless usually are those discourses, that are the blustring inforcements, and yawning exactations of lusty lungs, and not the clear and elaborate distil­lations of a judicious, and working brain. A loud sound of words may make the ears to tingle, and cause a blind, and confused agi­tation of the affections to little purpose; but the Understanding and Reason are not captivated but by clear and solid arguments. As for disgorging that which lies uppermost, on the top of a squezy stomach, under the notion of the immediate, and un­doubted dictates of the Spirit; that hath been sufficiently explod­ed by able pens, as being apparently repugnant to sound Reason and Religion.

Christians, I would likewise caution and advise in a few words.

[Page 47] 1. Flatter not your selves with fallacious and ungrounded hopes of being saved upon easie terms. Religion knows no re­ward without a preceding work. Expect not to ride in a trium­phant Chariot, unless you first tumble in sweat and dust. Lazy Lozels shall be scourged, when conquering combatants shall be crowned. Christ hath told you, that the way is narrow, and the Gate is straight; and therefore turn the deaf ear to the contrary Mat. 7. 14. suggestions of those, who would fain perswade you, that the way is broader, and the Gate wider then Christ hath made it. The Saints of old took no more pains then was necessary, who in­stantly served God day and night, in order to obtaining the pro­mised, Acts 26 7. and purchased inheritance. Our way is up-hill, no coming thither without panting.

2. Be not discouraged because of the unavoidable difficulties of Religion. Let not the high hills, and the ragged rocks over which you must climb, fright you into a benumming deadness, and irresolution. Lay not aside your Oars, though the wind and [...]ide be against you. Are not others safely landed, who were assaulted with the like opposition, and therefore why should you despond?

3. Though I propose the exemplary life of this holy man, as worthy your imitation, yet I would have you look higher: Fol­low him no farther then you see him following Christ. It was a laudable height, and pitch in Religion which he attained unto, and which the generality of Professors come short of; Yet I do not urge you to sail after him, and steer the same course, with the neglect of your Compass. Let your eye be upon the never-er­ring rule of the word. The most Seraphical, and best of Saints on this side heaven, have some dross mixed with their gold, some water with their most sparkling and generous wine. I would not have you to be holy only, as this or that man is holy, whom you conceive to be more then ordinarily excellent, and one of those who are in the highest form of the School of Christ. Let Christ alone be Pattern, which you will exactly imitate, and the Copy that you will write after. He was a Copy without blot, and a Lamb without spot.

The most shining and spiritual part of Mr. Murcots life, is taken out of his Diary, or daily account of himself in writing: The like Practise I would passionately perswade. Its numerous [Page 48] advantages will recompence the present toyl. Me thinks such Arguments as these should be cogent, and constraining.

1. Self-acquaintance. A prime point of wisdom is the know­ledge of a mans self. If he be accounted wise, who is well verst in State-affairs, and hath in his mind formed characters of the most noted men of his times: If he be reputed wise, who is ac­quainted with the nature of Angels, and elementary Bodies; who knows the mysterious motions, and influential operations of the stars, and can give a description of the several birds that flie in the air, of all sorts of beasts that move upon the face of the earth, and of the unnumbered kinds of Fishes that swim in the great and wide Sea; then much more wise must he needs be, who by much searching hath acquired the knowledge of himself.

The benefits of this self-acquaintance would be deservedly considered.

1. Its of consequence to know what our condition is, as to life and death, and upon what terms we stand in order to salvation. Being daily weighed in the Ballance of the San­ctuary, we shall find whether or no we are too light. Its good to prevent those mistakes, which being not discovered, may prove the loss of our souls.

2. When thou findest lust prevailing, with apparent de­caies and declinings in grace, here's an occasion adminstred for godly sorrow to vent it self, by pouring forth penitential tears before the Lord.

3. If thou seest the pleasant plant of grace to thrive, and flourish, and overtop the stinking weeds of thy corru­ptions; and if thou feel the Sun-shine of Gods favourable face in Christ, warming and chearing thy heart; here's fewel laid in for the fire of thy joy to burn and blaze. These rare expressions of mercy, provoke thee to thanksulness, and to sing aloud of Gods goodness.

2. Prevention of evil. The consideration of this, that the evil which falls from us must be recorded by us, and that for this end, that we might thence take occasion to loath and abhor our selves in dust and ashes, will lay a restraint upon us, and be as a bridle in our mouthes, to check the insolency of unruly lust.

3. Accounts less confused when we come to dye. He that makes even with God every day, will find his death-bed work to [Page 49] be comfortably lightned and lessened. He that delaies and puts off the remembrance of his waies; and calling himself to an account till he come to be tormented with pain upon his bed, and the multitude of his bones with strong pain, will find himself in an unmeet posture for a work of that nature. If our sickness be not such, as to extort loud out-cries and hideous exclamations, yet it will be sure to oppress, and bow down with a dull and heavy un­chearfulness.

Self-examination is a solitary duty, and requires a calm, and undisturbed retirement. Now the curtains of a sick-bed are often opened, and the languishing Patient seldom at rest. The weeping wife, lamenting children, sorrowful servants, busie Physitian, con­doling visitants, must all be heeded and hearkened to, and answers returned to their enquiries; so that our time is taken up in medi­tating on our pain, and relating it to others. Doubtless, health and a closet are most convenient for self-reflexions, which if pro­crastinated till the last period of our lives, are rarely attended with a real conversion, and turning to God in truth and sincerity. How seldom are dying men new-born? and they added to the Church, that are going out of the world? The sins of departing souls come crouding and thronging in so thick upon them, so that a distinct consideration of them cannot be taken; and now mens former golden dreams of heaven, and high-flown hopes of after­happiness, vanish like smoak, and leave behind them in their stead, despair, destraction, confusion, consternation, and a certain fear­ful expectation, and looking for of fiery indignation to devour.

O that men were wise, that they would remember their latter ends, and whilest the light shines, provide for the daies of dark­ness, for they are many.

The Devil hath a jealous eye upon all Engines that might pro­bably batter his Kingdom, loosen his hold, and weaken his inte­rest: besides, the flesh loves to be abundantly favoured, and therefore I expect that objections against this course, of calling our selves to account daily, will be multiplied.

Object. 1. The work seems to be attended with many thorny, and inextricable difficulties; hence mens loathness to take it up.

Answ. 1. He that withdraws his neck from the yoak of Christ because of its pinching weight, is unworthy of Christ. In vain do men hope to be saved, who provide for their own ease, when [Page 50] Christ is calling upon them for service. Never expect to look him with comfort in the face, unless you resolve to be indefatigable in his work.

2. Do not men upon a worldly score take abundance of pains in casting up their accounts? Will not the practise of many mer­chants rise up in judgement against themselves, and others at the last day? They can rise early, & sit up late, and immure themselves in their closets and counting-houses, and there at large set down their receipts, and disbursments. Marriners, when at Sea, set down in their Diurnals, every turn of the wind, and when it be­gan, how many hours, nay minutes the ship sailed such a point of the Compass, and how many another; yea, though they sleep but half the night, yet they must find time to do this, because their lives lie at the stake, and the safety of the whole is concern­ed. How come souls trow to be at such a low and cheap rate, that the safety and welfare of the Body should be preferred be­fore them?

3. It is better to take pains then to run the hazard of suffer­ing eternal pains.

4. The greatest part of the difficulty lies in the Porch: when you are once entred into the House, you will not repent of the pains you have taken, but find encouragement to take more. A clear discovery of a mans condition hath in it much of satisfa­ction.

Object. 2. Multiplicity of unavoidable worldly occasions by some may be pretended for their omission of this duty: they have not time; and leisure enough to do as others do.

Answ. 1. One thing only is necessary, other things are but convenient. Its necessary that you have grace, and be saved; not so that you be rich, and advanced to an high degree in the world.

2. Lessen your business, and contract your occasions with­in a narrower compass. Have less to do in the world, that so you may have more time to spend in a devout retirement.

Believe it Christians, Time is a precious Talent that must be reckoned for: See therefore that you husband it to the best ad­vantage. Be sure you reserve the morning, and evening for con­verse with God, and communing with your own hearts, not neg­lecting a watchful jealousie over your selves all the day.

Religion is not a little obstructed by unnecessary visits, frothy [Page 51] discourses, unsaint-like gamings and Paganish pastimes. Take heed of being late abroad out of your own houses. It becomes not those who profess they look for, and hast unto the coming of the Lord, to come stumbling home, and to be groping for their doors at midnight, when they should rather be in the secret chamber, dressing and making themselves ready against the mar­riage-Supper of the Lamb.

I am bold to affirm, that reading the Scriptures, instructing our families, praying to God, and singing praises to his name, &c. make sweeter musick in his ears, then the ratling of Tables, and the shuffling of Cards, the bane of great mens houses, and it were well if the infection had not diffused it self to multitudes of in­feriour families.

The plain truth of it is, men and women for the generality of them, chuse not God for their chiefest good, they make not him the object of their delight, their rejoycing is not in Christ Jesus; Religion is a sapless, yea a sour thing unto them, and hence it is that they turn aside to vain sports, and sensible delights.

If you find your hearts averse to the practise of a Diary, yet let me intreat and ingage you to make tryal of it for a few daies; do not obstinately decline a course which you have no experi­ence of.

But if you are resolved through grace to take up, and perse­vere in the practise of the duty proposed, beware that it do not degenerate into a customary and empty formality. Rest not in the bare doing of the thing, but prosecute the work in order to its ends, which are spiritual and of unspeakable advantage.

FINIS.
CIRCVMSPECT Walking, …

CIRCVMSPECT Walking, A Christians Wisdom.

Ephes. 5. 15, 16. ‘See then that you walk circumspectly, not as fools, but as wise, Redeeming the time, because the dayes are evil.’

THE Apostle in this Chapter, according to his manner, doth build upon the faith in Christ Jesus to justification, the Doctrine of good works, and a holy conversation, and matters of morality. In this Chapter he devideth that his Doctrine, as I may say, into Ethicks, and Oeconomicks, rules more generally concerning the framing, the conversations of all; and rules more speciall and particular to Family ralations: This he had begun in the former Chaprer, ver. 17. This I say there­fore, and testifie, that ye walk not as other Gentiles walk, in the vanity of their mind. The Apostle descends to many Particulars in that Chapter, and carrieth on the Exhorta­tion in this Chapter wherein our Text is: The general Proposition still being supposed, That the Saints ought to be adorned with all manner of vertue, and to keep themselves un­spotted of the world; he exhorts them to a freeness of pardoning [Page 54] one another, wherein thy had the Example of God, and it would declare them to be his dear children, in the first verse of this Chapter: then to love; and walking in love, not in heart only, but it must be expressed actually, as Jesus Christ expressed his love to us in giving up himself for us; then he dehorts them from several vices, as fornication uncleanness, covetousness, fil­thiness, foolish speaking and jesting, which are not convenient; yea, these are things will exclude from the Kingdom of heaven. Let no man deceive you with vain words, as if there were no such danger in such a loose walking; those are vain words be­lieve it, saith the Apostle, For these things the wrath of God cometh upon the children of disobedience, therefore it is no light matter I deal with you about; therefore the Apostle concludeth, be not therefore partakers with them; partake not of the sins of the children of disobedience, lest you taste of the wrath which cometh upon their heads for these their iniquities. The Apostle goeth on to back this his Admonition, that they be not drawn away with the error of the wicked, with many arguments. As be­cause now their condition was changed, they were men of other principles; no marvel if heretofore, while they were darkness, they walked as children of darkness, and did work and had fel­lowship with the unfruitful works of darkness; but now they were children of the light, and therefore must walk as they were; and they were fruits of the Spirit now they must bring forth; they were goodness righteousness and truth; besides, it is the part of godly men, and good children to approve them­selves to God, and submit to him in all things; besides; the works of darkness are unfruitful, and shameful; it is a shame to speak of the things they do in secret: they were such in them­selves, and they will at last be revealed to the confusion of the authors of them; to all which he addeth a testimony from Scripture, that God doth generally every where call upon men to arise from their sleep and death in sin, and he is ready to enlighten them; he speaks no more but what the Scripture of old did speak; some difficulty is in this Verse, but it is beside our purpose.

Now the words of the Text are, as I may say, a Repetition, and re-inforcing the general Proposition, That the Saints ought to have their conversation adorned with every vertue, or grace, [Page 55] and the fruits of them, and to keep themselves pure and innocent, and free from the corruption of the world: From all the former Arguments, he laies down by way of Inference and Conclusion this charge in v. 15. [...] therefore because so and so, as you have heard; See to it, That you walk circumspectly; the Argu­ment inforcing, it is in the following words, not as fools, but as wise; It is a part of great wisdom to walk circumspectly; And from the general in the 16. verse, the Apostle descends to a par­ticular and special piece of this circumspect walking, and a no­table evidence of this wisdom, and that is the redeeming the time, and backeth this with a strong argument, because the days are evil.

Without any further stay in the Porch, let us now enter the House, and view some of the rooms of it; there are many things note-worthy in the words; the first that I shall take up at this time is this; It is a duty Christians are strictly charged with, to walk circumspectly. Doct. 1.

Here it will be requisite to enquire what is meant by this Cir­cumspect walking; and then Secondly, to make it good, that it is a duty so strictly charged upon the Saints; and Thirdly, why it is so; and then Fourthly, Apply it.

For the first, What it is to walk Cirrumspectly: Here we have the Ma [...]ter and the Manner of a Christians conversation; the Matter that is expressed, by a Walking, which indeed doth com­prehend all the actions of a Christian life, in conformity to the Law and Will of Jesus Christ, which is the Way; nothing more ordinary then to express a Christian course by a walking, and sometimes by a running in a race: but by a walking here it is ex­pressed, Gen. 17. 1. 2 Kin. 20. 3. Psal. 1. 1, 2. and indeed this doth include all a mans actions; his spiri­tual actions towards the Lord, they are a part of this walking, their praying, meditating, hearing, receiving, conferring, living by faith, all these are his spiritual actions.

Secondly A mans civil conversation also cometh under this walking; for the Rule and Will of Christ hath an influence over that, to bound it, and limit it. There is no calling which is lawfull but a man may therein abide with God, if it be never so mean; and this is another part of the walking: while men are diligent­ly imployed in their particular Callings, out of obedience to his holy command, they are in their way, and walking to [Page 56] heaven as well as when they are in the spiritual part of the walk, and so much the more, while they have spiritual hearts in this walk, ever and anon taking a turn in heaven, and having Phil. 3. 20. their civil conversation in heaven, [...], as the Apostle saith.

Thirdly, even mens natural actions are a part of this way also; of the Matter of this walking as eating drinking sleeping▪ Eccles. 10. 16. &c. when they are used with moderation, and an end to befit us only for our spiritual and civil conversations; when men eat and drink for strength, and not for lust, for drunkenness, and eat in due season, as to whet when the Sythe is dull; so that even these actions are a part of the walk also, and that it is to be taken in this latitude, will appear, if we consider the particulars the Apostle presseth them too here, as parts of that walking.

Now to walk, you know, speaks a motion; it is opposed to standing, or lying, or sitting still; the whole world lieth in wickedness, and moveth not hand nor foot; they have their grave-cloaths upon them, are bound hand and foot, and are Psal. 1. 1. melting away in their lusts, and therefore they walk not towards heaven; there is a sitting in the seat of the scornful when men have taken up their rest in sin, and are at the height, that they scorn the Travellers Zion-wards, with their faces thither; in­deed there is a contrary walking to this walking in the counsel of the ungodly, in the way of sinners, a walking with sinners hand in hand, having fellowship with the unfruitful works of darkness; but that motion is from other principles even the flesh, and this from the Spirit; and by other rules, the custome of this world, to which they are conformed, the examples of Ephes. 5. 12. R [...]m. 12. 2. sinners, the commands of their tyranical lusts, and for other ends, both of the Walk, and the Walker in it; the Walk, the end of those ways is death; there is a way which seemeth right to a man, but the end thereof are the ways of death; and the end of the Walker is to chear his heart, and to satisfie his lusts: but this walk we speak of is a contrary motion to that Prov. 14. 12. of the world.

2. There is a terminus à quo, from whence they walk, and that is from sin, and self, and Satan, and sinners, and the wrath which 2 Tim. 2. 19. Ephes. 5. 12. [...] Cor. 6. 17. is to come; but specially from sin they walk: this is the scope of all their ways, to get above sin.

[Page 57] 3. There is a terminus ad quem, and that is to God in Christ, Act. 26. 17. as a holy God, and a blessed God, that we might enjoy him as such, from hell to heaven; and therefore conversion (when men are first turned, their posture is turned) it is called a turning them from the power of Satan unto God.

4. This motion is a progressive motion, that is to say, a man goeth forward in it, not round about, as a horse in a Mill, and is at night, where he was in the morning, but as a horse or Traveller upon the Road, which rids his ground, he getteth 2 Cor. 7. 1. Psal. 8. 4. ground every step; and so should we go on toward perfection daily, die to sin daily, get somewhat further off it, and to the world, and get nearer to heaven daily; we should see to it that we grow from strength to strength.

5. It is a constant motion, for a man that walks to such an end of a Journey, he giveth it not over until he come to the end of it; so should we constantly be moving until we come to the end of our faith, the salvation of our souls.

6. A pleasant motion to a man that is cured of his lameness, and is no longer a Cripple, as by Nature we are; the way is plea­sant, Prov. 3. 17. Matth. 1 [...]. Walks are for delight, and sure the ways of Wisdom are pleasantness, and her paths are peace, the yoak is easie, the bur­then is light, and so much, that though the Saints by reason of the souls dependance upon the body in its actings and its being bound up, as I may say, under sences which are weak, and can­not hold out long. I say, by reason of this they are weary in the ways of God, yet not weary of them, but they are pleasant to them, his commandments are not grievous to them; but this is not the thing which I intend to speak to from the words, but rather the exactness and circumspection in walking; See then that ye walk cicrumspectly, [...].

First then to this exact walking, there must go a rule, he that walks exactly walks by a rule, ad amussi [...], as the Carpenter, if he work accuratly, doth all by rule and measure: when men walk, as I may say, in a frame, and cut by a thread, not rove out their lives, they have a clue in this dark world, and by that they walk, saith the Apostle to the Galatians, As many as walk by this rule, peace be on them, and on the Israel of God, [...] Gal. 6. 16. [...]; Hence the Scripture, the Law of God which is the rule of holy walking, is called Canonical, being a [Page 58] straite rule, they are right words, words of righteousness, given by one Shepheard, such as will not lead us crookedly; so then this is the first, that of a mans own conscience at the best, is but regula regulata, and at the worst is but a blind guide, and a leaden rule, that is easily bowed, and set to countenance the crooked­ness of a mans own ways to the Law and to the Testimonies, if he would walk exactly.

Secondly, There must be knowledge to understand and know this▪ Rule and Wisdom, rightly to apply it to the direction of our ways, else we cannot walk exactly; to walk exactly, is to walk wisely, as you have it here, not as sools, but as wise, of which afterward; but for the present we may note That a fool Eccl. 12. 10. Colos. 4. 5. Mat. 10. 16. cannot walk cirumspectly, and therefore the Apostle so often presseth it upon the Saints, that they should walk wisely, Walk in wisdom, saith he, towards them which are without: be wise as Serpents, saith our Saviour: I say there must be a knowledge of the way of the rule, else how shall our steps be measured by it? how shall a man tred and keep to the path he knoweth not? and therefore sottish ignorance of the Will and Way of Christ, is an ill preparative to this exact walking; can a blind man walk exactly or circumspectly that cannot see which way he goeth? it is an hundred to one but he turneth and goeth another course; but this is not all, there must be a right application of the rule to our actions; it is not every one that hath his rule, that knoweth how to use it; it is a good part of the Architects skill to use his Rule well and his Plum, and by them to discern exactly the frame of his building, yea, to direct it when he is building; so here, there must be wisdom: how sadly do men and women of lively affections for God miscarry for want of wisdom? Zeal without Knowledge is no exact walking, it hurrieth a man vio­lently not giving time to consider whether right or wrong; so Saul had a zeal for Israel and Judah, and in that zeal slew the Gibeonites. which were of the Amorites, but now in Covenant 2 Sam. 21. 1, 2. Rom. 10. 2. Phil. 3 [...]. Eccl. 7. 16. with Israel; his zeal out-ran his wisdom: and so the Iews had a zeal of God, but not according to knowledge; and so had the Apostle himself concerning zeal, persecuting the Church; he thought verity he ought to do many things against that way, Acts 26▪ 9. and the time shall come, men shall think they do God [Page 59] good service if they kill you; so then there may be a being righteous over-much, which is forb dden; not as if the Lord did in his Word allow a loathsome lukewarmness, a detestable in­differency and neutrality in the ways of God, so as that men should abate something of their strictness, and stoop and ac­commodate themselves to the exigence of the hard times they live in; but the meaning is, that a man should moderate his zeal, and temper it with godly wisdom, whereby knowing how to apply the rule to his condition, and walking with caution, he may avoid much danger, which otherwise he would unnecessari­ly involve himself into; as some of the Martyrs that would thrust themselves upon suffering, when they need not; they are as Sheep in the midst of Wolves, therefore be wise as Serpents, and yet innocent as Doves; a hard lesson I must needs acknowledge, Mat. 10. 16. and great need of a more then ordinary help of Gods Spirit to discern their duty here in particular cases and actions: you see how Paul insinuates into Foelix, he would not make him his enemy if he could avoid it▪ keeping a good conscience; and so Iacob to his brother Esau, how much Courtship he useth, he stands not now upon the terms with him, but how humbly he submits himself to him; and was it not better, then to have ruffled with him, and provoked him to his hurt?

Thirdly, To walk exactly, circumspectly, is to keep close, and not to warp from the straight path, because others do err.

(1.) He will not do as the most do, to follow the multitude is no rule to him; though the greatest part of men run headlong to the pit of destruction, and the way to hell be thronged as broad as it is, and some sinners can scarce have room to go together in it; this is no warrant to him; he walks not exactly that resigneth himself up to follow the steps of the most in his journey, whether his way and theirs lye together or no; so far as their way lyes together he can walk together with them, but when they part, fare them well, he is for them no longer; so may we in things civil, yea, and many externals of holy worship which are com­mon to Saints and sinners, walk together, have fellowship with them, but when their ways depart, we must shake hands with them, if we would walk exactly: it is careless, loose, heedless walking, when a man shall follow his company more then his way; Noah was upright and walked with God, though all flesh Gen, 6. 9. [Page 60] had corrupted their way, that was no warrant for him to do it; Gen. 6. 9. and though he was likely to be derided for his singularity, it matters not, he must mind his way, though he be alone in it, ra­ther Num. 14. from 6. to 10. then wander for company sake; and so Lot and Caleb, a man would have thought those many waters rushing as they did (I mean the peoples violence drawing one way) had been enough, specially considering with what rage it was, threatning to stone him, to have born one poor Caleb and Ioshua down the stream; no, they had another spirit, they must bear up against it, let the hazard be what it will in such a case, they are called to it, this is exact circumspect walking; except men be circumspect indeed, they are in danger many times to be drawn aside by fol­lowing the company of others.

(2.) Yea, exact walking excludeth also the following the ex­amples of the Saints any further then they follow Christ: and here is yet more need of circumspection, for when we have some eminent Saints persons in admiration, we are apt many times to be pinning our faith upon their sleeve, and dancing after their pipe, to take their examples in the gross, and by it to be led into gross mistakes; so the weak brethren looking upon the stronger, the more knowing, as fit to be their guides, and seeing them eat things offered to Idols, because they knew an Idol was nothing, this incouraged them to do the same, though they made a breach upon their consciences by it: here now through weakness they mistook their way and warped; that might be law­ful for the strong that might not for the weak, which stumbled whether they might eat them or no, yet they would venture up­on it, leaning upon the examples of the strong, and so they went aside: & you know what force the example of Peter had to draw Gal 2 12, 13, 14. others in, when he dissembled, and did not [...], but halted, as I may say, between two, he vvould eat vvith the Gentiles, but when some came down from Iames, then he withdrew, & so many of the Iews, and Barnabas also was drawn away by their dissi­mulation; but Peter was to be blamed, as the Apostle hath it; he compelled by his example, the Gentiles to vvalk as the Iews did, and yet himself being a Iew, did vvalk vvith the Gentiles before; and they were to be blamed for being drawn aside, they did not vvalk uprightly, as the vvord is before; therefore Paul propounds his example, not vvithout its limitation, Be ye followers of me, as I [Page 61] also am of Christ; now this is exact walking indeed, to follow the 1 Cor. 11. 1. sootsteps of the flock, of the Saints, both before us, and con­temporary with us; yet where they run out of the way, and Cant. 1. 8. over the hedge set about us, not to follow them, which requi­reth much circumspection indeed. This is the third.

Fourthly, Exact walking, is when a man mindeth not only the external part of the rule, but the very inside and spirit of the rule; he mindeth, and eyeth, and endeavoureth to come up to it, and so the word in its notion seemeth to import, [...] from going from the bottome to the top of the rule: the Law is spiritual, saith the Apostle: It Rom. 7. 14. is spiritual brethren, reaching the very inwards of our souls, the frame and disposition of our hearts, all the very first motions of the soul, before any tickling by them, or consent to them; those come under this rule; and therefore a man that walks ex­actly, he labours to answer the Law in this, and he is labouring Isa. 64. 5. Rom. 12 8. Gal. 6. 1. with his heart to bring it to such a frame as this, and therefore he setteth not up his rest, as most do, in an outward conformity to the Law of Christ, except he can get his heart framed by it, nor will an inperfection in the frame of his heart satisfie him, and therefore nothing but the resurrection of the dead will be his rest, this is to walk exactly, accurately indeed; and so in duties, to mind not only the matter, but the manner and circum­stances; it is not enough to work righteousness, except he rejoyce and work righteousness; to give, except he do it with singleness of heart, simplicity and chearfulness: it is not enough to pray, except he do it in the Spirit, and with affection, and faith, and fervor of Spirit: it is not enough to admonish, reprove, except he do it in season, with bowels of compassion, and Wisdom, and discretion, so tempered as that it may not miscarry through such a defect in them. O this is to walk exactly indeed.

Fifthly, To walk exactly then, is to carry an even course to­ward heaven, not to walk at peradventures; and by fits and starts, making many balks in our obedience; it is to follow God, and to follow him fully; when we will not leap over an hedge to avoid a foul step, but keep to the way that is set before us, so in the Proverbs, Turn not to the right hand nor to the left; the meaning is not, that no man walks exactly if he live not without Prov. 4. 27. Deut 5. 32▪ sin (for in many things we offend all) but by such a backwardness [Page 62] vve mean some eminent; notable miscarriage, to the wounding of their consciences, or dishonour of God, and offence of others, this is to vvalk exactly: indeed God doth not stand too strictly with his people, the tenure of vvhose course is vvithout such balks and notable turnings aside, though sometimes they may fall in such a manner and degree, yet he acconnts them exact vvalkers, as David, and Peter, and Moses, and Hezekiah, and the rest: the meaning therefore is, that the tenure of a mans life is to be vvithout such eminent fallings, or he cannot pass for an exact vvalker vvith God; and vvhen ever a man so fals in that particular, he doth not [...], as David vvas upright, except in the matter of Ʋriah; so then this is the Fifth, an exact vvalking is an even vvalking; he that ploweth exactly doth not every foot make a balk.

Sixthly, He that vvalks exactly, doth make it his work so to vvalk; if a man be taken up vvith other things in his mind, and it be intent upon them, how unevenly doth he vvalk? he is some­times upon this side, and then upon that side of the vvay, up and down, and many times loseth his way, and heedeth it not; but now if a man make his Journey his business, he is intent upon it, and looks about him at every turn, and every turning, lest he should go vvrong: so to vvalk exactly then, doth imply a vvatchfull eye, a trembling heart fearing at every turning, lest he should miss h [...]s vvay; so David, I said I would take heed to my ways, lest I should go wrong so then to vvalk exactly, is to lay our Psal. 39. 1. strength, our might, our vvisdom, and all to it, to keep our vvay, so the word is used of Apollos, he [...] being fervent Acts 18. 25. in spirit, diligently he taught the things of the Lord; there it noteh not so much the exactness, & accurateness of his skill, but of his diligence and industry, for he knew only the Baptism of Iohn, that is to say, the Doctrine of Iohn and his Administration; and so Herod is said to inquire, Go and search diligently for the young child, &c. [...], search exactly, diligently, pry into every corner, turn every stone, use all means, search from Mat. 2. 8. bottom to top to find him: so then to vvalk exactly, is to make it a mans vvork, business, to lay out his industry in this vvork; if he can but keep in the vvay of Jesus Christ, the vvay to heaven, it is enough.

Now for the second thing to make it good, that it is a duty so [Page 63] strictly charged upon the Saints; me thinketh this Scripture it self is a full testimony, there needeth no further proof but yet a word or two more: you find in that of the Hebrews the Apostles ex­hortation, make straite paths to your feet, straite steps, or make Heb. 12. 13. straite, paths with your feet, which may appear to others that are to follow you, as you follow Christ; tread with a straite foot, and by a straite rule; and in that of the Proverbs, Pon­der the path of thy feet, and let all thy ways be established; weigh Prov. 4. 25. your steps before you take them, weigh them every grain and scruple in the ballance of the Sanctuary: walk you Suspenso pede, Look before you leap, look, and look again, this is the way to have your goings established; and here in the Text, see how it is charged upon them [...], see to it, it is a word of strict charge, as we use to say to men, Well, see you do such a thing, see you fail not then: so saith the Apostle, see to it, that you walk Ephe. 5. 15. circumspectly; it is not an indifferent thing nor of small moment, but of great concernment; see to it, look to your selves▪ and then that particle [...] increaseth the charge also, See how ye walk exactly, or how exactly you walk; it is not the reflect act that is here commanded, that they should view their ways, and see how exactly they did walk, this is not directly here commanded, and immediatly; though more remotely, as it conduceth to this exact walking, it may be here commanded, but that particle doth intend the charge and heighten it; but so much for the proof.

The third thing is, why this duty is thus charged upon the Saints, to walk so exactly, circumspectly.

First, because they are children of the light, and therefore should walk as children of the light; they should walk exactly, without rowling out of the way, without stumbling in the way, because they have light; they that are in the darkness, and know not whither they go, no marvell, if at any time they stumble into the way of God, yet they as easily stumble out again; it is but suitable to them not to keep their way; but now ye are in the light, and therefore see that you walk accurately; you have a light to your paths, and a lanthorn to your steps, therefore or­der your steps aright, make them straite; therefore saith Erasmus, he well saith videte, because nothing is seen in the dark but; Beza thinketh this is more subtilly then need.

[Page 64] Secondly, Because their steps are more eyed and taken notice of then other mens, both by God himself and by other men; first, the Lord himself; his eye runs to and fro, beholding the evil and the good, but specially in his own people, he takes notice of them how they carry it, and he takes notice of the most inward spiritu­all part of their hearts; of the frame of their hearts, and there­fore let them look to it, walk circumspectly in regard of him. Secondly, In regard of men, (1.) There are many out of the malignancy of their hearts, do seek some advantage against the people of God, they watch for your halting, as the Prophet Ier. 20. 10. speaks, they would have somewhat to accuse the brethren with, to bespatter Religion with, and therefore like their father the Devil, if they cannot be [...], accusers, they will be [...], false accusers: But oh! how glad is Satan, and what sport is it to sinners to trap the people of God? to take them halting and walking with an uneven foot, though it is sport to none but de­vils, and devilish sinners, take that by the way; they were ene­mies of the Lord that did blaspheme, though: David had given 2 Sam. 12. 14. [...]er. 20. 10. them cause; report say they, and we will report it concerning Ieremy, some evil or other against him; how much more if any thing fall from them which is justly blame worthy; O, a Can­dle upon an hill cannot be hid, a spot upon white is easily see [...].

Secondly, in respect of men, who are scandalized by their un­even walking, and those either good or bad men. (1.) Some of the Saints they are scandalized, that is to say, there is a stumbling block laid in their way whereat they stumble, either thereby they are incouraged and imboldened to follow their steps, though they sin against the Lord, and so they fall: and this is 2 Cor. 10. 32. sad, (though a child of God cannot sure be so wicked as to intend the falling of others, or drawing others into sin) but his example (as Balam did) who put a stumbling block wittingly and wick­edly▪ before Israel, taught the King of Moab▪ to intice Israel Rev. 2. 14. by their women, and they would draw them to Idolatry, where­upon great wrath came forth against them; this is hardly to be found but in a [...] Balaam, and better a▪ Millstone were hanged about his neck that shall do any such thing, and he sunk into the sea, never to rise again; or else the thing in its own nature is matter of offence, and occasions them to sin, as the strong bro­hers [Page 65] eating things offered to Idols in the presence of the weak hat made scruple of it, yet thereby were imboldned to sin; but 1 Cor. 8. 9, 10, 11. if it draweth not to sin, yet it may be a grief to the hearts of them that God would not have sadned: God is exceeding tender of his peoples comfort, and therefore he hath written somuch; the Rom. 14. scope of all which is, that they might have consolation, and their joy might be full, and therefore if we by uneven walking grieve the hearts of the people of God, surely we are like to smart for it; it is a vexation to the righteous soul of Lot to behold the un­clean conversation of the wicked, but it is a grief and bitterness, doubtless much more to the people of God to see the miscarri­age of a David, a Peter, and to hear the reproach wherewith 2 Pet. 2 [...] they reproach the way of Christ, which fall upon them conti­nually.

Secondly, Not only good men, but evil men are indangered to be scandalized by it, and to be prejudiced against the ways of strictness and exact walking with God, because they that profess Col. 4. it, do so miserably miss it: we should walk wisely towards them that are without, left we fright them away from Christianity, as the Papists by their Idolatry are an offence to the Iews to keep them off from coming in to Christ, because they are exceeding tenacious now of the second Commandment (God having purged that iniquity from them by a seventy years captivity, and much longer since) and so by their cruelty to the Gentiles where they go to convert them, they are an offence to them; and little doth a child of God know, if he fall, as David did, how many may stumble upon him, and fall head-long into hell, never come to Jesus Christ upon this account.

Thirdly, Because we have all of us erring hearts, and natu­rally we love to wander; and if the Lord have healed that affecti­on, that now it is wrought out of us, yet we are apt to wander, therefore so often compared to sheep, I have gone astray like a lost sheep; O seek thy servant, &c. We all like sheep have gone astray; and therefore it is the more needful to be charged upon us home and deeply, because we are so prone to turn a side; it is a people that have alway erred in their hearts; though they were his people in Covenant external, yet they erred in heart; who can say he Psal. 119. Isa. 53. 6. Psal. 95. [...] doth not find many inclinations in the heart bent to backslide & go out of the way, and therefore it is needful to be prest upon us so much, to walk exactly, and see to it.

[Page 66] Fourthly, because there are so many by-paths whereinto they may step awry; truth is one, but falshood is manifold, there is error on the right hand, and error on the left, and but one straite path before them, therefore it is two to one but they miss it, and therefore they had need to use double diligence, and be pressed to it, to walk circumspectly, to see they be exact in their ways.

Now for the Use then; First, it is to shew us, that among the Ʋse 1. much profession of Chirst that is in the world, there is very little power, very little exact and circumspect walking; men profess to walk with God, but it is at a great distance, they are strangers to him, and he to them, and no marvel.

The second Use, and that I will a little insist upon, shall be a word of Reproof, and that of divers sorts; and as the Lord be­ginneth his rebukes for sin at his own House, Judgement begin­neth at the house of God; so will I first give the alarm to them, a word of Reproof to them: Alas! how far short do the people of God come of this duty? it is intollerable pride in the Papists, that stand upon their tiptoes, and talk of their works of Super­errogation, as if they had done more then God had commanded; and it is wretchless carelesness in us, that we keep not nearer to what he hath commanded; I speak not now of the many errors the most vigilant and close walking Christian will, alas, to his grief, find himself guilty of, when he maketh a diligent measuring of his actions by that rule, but I speak of the carelesness of Chri­sti ans walking, wherein doubtless they might come up nearer to God, if they did but stir up themselves ever and anon, but we are idle, we are idle, and make many an idle complaint to God that w [...] are unable to do any thing; which is true, if we consider our selves apart from Christ, Without me ye can do nothing, but Ioh. 15. 5. through him we may be able to do all things, and if we be re­newed in our inward man, what is this but a powerful propensity of the Mind and Will towards God, and that which is according to God? It is not to be doubted, but if Saints would but take more pains with their hearts, they might have many a better frame to serve the Lord, and they should not offer so many tattered sacri­fices to him; and if men would be but perswaded to the painful part of Christianity, they may get their passions of lust more subdued, which break out, to the dishonour of God, and shame [Page 67] of Christianity, and therefore justly are we to be reproved; if men would a little better cast their occasions; and husband their time, they need not be in such straits, so often to neglect, or slubber over their prayers. And for civil things, do you walk circumspectly as you might, if you made it your work and study in things lawfull: might not Christians have more regard then they have to the conveniency or inconveniency? I am sure the 1 Cor. 6. 12. Apostle had, and therein he followed Christ, and therein he is to be our pattern, and so what is of good report and praise worthy; me thinketh it is sad when there is no care unto our hearts of these things: might not Christians walk at a closer scantling in point of offence? the Apostle would deny his liberty 1 Cor. 8. 13. in things lawful (and haply we would think necessary too) as the eating of flesh, rather then offend his weak brother; and we many times care not, so we may have our wills, how many we offend: and so in natural things, eating, drinking, sleeping. Christians, I doubt we generally too much indulge the flesh, even to the loading of our minds, and dulling our spirits for higher things; how cometh it to pass Sabbaths are spent so sleepily, but because some wil not allow themselves nor theirs competent rest; the world incroacheth upon God, or else they load themselves with the creatures, so that they cannot hold up their heads, ei­ther they are over-worked, or over-charged with surfetting and drunkenness, doubtless, this is reducible to those great evils; well, the Lord reprove us for it, for we are very guilty, we walk very loosely in comparison of the examples of some of the Saints; yea, I do verily think there is many a poor blind Papist will rise up in judgement against many of us that are Professors, that have more light then they.

2. It is a word of Reproof of another sort, that instead of walking exactly with God, following him fully, their hearts are devided; some there are that have the name of Christians, and yet altogether neglect the honest and harmless conversation among men, and are altogether taken up with some small duties of Worship and shews of Religion; as the Proverb hath it, Angels in the Church, and Devils in the House, Devils in their Callings, such were the Idolatrous Iews; the Prophets with one voyce do testifie against them, for this thy cried, The Temple of the Lord, the Temple of the Lord, are these, &c. but considered [Page 68] not that they made this Temple of the Lord a Den of Thieves, a Sanctuary to defend them, a cover and cloak for their wicked­ness; and so the Prophet again, This people draw near me with Ier. 7. Mat. 15. 22. Isa. 29. 13. their mouths, honour me with their lips, but are far from me, and the conversation also which answers more to their hearts then to their lips, it is the very counterpane of their hearts usually. [...] this an exact circumspect walking? do you think thus to impose upon the holy one of Israel? doth not he regard, think you, what your dealings are between man & man? and how you carry it in your Families, in your Shops, as well as in the publike alto­gether? this is very reproof worthy; our Saviour thought it so, and all the Prophets thought it so; and O that he would speak this to every carnal Gospellers heart this day.

Again secondly, There are others that are all for morality and honesty of conversation, they give every one their own, they are not injurious, they are no extortioners with the Pha­risee, they are no drunkards; but for the worship of God, they know nothing what it meaneth, to worship in Spirit and truth; this is not an exact walking with God, these things you should Luke 18. 11. do, and not leave the other undone, else you follow not God fully; indeed there is many a Moralist, that is rather an Atheist then a Christian; but I will not stand upon this: Pour out thy, &c.

Again thirdly, There are a sort that neither fear God, not Ier. 10. 25. reverence man, and yet will not indure but to be called Christi­ans; for the worship of God, if they come at it in the publike, there are their bodies, but their hearts are gone; they come to see, and be seen, to mind faces and fashions, and so sin and trifle away the Ordinances of God; in their houses nothing but hel­lishness, all their words full of deceit and poyson, their ac­cents are oaths, it is all the emphasis and grace they think of; their speech, their lives, what are they but rottenness, and fraud, and pride, and over-reaching? they have no regard to right or wrong, good report; or evil report, all actions are alike to them, being past feeling, and under a reprobate sence; they can­not judge of good or evil, but call evil good, and good evil. Is Ephes. 4. 8. Rom. 8. 1. this [...], to walk uprightly, exactly? Ah surely brethren, if it be exactness, it is of the devils coyning; when men teach their tongues to speak falsly, as in Shops many do, and make nothing of it, and teach their hands to work deceit and wickedness, this [Page 69] is to walk exactly with the devil, to walk as other Gentiles do, whose hearts the God of this world doth mightily work to their Ephes. 4. 17. own destruction: the Lord rebuke this power of sin where ever it is.

Again, It may serve to reprove another sort, and those are they who are so far from walking circumspectly or exactly, Psal. 69. 12. Gal. 4 29. Gen. 21 9. that there is nothing more the object of their scorn and con­tempt then this, it is the drunkards song, as David was; and so preciseness and strictness of walking is ordinary; the world cannot bear the burning and shining conversations of some of the Saints; they are so cuttingly reproved by them, that with those Heathens, they curse the Sun, that by its shining doth scorch them. It is no new thing, the seed of the Serpent did alway persecute the seed of the Woman; and he that was born after the flesh, persecuteth him that was born after the Spirit; even so it is now, saith the Apostle: and so it is now may we say: Ismael mocked Isaac, and is it not so still? or if it be not so bold a sin as formerly, it is because the times, not sinners hearts are changed; they malign them still, watch for their halting; report, say they, and we will report it: well, remember this. you that are scorners at strictness, and circumspect and exact walking with God, you are set down in in the scorners chair, the Lord Ier. 20. 10. Psal. 1. 1. be mercifull to you; for few that arrive to that pitch, and take up their rest in sin, that are therein setled, are brought on to Christ: you are the Ring leaders in the way which leads to destruction; this is another.

The next Use then shall be a word of Exhortation to us all; If it be a duty so much lying upon us, then to buckle our selves Prov. 19. 16. He that despi­seth his way shall die. to it, to walk exactly: O see to it, I charge you all, and the Lord lay the charge upon mine own soul: as you will ever lift up your faces without spot, and with comfort at the day of your summons, and appearing before the Judgement seat, so walk circumspectly; I know none of our hearts but they do, or may, accuse us of much unevenness in our walking: do you know it brethren, and will you dare to continue in it? I may not descend to particulars: but do not your hearts smite you for looseness of spirit towards God? hanging back often, neglecting, shuffling and cutting with God, putting him off with any thing? and is not this a cursed thing, to do Gods work negligently? to bring a [Page 70] female when he have a male, doth not your hearts smite you for this? you do not take heed to your ways, lest you sin with Ier. 48. 10. Mal. 1. 14. your tongues; there is much falshood therein, lightness and foolishness, (if not poyson and destruction there,) nor to your feet, they make haste to vanity, you shun not occasions of sin, as you would an infected person or family: O surely if it were not so an importunate duty, the Apostle would not so charge it upon Christians, that make Christianity their business, to walk so exactly: but a little to move us to it, I will add some few Considerations, and then some words [...]f Direction, which you may look upon as an Appendix of this Use, or else as a distinct Application of this Point.

First Motive, Consider that the way wherein you walk is all overspred with snares and nets to trap you, and that your ways. (1.) To trap you in sin. (2.) To trap you for sin. First. To trap you in sin; had not the Bird need to he wary and heedfull, and make good use of her sences to discover where she may light without danger, when every place is full of Limetwigs? is there an hook under every fair baite, and had not the fish need to take heed how she biteth or nibleth, lest she be taken? this is the case, there is a truth, and a great one in it; there is nothing we have to do with, either towards God, or to­wards men, or towards our selves, but there are many temp­tations accompanying it, and particular conditions have their particular temptations; and if we be not very circumspect and exact, it is a thousand to one but we miscarry, we are snared and taken, and carried away captive to some vain imagination, to some high thought, to some base lust, and there kept in strong holds, and it may cost us somewhat before we be released again; the world was never more full of snares then now brethren; for beside the ordinary snares in our trading, profession, or way of gaining; Lord, how many snares are there? it would be an in­finite work to trace them through in all our relations. Snares, they are apt to steal away our hearts, if lovely and desirable, or else to occasion much sin another way, if otherwise; in Reli­ligion never so many, never more seandall by the falls of eminent Professors, never were there more various pretences to the Truth, more false ways, and every one pretending to the Truth, so that it is somewhat difficult to find a solution for that [Page 71] Question, what is Truth? never was the world more full of witche­ries then now, more powerful in its enticements then now; it is hard to bear the frowns of it upon the truth, but more hard to avoid the imbraces of it, and the smiles upon error and falshood; if they think it be the way to thrive, to be of this or Ier. 44. 16. that opinion, men to whom gain is godliness, they will rather burn incense to the Queen of heaven, and tell the Lord to his face, that his Prophet is a lying Prophet to speak against their way of worship, which brought them in so much; they had their corn, and wine, and oyl then, and therefore they would not be beaten off by a Thus saith the Lord to the contrary; will the Silver Smiths let Diana go upon easie terms? and will Acts 19. 24. not men stickle for a way of falshood, if thereby come in their gain and preferments? and will not all the world follow that way almost? had we not need to walk exactly then, to take heed where we tread? besides, if there were nothing but our own hearts, they are as snares and nets to us; how easie is it for us to be intangled in the cords of our own sins, our own pride, and self-confidence, and self-love, doting upon our selves, and a world of iniquities, each of them being a snare? Oh brethren, if you did walk among pits, and pits covered from your eys, if men did walk upon a bog ready to sink every step, how would they walk Suspenso gradu?

Secondly, The necessity of it to the end; if we would reach the end of our faith, the salvation of our souls, it must be by an exact walking, it is not a little form of godliness without the power, spreading it self through your lives will do it, else those in the 7. of Matthew had had a sufficient plea for themselves; else the Pharisees had not been much out, when they under a Mat. 7. 24. Mat. 23. 14. pretence of long Prayers devoured widdows houses, but they were miserably mistaken. Dear friends, be not deceived; let no man deceive you with vain words, and tell you the way to hea­ven is broder then it is; it is a narrow way, and it is up the hill, and if you will come to heaven, you must not think that any by-path will bring you to it; that there is any nearer cut then the Lord hath made, Many shall seek to enter, and shall not be able, Luke 13. 24. and what if that prove any of our cases, who never were sensible of such a duty, in strict, close, exact, circumspect walking, how w [...]ful will our conditions be? men seek to enter, but they will [Page 72] not strive, they will walk hand in hand with the people of God' but they will not walk exactly, they will take a liberty to their spirits, though their souls perish by it.

Thirdly The difficulty of the way should put us upon exactness; it is a narrow way: there is a necessity, you heard before, if you Mat. 27. 13. miss it, you sink and perish; but men think it is easie to find and keep, but this is ignorance; our Savio [...]ur saith it is a straite way, [...], an afflicted way, or a way crushed close together: a man cannot tell almost how to miss the way to hell, he may wink, and walk thither, he needeth no light to his feet; the way of the wicked is as darkness, and while they are in that darkness, they may be sure they are in the way to destruction; and he that is but a fool & bungler at the service of sin, is not ingenuous, may make a shift to come thither; how easily to tumble down the hill? but to recover a mans self, to get up the hill, this is the la­bour indeed. It is narrow, and then it is not such a beaten path, and therefore not so easie found: some track there is, but it is Cant. 1. 8. not so beaten and beautified with the feet of the shining Saints, as to be easily discerned, but it is rather a way in the ayr, and indeed none can see it untill he be in it, and therefore there is a neces­sity of exactness, circumspection in walking; if a man have a hard way to find, be upon a great plain, or a waste howling Wilderness, where there is no way beaten, and among enemies, in danger to be destroyed, this man had need look well about him, to walk exactly indeed.

A third Motive may be because Iniquity abounds, the love of Mat. 24. 12. many waxeth cold: and therefore from hence it is that there are so many offences, so carelesly given and so easily taken; if Peter and the men of Knowledge have no more love then to walk so Gal. 2. 13. and 14. offensively, have no more tenderness of others, what need had the weak then to walk wisely, circumspectly, lest you be drawn away with the dissimulation of a Peter, as Barnabas was, he looked not so well to his steps as he should: as on the other hand, if you slip and fall, and walk not wisely, if thy foot slip and thou stumble, there are few that are so spiritual and full of love, as with the spirit of meekness to restore thee again; it is too too apparent even in the eminentest Saints; they are rather Gal. 6. 1. ready to a withdrawing, a casting off communion, and fellowship, and therefore thou hadst need, who ever thou art, to walk [Page 73] wisely and circumspectly, else thou wilt be in danger of giving offence to some of the little ones, and woe be to him by whom offences come; or else thou maist be insnared and stumble upon others miscarriages and so thy soul be destroyed, or in danger of it, as the Apostle speaks; will not that man walk warily that Gal. 6. 1. hath stumbling block upon stumbling block, is in a rough way? and if he tread aside, is in danger to put out a joynt, or break his bones▪ so it is here.

Fourthly, How much honour hath God by a circumspect con­versation? hereby is my Father glorified, if ye bring forth much fruit, Let your light so shine before men, that they may see your good works, and glorifie your father which is in heaven; hath he Ioh. 15. 8. put so much honour upon all the Saints, as to make them one with himself through his Son, make them sons and daughters, Kings and Princes in all lands, heirs apparent to the Crown of glory, and shall not we honour him? Oh how sweet and com­fortable a condition is it, when the ways of God are well spoken of by reason of any of us? and how uncomfortable when they are evil spoken of by reason of any of our uneven walking? O be tender of the Name of God, and be at some pains the more to look to your ways, that he may be lifted up, and exalted by you: O therefore cut off hereby all occasions from them that seek occasion, as the Apostle speaks of himself, therefore he would abridge himself of his liberty somewhat; and the Gospel is glo­rified much by such a circumspect walking; an Art or Science is then honoured, vvhen a man is perfect and exact in it; so is the Gospel, which teacheth this holy walking; vvhen vve come up to 2 Cor. 11. 12. it, we honour the Rule vvhereby vve vvalk, that shining speaks the beauty of the Rule, that ye may a dorn the Gospel of Christ.

Fifthly, You may by thismeans draw others to a liking of the vvays of God; the beauty of holiness, the more visible it is, the more attractive; vvhat maketh sinners think so vvell of their own condition, and so meanly of Religion, vvhen prest upon them? they see nothing more in the Saints then in others they are as careless of thir steps, make as many balks as others, keep no stricter a vvatch over the door of their lips, have no more com­mand of their tongues then others, there appears no more can­dor, ingenu [...]ty, self-denial then in others, but visibly as griping, covetous, peevish, revengeful as others; this is not the way to [Page 74] vvin any; this is the vvay to drive away the Roes and Harts that are looking towards a vvay of God, but quickly frighted away. What knowest thou, O vvoman, but thou maist by thy heavenly conversation, strict circumspect vvalking gain thy husband? and thou husband thy vvife, and parents your chil­dren, and children your parents, and masters your servants, and servants your masters, and one neighbour may gain another; and vvill not this add to the vveight of your crown? O there­fore 1 Cor. 7. 16. 1 Pet. 3. 2. I beseech you, vvill you resolve upon it.

Now in the next place, a vvord of Direction, vvhat course to take; alas, vve are like children, must be taught to go, vve know not vvhat foot to set forward in this great vvork. I shall therefore in the first place give you a vvord of direction. First, beg of God to mix this vvord vvith faith in your souls, that you may believe it to be so great, vveighty, important a duty; labour to get a heart sensible of your vvandrings, uneven vvalkings, how far you have been vvide of this narrow vvay, both before and since you have vvalked Zion-ward, and so to be humbled under them; for you must here plough up before you plant; your course will hardly hold if you set forward with a purpose to walk more exactly, except you be sensible how great the evil of turning aside, or loose walking hath been: well then, begin at the right end, and see how you have (it may be) for a long time, Ier. 14. 10. Psal. 95. not only wandered from the way, but loved to wander; you have not only erred, but you have erred in heart; you have had the Law of error in your heart, as the Saints have the Law of Christ in theirs; and this indeed is the height of Rebellion and fro­ward walking; it is frowardness indeed this provoked the Lord to shut them out of Canaan, yea, he, swear they should never enter; and if it hath not been so with thee, for this very cause, O how should this abounding grace which hath made the diffe­rence, melt thy heart to pieces before the Lord! and that would be a good preparative to a circumspect walking for the future; the Wormwood and the Gall remembred how evil a thing and bitter it is, that you have so departed from the Lord; and the straite path will be a notable help to keep you closer to him for the time to come.

Secondly, Set your selves always as in his presence, so the Psal. 16. 8. Psalmist did walk as in his sight; if ever the Scholler will write [Page 75] exactly, it is while his Master is looking on; or the servant work exactly, it is when the Masters eye is upon him. O if we could but have our eye ever up to the Lord upon all occasions, as the Psalmist speaks, how circumspect would it make us? the eye of a Psal. 25. 15. holy severe man, how would it awe us? we would not entertain such thoughts, such ends as we do, if men were but privy to them; why, now vve forget the Lord; O therefore brethren, be you vvith God, abide with him in your hearts and conversations 1 Cor. 7. 24. what ever they be; and if we be vvith him, he vvill be vvith us, and this is the vvay to vvalk uprightly, [...], as in Noah his case; and vvhen did David carry himself vvisely, but vvhen the Lord was vvith him? and this vvas the reason of it, he set God before him, and vvalked vvith God, and God vvalked vvith him, and that pre [...]ence vvill be sure to keep us in the vvay.

Thirdly, Let the Word of God dwell richly in you, in all vvisdom and understanding; It is not enough to have the Col. 3. 6. Scripture in your houses, except you have the Word hid in your hearts, that you might not sin against God; vvithout light a man cannot discover the stumbling blocks, or the turnings and vvindings of his way, but it is a thousand to one but he misseth it: a man cannot be an exact dealer, if he have not the rules of his art, or trade exactly; men would be ignorant of nothing therein, lest they should be over-reached and deceived; and yet how contented are we to be ignorant here of much of Gods mind, without which we cannot keep his way, nor walk circum­spectly. I hope you do, many of you, study as well as read the Scriptures, and hide it in your hearts, for this end, that you may be filled with a full assurance of understanding: this is another: how often do we step out of the way and know it not? and how Col. 2. 2. often do we stand pausing, and lose much time? when we should walk and work, we are then to enquire, and to learn, and know not which way to turn, to the right hand or the left, and all because we have not our sences exercised, by reason of use, to Heb. 5. 14. discern between good and evil.

Fourthly, If you would vvalk exactly or circumspectly, you must often apply the Rule to your vvays, to see what suitable­ness there is between them, how they correspond? it is not a measuring at the first setting out vvill serve your turn, you must be often measuring, as an Architect, he vvill often use his Plum-Line [Page 76] or rule, if you would make straite and exact work of it; Prov. 4. 25. Psal. 119. 59. ponder the path of thy feet, and let all thy ways be established; do you think once for all vvill serve the turn? no, David did think upon his vvays, and turned his feet unto his testimonies; the word there for thinking [...] noteth some accurateness in surveying a mans life; the word signifieth, curiously to devise, as cunning Artificers, because such devises are the work of the thoughts: so then he did with great exactness think upon his ways, studied to find out every error to an hairs breath, and so Iob 19. 28. to frame his course: and why should not the godly make as cu­rious vvork of it in holiness, as sinners do in sin? and this is the very reason vvhy men do often miss their vvay, they do not often inquire vvhat the rule is vvhereby they vvork, and for vvhat end they do this or that: this is to look round about us: as a man, if he go on, and there be many turnings, and never look backward nor upward to see vvhither his course be straite, it is five to one but he goeth out of his vvay, ye should have said, vvhy do vve persecute him? so they should have said, but so they did not say; they should have inquired for vvhat end they did it, by vvhat rule; so the Jews in their blind rage against Christ, Luke 23. 34. alas, they knew not vvhat they did: look to thy foot then in thy spiritual and thy civill conversation: in thy spiritual, and offer not up the sacrifice of fools, for they know not that they do evil, make rash vows, and then break them, and think to put it off, by saying, before the Angel it was an error: this is the sacri­fice of fools, they inquire not before hand what they do; and so in your civil conversation, inquire what, and why you do this, or Eccl. 5. 6. the other action, that the end be holy, and the rule holy, even the Word of the ever living God, and then there is hope you will go straite: A fools bolt is soon shot, they neither mind the art of shooting nor the mark, and therefore never hit the mark: how came it to pass the Jew swere so bruitish in their adultery and Idolatry, to worship Stocks and Stones? why, saith the Text, None considereth in his heart, neither is there knowledge and understanding to say, I have burnt part of it in the fire, yea, also, Isa. 44. 15. I have baked bread upon the coals thereof, I have roasted flesh and eaten it, and shall I make the residue an abomination? and shall I fall down to the Stock of a tree? he feeds on ashes, a deceived heart hath turned him aside that he cannot deliver his soul, nor [Page 77] say, is there not a lye in my right hand? so a deceived, a bewitched heart, with some pleasant lust, or somewhat that men are bent and set upon, turns them aside, they cannot deliver their souls, they cannot say, is there not a lye in my right hand? and if they could but say thus, and examine their ways, lay their steps to the rule, they would walk more orderly.

Fifthly, In every serious undertaking, enquire of God, seek his face, in all thy ways acknowledge him, and he shall direct thy paths; but indeed here is the misery of it, we will first re­solve what we will do, and then go and enquire of God, which Prov. 3. 6. is to mock him to his face. David went among the Philistians of his own head, without inquiring of God, and what came of it we see; he was gotten out of the way, and many a sna [...]e was he taken in, and many a stumbling block did he fall upon, before he returned into the way again; how hard was he put to it, to 1 Sam. 27. tell lyes to Achish, to dissemble, and put hmself on to fight with them against Israel; but that the Lord did wonderfully deliver him: never poor man was in a greater straite; at other times he did beg of God to direct him, and he did lead him, and upheld his goings, O that my ways were directed, saith he, to keep thy Sta­tutes. Without his Spirit (though we have the rule of the Word Psal. 119. 5. yet) we cannot rightly apply it to our particular cases and acti­ons, and therefore we had need to go to him.

Sixthly, Be sure we look to our humility, to keep our hearts low before the Lord, for those are they he will teach his way; Psal. 25. the more humble a man is, and the lower thoughts he hath of himself, the more circumspect will he be; this humility is oppo­sed to that confident rage of some men; A prudent man looks well to his goings; but a fool rageth and is confident: This I say, saith Prov. 14. 16. the Apostle, that every one of you think of himself not more highly then he ought to think, but to think soberly, according as God hath Rom. 12. 3. dealt to every one the measure of grace: When a man is so confi­dent, he knoweth his way as well as any can tell him, and there­fore he will enquire of no man; this man of all other is most likely to go astray, therefore look to this.

Seventhly, Take heed of Squint eyed ends, for they will draw aside the heart, the affections, the feet of the soul; if we look not straite before us, but alway looking on one side, it is not likely we shall make straite steps to our feet; therefore saith the Wise [Page 78] man, Let thine eys look strait on; and thine eye-lids look strait before thee; to the mark of the price, as the Apostle aimed at that; look Prov. 26. 27. strait before you, to the strait rule, it is to walk before you, and this is the way to keep your selves right in the way, this is the way, not to turn to the right hand nor to the left; they were Jehu his ends which drew himself▪ aside: afterward, to counte­nance and set up the same Idolatry which he himself had destroy­ed, or else to continue some Idolatry, though he destroyed some.

Eighthly, Take heed of halting between two, of going to a kind of neutrality, as the Jews were guilty much in this kind; If God be God, follow him, and if Baal be God, follow him; little bet­ter 1 Kings 18. 21. Heb. 12. 13. were they that vvould reconcile us and the Papists together by a commission, for this haltingwill draw us out of the vvay by degrees; make strait steps to your feet, lest that which is lame be driven out of the way and not healed; away then with comply­ing with the times and parties, vvhose vvays vve judge to be false, any further then the Law of Christ, the Law of Love re­quireth us to own them, vvalk vvith them.

Ninthly, Forecast vvhat temptations and snares you may meet vvith in the vvay of God, lest if you meet vvith more then you Mat. 8. 20. expected, you be overtaken by them; therefore our Saviour tells the man vvhat he vvas like to trust to, The Son of man had not where to lay his head; you must forecast to meet with many tribulations in the way to heaven: if you dream of a vvay strewed vvith Violets and Roses, and find Briers and Thorns, what a sore discouragement vvill this be, and a temptation to forsake the vvay, to turn aside from following the Lord? ex­pect then that you may be assailed by the frowns, yea, and smiles of the vvorld, vvhich is more dangerous of the two; that you may lose friends, relations, the love of all, and be hated of all men, for the name sake of Christ, the more exactly you walk; for the vvorld cannot bear too great a lustre and glory of holiness in any; expect this, it vvould be no strange thing to you then, no more then you look for, and then it vvill not be so dangerous to thrust you aside from following the Lord.

Tenthly, Labour to arm your selves vvith a strong perswasion of the Al-sufficiency of God, to keep you in, and deliver you Gen. 17. 1. from the threatning evils you may meet vvith in your vvays, and [Page 79] of the Al-sufficiency of his goodness, to be your exceeding great reward, though you have but little with righteousness here in this world; and then brethren, you will hardly be drawn to the right hand, or to the left; what is the reason that fear turns many men aside? and it is very ingenuous to find out diverticula, as Calvin saith; and as you see in the case of Peter and Abraham, when he lyed to save his wife; and so David when he spake untruly to Abimelech the Priest first; and then afterward to Achish King of Gath, as you have it in the Story, in the first Book of Samuel, his fear overwhelmed him, he had forgotten his rock, the Lord Je­hovah: and so for God, would men be so full of self-seeking as they are, if they did believe that God were able to make an abundant recompence to them, though they had little in the world for their service of him? it is a very plain case, Abraham Gen. 14. 23. would not take from a thread to a shoo latchet of the King of Sodoms goods, they should not say they had made Abraham rich, he had God was an al-sufficient portion to him: O [...]if men were of this spirit of faith in Gods al-sufficiency, the smiling world would very little prevail to draw any aside to the thri­ving side, or opinion, as I doubt it is; well then, labour for this perswasion, and you shall find it a wonderfnl support to keep us upright in our goings, which is a great part of this circumspect walking.

Alas, But you vvill say, this is a difficult duty indeed to walk thus exactly, and as I may say in a frame; and if this be so, who then can walk the ways of God, if there must be this strictness? To this I answer.

First, Plead not the difficulty against a duty, for difficult duties must be done▪ by how much the more difficult, by so much the more excellent; and vvhat else were the difference between the form and the power; between a Saint and an Hypocrite, if the Saint did not take up the most strict inward spiritual diffi­cult services, as well as the more slight and outside, and overly? lay the necessity then in the other▪ ballance against the difficulty, and see which will weigh down the other.

Secondly, Suppose thou be weak and find thy self far short of this duty, yet there is no reason thou shouldest be discouraged, Heb. 12. 12. [...] but lift up the hands that hang down, and stir up your souls to it, and buckle to the work, there is nothing so hard, but diligence [Page 80] will overcome, specially if you consider the condition thou art in, if thou be in Christ, for then thou hast a fulness of strength in Christ, through him, saith the Apostle, I am able to do all Phil 4. 13. things; and why not thou as well as the Apostle? is there not as much fulness now, and is not Christ as free to communicate it now, as then only? thou sittest down discouraged, and wilt not go to the Fountain for relief. Again (2.) In Christ thou hast all the Promises, Yea and Amen; now how many such promises are 1. Sam. 2. 9. there? He will give the Spirit to them that ask, and he keepeth the feet of his Saints, and such as have no might he will renew their strength, and they shall run and not be weary, and walk Isa. 35. 8. and not faint, and the way-faring man (though a fool) shall not err therein in this way of God, which is cast up; you let these precious Promises lye dead; why do you not improve them, plead them with the Lord? Say then with the Psalmist, O that my ways were directed to keep thy Statutes: say to him, Lord, thou requirest a circumspect, an exact walking before thee; Psal. 119. 5. there are so many stumbling blocks and snares within and with­out; and I am so foolish and weak, I am ignorant of Satans de­vises, I cannot order one of my steps to avoid them thy promise is, the foolish shall not wander; thy Promise is to give strength to them that have no might; I am the poor creature that hath no might, to will is present, I would fain walk thus circumspect, but how to perform it I find not. O see if the Lord do not con­descend to take you by the arm, and to teach you to go, and to keep you close to himself in his ways, and in every respect be as good as his word to you, and at the end, himself be your exceeding great reward for your so walking before him.

We have done with the Apostles Exhortation to walk wisely, now we come to the Argument he enforceth it with; Not as fools, but as wise; Sapientia prim [...], stultitia caruisse; the Apostle setting the contraries one against another, would make it the more clear and emphaticall, and therefore this maner of speaking is of­ten used in Scripture: If we spake to one part, the other will fol­low by the rule of contraries, and we shall in the enlargement meet with it by way of Doctrine.

The Doctrine therefore is this, It is an Effect, and an Argu­ment, Doctrine. a Proof of Christian Wisdom indeed to walk circumspectly, exactly: If you would approve your selves to be wise memas you [Page 81] profess your selves to be, then walk circumspectly, exactly, this is one of the highest demonstrations of it you can give,

I shall endeavour to prove this by some Scripture, and then shew in some particulars how it is apparently wisdom thus to walk, and then make some Application of it.

For the proof of it, there are many Scriptures which make it appear: walk wisely toward them which are without, redeeming Col. 4. 5. the time: where exact and circumspect walking towards them which are without, lest we offend them, drive them away from Christ, prejudice them against the ways of Truth, is called a walking wisely; there is great need of wisdom then to all other parts of this circumspect walking; it is of the like force with that of the Spouse, I charge you by the Roes and Harts of the field that you stir not my beloved before he please; stir him not by any un­seasonable Cant. 2. 7. importunity, nor by any provocation drive him away, for if you do, this will be offensive to the Roes, creatures easily frighted away▪ that are wild, and but beginning to be tamed; now this is wise walking; and that of the Psalmist, The Psal. 111. 10. fear of the Lord is the beginning of wisdom; and a good understand­ing have they that keep his commandments, his praise endureth for ever; the fear of the Lord is the beginning of wisdom; this is the head, the top of wisdom, the principal part, for this compre­hends the first part of the [...] or rule, that is to say, that which guides us to a right worshipping of God in Spirit and in Truth, which is the first thing; this is the [...] the godliness the Scripture so often maketh mention of; to be exact in this, is the beginning, the first born of wisdom, and the end of wisdom is to keep his Commandments, all his Commandments, respecting man and God; or else fear of God is put for the inward principle of obedience and keeping the Commandments, for the real de­monstration of it in a holy and righteous conversation: which way ever you take it, a good understanding they have that keep them; so that it is an effect and argument of wisdom; Be wise now therefore, O ye Kings, be instructed ye Judges of the earth; Psal. 2. 10. they are usually, or would be wise men already; I but there is one piece of wisdom that the Laws of men teach not, but the School of Christ, and that is, Kiss the Son, lest be he angry, & ye perish from the way, or in the way; and so another Scripture saith, This shall be your wisdom in the sight of the Nations, if ye [Page 82] keep the Commandments of the Lord, they shall say, surely this Nation is a wise and understanding people; I will beleave my self wisely in a perfect way, saith the Psalmist; if ye walked in a perfect Deut. 4. 6. way and exactly, it would be wise walking indeed; and therefore you shall find, that all grace and ability, and strength, whereby we Psal. 101. 2. are enabled to walk the ways of God aright, it is called Wisdom; Prov. 4. 5. & 7. get Wisdom, get Understanding; Wisdom is the principal thing, and what is this, but an ability to walk the ways of God exactly? no more for proof.

For the further confirmation of this Doctrine, take these Considerations.

First, It is wisdom to propound a right end, to chuse the chief good for his chief end, is a principal part of wisdom: the Hea­thens professing themselves wise, they became fools; they Rom. 1. 22. thought they were able by the creatures to run up to the first being, and so the first and chief good; but wofully they were mistaken. A fool he is that works for no end, as many men do, they bowl away the greatest part of their lives, without any mark that they aim at that is good; this is the folly which is Phil. 3. 13. bound in all mens hearts; it is wisdom then to have a mark whereat men aim in all their actions, and to have this mark the chief good, the right end whereto all should he directed, to make him who is the Alpha the Omega; it is no small peice of wisdom; The eys of a fool are in the ends of the earth, but Prov. 17. 24. wisdom is before him that hath understanding; here, and there, and every where, vvhen they should be fixed upon some mark or stop to which all should be directed, as the Apostles vvere, he had his mark in his eye still, and they should let their eys look right on; this is wisdom indeed. Now this is one, peice of exact walking and a main one too, thus to eye the first and chief good, that is to say, God himself for our last end, to propound him to Prov. 4. 25. our selves, as the center of our souls, wherein alone we can rest with satisfaction; Whom have I in heaven but thee? and there is none upon earth I desire in comparison of thee; this was a wise man Psal. 73. 25. indeed: this is the first: Wisdom consists in the provision of the end.

Secondly, To provide and make use of the right means to this end in general, is another piece of this Wisdom; the wise mans eys are in his head; if a man have never so good an end, and yet [Page 83] know not which way to compass it, nor how to go about to gain Eccles. 2. 14. it, this is a fool▪ when a man hath the mark in his eye, to set the byas the wrong way, and so to go clear off this end, argues Eccles. 10. 2. not skill but weakness, his heart is at his left hand; and indeed herein is most evident the power of Wisdom, to discover the right means for such an end as will make a man happy, and to know how to make use of them, and accordingly to improve them for that end: the Wisdom of the prudent, is to understand Prov. 14. 8. his way; now who is it that doth this, but the circumspect exact walker? others, they turn the byas another way, some to pro­phanness, others to heresie, &c. they tread not the track at all, as if a man intending to go South-ward, takes his course quite North­ward, clean contrary. So men intend heaven, but their course bends hell-ward: sure this is folly: no, no, Jesus Christ is the Way, the Truth, and the Life, and he alone, and therefore this is Ioh. 14. 6. Wisdom brethren, to know who is the Wisdom of the Father, to come to him, close with him, walk in him, as we have received him.

Thirdly, It is Wisdom, and great Wisdom for men then to take the nearest way, and easiest way to a thing; Labour in vain is not the character of a wise man; that doth movere, & non pro­movere [...]; now it is labour in vain to go a further way about, or a worse way to an end, when there is a nearer and better; frustra fit per plura, quod fieri potest per pauciora; how many miles doth a Spaniel run in his excursions to no purpose, whereas if he kept close after his Master, he would not, nor need to tyre him­self so much nothing near; and so it is with many a soul that doth follow Jesus Christ indeed, but they follow him not closely, do rove and ramble many times, and then are fain to come in again to the way by the weeping cross, the by-paths being rough and harsh, and full of pricking bryers and wounding thorns; no surely, brethren, the rule of holy walking is the strait­est path that leadeth most directly to heaven, there is no nearer way then God hath there chalkt out for us; and therefore the exact walker that keepeth closest to this rule, to walk according to this rule, he goeth the nearest way; men dream they have a nearer and an easier way then this strict and strait path, but alas, it is but a dream, when they awake they find they are far wide from the vvay, and therefore are drawn vvith much pains, much Hos. 13. 13. heart-breaking to return again, before they can go on in the vvay [Page 84] to God to heaven; foolish children they are that stay long in the Hos. 13. 13. place of breaking forth of children; we do obstruct our own mer­cies, and make a great deal of vvork for repentance and tears, vvhich might have been avoided if vve had vvalkt circumspectly vvith God; and then in that time vvhich vve have spent, and that strength laid out upon our returning again, vvhat a considerable progress might vve have made further in the vvay of God? as in the case of David: vvas it his vvisdom, think you, or his folly vvhen he turned aside out of the vvay, fetched a vagarie, a com­pass, I have done very foolishly, saith he in that place, I have gone out of the plain and pleasant paths of vvisdom into this 2 Sam. 24. 10. rough and thorny vvay, and now I have gotten a thorn in my foot, a vvound to my soul; and so he did in the matter of Ʋriah: Psal. 107. 17. fools, because of their transgression are afflicted; now the cir­cumspect exact vvalker, that keepeth close to God, he avoideth all these excursions, much of this trouble and sorrow; and is not this a notable peice of wisdom?

Fourthly, It is vvisdom for a man to suit and shape his course according to the exigence of his condition: Ye are, saith our Saviour, sent as Sheep among Wolves, therefore be wise as Serpents; that is a vvise Sheep, that being among many Wolves, Mat. 10. 16. so carrieth it as to escape their mouths and cruelty; the people of God do vvalk among Lyons, their vvay is full of Lyons, roaring Lyons, seeking vvhom they may devour. Now for a man so to vvalk as to avoid these, and yet to keep his vvay, this is vvisdom indeed: you have heard before, how full of snares and stumbling blocks and offences there are in the vvay; this is the exigence of every believers condition, some more some less; now is not this wisdom, so to carry it, as in such danger, neither to give offence, nor take offence? to keep his foot out of the snare vvhen he walks among them? O surely, this is vvisdom in­deed; had not a man need of much wisdom that hath the eys of so many enemies upon him, watching for his halting, ready to blaz [...]n his infirmities, catching at somewhat they may make a reproach, accuse him to the Powers, overthrow him? this is the manner of the world, as to the outward man; and this is the continual working of Satan by sin, and all his instruments, as to the inward man; now he that carrieth his Cup so even in such a case, as to keep the favour of the King, and avoid ruin, is he [Page 85] not a wise man? and so here in respect of the favour of the King of Kings; and who is this that doth it, but the exact walk­er with God? Noah had as perverse a Generation to walk among, as any, and doutless as many snares, a world full of temptation, and yet he walked with God, kept his favour, was saved in the Ark, and brought to the enjoyment of himself; this was wisdom indeed.

Fifthly, It is Wisdom for a man to do that in its season or time, which if neglected, he will afterwards wish had been done; and to omit that, which aftterward, he will wish had not been done. It is a great part of Wisdom, to know the season for an action, For every thing is beautiful in his season: there is not a man that now liveth and heareth Eccles 12. 1. this word, but would when he cometh to die, wish he had remembred his Creator in the days of his youth: much sin had been prevented then, some provision had been made for his eternal state; do you think the young men that chear themselves in their own vanities, when they come to judge­ment, and to stand before the consuming fire, ready to burn them up as stubble, they will not wish, O that they had fled youthful lusts, O that they had lived more by rule then by lust! but alas, then it is too late: now is it not great Wisdom, while men have the day, to work and walk? because the night cometh, Ioh. 9. 4. wherein no man can work: Stultorum est dicere non putaram: I had never thought that my day was so near to an end, as now I find it; now the circumspect walker he hath the light; and maketh use of it while he hath it, because he knoweth he shall not alway have the light to work by, nor walk by; He that gathereth in harvest is a wise son; that is the season for gathering; for a man to neglect that time, and let winter Prov. 10▪ 5. come on, which will spoil all his harvest, and to say, I had not thought this year had been so far spent, is very gross folly: well, this is another.

Sixthly, It is wisdom to go through stitch with a work, if it be a thing worth the while: what thine hand findeth to do, do it with all thy might, (that is to say) not by halves, care­lesly: what folly is it for a man to take some pains for an end, Eccles. 9▪ 10. and for want of a little more to lose all? a man draweth the [Page 86] bow, seemeth to take aim, but for want of a little more care and exactness, misseth the mark and loseth all: this is the case of hy­pocrites, they take much pains for heaven, they seem to run as fast as any, and keep as much ado in the way of God as any, they pray often and much, and hear, and receive, and for want of a little more, they fall short and perish, because they look not to the frame of their hearts, their uprightness before God in it, and disallow not themselves in their halting, and therefore they lose all, and their souls, and all, is not this fol­ly? who did more then the Pharisees for Heaven, and those in the seventh of Matthew? But they wanted one thing more, they busied themselves about many things, but the one thing more they neglected, and therefore miscarried; for a man to run, and wrestle, and strive, and yet to miss the prize for want of a litle care, to strive lawfully, a little exactness and acurateness in the manner as well as the matter of their work­ing, this is folly: alas, how many are there that seek to enter, as the foolish Virgins, but because they add not a little more, and strive to an agony, therefore they are not able thus to seek; this is to lose all their labour.

Seventhly, Another Argument is this: It is Wisdom that takes a course for the fullest enjoyment of the last end, the chiefest good; there are, it is believed degrees of Glory in Heaven; all the Saints shall shine, but some like Stars, some like the Sun, one Star differs from another in Glo­ry; every one shall have a mansion, and unspeakably 1 Cor. 15▪ 41. Glorious, but they are not every one that shall sit on the right hand, and on the left hand of Christ in his Kingdom. It is a great Reward indeed that diligent Ministers of Christ have, that are so indeed: Christ is said to have a thou­sand, and they two hundred Sheckels, the Keepers of the Vineyard, (that is to say) a fifth part of what he hath▪ Cant. 8. 12. Indeed in other goods, we have less good in them, and a mixture of snares, specially in our time of flesh and weakness to weild them aright, they are not so de­sirable in the highest degree. David was loth to be the Kings Son in-Law; Seemeth it to you a light thing, to be [...] 1 Sam. 18. 23. Son in-Law to a King? it is a greater burthen then yo [...] [Page 87] are aware of, to carry it answerably to such a condi­tion; Favourites places are slippery and dangerous, many envious eyes are upon them, to watch their halting, much ado to keep the heart humble in such a case; but now this good, the chief good, there is no snare in the fulness of enjoyment of him, but the more fully, the more hap­py; the more Grace, the more Glory; and therefore for a man to take up with less here, is not Wisdom, but folly and great weakness; therefore the Apostle puts them on, That they should not lose any thing of what they had wrought, that they might have a full reward; and so 2 I [...]h. 2. neglect not, slubber not over your services, be exact in them, lose not so many Prayers, so many Sermons, so many Sacraments as you do, when you do them so care­lesly, for want of a litle acurateness you lose them, and lose of your reward; for there is fruit redounding to your account in the day of Christ.

Eighthly, It is a piece of Wisdom also for a man to make sure his title to an inheritance, if worth the having; who would be so fooled as to neglect this among men, where the good is scarce worth the looking after? now here is an inheritance incorruptible that fadeth not away, an inhe­ritance 1 Pet. 1. 4. of the Saints in light and glory: and is it not wisdom to make it sure, not to be at uncertainties? sure you will all conclude it is: now this is the way, and no other, cir­cumspect, exact and diligent walking; do all diligence, it is 2 Pet. 1. 10, 11. not an idle, loose profession Brethren, that is accompanied with assurance, no, but a diligence there must be, a work­ing, and working out, and with fear and trembling; there must be an adding to Faith, Vertue, &c. for if you do v. 5, 6, 7, 8. these things ye shall not fall, and an entrance abundantly shall be ministred into the everlasting Kingdom. Now what wise Master of a Ship would come into his harbour tattered, and torn, full of leaks, and ready to sink, if he might come in with the sails filled, in a gallant manner, which he may do by an acurateness of stearing a right course to avoid the rocks and sands? who would chuse to go through a nar­row wicket, as it were, hard and sharp, when he might have [Page 88] a wide door opened to him? O brethren, it is wisdom to make your calling sure, every man in distrust will tell you so, and when you come to die and look death in the face, your souls will say, that it is wisdom indeed then to have assurance: well, an exact walking with God is that way to procure it: let men say what they will of peace and assurance, while they walk loosly they must give me leave to suspect all that I know, that sin will undo our peace, if we carelesly fall in­to it.

For the Application of this then.

In the first place it may serve to wipe off that slandero [...]s imputation of [...] the false accuser of the Brethren, and of the wayes of God, and of God to us, that he casts upon Religion, as if it were a thing that were besotting, it made men fools; this is a slander the Devil hath gotten much by, and therefore he useth it much; men are loth to be accounted fools, and think that to take upon them the strict course of Religion, is the next way to it; they could never have the liberty, nor the free use of their wits, and wisdom, and policy, nor the free use of the Creature, nor the good that is in them any more; Bre­thren, this is false; it is the greatest wisdom in the world [...]ure you will say, to be wise to Salvation; to be wise to a little Popularity and Fame by ostentation of Science, falsly so called, to be wise to get a good Estate in the World, to grow rich, this is a poor thing; Brethren, but to be wise to Salvation is that will stand a man in most stead, when for all his other wisdom, and the effects of it, he shall be at his wits end; Beside, indeed this is the way to be wise for a mans name, for a mans Estate; for his Posterity also; for who is it that giveth power to get wealth? is it not the Deut. 8. 18. Lord? and is not circumspect walking before him to all wel­pleasing, the way to be blessed? blessed in basket, blessed in store? and if he blow upon it, and curse it, you may sow much, and it will come to nothing, you may put it Hag. 1. 6. into a bag, but there are many holes, out of which it will [Page 89] run; so many lusts unhealed, so many holes; and for his name, you are mistaken, it is to be righteous, their name shall be had in everlasting remembrance, it shall be embalmed; the name of the wicked rotteth, and stink­eth, the remembrance of them is loathsom; Wisdom it Prov. 10 7. self is folly to a fool, and so is the Wisdom of God to Salvation, foolishness to the wise men of the World; but this their way and judgement is their folly; and no greater evidence of folly, then to judge the ways of God foolishness. Well, the foolishness of God (as you count it) is wiser then men; you think it is foo­lishness to spend so much time in the service of God, less ado would serve the turn, as the Heathen Seneca 1 Cor. 1. 25. derided the Christians, that they lost the seventh part of their time, (that is to say) the Sabbath, because they spent it not in the service of the world and vanity, as they did; and so do you, when a man is diligent and exact in his times and hours, spends so much time in waiting upon God, you think he is a fool, he will be a beggar, but when you and he come to lye upon a death-bed together, then tell me, who is the fool: as very a fool as he was, thou wilt then wish thou hadst been such a fool; and oh that thou mightest die his death! So if some be tender, and scruple at the taking an unjust gain in his trading, that which others can easily swal­low, they think this man is a fool, he will never do any good with his Trade, he will be a beggar. Alas, they know not that a little with Righteousness, with a good Conscience, is better then great Revenues without Right; a little with Gods Blessing, which maketh rich, giving contentation, and giving the sweet of Mercy, making them give down their sweet to them, is better then much without it; and when thou hast heaped up Gold as the dust, and Rayment as the clay, and withall, hast gotten a wound in thy Soul, a worm in thy Conscience, the rot and canker eats into thy soul, Iames 5 [...]. what hast thou gotten? who will be the wiser man? when the sins whereby thou hast gotten this, begin­neth, [Page 90] to stare like so many devils in thy face? though thou hast builded thee an house, a fair house and chambers Hab. 2. 11. by wrong, and he that dwels in a tent, is contented with a meaner condition, with a good Conscience, when the stone beginneth to cry out against thee, out of the wall, and the timber out of thy chambers, and thy ears are full, and thy heart full of the cry of thy sins and guilt whereby this hath been gotten, who will prove the wise man then? O surely Religion maketh not men fools.

Secondly, It may be a word of retortion, and serve to fasten the folly then upon the wisdom of the World; Wordlings think the people of God fools for their pre­ciseness, but the Saints know them to be fools; will ye believe when the Lord speaks? do not harden your hearts now, and say, thou speakest falsly in the name of the Lord. Read that passage of the Apostle, and tell me what you think then; The Wisdom of the World is foolish­ness with God; is not God the only wise God, and do 1. Cor. 3. 19. you think the Lord can be mistaken? though we that are poor weak creatures, like your selves (may be) mis-judge, yet sure the Lord cannot; he is wisdom it self, and it is foolishness with God, he judgeth it so; and believe it, they are wise, whom he maketh wise; and they are fools, and that is folly whom he accounteth so; by the rule of con­traries it followeth; if to walk circumspectly, be to walk as wise men, then to walk loosly and at large, is to walk as fools, according to our Text; I will give you but two or three Demonstrations of their folly, it may be the Lord will convince some poor creature of the folly of his ways.

First, It is folly for men to pitch upon a wrong end, to place their happiness in any thing but the chief good indeed; now this is evident enough, too plain, that men of the world they do place their happiness in worldly things, they have their god to worship as well as the Saints; The lusts of the flesh, the lust of the eye, and pride of life, 1 Ioh. 2. 16. to which the Apostle reduceth all that is in the World, their pleasures, their riches, their honours, these are [Page 91] their ends, to which they drive on all their designs, and here they rest and sit down, and look no farther many of them; now is not this a gross mistake and grievous fol­ly, to end so low as the earth, and what the would can afford? which will appear, if we consider, 1. That Luke 12. 20. none, nor all these things will run parallel with the souls to eternity; therefore if they could make a man happy as long as he enjoyed them, yet afterward they would then encrease his misery, when they leave him, fuisse faelicem miserum; It is perishing bread, uncertain Ioh. 6. 27. riches, many times they make wings, and are gone, even he himself outlives them; a miserable happiness that a 1 Tim. 6. 17. poor mortal creature can out-live; if not, yet the soul out-lives them; he can carry nothing away with him, saith the Text; the poor soul must appear in its nakedness before [...]he Lord Judge at that day of appearing, after death, and soul and body to eternity after the Re­surrection shall never be the better for them; alas, the remembrance then of your pleasures, and honours, and riches will be but a sting to your souls to eternity, that such enjoyments you had, and used them no better. 2. As they continue not, so while a man can keep them, they cannot, they do not satisfie the soul; if any man could, Solomon might have pickt out an happiness out of them, when he had so much wealth to procure them, so much wisdom to improve them, so gave himself to find out; but the sum is, vanity of vanities; not only vain, but vanity; and vanity of vanities, and all is va­nity; the greatest vanity, they are empty, there is no substance in them, they will not satisfie the soul; there is no sutableness between such earthy things and a spi­ritual being, nor equality between their greatest vastness and the largeness of a soul; they can never fill it, and therefore it can never rest, but the more a man hath, the more he Psal. 73. 22. would have still; drinking doth but increase their thirst; and therefore well might the Psalmist bebeast and befool himself for setting such an esteem upon them. So foo­lish was I and ignorant, and even as a beast before thee, [Page 92] when he thought them to have more in them, then they had, and therefore that they were the happy men that flourished, and it was in vain for him to cleanse his heart, &c.

Secondly, If they should, or do propound a right end, yet they miserably miscarry in the means towards this end; For, First, There are some that are wise to do evil: but to do good, they have no knowledge at all; and if men make God and Heaven their end, is this Ier. 42. 22. the way to it? will the way to the devil, and the way to hell bring a man to Heaven? and yet this is the course that most men run, as if men would be saved by con­traries, and were Christians by antiphrases, because they are most unchristian; surely Brethren, the Spirit of God and the Scriptures every where hath determined sin to be folly, and calleth sinners fools, therefore we read of working folly in Israel so much now; if one part of Wisdom be to aim at the right end, surely Wisdom agreeth notwith it self, if this be another part of Wisdom, the Wisdom to do evil, which indeed is improper­ly called wisdom; but it is a cursed skill and ingenuity which men have, whereby they are more industriously wick­ed; this is so far from Wisdom, that it is the very height of folly.

Again, Secondly, It is the Wisdom of the World to get a name of Christianity, and therewith satisfie them­selves; take the power who will, so they have the name, and pass for Saints; gain is their godliness, and when they have gotten the gain by it, the Godliness they care not to walk in, but in their pleasures of sin; the 1 Tim. 6. 5. shew of Religion is profitable, but not the reality, it is burthensom; is not this folly with a witness? can the Shadow be profitable, and not the Substance? the Shell and Husk, and not the Kernel? can that be pro­fitable, whose Praise is of men, and not that whose praise is of God?

Again, As the top, and crown, and quintescence of their folly; they are wiser in their own conceit, then several [Page 93] men that can render a reason, as he spaaks of the slug­gard; and such are all those that will not be at pains for Prov. 26. 16. God and for Heaven: if men might devote all the flower of their youth, the ripeness of their age and strength to sin, and when they come to die, have Heaven drop in their mouthes, many would be saved; but if they must be at such pains for it, walk so circumspectly, strictly, in a frame, by rule thus, and be exercised in morti­fication, renewing their repentance, so much ado with searching and trying their ways, they think the wisest course is to sit still; it is better sleeping in a whole skin, and seven men that can give a reason, are not so wise Verse 12. as they; let Ministers say what they will, they will not be­lieve but they are the wiser men of the two; O he that is thus wise in his own conceit, there is more hope of a fool, then of him; well then, if the world pass for fools, they are the fools indeed in grain; and when Saints and sinners, the strict walker with God, and the formal Hypocrite shall appear before the Lord at the last day; then (if before you will not believe) you shall know who were the wise men, and who were the fools.

Thirdly, Then let Wisdm be justified of her children; Mat▪ 11. 19. you that are the true sons of Wisdom, and not bastards, and pretenders, justifie Wisdom then, though all the world run a contrary course, and count it folly to walk thus circumspectly; do you count it your Wisdom, as the Lord counteth it, to be strict and exact in your walk­king; no matter though the world stigmatize you for fools, that you neglect your concernments other wayes sometimes, to gain a nearer approach to Christ, if the Lord judge you wise men; the argument is very strong: for what man can bear the imputation of folly; in­deed every man would be wise, Vain man would be Iob▪ 11. 12▪ wise, though he be born like a wild Asses Colt; but the Saints methinks, that know in some measure what the Wisdom which is from above doth mean, should labour to approve themselves wise men indeed, by a circumspect walking with God. And you that profess the Name of [Page 94] Christ, though it may be not all of you, in truth you would be wise, though you walk not circumspect­ly; shall I bespeak you in the Prophets words, how say you, we are wise, and we have the Law, &c. when you Ier. 8. 8. walk not by this rule; Ah take heed you prove not foolish Virgins when all is done: it is not Wisdom to dal­ly with Religion and with God, he will not be mocked. Then you that are wise indeed, and do in a good part walk exactly, shall I beg of you, that you would yet more and more labour to approve your selves wise men and wo­men, in a great exactness of your walking, avoiding all appearance of evil; as the Apostle speaks, in following 1 Thes. 1. 22. after whaever is comely, of good report; you know what the Wise man saith, A man that is in reputation for Wisdom, that passeth for a wise man and a close-walk­ing Eccles. 10. 1. Saint; a little folly is like a dead Fly in the Box of Oyntment that maketh it stink; by how much the more the Lord hath done for you this way, be so much the more careful: O it is this Wisdom that will make your faces shine, Brethren: so it did the face of Moses and Eccles. 8. 1. David, but a little folly in a David, what a blemish it casts upon it, and what a reproach and blemish upon the beautiful way of holiness?

O then, I beseech you Brethren, Labour to cease from your own Wisdom: for indeed this is folly, and contra­ry to the Wisdom of God; He that hearkneth to counsel, is wise: It is a sad thing when the People of God are not Prov. 12. 15. advisable, are so full of self-will and self-wisdom that they cannot cease from it; so David in numbering the people, he had good counsel given him, though by a man far enough inferiour to himself in spirituals, but was not advisable, and what a blot did he bring upon him­self? 2. Cor. 3 18. we profess to give up our wils and wisdoms to him, and yet when it cometh to the pinch many times, we must have our wils, and we must have our own con­trivances go forward, or else we cannot aquiesce; I said in quietness and confidence should be your rest, Isa. 30. 5. but you would not.

[Page 95] Again, Then beg this Spirit of Wisdom more earnest­ly, greater measure of it, for it is he that giveth Wis­dom to walk exactly; this Wisdom from above, which is pure, and peaceable, and gentle, and easie to he in­treated, so that a child may lead such a man or woman, if Gal. 5. 16. he present any thing of light and God to them: And then Brethren, when you have the Spirit, walk in the Spirit, in the Power of this Spirit of Wisdom, let it pre­vail over your own wils, and your own opinions of your own ways, subject all to him, and you shall find that he will guide you by his counsel, and afterwards receive you to Glory. Thus much for this Observation.

These were his last Lecture-Sermons, the last words; viz. Redeeming the Time, because the dayes are evil, He stayed not to finish.

FINIS.

The Parable of the ten Virgins.

Mat. 25. from the 1. v. to the 14. v.

Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their lamps, and went forth to meet the Bridegroom.

And five of them were wise, and five were foolish.

They that were foolish took their lamps, and took no oyl with them:

But the wise took oyl in their vessels with their lamps.

While the Bridegroom tarried, they all slumbred and slept

And at midnight there was a cry made, behold the Bridegroom cometh, go ye out to meet him

Then all those Virgins arose, and trimmed their lamps.

And the foolish said to the wise, give us of your oyl, for our lamps are gone out.

But the wise answered, saying, Not so lest there be not enough for us, and you, but go ye rather to them that sell, and buy for your selves.

And while they went to huy, the Bridegroom came, and they that were ready, went in with him to the marriage, and the door was shut.

Afterward came also the other virgins saying, Lord, Lord, open unto us.

But he answered, and said, verily I say unto you, I know you not.

Watch therefore, for ye know not the day, neither the hour, wherein the S [...]n [...]fman cometh.

A Parable is a representation of some truth to the un­derstanding, under such things as are obvious to to the senses, and familiar to us in our ordinary use, and experience in the Gospel, yea the Scriptures Old and New, are full of them. I lift not to trou­ble you, to speak much to their Nature, but I understand, they be a kinde of a similitude, as the Parable, Chap. 24. 32, 33. Learn a Parable of the [...]ig-tree, when it putteth forth leaves and the bran­ches [Page 2] are yet tender, the Summer is nigh ye know, it was a thing familiar to them in experience; so likewise ye, when ye see these things come to pass, know it is near, even at hand. A metaphor is a simile contracted into one word, an allegory, a continued metaphor, and a Parable much what of the same nature. Some­times they hold out a truth more clearly, and sometimes more darkly; if the [...] only be given, or laid down, the truth is concluded more obscurely, and lies hid under the broad leaves of the similitude. As, of the Sower, that went forth to Sow, (which you know the Disciples understood not, untill our Saviour had Mat. 13. 3. & 4. opened it to them,) saith he, to you it is given to know the mysteries of the Kingdom, but to them it is not given, therefore he speaks Verse 11. 13. to them in Parables, in such a manner delivering them, as that thereby the truth is more shadowed, though it be clear when it is explained, that seeing they might see, and not perceive. It is a Judgement to a people, to have teaching in such a manner as Verse 14 & 15. darkens the truth, so as they cannot understand. Now he explain­eth it to the Disciples, and sheweth them what is meant by the se­veral sorts of ground which received the Seed, the same Seed; but none brought forth (except one) to perfection. Now (say his Verse 19. &c. Disciples) speakest thou plainly, and speakest no Parables? so (saith he) I have spoken to you in Parables, or Proverbs, but now I will shew Iohn 16. 25. you plainly of the father.

Now this being delivered to his Disciples privately, (as you have it, Chap. 24. for they came privately to him to ask him the Chap. 24. 3. sign of his coming, and when the destruction of Jerusalem should be, which he had immediately before prophecyed of:) he continueth his speech to them throughout that Chapter, and continueth it in this, thererefore he speaks somewhat more plainly, and clearly, not only laying down the proposition, but the reddition. He not not only speaks of the ten Virgins, but tells them, what it is that is compared to them, even the Kingdom of Heaven.

It is a field more large then ordinary, and therefore that we lose not our affections in it, and be not out of breath before we get over it, I shall endeavour to speak with more brevity, to the things therein couched, which are doctrinal and practical; though me thinks the great variety that is in it, should prevent a nauscat­ing of it.

For the cohaerence of the words, you see they are a continnation of [Page 3] our Saviours Sermon to his Disciples occasioned by their request, that he would tell them, when those things should be, Jerusalem should be so ruined, as not a stone should be left upon a stone; and what should be the sign of his comming, and of the end of the world! Haply they might think they would not be much sepa­rated in time, and thererore they wra [...]t them up in one question, to our Saviour. He answers them in this Chapter, somewhat to the one, and somewhat to the other, I cannot stand at large upon this, I should detain you too long from the Text. But he tels them whatever sign were given them, yet the day and hour of his coming, no man did know. And therefore it lay upon them to watch, lest Chap. 24. 37. it should find him in a secure condition, as in the daies of Noah, &c. And therefore exhorts them all to watch. We know not Verse 42, 43. when the thief will come, be ready for him alwaies, watch, for he will come in an hour, ye think not. And then sheweth them Verse 44. the happy estate, of a servant, a faithful and wise servant, whom his Master hath set as a Ruler over his houshold, to give them meat in due season. Which seemeth specially to concern the con­dition of the Disciples which were to be set over the house of God, which is the Church of Christ, and to break the bread of life to his people, happy is that Servant, whom his master when he com­eth, shall find so doing, in the simplicity of his soul. When my Sa­viour cometh, would ye have him find me idle (saith Calvin) oportet episcopum concionantem mori. Oh to be spent for Jesus Christ, [...] Master spare thy self, was the envious mans counsel, when he whispers that into Ministers ears, and can lull us asleep with such a requiem: he knoweth what he hath to do, while they slept he sowed tares. Surely brethren we have been very sleepy, else there Math. 13. 25. would not have been so many tares sown. And he showeth them the sad condition of them. if they presume upon the delay of his coming, and eat and drink with the drunken, and beat their fellow servants, bite and devour one another. Ah dear friends, if Jesus Christ should now come, would he not find many of us thus doing? But now, as he had quickened them up to watch for his appearing, to be doing their work, so now he inculcates the same not only Verse 13. upon them, but upon all in the words of the Text, as appears (v. 13.) by the application of it, watch therefore for ye know not the day nor the hour wherein the son of man cometh.

For, the scope of it which I think meet first to hint to you, I [Page 4] conceive it to be this; To stir up all that profess Jesus Christ, and that have their hope not in this world, but in the world to come; to look to their state and condition that they be sure to be ready and prepared for him, that they make sure of such a viaticum, as will carry them through life and death, and to persevere, that they may be crowned, and when they have such a state, to continue watching and waiting for his appearing; but the main is perseve­rance; that they be sure to have such a work of grace wrought upon them, not to rest without such (I say) as will hold, least they fall short of the glory of God. This is the general scope, which being understood, we must know that every particular is not to be squeezed too sore, least it give blood in stead of milk. And yet some interpretation of the main things we may with sobrietie (as the Lord shall enable) expound. Our Saviour is a President, ex­pounding the Parable of the sower, shewing us what is meant by the seed falling by the high-way side; the stony ground, the thorny, and the good ground. And so in that of the tares, telling us; who is the sower, and what is the seed; the good seed, and the Tares, and the Reapers, the Angels, the harvest, the end of the world, and the field, &c. And therefore by that little measure we have received of the same spirit, we may humbly adventure to speak somewhat to the main things in this parable.

Herein is held forth to us the relation and mutual deportment of Jesus Christ to his Church, and his Church to him, both in this life which is the way, and at death and Judgement which is the end; and therefore that which concerneth him, and that which concern­eth the Church towards him; being even as the warp and wafe of the parable, we will consider them a little apart, and run each of them apart to their end, as far as the Lord enables us, and not confound the considerations of them.

Only before I proceed to that, we must know, that the parable or similitude is taken from the manner of solemnizing Nuptial rites, which it seemeth by some very learned to have been thus carried on, that is to say, When two persons were espoused, and [...]de sure each to other, and the time of the solemnizing the marriage come, the man came to the house of the Spouses Parents Plut. Problem. to take her; the time usually in the night, and aged men, and grave accompanied the man, and Matrons the woman, and with solemni­ties of prayers, &c. they did it wherein the Christians are said to [Page 5] imitate the Jews, and if all things be sanctified by the word, and by 1 Tim. 4. 5. prayer; me thinks that should be but an unholy marriage that is kept without them; that by the by. Now when he returned and So Grotius. took the Bride with him, then it should seem the younger men and Virgins did meet them in the night with Torches, among the Ro­mans and others; with Lamps among the Jews, who had not the use of such Candles or Torches. And there is somewhat seemeth to favour this of their meeting of him in his return, in that place of Luke, Let your loins be girded about, and your lights burning, and Luke 12. 25. ye your selves like unto men that wait for their Lord when he will re­turn from the wedding; that when he comes and knocketh, they may open to him immediately; there is a Simile of men waiting at night with loins girded and lamps burning, that when their Lord cometh from the wedding, to return home, to bring his Bride with him, they may be ready to open when he knocks; a little difference there is from this here, The Syr. and the vulgar Lat. here do add the Spouse, to the Bride-groom; that they met her as well as him, and some others have so read it, and of great name also; and if so, that would more make for this understanding of the manner of the marriages among those people, whereto there is a respect in this Similitude. I will not spend time about that, though others do conceive that otherwise, they went to meet the Bridegroom accom­panying the Bride, as Psal. 45. The Virgins her companions, shall be Psal. 45. 14. brought to the King in raiment of needle-work; and so they meet­ing him, brought him into the Bride-Chamber, and young men I find (not old in Scripture) to have been companions of the Bride-groom; as in Sampson his wedding, they brought him thirty young Iudg. 14. 11. men to be his companions; these were children of the Bride-Cham­ber, which rejoyced with the Bridegroom; however it was, they met him it seemeth in the night, and with Lamps, to light themselves Math. 19. 15. and others, and this is the ground of the Simile, the protasis. Now the Kingdom of Heaven is compared to this.

But that I may the more methodically open it, (leaving the Ap­plication of it to be taken in, in the uses of some of the Doctrines, from the words) I will begin with that which is spoken of Christ himself: And then that which is spoken of the Church, and as briefly as I can, paraphrase it as I go, that I may reach some point to be handled at this time.

First then, the Bridegroom Jesus Christ, is set forth by that rela­tion Verse 2. [Page 6] of one ready to consummate the marriage, with such as he hath espoused, he is the Bridegroom. T [...]e Lord Jesus (brethren) by the Gospel goeth a wooing to all the world without any respect of per­sons, be we high or low, rich or poor, more or less sinful, leprous, poor, defiled, naked, indebted, imprisoned, loathsom, nasty, never so; his ambition is to win our hearts, to gain our consent, to espouse us to himself: Well, when he hath done this, and hath ob­tained, then he cometh to make up the marriage.

Secondly, Concerning him, it is said that he tarried; came not so soon happily as ordinary. It is likely that their marriages were before midnight, usually the beginning of the night; and to that, there may be a respect in this expression, he stayed somewhat longer, for it is said, the cry was at midnight, v. 6. So the Lord Jesus may Verse 6. stay somewhat longer haply then is expected. It is said by them in the Revelations, the souls under the Altar cry out, how long Lord, holy and true. It may be the expectations of some of the Saints are for Rev. 6. 10. his appearing sooner to take them to himself, they have a desire to be dissolved and to be with him, and to them it is a tarrying long. And to sinners it is a tarrying, they think Jesus Christ lingers his hour of a Judgement, and a resurrection, but these are things afar 2 Pet. 3. [...]. off. And therefore they affected not them much, except a man could preach, as if Christ in flaming fire to render vengeance, were at their backs, it affecteth them not at all: All things continue with you sinners as they were, and where is the promise of his coming? A promise to the people of God, a threatning to sinners and hypocrites Gen. [...]. 17. it is, as Janus is said to have two faces, and as that in Gen. 3. the seed of the woman shall break the Serpents head, a promise and a threatning both in one. Now sinners they are bold, to eat and drink with the drunken, until he come and sweep the second world away with fire, as the first was drowned with water; this is the second.

Thirdly, the cry that goeth before his coming, which Calv. saith is metaphorically put for the suddenness and unexpectedness of his coming, because when any great thing cometh upon a people at unawares, they use to make a cry for tumult, and it may be so hap­ly that then being unready they cry out, as when people are sur­prized by an enemy, they cry out, O arm; arm, make ready, pre­pare to meet them; but thinks it rather is a Voice that goeth before the Bridegroom, which indeed is a quickning to them that are his [Page 7] indeed, that were not ready altogether, and it cryeth, make ready, prepare, for he is coming; and this may be interpreted divers waies. Whether there were any such thing in the rites of their marriages, I know not, but for that it is not much material; the comparison holds in the main.

(First) Then there is a cry by the Messengers of Christ: they cry, prepare the way of the Lord; prepare your hearts to meet the Lord. We are exhorted, commanded to cry, and cry aloud, that Matth. 3. Isa. 58. 1. we may awaken sinners, for that is the case here, as afterward you will find. Cry with a Stentors voice, ut Stentora vincas, saith Trap upon it. Alas all will not raise lazy sinners, we may cry our hearts out, but who believeth our report? we tell you, the Judge stands at the door, Christ is at hand, it is not long before you must appear before him, and if you be not ready, you are like to be shut out; you believe it not.

(Secondly) A Cry of Affliction, especially that visitation which is the fore-runner or harbinger of death: that cry from the Rod hath a voice, and that voice is Gods voice, he speaks in it, and it is not an ordinary voice, but a crying voice; the word, it whispers, the loud crying of the word, is but a whispering, in comparison of the voice of God in the Rod: it cryeth, hear the Rod and who hath Mica. 6. 9. appointed it: Mind it, if a Judgement be upon a City, (is there any evil in a City, and he hath not wrought it?) it cryeth to the whole City louder then Jonah did, repent, repent, for you may perish and come to the tribunal within less then 40. daies, or hours: So every disease in a family cryeth to the family, cryeth to the person, prepare, make ready, that we need not such a message as the Prophet Isaiah brought to Hezek. the voice of God in the Rod cryeth, prepare, make ready, for he is com­ing; here is a blow that the Tabernacle of Clay is ready to tumble, and then soul, where wilt thou appear, if thou be not ready? Or else,

(Thirdly,) by cry, it may be meant, as Chrysost. Theophyl. Jer. Hilary, Aret. and others understand it, of the last trump of the 1 Thes. 4. 16. arch-Angel, Arise ye dead, and come to Judgement: this will be such a cry Brethren, as will make all the world ring of it indeed; that will pierce to the bottom of the deep, to make it give up its dead, to the bowels of the earth, to make it give up its dead. Then shall all arise, the dead in Christ shall rise first. Well this cry go­eth [Page 8] before, or accompanyeth this coming of the Bride-groom.

Fourthly, Then he cometh. For the heavens now must contain him until the Consummation of all things, and then he will come to Acts 3. 21. Ʋntil the time of the restitu­tion of all things. judge quick and dead; he that shall come, will come; though he seem long to the people of God, he that shall come will come: then mockers shall know where the promise of his coming is, they shall know their Judgement lingers not, nor damnation slumbereth not. He will come soon enough for all, too soon for many poor crea­tures: the Lord grant none of us be found in our sinful condi­tion.

Fifthly, The time is at midnight: The Jews have a tradition, that the coming of Christ to Judgement will be at midnight; and Verse 6. hereupon the Primitive Christians, it should seem, did use to watch all night the Eve of the Pass-over, expecting his coming, as Jerom reports, saith Beza, but to be wise above what is reason, you see whether it leads men in the dark, for what is more directly against our Saviour his own words; Of that day and hour know­eth Chap. 24. v. 36. no man; no not the Angels in heaven, but my father only. At midnight, with respect to the solemnity of the marriage, that is to say, later then usually, and therefore unexpected, when all was si­lent, nocte intempestâ; when deep sleep useth to seize upon men. The man of the house, at midnight his eyes are sealed up with sleep, and when he least dreameth of the thief, then he cometh, and sur­prizeth him. So the Lord Jesus, like a thief in the night, when Chap. 24. v. 4 [...]. men usually are least aware, most uncomposed, and unfit for his coming for the most part.

The rest of his actions in this Parable, will come in under the other part, which is the Church, for you have in the gene­ral;

(First) the subject of this comparison, the Kingdom of heaven, and what that is I shall not need here to speak much of, it hath various expressions in Scripture; It is not I conceive here taken for the Kingdom of glory, for there are no foolish Virgins mem­bers of that Kingdom: No, nor the Kingdom of grace which is within the Saints, for the same reason. Nor yet for the Administra­tions of the Kingdom, as sometimes it is taken; But it is taken here, for the visible Church of Jesus Christ, wherein some are wise, some are foolish. Some hold out, some fall short of heaven, and the glory [Page 9] of God, and some are crowned, enduring to the end; and thus much for the opening of that expression.

(Second) thing in general to be noted, is, the time: Then shall the Kingdom of heaven be likened, compared or shall be like; then, when? even when the Son of man shall come, Brethren, to solemnize the marriage with such as he hath here espoused to himself; then, when we come to appear before him all together, it shall most evi­dently appear to be so. But in a sort, it is so in every mans parti­cular Judgement at his death, or dissolution, there is a Specimen given to the truth of this parable; and this appears from the con­nexion of this Chapter with the former; the last ver. of the former Chapter he speaks of cutting in sunder that evil servant, that pre­suming upon the Masters delay, should beat his fellow-servants, and eat and drink with the drunken; he shall cut him in sunder, Chap. 24. ver. 51. and give him his portion with hypocrites; where is weeping and gnashing of teeth for ever: Then shall the Kingdom of heaven be likened to ten Virgins. And though then the spirits of many just men be already made perfect, and many hypocrites already in the ever­lasting chains of darkness; yet because they have been members of the visible Church in a sort, all such may come under such a consi­deration, at the great and terrible day of his appearing, when the sheep shall be set upon his right hand, and the goates on his left hand, as you have it in the latter end of this 25. Chapter.

Now for the Church visible, compared to ten Virgins: There are two sorts brethren in a visible Church, such as are Saints indeed, and do enjoy the Lord Jesus, and have that Kingdom of God, even righteousness, peace and joy in the Holy-Ghost within them; and such as are only so, nomine tenus, they go for such with men, who cannot search the heart, ought not to judge the heart immediate­ly, but tenderly, and alway with the greatest favour, to judge of men: Now such is this Kingdom of heaven here mentioned: And therefore we will consider what is said of them two waies; cast it two waies, haply it may appear the more clearly and distinctly to our understanding.

(First,) We will consider what in the parable is common to them both, to Hypocrites, and Formal Professors, with real Saints, who possess and enjoy Jesus Christ.

(Secondly) We will consider what is peculiar to either of them, and set contraria juxta se, they wil give light each to other, and this briefly.

[Page 10] First then for the things wherein they agree, or which are com­mon to Saints indeed, with Saints in appearance only, or seeming and real Saints. They are all of them called Virgins, not in com­mendation of virginity, as Jerom did childishly conceive, as Calvin noteth. But to Virgins they are compared, either only because in the marriage solemnity the Virgins used to go forth to meet the Bridegroom, and bring him to his Chamber; So here they must go forth to meet the Lord Jesus. Or else there is more in it, and I know not but we may consider Virgins according to their state and condition here. Now the Church is so called, or compared to Virgins, not in respect of their glorious unconquered outward con­dition, as sometimes in Scripture, even strange Nations, yea Idola­ters are called Virgins, as Zidon, thou shalt no more rejoyce O thou Isa. 23. 12. oppressed Virgin daughter of Zidon, arise pass over to Chittim, there also shalt thou have no rest. So Babel, Come down and sit in Isa. 47. 1. the dust O Virgin daughter of Babylon; thou that as a Virgin hast hitherto abode in thy fathers house in a glorious beautiful conditi­on, thy pomp and glory now come down. And so Egypt, go up to Gilead and take balm O Virgin daughter of Egypt, in vain shalt Jer. 46. 11. thou use many medicines, thou shalt not be healed; (though the Papists make this a note of the Church, the glory and outward splendor of it; that is quite cross to that of our Saviour, in the world ye shall have tribulation, and how often have they been scatterd by Persecution.)

Nor yet are they called Virgins because of their priding them­selves, and setting forth themselves, as Virgins with their Orna­ments.

Nor yet in respect of the first Constitution of the Church of Christ, when they were all, or most of them Virgins. There were 12. and but one of them a Devil: But I conceive, It respects the condition of the visible Church, as then it shall be specially. And what is that? how are they compared to Virgins? Specially in these two things.

(First) Because all that profess the Lord Jesus and become vi­sible S ts, they profess to renounce their Idols; the Apostle saith, that he turned them from Idols to the living God. Now Idolatry in Scri­pture 1 Thes. 1. 9. is counted you know, whoredom, if they have been married to the Lord, owning his Covenant; or else fornication, nothing more ordinary; it is enough to hint it to you, and therefore when there [Page 11] is a renouncing of Idolatry, there the Scripture looks upon them as Virgins; So when Judah and Israel had played the Har­lot, that is to say, had worshipped and served Idols, God chargeth their spiritual whoredom upon them. But when they reformed, as Judah did; you know in many Kings daies Jehoshaphat, Hezekiah, 2 King. 19. 21. &c. And in the daies when Sennacher. came up against them and blasphemed them; the answer the Lord gave to Hezek. by the Pro­phet was this, the Virgin daughter of Zion hath despised thee; now having renounced her Idols, he so calls her, and having betaken her self to the shaddow of his wings alone, from thence, from the hole in the rock, she despised the Assyr.

And (secondly) Because also, now taking upon them the profes­sion 2 Pet. 2. 20. of Christ, they escape and forego the pollutions of the world, then gross scandalous sins they forsake, even Hypocrites as well as others, in which respects they may be called Virgins, though their hearts be not right with God.

Secondly, they had all of them Lamps; they took their Lamps, saith the text; they have all of them a Profession of Christ, they make a shew before men. The Lamps I cannot take for any thing inward, but meerly somewhat outward, appearing unto men, they Rom. 10. 10. Mat. 5. 16. are Christians outwardly all of them: Even those really, believers with the heart they do confess Christ with the mouth to salvati­on, they are not ashamed to own him before men, and their light 2 Tim 3. 5. of good works and knowledge shines before men, that the world may see it, there is the light of the Lamp. And truly herein hypocrites may go far; they have a form of godliness, and as glorious a form as any others, and they do as many good works, materially good as others do; and so they have a light shining before men as well as others. So the Pharisees, you know they made as many prayers, did as much Alms, fasted as often as others, made a glorious shew, here are Lamps.

Thirdly, their lamps it seemeth were burning all of them. Con­cerning the wise Virgins there need be no Question of it. But for the foolish, I think it will be gathered from that where they com­plain, that their Lamps were gone out, extinguished; though it is Verse 8. true, they were not fed with a right principle, and therefore they went out, yet they did burn, they made a shew of heat and light also before men, as Jehu you know did, he seemeth to make a greater blaze in his zeal for God, then Elijah himself did; And [Page 12] so for light also, knowledge aboundeth many times brethren in an hypocrites head, a clear head, and a muddie heart, a sound head, as the notion, and a rotten heart may be together; well, this is the third, I hasten.

Fourthly, They all took them and went forth to meet the Bride-groom; they all have their faces Zion-ward, heaven-ward, to meet Jesus Christ, only the hypocrites they have faces one way, and row another way, as the Mariners do; this I take to be their seeming to make for heaven all of them, and the one to be as fair for it as the other, for they go as it were hand in hand to meet the Bridegroom, yea a hypocrite may go far indeed in externals, as far as a child of God, as afterward we shall have occasion to say; you may have your faces Zion-wards, and seem to go forth to meet the Lord Jesus, and yet miscarry.

Fifthly, When he delayed his coming until midnight, they all Verse 5. slumbered and slept.

We must not understand this of giving up themselves to securi­ty, and the wallowing in the sinful pleasures of the world, the plea­sures of sin for a season. For this cannot sute with the truth of grace, and therefore cannot agree to the wise Virgins, he that is born [...] Ioh. [...]. 9. of God sinneth not, cannot [...], not work sin, but his work is righteousness, though he may have many by-blows in his work, many mis-carriages, yet his work is righteous­ness.

Nor can it for a great part stand with the very profession of a hypocrite, to return again to the pollutions of the world, which once he had escaped, secretly; haply he may rowl a sweet morsel 2 Pet. 2. 22. under his tongue, and be loth to part with it, but the pollutions of the world, which are open, like wallowing in the myre, will not stand with their profession, therefore this is not meant by slumbering and sleeping, but either,

(Secondly) Is meant by it the sleep of death in part, for death is no more to the Saints, though it be a sleep, and a killing sleep to hypo­crites: our friend Lazarus sleepeth; or else,

(Thirdly,) Also partly a security and heaviness which groweth upon the Saints, on this side death, and me thinks the words seem to carry much for this, there are two words, they slumbered, [...], and they slept [...], and the latter seemeth to be more then meerly Expository of the former. The former signifieth [Page 13] only a little drowsiness when a man doth nap or nod a little, as a man sit [...]ing, or standing may sometimes, but presently awake, aliquando bonus dormitat Homerus. But then the sleep is a deeper security, when the eyes are altogether closed, and a man is fast, though some sleep faster then others do; some set themselves to sleep, they give themselves to it, others are overtaken with it, it seizeth upon them like an armed man sometimes, and herein they agree, the Saints and hypocrites, formal and powerful professors of Christ, they all slumbered and slept, they were all it seemeth overcharged with the cares of this world, or somewhat or other, Luke. 21. 34. that their watch was down, and they were surprized And alas Brethren, if the day of the Lord Jesus should come upon us al­most any day, would it not find us sleeping, or if not sleeping, yet slumbering at least; but of this more afterwards.

Sixthly, They all arose saith the text when the cry came at mid­night. It was high time then to awake, as souldiers that watch for Verse 6. an enemy; they fall asleep, set some to watch, suddenly there is an out-cry, an alarum, O how quickly are they raised! If the last trumpet be the cry, it shall raise all both hypocrites as well as Saints, only the dead in Christ shall rise first, be awakened out of the sleep of death. If the cry be the Ministry of the word by some smart visitation, it will rouze them all, let hypocrites be as secure of their condition as they will, they shall have a time of awaken­ing,

Seventhly and lastly, They trimmed their Lamps. Some say only the wise Virgins trimmed their Lamps, for the foolish had only dead Lamps, such as gave no light, shining before men, but why then are they said to be extinguished or to be gone out? Beloved, the words of the Text carry it for all, they all arose and trimmed their Lamps, the copulative joines both sentences together, and therefore the universal reacheth the latter part as well as the for­mer, except there were some limitation. It should seem, Brethren, that hypocrites may make as fair a shew and deceive themselves, or being deceived by their own hearts, even very long, to the very last, they thought now to arise with Sampson, and shake themselves, when they have been sleeping upon the lap of their Dalilah, but alas their Lamps were out, they trimmed them, and stirr'd them up to see if they would burn any longer, but they were gone out, or go­ing out as some render it. A sad thing, Brethren, for us to deceive [Page 14] your selves even to the very last cast until there be no remedy. O what treacherous hearts have we!

Eighthly, They agree also in the number, here in the Parable, five were wise, and five were foolish, for this we must remember what was premised, that every particular is not to be squeezed and prest too sore; nor can we conclude from hence an equal number of re­al Saints, or painted hypocrites in the Church, no more then where there are Chap. 13. three evil sorts of ground, and but one Mat. 13. good; we can cònclude that there are three to one unsound pro­fessors who receive the word, to one honest and good heart, which bringeth forth fruit to perfection, there may be more, there may be less, our Saviour in the general tells us, many are called, but few Mat. 20. 26. are chosen; he might therefore here haply have some respect to the number of Virgins which might accompany the Bride; which some say were five, because the number consists of the first equal, and the first unequal number, even two and three, because in a marriage, a superiour and inferiour, male and female are joyned together, but that is a nicity; however this we may take up from it in the general, that there are some which are not what they pro­fess, some are foolish, and some are wise in the Church.

Now I come to speak somewhat to that which is distinguishing in the Parable, between formal and real professors of Jesus Christ in this Kingdom.

First then in the general, the one are foolish, and the other are wise; Verse 2. all are not wise that are within the Church, there are some fools. Why, but is it folly then for any man to prosess Christ? No, it is not folly simply considered in it self, but a duty to confess him, and hold him out before men; but to stick here is folly, as we shall see more hereafter, blessed be the Lord that there are some wise, though there be many foolish, some that will not be put off with forms nor shadows, but must have the substance, the bread of life; and not husks, they will not satisfie them. O that we were every one of us such, Brethren.

Secondly, The foolish, they took no oyl in their vessels, though their Lamps burned, & afterward were extinguished, when they should Verse 3 and 4. stand them in stead to enter with the Bridegroom, they had no oyl: What is meant here by oyl, and what by vessels? for the first some say one thing, some another, some as the Papists, say good works is the oyl which is the life of faith, without which it is [Page 15] dead, which is as if a man should call the flame of a Lamp, the oyl that feeds it; therefore, Brethren, according to the Scripture expression, elsewhere, by oyl I understand the saving grace of the spirit of Jesus Christ; true justifying faith, repentance, never to be repented of, and love out of a pure heart; unfeigned faith, un­feigned 1 Iohn 2. 20. And many other places. repentance, unfeigned love, and indeed all the graces of the spirit. These are they that feed the flame in the Lamps of the Saints; whatever hypocrites have which maketh a flame, and their Lamps do burn by it, of which more afterward, because I would not stay you too long in the opening of it, this they wanted, they cared not to make sure of this, to have this true saving grace; so they had but as much as would make a blaze among men, that they might be seen to have Lamps burning and shining as well as others, the rest they cared not for.

(Secondly,) For the vessels; some say the Lamps they had no oyl in them; but me thinks the Text distinguisheth between the Lamps and the vessels, they took no oyl with their Lamps, he doth not say in them, but with them; and the next verse, the wise took oyl in their vessels with their Lamps, [...], it is of a large extent, but it signifieth, somewhat believed, the Lamp: It is likely they had some vessels they carried about with them, full of oyl, that when the Lamp needed, they supplyed it still, else it would go out, so here, the vessel may be meant the heart, brethren; a truly contrite heart, is the vessel into which the Lord pours the oyl of his grace and spirit, and hence there is a con­tinual supply, like the oyl in the Cruse it fails not. Now this the foolish they cared not for, but they had somewhat at present that would make their Lamps burn; for holding out, they forecast not for that, therefore provided no oyl in their vessels, no true sound, saving, durable grace, in their hearts; the Lord grant, Brethren, this be not the case and condition, of many a glorious professor among us, our age hath given, as large a testimony to this truth, as ever time did.

Thirdly, When the cry came, and they went to trim their Lamps all of them, the foolish Virgins Lamps were gone out, verse 8. The wise, their Lamps had need of triming, as the Lamps of the San­ctuary were to be trimed every day, every morning they gather some dross and filth which would dim the light, but now the others they were quite gone out, when they had most need of them, [Page 16] they failed them: And indeed, such a thing is an empty profession, it will not carry a man through all conditions, as we shall have oc­casion to speak afterward.

O how sad a condition will every hypocrite be in, when he falls under such a disappointment of his hope, then which to a reason­able creature, there cannot be a greater vexation, he thought he was as fair for heaven as another, and yet when all cometh to all, in the hour of need, the Lamps quite extinguished, put out in obscure darkness, the beginning of that utter darkness where their portion is like to be for ever.

Fourthly, The foolish Virgins then are on the begging hand, and the wise on the denying hand, and they send them to buy of them that sell: Here I know not, that we are to press every particular; as if the foolish were so foolish as to beg grace of the wise, to have a part of others, except the Papists, who will have no other Church of Christ but themselves by no wise, and then that, to go to their Merit-mongers and Indulgencers, and the Church-treasure for righteousness, rather then to Jesus Christ. Nor is it any harshness, if the Saints deny them, for alas brethren, it is not in them to give, lest they have not enough for themselves and them also; there is no super-erogating [...]. Some say, the speech is defective, an ellipsis of the refusal, and the reason only is here given; others read it thus, least there be not enough for you and us, go to them that buy; and so there is no such defect, the sense is the same, Who is it that selleth but Jesus Christ indeed, and that without money and without [...]. 55. 1. price, as you have it in that place of Isaiah? But we may look up­on this answer, not as a monition, or serious advice what to do, but ataunt rather, a derifion of them, go to them that buy: and so it suites wonderful well with the Papists: now go to your Merit-mongers [...] King. 8. 27. to buy. So Eliah, cry aloud he is a God, either in a jour­ney, &c. So the Prophet to Babylon, threatning ruine upon her, thou art wearied in the multitude of thy counsels, let now thy Astrologers, Star-gazers, monethly prognosticators, stand up and Isa. 47. 13. save thee from these things that shall come upon thee. That which is plainly and undenyably held forth to us therein is, that the foolish Virgins are to seek their grace, when they should use it; then they see they have none, whatever they deceived themselves with before, the Lord grant this prove not our condition to any of us.

Fifthly, that while they are thus unready for the appearing of [Page 17] Christ, and go to buy, the rest that had oyl, that are ready, enter into the joy of their Lord; when once the time cometh, there is no longer delay, but as many as are ready he takes in with him, and then the door is shut; it is shut against all those, that are un­ready, have their work to do; when their time is gone, when they expect [...] glory, they want their grace, when they would have the Crown▪ they [...] begin their race. Ah Brethren! if this prove the condition of our selves, sad will it be with us, that others shall enter in, that we thought in no better a condition then our selves, and our selves shut out because we are not ready; he will not then stay any longer, he hath waited upon us long enough.

Sixthly, Yet the foolish Virgins, though they have no oyl, and their Lamps be out, they come and they cry, Lord, Lord; they cry Verse 11. with earnestness to have the door opened. Ah Brethren! you that now content your selves with a meer formality, and nothing will stir you up to be zealous and to amend, then you will cry either at your death-bed, at that summons, or at the judgement, O Lord, Lord, Mat. 7. 22. open to us, the strange presumption and confidence in poor sinners hearts, though they know they have no oyl, yet will expect to enter into heaven, though they know they have loytered and trifled away their time of getting grace, yet they would have admittance, they would have heaven in the end, though they care not for working out their salvation with fear and trembling, they leave that to others to do, yet expect the salvation in the end as well as they. And see how far hypocrites may go, they come to the very gate, and there they cry, Lord, Lord, open to us, but, all in vain.

Seventhly, The answer the Bridegroom giveth them: Verily, I say unto you, I know you not; there is need of an asseveration to press it upon them, their confidence was so high that they should enter in with the Bridegroom: What? take all that pains to provide Lamps, to take them to go forth to meet him, to raise themselves up to trim them, yea afterward, to go out to get oyl, and yet shut one; this will hardly down with them? Verily, saith our Saviour, what­ever you may presume upon, and vainly hold up your hearts with, be assured, I know you not. O this is a word will kill the st [...]u [...]est hearted sinner, when it cometh to the pitch! and the most swel [...]g confident hypocrite in the world, it will make his heart sink within [Page 18] him like a stone; I know you not, and therefore there is no reason I should let you in, I never knew you; though they had neglected to Mat. 7. 23. acquaint themselves inwardly with Christ, to procure his favour, for that is the knowledge; Words of understanding with the he­brews, are pregnant and carry, or are big with affection also I know you not, so as to approve you: to favour you so [...]y, as to admit you. Yea, I never thus knew you: [...] have I known, saith the Pro­phet Amos 3. 2. concerning Israel, that is to say, so known as acknowledge, owned, favoured. Now I say, the hypocrites will scrape acquain­tance with Jesus Christ, O they are the people, and they have served him, and worshipped him, and kept Sabboths to him, and Preached in his name, and heard him preach, and now not know them! This how strange will it prove to many a poor creature? A [...] blessed souls that know the Lord Jesus, or rather are known of him! 1 Ioh. 2. 3. And sad is the condition of such as shall thus be shaken off by Jesus Christ, and shaken into hell indeed.

You have the Parable, though many more things might have been observed to you, and by a curious eye, more distinctly to you. Yet pro modulo I have endeavoured to make it plain to you. And I hope so plain, as that now every understanding is able to take up many Doctrinal Observations, from them thus explained. For the Ap­plication, or inference, from all, Watch therefore, for you know not. That we shall make use of likely in some of the Applications, of some of the observations from the words.

There is much variety in them, and I had hoped to have reach­ed one, at least from the connexion of this parable, with that which goeth before, he inculcates the same thing upon them, by another parable, which he had taught them immediately before.

The first Doctrine shall be from the consideration of the words, with what went before; much of the former Chapter was spent Doct. 1. before, in stirring them up to watch for the appearing of Jesus Christ by a double Argument. Taken from the end of such as watch, the end of such men is blessedness and peace, blessed is the man, whom the Lord shall find so doing. And the end of such as watch not, but presume upon his delay, to give liberty, and the reins to their lusts, they that have time enough to repent, he will come in a day he thinketh not off, and will cut such a servant asun­der. Beloved, the former Arguments, the uncertainty of his com­ing, [Page 19] &c. one would have thought, now, here had been enough said upon this argument, for what could be more plainly spoken, and what more cuttingly, and pressingly, then this? Are there any weightier Arguments, then lif and death: the best of lives, even a life of blessedness, and the worst of deaths, a portion with hypo­crites, who have the Free-hold, and sink deepest into the lower­most pit: and there is no question, there was no affection want­ing in Jesus Christ, when he spake to his Disciples, and therefore it may seem considerable, and it is so surely; that sometimes he is pleased to prosecute the same Argument again all along through this whole Parable, and the next is not much unlike it nei­ther.

It is requisite to inculcate and beat upon hearers the same Doct. 2. truth, the same things again and again. Surely, if it had not been so, the Lord Jesus would have spared this pains, he did all things Mat. 7. 37. well, and as he was no niggard, so he was no prodigal of his pains; if he would not have the Fragments of the bread to be lost, he would never crumble away the bread of life in vain, to no pur­pose; but that there was a necessity for it, and sure we may follow his example safely herein, for there is nothing extraordinary in it, but rather a great condescention in Jesus Christ, stooping to the weakness, and necessity of his hearers, his Disciples; he spake as never man spake, and therefore if it had been sufficient at any Iohn 7. 46. time, or for any person to tye themselves up to such a strictness of speaking, as never to repeat the same things again, surely it had been sufficient for him, who spake as never man spake, with that Authority, and Majestie, and commanding efficacy, many times; Mat. 7. 29. but yet you see he is pleased to go over and over, things again and again, and to inculcate, and beat things upon his Disciples. We need not go further then our Saviour his example for it, for as he said of Goliahs sword, there is none, to that. So there is no pattern to this of Christ, the great feeder of his people with knowledge and understanding, who stands and feeds them, in the strength of the Mica. 5. 4. Isa. 40. Lord. And I doubt not, but many of you can make it out, from many other instances, in his example, how he did often beat the same things upon his Disciples; how often doth he press upon them that of humility; Learn of me, I am meek and lowly? And except Mat. 11. [...]9. 18. 3. you be converted and become as little children, ye cannot enter into the Kingdom, and so in his washing his Disciples feet. How much ado [Page 20] hath he with them, to beat upon them, that his Kingdom was not Ioh. 13. 10. 12. 14. of this world, but spiritual; they would be fitting some on his right hand, some on his left hand, and he told them often, his Kingdom was not of this world, that he came to suffer, and not to raign among men, and so how often doth he press it upon them, the Doctrine of love one to another, or takes not up with once, one Mat. 20. 21. exhortation, as if that would answer the end of his coming, to reveal to his Disciples the whole counsel of God, which he had heard of his father: no but again and again, he presseth it upon them. It is given as a command to Parents, I wish, we that are parents, and Deut. 6. 6. have children, who have souls either to be saved or perish, would remember it, thou shalt whet these things upon them saith the Text, these things which I command thee this day shall be in their heart. Luk. 1. 66. Psal. 1. 19. 11. Col. 3. 16. I, if we were of Maries spirit, to lay up the words there: or Davids, to hide the Commandements in our hearts: or took Pauls advice, let the word dwell richly in us, if we had a treasurie there, we should have, to draw forth continually, as occasion serveth: And thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thy house, and when thou walkest by the way, when thou lyest down, and when thou risest up, &c. diligently teach them, the word is, whet them upon them; It is not the drawing the knife over the whet-stone once, that will set an edge upon it, but often, again and again. The best of us are too like children in understanding, and had need of it, or at least many of us.

I shall give a few Arguments to consirm it, and then Apply it.

First, The understanding is very dull in many: though there be som it may be more acute, to whom it may be a dulling to beat their earsoften with the same things; yet for the most part, Brethren, we are dull of understanding, childrens capacities we have; you know the Disciples were so, our Saviour upbraideth them with it, and yet they were good men, do you not yet understand; are ye also yet Mat. 15. 16. without understanding? And when he was risen from the dead, he expounded the Scriptures, the Prophets concerning his death and resurrection; alas until he opened their understanding, though he had often told them this, had preached it to them again and again, and even before his death immediately, and alas, yet they under­stood not, until he opened their minds. But you will say, this was be­fore [Page 21] the pouring out of the spirit, there was more need then, but that Luke 24. 45. unction, that teacheth us all things, was given in so large a mea­sure, &c. I answer, It is true the spirit is given now in a larger measure, and therefore the greater shame is the dulness of our capacities many of us, I speak not of all, Brethren, neither of them that are strong men and women in Christ, nor yet of such as hap­ly natural incapacity is a great hindrance to. But were we not many of us, much wanting to our selves in reading, meditating on the word of truth, we might be much more apprehensive then we are; we are in a strait indeed, for some are so acute, that we can scarce touch lightly enough upon things, least they nauseate, others are so dull, we cannot dwell long enough upon them almost, 1 Cor. 3. 1, 2. to make them understand something. Well this is the first Argu­ment.

Secondly, Because men are exceeding slow to believe things. O fools, saith our Saviour, and slow of heart to believe the things which Luc. 24. 25. the Scriptures, &c. Concerning the Messiah, how he must be re­jected, and cut off, and rise again the third day. Might he not up­braid our Congregations, brethren, in the like manner; how often have we heard the same things, and it may be, given assent to the truth of the same, but yet are slow, to believe! And this Argu­ment will stand good against the acutest hearers, though they may out-run the speaker haply in apprehension, they may be slow­paced enough in believing. Now it is true, it is not all our incul­cating and pressing the same truths upon men, that can work their hearts to believe, until the arm of the Lord be revealed to them; Isa. 5 [...] yet we know not when, and how far he may reveal his arm: It may be a little at one time, and a little at another; Agrippa hear­ing Acts 26. 28. Paul once discourse of Jesus Christ, was almost perswaded, haply if he had had another opportunity to hear the like things again, it Acts 24. 25. might have proved a through work: Felix trembled at the first Sermon upon Judgement to come, if he had heard it the se­cond time, who can tell how far it might have wrought? This the second.

Thirdly, Alas Brethren, our memories are such leaking vessels, we are full of chinks, hac illac difluxerimus, and therefore as from thence the Apostle infers, we should give the more diligent heed to the things which are spoken, [...], least we run out Heb. 2. 1. So should we also inculcate the same truths again: who is there [Page 22] that hath not woful experience of this, other things evil and vile, they have such impression upon our memories; O how much ado is it to raze them out, injuries are graven upon us, even as with the pen of a Diamond, vain words, wicked speeches, we have heard long since, we cannot forget: but a thing that is good, O how much ado there is to remember it? had not a riddle need often to be put into the water, it will hold nothing else? be not forgetful hearers of the word, saith the Apostle, but doers of the same; how many of Iam. 5. 25. Mat. 13. 14, 19. us are even high-way seed hearers! The word is gone from us, be­fore we are out of these doors, or the most part of it. So the fowls of the Aire, the evil spirits, they steal away the word from us; so that we had as much need to hear it again, as when we came. O saith Peter as long as I live, I will put you in remembrance. To 2 Pet. 1. 13. do good and to communicate forget not, saith the Apostle; no Questi­on they had been taught that lesson again and again, and yet they were apt to forget, and therefore the Apostle goeth over it again to them, to put them in remembrance.

Fourthly, It is requisite because our affections are so dull; they had need to be often quickned, therefore whet the word upon your, children: It is not one whet, that will edge a dull knife, but over and over with it again and again, as many times in Scripture a re­petition of a thing (in prayer, in preaching) speaks the affecti­ons of him that delivereth it, so it stirs the affections of the hear­ers, Phil. 4. 4. saith the Apostle, rejoyce in the Lord alway, and Phil. 3. 18. I told you often, and now tell you weeping, with more affection then before. again I say rejoyce, is that a tautology, or a vain repetition? no, sure the Apostle was not guilty in that kind, but it was needful, to stir the affection to the duty; our hearts indeed are like so many dead Seas, and it is not a little breath once upon us, that will move, but when the wind passeth often, and strongly over us, then it may affect us haply; the word is therefore compared to the words of the wise, which are like goads, not the words of fools, who are no ora­tors, sensless, and know not what belongs to the Art of speaking rightly, but the words of the wise are like goads, sharp, and they are to be often used, we are like oxen in duty, creatures that will often need to be pricked up, therefore the metaphor is used; there­fore Eccles. 12. 11. saith the Apostle, I put you in remembrance of the things you knew before, and were established in, even to stir you up; there is 2 Pet. 1. 13. need of quickening the affections; a man may deliver the same truth haply more stirringly, one time then another, and the spirit [Page 23] may breath in it, one time more then in another, and then the af­fections are stirrd indeed to purpose; that is a fourth: Gutta cavat lapidem non vi sed saepe cadendo.

Fifthly, because of the unconstancy of our hearts, if we be a little affected with a truth at one time, how long doth such a frame con­tinue upon us? David was sensible how fleeting the frame of our hearts are: And therefore though himself, and his people, were in as sweet a frame as any we read of almost, when they offered with a perfect heart, willingly, and so willingly, as that David re­joyced in it, and blessed the Lord for it, that they had hearts so to do; 1 Chron. 29. 18. Ver. 9. and 17. this was a precious frame indeed, yea David rejoyced at the wil­lingness of others, not envied at it, saith he, that the Lord would keep this frame for ever, Keep this upon the imagination, or figments of their hearts for ever. Alas if he keep it not, it is gone present­ly; now upon Eagles wings soring, by and by, with our bellies cleaving to the earth, Psal. 119. 24. thy testimonies are my de­light, and 25. v. my belly cleaveth▪ to the dust. And therefore, the words of the wise, they are as goads and nails, nails to take hold, and fasten things together, that they may abide, and if they be driven to the head, yet how quickly may it be loosened again, is there not need of the same hammer to fasten it again, therefore saith the Apostle Peter, though you be established in the present truth already, yet I Judge it meet to stir you up, by putting you in remem­brance. 2 Pet. 1. 13.

Sixthly, because we are so slow to do what we know, which in­deed is the main thing, we do but build Castles in the Aire, Brethe­ren, if we hear and do not, and yet who is clear in this point? yea how often may we hear a practical truth, prest upon us, before we practise it? yea when we are convinced to do it, and resolved we will, and yet with the Son in the Gospel, I go Sir, but he went not; now this is the Learning indeed, a man hath never learned a lesson Mat. 21. 30. in Musick, or learned a Copie, until he hath practised it, and can do it. Ah dear friend, do not our hearts blush sometimes, when we consider how often we have had this watchfulness pressed upon us, and yet how little have we done to bring our hearts to it? And so for weanedness from the world, for self-denyal, for any other duty almost; and therefore it is requisite, Brethren, that the same things, should be repeated and inculcated; but so much for the Argu­ments.

[Page 24] For the Application of the Doctrine: It is a plea then for a Ʋse. 1. standing Ministry in the Church of Christ according to that of the Apostle, he hath set some Pastors, some Teachers, for the perfecting Eph. 4. of the Saints; and also, while there are so many necessities upon them as you have heard, how are they perfect? So saith Peter, I 2 Pet. 1. 12. will not be negligent to put you alway in remembrance of these things, though you know them, and be established in the present truth, yet I think it meet as long as I live in this Tabernacle, to stir you up by putting you in remembrance. Alas Brethren, suppose you are many of you so well acquainted with the mysteries of faith as that you need not to be further instructed in these things; yet it is a Peters duty you see, I think it meet or just to put you in remem­brance, yea and as long as I live to do it, though I have nothing now to present you with, and though you be established in the present truth, yet I must put you in remembrance. They that de­spise prophesyings under that pretence that they have an unction 1 Thes. 5. 20. 1 Iohn 2. 20. themselves within them, which teacheth them all things, I doubt they will find by woful experience, they quench the spirit of God in themselves (and what in them lies) also in others by weakning their hands, but who is like to pay for that?

(First,) Remember but that of the Apostle John in that same place, you have an unction whereby you are taught all things; what need John then to have written this Epistle to them? you will say, or some may say, he might have spared the pains, that unction of 1 Ioh 2. 21. theirs is a supersedeas to him, and all other Ministers whatsoever, they have no need of them; what saith he, I write not these things to you, because you know them not, but because you know them. It is for confirmation, for quickning; there is need enough of it, else sure the spirit of God in him would not have wasted such pre­cious pains upon them. The Thessalonians have no need that he write to them touching Brotherly love, they were nearer perfection, then, for ought I see the Churches of Christ now are, love is the ful­filling of the Law, and therefore had less need of the Apostles pains [...] Thes. 4. 9. in writing to them; but yet you see he bestoweth it, and surely not in vain; he exhorts them to abound more and more, to continue in well-doing to encourage them, and strengthen their hands; this is none of the least works of a Messenger of Christ.

(Secondly,) Here is a pattern for the Teachers of Gods peo­ple: Let it not be grievous to you, brethren, sometimes to beat the [Page 25] same things upon the people, if that mans wisdom might be heard to speak, and carnal reason, it would say it becometh not an exqui­site Phil. 3. 1. Verse 18. 1 Cor. 5. 9. Orator for men to insist too much, nor too often upon the same things, That is implyed in that of the Apostle, to me it is not grievous, to others haply it might; It is not more tedious to a curi­ous ear, then it is to a quaint tongue, to speak the same things again and again, but let us not consult with flesh and blood in these things, but tread in the steps of our Saviour; Surely there was ne­ver such a treasurie of wisdom and knowledge as was in Christ; in Col. 3. 2. him were hid all the treasures of wisdom and knowledge, and it had been easie for him still to have brought out of his treasurie things new and not any old. But you see what manner of Preaching is his to his own Disciples. We are called upon in Timothy to exhort 2 Tim. 4. 2. with all long suffering and Doctrine, and be instant in season, out of season. Aug. would rather speak broken La [...] then the people should not understand, and he would have Preachers press a point upon their hearers, until they might even read the print of it in their faces; think not a light touch will do it.

And yet let me not be mistaken here neither, for I mean not here­by to make a Cloak for any Ministers idleness or sloathfulness, who therefore may dwell longer then is meet upon a thing, or often go over with a thing, because they will not be at more pains to bring forth new as well as old, no, far be it from me, the Apostle giveth us another rule, give attendance to reading, to exhortation, to [...], be thou in them that thy profiting may appear to all. A 1 Tim. 4. 14, 15, 16. Mat. 13. 52. Scribe instructed to the Kingdom of heaven, brings forth both new and old: but if there be need to press things harder or more then ordinary upon people, let it not be grievous to us; it must not then be a carnal self-love, love of our own ends, but the love of our poor souls, and their profiting that must lead us to it, else it is nothing; for you, saith the Apostle, it is safe that I write the same things; Phil. 3. 1. and what was that? even the warning them of false Teachers, it was safe for them to hear it again, and it was no such pleasing string for the Apostle to harp upon, but yet because it was safe for them, he denyed himself in that: If the Ministers of Christ do sometimes more then ordinary strike upon that vain, instruct ten­derly, it is necessary surely, or they think it so, else it is no such pleasing thing.

(Again) there is much wisdom to be used also by us, in pressing [Page 26] the same things, making a difference between persons and persons upon whom, least we grieve or dull some, instead of quickening them, therefore the Apostle he doth with a kind of modesty, use this freedom with them, he acknowledgeth indeed, that they did know the things he writ, he would not have them think, he took them to be so ignorant, or to be so fickle and wavering, but they were esta­blished in the present truth, and yet saith he, I hold it my duty sometimes to put you in remembrance, and to stir you up. So 2 Pet. 1. 12, 13. It grieved Peter when Christ came over so often with it, Lovest thou me? Ioh. 21. 17. John, not because you know not, but because you know these things, therefore I write to you, 1 John 2. And so the Apostle, you need not that I write to you concerning brotherly love, you do love one another, but continue in it, abound in it more and more. See how sweetly doth he insinuate into them; if he had to deal with other people, he knoweth how to speak after another manner, to come with a rod, if there were need.

Again, there is much wisdom to be used in the dressing the same truth again and again, for the truths which you are necessarily to know, they are not for number infinite, and you will easily find, if you consider the Scripture, how the same truths are proposed to us in the Scripture, an 100. waies, several waies, because the Lord knew our frame, that naturally, we would have somewhat new, and were affected with variety, therefore he giveth us the same truths, under divers dresses, [...], saith the Heb. 1. 1. Eccl. 12. 10. Apostle, the Preacher chose not acceptable words, though It would not feed that itching humor that is in some, yet I would al­low as much as love and prudence examined together would advise, because of the weakness and frame of men; and if one therefore diversly dress the same truths: omne tulit punctum: will the Lord They had the same manna, but were al­lowed to dress it diversly. seal this instruction to such of us as it concerneth. And, Brethren, pray for us that we may be wise-hearted, and know how to fit our selves, and bait the hook, so as it may be most drawing.

Thirdly, It may serve to humble us for our dulness then, and those many other defections which are the rise of this necessity to beat the same things upon us again and again. Dear friends, we swallow much every Sabboth, every opportunity, how little doth incorporate with us, how little abideth with us, what pains is the Lord fain to take with us, line upon line, and precept upon precept, Isa. 28. 10. here a little and there a little, in season, out of season, and yet, Brethren, how little the better are we for it. May we not all of us [Page 27] lay our hands upon our hearts; is it not matter of humbling, we should put the Lord and his Messengers to so much pains with us, and be yet little the better for all? O let us magnifie the long-suf­fering of God, and bless him for the long-suffering of his servants with us, that he is pleased to follow us up and down with this and that necessary truth! It may be thou hast heard some things which now thy soul hath the experience of, thou wouldst not loose for a world, and many a time thou hast heard them, but it hath been like water spilt upon the ground; and at last, the Lord hath fastened the nayl to the head, if it had had but one blow, it would not have stuck.

Fourthly, It may caution us, brethren, against nauseating Di­vine Phil. 4. 3. 1. truths, because they are so often beaten upon us, it may be the same things; It is safe for you, brethren, it is good for you, if you know the things belong to your peace, say not then, occidet mis [...]ros crambe repetita Magistros: What shall the Disciples say to Christ because he so presseth them to watch for his appearing, here is nothing but harping upon one string, nothing but watching and watching prest upon us, we would have somewhat else, we are weary of this? No, but rather continue, O sure it is needful, our dulness calls for it, and it is much tenderness that he will not give us over until he hath wrought it upon our spirits. Should the Philippians cast it in Pauls teeth, he had told them often of those Phil. 3. 18. unruly masters, that they had heard enough of that? O no, now he tels them with tears, with more melting then before, the same thing in a more affected manner, they had no reason to lothe. It was the great sin of the Israelites you know, they had manna every morning. Numb. 21. 5. this was their daily bread; at last they grew weary of it, nothing but this manna: our souls loatheth this light bread; for a while it was excellent and delightful, but after a while they loathed it; It seem­eth it had not a taste to suite every mans palate, what was most de­lightful to every one, as some thought, then they would not have loathed it; but they might dress it divers waies, and yet they loathed it; this was a lust which put their mouthes out of taste, and so far, as that they prefered Garlick and Onions before it. It is no­thing to be taken with the word, when a Teacher is as one that plaies skilfully upon an instrument, toucheth every string, and in such a manner as the variety maketh sweet melody, but this harp­ing upon one string is not so pleasant: here is a tryal of your love to [Page 28] the word as it is the word, whether in its nakedness and simplicity you can love it, and though you have nothing but the word, and the word the sincere milk.

Another Caution shall be this, to take heed of that humour which reigns in abundance among us all, affecting novelties. O such itching ears would not have suited with our Saviour his manner of Preach­ing! they have the same again and again from him: A new light, though it be but a Comet, draweth more eyes after it then the Sun, because he daily runneth his course, this is a great vanity in mens minds, and truly it is so in spiritual things; A new Doctrine, Oh how it bewitcheth men! as that did the Galathians; it is more Gal. 3. then ordinarily taking with us, else the power of darkness and errour had not been so great in our daies as it hath been, and truly when we begin to be weary of the eternal Gospel, which never waxeth old, and cannot away with the same things after we have once heard them, which argues we receive not the love of the truth, imbrace it not because of it self, but its dress or its novelties, or some such accident: we are in the very high-way to delusion; as the Apostle saith. I am sure, Antiquity was the commendation of the 2 Thes. 2. 10, 11. Rom. 1. 2. Apostles Doctrine even to the Romans themselves, he brought no new Gospel but what was from the beginning. Is it not the same spirit surely that works so mightily among us, whereby men would com­mend any thing for its novelty? It is horrible pride both in Preachers and Teachers; Lucifer-pride, and a strong savour of the old Adam, that rather then we will be confined to a course, and dwell upon such things as have been received as truths in Jesus, we will have somewhat new, or else we will to our own inventions for it: the Lord deliver us from such a spirit.

And lastly, brethren, it is necessary that the same things be thus inculcated upon us, then surely we may hence learn, that there is somewhat more for us to learn still in every truth we hear, it may be often we have heard such a duty pressed, such a sin descried, there is somewhat in it, that God meeteth thee, it may be everywhere with the same message, they spoke with one mouth the same thing to thee; Is there not cause to fear? Surely that is one consideration; and the Lord in mercy to thee will not let thee alone, but one Bell in Aarons ring sounds louder, then all the rest in thine ears. Surely, surely, there is somewhat unhealed that every one thou comes near doth grate upon. It may be, brethren, to come a little nearer, thou [Page 29] hast long heard of coming to Jesus Christ, that thou mightest have life, and thou hast been as much woed and intreated as many others, and thou art even weary of this lesson. What ado is here about coming to Christ, what do we not come to him, do we not follow him? Ah dear friends! It is the work of your whole lives, and why may it not be the work of our whole lives? yea it is to be feared, thou with whom so sweet a word relisheth no better, that thou hast never known the worth of it experimentally. Be not deceived, brethren, you may be mistaken, and far enough off from him, when you think you come to him▪ but suppose you are come to him, may you not draw nearer then you are come; have you not many back-slidings? Do you not miss a stroke sometimes, and are carryed down the stream, the Lord knoweth how far: and had you [...] need of hearing then of coming to Christ, renewing your acquaintance with him? Alas Brethren, if many of us had not had this truth beaten upon us often, we had never come to him, canst thou tell how often thou hadst in the Gospel a crucified Christ held out to thee; before thou hadst a heart to look on him, and mourn over him, and over thy self, whose hands have been imbrued in his blood, here thou hast seen him here crucified, and there crucified, in this Sermon and that Sermon, in this Sacrament and that Sacra­ment; and yet al [...]s! thy sullen heart would not bleed; now if thou hadst never heard of him more, it had not been prest upon thee any more, what had become of thee, if notwithstanding all this thou hadst been sealed up in hardness and unbelief for ever. What narrow-mouth'd bottles are we receiving, now a drop and then a drop, though much be poured out, many times little staies, or if our heads fill, our capacities being large, apprehensions quick, and memories strong, how little is it that sinketh any further, there is need of pressing and boring, and unspeakable mercy it is, if at last the passage between head and heart be opened, that so what we have known long it may be; yet now we may come to know after another manner, even as we ought to know it, not to be puffed, but humbled, to be warmed, melted, changed by it.

How often Brethren, have we had the Doctrine of love pressed upon us, even as John had nothing else in his mouth almost, my little children love one another, my little children love one another; when he could not go, as the story saith of him: and can we hear it so often, but there is somewhat yet to learn that we have not [Page 30] learned, may we not grow in it, abound in it more and more, as the Apostle saith to them, even the Thessalonians? Ah where is a heart 1 Thes. 4. 9, 10. wherein it abounds, love to Christ, love to his people, a little un­likeness to our selves in a thing of no great moment, is able to quench our love, so far it is from being as strong as death; a little earthly enjoyments, a house, a wife, a company of sweet children, pretty taking vanities, they have such a hold upon our hearts, that they stifle our desires, to be dissolved, and to be with Christ, O we see not, nor have learned how far better it is to be with him! is there not more to be learned by us all, in this point? And if we can or do love the Saints in whom the Image of Jesus Christ is, alas may we not do it more fervently then we do? if there be some fervor ap­pearing, 1 Pet. 1. 22. may we not do it with a purer heart, meerly because Christ hath loved them, who is the beloved of our souls? what meaneth else our having the faith of Christ with respect of persons, what meanth else our loving men more for their gifts, then for their gra­ces, for the common then the special inspiration of the spirit upon them? Do we not know men after the flesh? and yet, haply are ready 2 Cor. 5. 16. to be wearie of the Doctrine of love; What needeth so much ado to press it upon men, the Lord shew us our shortness and humble us under it?

But I will come a little nearer to the purpose, in the Text and the thing in hand, which lies before us, the Ordinance to which some of us are now called, for this of watching for the appearing of Je­sus Christ, I might have raised indeed a closer observation, and more particular when I had finished this, but I would not hold you too long upon this, which is but the coherence of the words we shall likely meet with it, before we have done with the Parable. And that is the necessity of pressing this great duty of watching for the appearing of Christ, much upon people, for this is the thing here our Saviour so muchin sists upon, and often in many other places, What I say to you, I say to all, watch; And so Luk. 12. 35. Surely there is somewhat more in it, then ordinary; The duty is more spiritual, then ordinary, and then our carnal hearts are as hardly drawn to it, as a Bear to the stake: It hath many a time, I know been prest upon us all, to get ready, and stand ready, to wait and watch for his appearing; Have we done it? How many of us, brethren, if Christ should come this day would be found sleep­ing, some dead asleep upon the lap of the pleasures, and honours, and [Page 31] riches of this world and [...] to be disturbed, we never dream of his coming; Would men, think you, if they had learned this lesson, dare to multiply incumbrances in the world upon them? and with so much diligence, be casting out their roots in the world; as if they would never be pluckt up, as if their portion were here Luk. 21. 34. below? how often have we been warned in the name of Jesus whose the warning is, take heed your hearts be not over-charged with surfeting, and drunkenness, and cares of this life, and that day take you at unawares? hath this sunk with us? have we made consci­ence any of us, to ease our selves of any unnecessary incumbrances, that we might wait upon him without distraction? What day al­most, brethren, goeth over any of our heads, or what hour of the day wherein we shall be ready to open, if he should knock for us? Alas some of us, brethren, care not how long he defers his coming, if he would never come, we should be the better pleased, for our hearts tell us, it will be a woful day to us, we have no oyl in our vessels, we have no grace in our hearts, nor any do we look after, we know we are not in him, nor are we solicitous to be found in him, we are for our building, and planting, and rejoycing in our youth­ful vanities, and leave these serious things to melancholly Spirits. Ah dear friends, had not this truth need to be prest upon you? your danger is great; if you could as easily put by the coming of Christ, as you can make a shift to smother the thoughts of it, your hearts indeed might chear you, and your condition were something like: But he will come; and though you be asleep in the Arms of your lusts, know that your judgement sleepeth not, and your condem­nation 2 Pet. 2. 3. slumbereth not. And make what haste you can to be rich, or to be honourable (and such persons are not innocent) make what hast you can in your career of sinning, it travels as fast you, and will be sure to meet you at the gates of death and hell, if not sooner. But it may be, we think we have done this great work, we are through grace acquainted with the Lord Jesus, and his spirit, which hath effectually wrought in us to believe in his name, to love him, the main is done with us, and therefore sure we may have more liber­ty then others now: Is it so? but is this all that must go to watch for his appearing, do we not find our hearts thrusting away from us that day; and our hands fail, and security setzeth upon us? the Dis­ciples were in danger to be surprized as well as others: Is there any of us so liveth as that we could readily and cheerfully meet the Lord [Page 32] Jesus at an hours warning, a daies [...] and who knoweth he shall have so much to set his house in order? O there is need to press this duty upon us all, brethren, be our condition what it will we have yet somewhat to learn of it, and shall have, let us hear it as often as we can; But I will leave what further may be said unto its proper place, in the handling the Parable.

A word or two to the present occasion, we are many of us now cal­led to this sealing Ordinance: And though we have been often stirrd up and taught our duty concerning it, is there not need to chafe the oyl in upon our hearts, our affections still? Alas how often have we heard, that what it findeth it sealeeth; And yet do we not dare to come some of us with hard hearts, with covetous hearts, uncircumcised hearts, I would not speak, brethren, to grieve the heart of any, the Lord would not have grieved, as they that have least cause will be most sadly assayling themselves with con­demning thoughts; but the Lord grant there be none found among us guilty kind. As often as ever we come we hear how dangerous a thing it is to come unworthily prepared to it, and yet the Lord know­eth how often we have thrust in here some of us, without a wedding [...] Cor. 11. 30. garment; And that you have not been bound hand and fooe; bound up in our grave-cloaths, and cast out of his sight for ever, it is un­speakable mercy; O that this might melt us and humble us! and though blessed be his holy name, I believe there are many poor trembling souls, who go about these things with trembling hearts, least they should miscarry, and grieve him, and bring his blood up­on their heads, I doubt there may be some of us found whose hearts are far from such a frame; had we not need then to be put in mind and remembrance again and again of these things? It may be we have faith and love to Jesus Christ, it may be we have humility and self-loathing, it may be we have a mourning spirit over our sins that have grieved the Lord Jesus, put him to all that grief for us, it may be we have a thankful heart; but are these graces now in acti­on, are they upon the wing? how often have we been minded there­of, that we must be actually prepared? Alas! alas haply some of us have not taken the pains with our hearts which we might, and which others would have done if they had had the hearts which we have, haply some of us have been striving, but in our own strength. and have done little, haply others may have been helped in the pre­paring our hearts to seek him herein, but by our pride or carnal [Page 33] confidence, have lost our frame again. It may be some of us bre­thren have not been very negligent, but yet not so diligent as we ought, O brethren! how needful are these things! bear with me if I do press you to them, it is not tedious to me, because I hope it is safe for you, O! that I could do it, with such a spirit, and such bowels, as the Apostle did! the Lord set it upon all our hearts, we are exceeding dull to believe, and more dull to practise, and do his will revealed to us; Though the good be our own, the glory onely his. But I will not insist any further here, the Lord give us under­standing and believing hearts.

Now for the words of the Text.

The Kingdom of Heaven is like to ten Virgins which went forth to meet the Bridegroom.

I shall begin according to the former method. And first speak concerning Jesus Christ with respect to his Church. And touch­ing him there are many things in this Parable. First he is the Bridegroom. 2. His delay of his coming. 3. The cry before his coming. 4. The coming. 5. The time of his coming, at Mid­night.

To begin with the first,

The Bridegroom, [...]; However it be that the scope of the parable be to stir up all men that profess the Lord Je­sus to a perseverance in watchfulness, to stand ready for his com­ing, which being apprehended, there is no necessity of pressing each particular in the parable, yet I conceive, according to our Saviour. His opening of other parables, we may insist upon the chief things therein, as where HE would let us see what need we had to take heed What, or How, or Whom we Hear, by the parable of the several sorts of Ground, receiving the seed of the Word, he not onely tells us the difference of the Grounds, but Mat. 13. 37, 3 [...] 39. what the seed is, and who the Sower is, or else in that parable of the good seed and the Tares, he tells us particularly what is meant by each. And therefore I must not here pass over this of the Bride-groom. The Virgins went forth to meet the Bridegroom.

The note will be The relation between the Lord Jesus and his peo­ple, Doct▪ He is the Bridegroom, and stands in that relation to his people. that this is so, we need go no further, then this parable, for who [Page 34] else is it that cometh, and with whom they that are ready, do enter into the M [...]rriage, then Jesus Christ, who is our life, who appear­ing, ver. 10. we shall appear with him in glory. Again the foolish virgins cry to him Lord Lord open to us. Who is the Lord, but Jesus Christ, as will appear by comparing this with that speech of our Saviour. Not every one that saith to me, Lord, Lord, shall enter, Mat. 7. 22. but he that doeth the will of my Father which is in heaven. Many will say to me, Lord, Lord, have we not prophesied in thy Name, in whose name, but in the name of Jesus Christ: and in thy name cast out devils, whose name, but the name of Jesus Christ? A­gain, who is it that passeth the doom and Sentence upon poor souls, but Jesus Christ, who shall judge both quick and dead, he saith I know you not, in this place, depart from me, for I know you not. I never knew you, in that place of Matthew. Again in Mat. 7. 23. the winding up of all, in the Application we have an explication of this part of the parable, Watch therefore for ye know not the day n [...]r hour wherein Son of man cometh, and who is this Son of man that cometh so uncertainly: but the Bridegroom, for whom the Virgins watched a while, but he not coming the time they thou ht, they fell asleep, and were found unready; therefore watch, and who is the son of man, but the Lord Jesus? You know he often calls himself so in the Gospel. I suppose this is the most solid and near proof of the Doctrine. Which is fetched out of the parable, yet a parallel place or two more, I will add to it, in that place of John, where he answereth his Disciples, who seemed to envy at it, that all the people followed Christ, and not their Master, O saith he, he that hath the Bride is the Bridegroom Ioh. 3. 29. but the friend of the Bridegroom standeth and heareth his voice and rejoyceth. I am not the Bridegroom, saith he, but onely his friend, for I have not the Bride, she is not mine, but his; I have onely prepared a people for Christ, being a voice crying, prepare ye the Lord his way, make his paths straight, but he is the Bride-groom, who hath the Bride; that is to say Jesus Christ, for the comparison is between him, and the Lord Jesus, onely so he giveth the honor to Jesus Christ, and is willing to be Out-shone by him, as the morning-star, by the Son when it ariseth, appeareth not a­ny more. But one more, and that is of Matthew, when again the Disciples of John, being in a mourning condition, as it should seem for their Master, now in the Paw of that Lyon that crafty [Page 35] Fox Herod, they had cause to mourn and fast, if by any means they might prevail, for his deliverance, as the Church afterward made continua! supplication for Peter. Now they saw not the Disciples of Christ to fast and mourn, and therefore they had a little emulation at them, and were quarrellous, and complaining to our Saviour, Why do we and the Parisees fast often, but thy De­sciples fast not. Our Saviour again answers, How can the chil­dren of the Bride Chamber mourn, while the Bridegroom is with them, but the days are coming when he shall be taken from them and then shall they mourn. Is it sit or convenient for them to mourn while he is with them, for that is meant by (they cannot) the im­possibility Mat. 9. 15. set forth interrogatively, for the Affirmative interroga­tion, hath the force of a strong Negation, Can they, that is, in no wise, they cannot mourn, the meaning is, it is not suitable, it is not convenient, so Nazianzen. It is reasonable that they should now mourn. You all know who are meant by the children of the Bride-Chamber, even the Disciples, and the Bridegroom is Je­sus Christ, who yet a little while was with them, and ere long should be taken away from them, and then should be a time of mourning to them. But I will not here stay you longer, the rest of the Scriptures we shall consider, in the opening of the Point to you.

The Bridegroom, being a relative, must have a Correlate and that is the Bride. And therefore first we will speak a little to that, who this Bride is, for it seemeth not to be intimated in the Text, but the Bridegroom to stand alone. And then a word or two to the person, and quality of the Bridegroom.

For the Bride, the Text seemeth not to shew her to our view, for here only, the kingdom of God, the Church visible, is compared to ten virgins, some wise, some foolish, and this may seem hardly to be the Bride, for the foolish you see, they are disowned, and Jesus Christ certainly espouseth none to be his Bride, but he communica­teth of himself to them, who is the wisdom of the Father, and hath all treasures of wisdom and knowledge in him; and therefore his spouse, can not be the foolish virgins, they have no fel­lowship with him in his wisdom. And for the wise, though it be said they entered with him in to the marriage, yet they are here spoken of, but as virgins which are companions to the Queen, as it is in the 45. Psal. v. 14. which in weddings it seemeth did accom­pany the B [...]ide to bring her to the Bridgr. but these were not the spouse, and therefore it may seem there is nothing here intimated [Page 36] of the Bride which is the correlate of the Bridegroom. We answer, In propriety of speech indeed, the Bride is the Queen, and the Virgins her companions they are not one and the same, but in these tropical speeches they may be one and the same, and are so doubtless, for herein we must know that the Church, and people of God admits of notions, of divers relations unto divers conditions As in another Parable, where the Communications of Christ to his people are set forth by a Marriage Feast as afterward we shall Mat. 22. 2. shew you, here you know the King prepareth a feast for his Son, that is to say, for Jesus Christ a marriage feast it is [...], a mar­riage it self, though by that be meant a marriage feast, now many guests were invited, and they make this and that excuse, at last he retcheth them in from the high-way sides, and heals the poor scat­tered contemned Gentiles, brought in when the Jews refused, here is the communication of himself to them as a Church visible, for so it must be understood because there was one there without a wedding garment; It seemeth there was a custom to put on their best apparel, somewhat suitable to the occasion. Well, the rest they had such a garment. But if this be but a marriage feast for Christ and the Bride, What are those Guests then that are invited to it? It should seem they are not the Bride her self. Why tru­ly here the Answer is the same, in this Tropical speech they are one, and the same, though here they be not considered as such. And so in our Text the real believers, aand Saints in truth, are set forth by the wise virgins, and all such have Christ, and Christ hath them as the Bride, onely here they are considered indeed according to the comparison, as the virgins her companions which go forth to meet the Bridegroom. Yet indeed and in truth they are the Bride her self. And he said in that place of the Revelations, Blessed are they who are called to the marriage supper of the Lamb, and so R [...]v. 19. 9. called as to come to it, but if they were not the spouse, had not an interest in the Bridegroom, as such, truly there would be no hap­ness in it to behold him, and not to enjoy him; and therefore this is but the same thing with that in the New Jerusalem; the ho­ly R [...]v. 31. 29. City, coming down from God, even out of heaven as a Bride a­dorned for her husband, and the Angel said, come and I will shew thee the Bride the Lambs wife, where the Bride and Guests are one and the same surely, onely considered under a divers notion, ac­cording [Page 37] to the nature of the similitude or comparison, and so it is in this place. Yea, that which seemeth farther off in the compa­rison of the prothesis in the apodosis cometh as near, that is to say of young men, the friends of the Bridegroom, the children of the Bride Chamber, they also are a part of the Bride, for they are these Virgins also, though in the comparison male and female are distinguished, yet in Christ, no difference.

Well then, these virgins, the wise virgins, though considered here onely as accompanying the Bride, the Queen, to the Bride-groom, Yet they are the Bride herself indeed, now herein is the mystery of the Saints communion with Christ transcendent and wonderful, that though they be marryed to him, yet they are virgins still; It is true an espousal of a virgin deflours her not, but she continueth so, until the consummation of the marriage, though the Jews had another manner of custom, sometimes to espouse by copulation; though afterwards it was forbidden with them. See Goodw. Antiq. Jud. yet when the Saints have the ful­lest, nearest marriage, communion with Jesus Christ, yet they are virgins, yea the purer their virginity is, then the Idols of their hearts, they are fully cleansed from, according to that Gospel-pro­mise, I will cleanse them from all your Idols, then it is done fully. And this is the virginity of the Saints, it lyes in their union and fellowship with Jesus Christ, and none else; thus saith Theophil. from Chrys. is a wonder that she should be marryed, & yet a virgin and the more, for marriage communion, the Church with J. Christ the purer her virginity is, the more perfectly is she cleansed from Idols and all uncleanness. The truth is brethren we are never The High Priest to m [...] ­ry only a V [...] gin. Lev. 21. 1 [...] virgins, until we come to be espoused to him, but all filthy forni­cators and unclean persons, wallowing in our filthiness, and now when once the Lord Jesus lays hold upon us for his, we begin to be virgins, where again the transcendency of grace above nature, which is the ground of the comparison, if it reacheth not the thing compared to it. And so though they go a whoring afterward from the Lord Jesus, play the Harlots, as he complains of Judah and Israel, you know often in the Prophets, that is to say by go­ing after other objects of worship, then himself, other lovers, yet when they return to their own husband again, why then they become virgins. Now though Judah had been wofully corrupted with Idolatry in the days of Ahaz, that Ahaz. There is a brand set [Page 38] upon him worthily by the spirit of God, for he corrupted the people above measure, shut up the doors of the House of God, had Altars in every corner of the City in the open places, as the Phari­sees prayed in corners, the places where many streets met, impu­dent whoredoms in the face of the Sun, they discovered their sin as Sodom, yea, they cut in pieces, many of the vessels of the Temple, and brought in so much filthiness into it, as that they were sixteen days cleansing it. Now they played the Harlot, and there­fore wrath was against them, and all Israel for that. But now when in Hezekiah his days, the doors of the house were opened, they repented, he called upon them to turn to their God, set up his pure worship again, though to his own cost and charge, for the daily burnt Sacrifice, a high example for godly Princes, you have the memorable story in 2 Chron. Well now when Sennacherib cometh up against them, saith the Lord, The virgin daughter of Sion hath despised thee before an Harlot, an impudent one, commit­ing 2 Cron. 29 30. abominations in the very corners of the streets, now the vir­gin daughter of Sion, here is indeed wonder upon wonder in this, but I doubt I stay too long upon these things.

The next thing is the Bridegroom, The Person that stands now in relation to the Bride, who is it, but the Lord Jesus, Immanuel God with us, Married to us in our nature taking that upon himself, It is no mean Person brethren that is the Bridegroom, but he who is God equal with the father, and counteth it no robbe­ry Phil. 2. 6. to be equal with him. He who is the shining forth of his fa­thers H [...]b. 1. 3. glory, the express image of his fathers person, this is he bre­thren. What shall I say brethren, Alas, I doubt I shall dishonour him by speaking of him.

1. If you look upon his birth, who can declare his generation, It is that, people do much look at, in their marriages, and there is Is [...]. [...]3 8. somewhat in it; though happily, not so much as men place in it among men, but here there is very much, He is the Son of God. The Jews lookt upon it as so high above him, seeing no farther then Haman, that they cryed out of blasphemy, that he made him­self equal with God, he is the Bridegroom then, the Son of God, his own Son, as the Gospel hath it, his onely begotten Son; He w [...]o by a divine, infinite, incomprehensible communication is one in es­sence and nature with his father, he it is (brethren) that is the Rom. 8. 32. Bridegroom. We, by Birth, what are we? but the basest, our Ioh. 3. 16. [Page 39] Father an Amorite, our Mother an Hittite, yea a seeed of evil doers, a generation of vipers, worse then worms, and the vilest; Ezek. 16. 3. And yet the Lord Jesus the Bridegroom bearing such a relation, to such as we, and taking us into such a relation to himself.

2. If we look upon his beauty brethren, Alas! if we turn our eyes towards it, we are dazled, a beam or two he sheweth us in a glass darkly indeed, that yet rightly understood, would amaze us; as to behold the glory of the Sun reflected by a glass, or a piece of bur­nished mettal, it dazleth us, we cannot behold it, when he saith, he is the shining forth of his fathers glory [...] the shining Heb. 1. 3. forth of his fathers glory, which considered as God-man, is a glorious expression of his beauty. But considered as he is the Son of God, it falls much below it, for the beam of the Sun, though never so glorious, is far below the essence of the Son, but he is, one in essence with the father, He is as God-man, the express Cha­racter of his fathers person. A poor dull carnal eye that lookt no farther then the veil of flesh, and saw him a man of sorrow, ac­quainted with grief, his visage marred more then any mans as he Isa. 53. 4. saith, Smitten of God, or a smitten God, alas, there was no beau­ty to be seen why he should desire him. But his beauty is inward, he is white and ruddy, the chief among ten thousand, either his di­vinity Cant 5. 10. and Humanity, or his fulness of Grace, and his bloody Me­rits in a sweet exact mixture. O how beautiful do they make him, he is fairer then the sons of men! If that beauty will carry it, he is the very Paragon of Heaven.

3. For Riches there is none like to him. This is a great allure­ment you know indeed, for the most part men do marry the gold and riches of the world rather then the person, though this be a madness; an Heir to a great estate likely will not need a wife, Why, the Lord Jesus is heir of all things, all things in Heaven and Earth. He is the onely Son of God, the heir apparent of heaven he is, being the Son of God, so that what ever we want, it will be abundantly supplyed in him. Abraham his servant wooing saith, his Master was rich, and had onely one Son, and he heir of all. Gen. 24. 35▪ 36.

4. If Honours will do it for that is somewhat which much takes with men, he is no less then a King, and no mean one, he is the King of Glory, a glorious King indeed, as he is called in that Psalm, Yea the King of Kings; and Lord of Lords, Rev. 17. 14. A most [Page 40] high and eminent Kingdom, who hath all other Kings at his command, a hundred seven and twenty Provinces were a great Dominion, but not onely all the Kingdoms of the earth are the Lords and his Christs, but by him Kings rule, and Princes decree Justice, it is by his permission, any of them exercise their power.

5. For Power as well as Authority, and Majesty, he it is that can do what he pleaseth, he is indeed the Mighty God, and what then can stand in his way. He is our Maker, and there is much Isa. 9. Isa. 54. 5. [...]. in that, thy Maker is thy Husband, thy Redeemer, the Lord of Hosts is his name; thy Maker, he that gave thee thy beeing when thou haddest none, by a word of his mouth. O here is power in­deed! he that could give us a spiritual being by the same word, there, is yet more power, for in the first there was no repugnancy but here there is, he is the Lord of Hosts; It was much to Israel to consider who was their Husband, even the Lord of Hosts, he that could Redeem them out of Egypt, sink all their enemies in the Red-Sea, go as a Captain before them, drive out the Canaanites, notwithstanding their Iron Chariots, the Anakims, that were a terror to them. He now was their Husband He is a man of war, and a most mighty man of valour, for that Goliah himself which defies the Armies of Israel, is nothing in his hand, the roaring Lyon, is nothing in his hand, he can tear him in pieces, and bruise him under his feet, even as a Lyon tears a Kid. It is very much brethren, this to commend the Lord Jesus to us, he can fight our battels for us, so that if we can but stand still we shall see the salvation of the Lord.

6. For a lovely sweet disposition, which is none of the least desira­ble things in a Husband; O never was there like to Jesus Christ for disposition, he is love it self, and tenderness it self, bowels and com­passion it self! there is many a one, though they have beauty and riches, a [...]d honours, and birth and power in an Husband; yet if there be an unsuitable disposition, there be rigidness, and harsh­ness, it imbitters all; O do but observe how sweet a disposition he was of, so far from harshness to his people, that he melteth o­ver his very enemies that refused him, Ah that thou ha [...]st known in this thy day &c. O how he is touched with our infirmities, affli­cted Luk. 10. 42. Heb. 4. 15. in our afflictions! A woman that hath such a husband, what a sweetning is it to all her afflictions; If love will do, he [...]ll ne­ver [Page 41] take any other course, never any estrangement of himself from a soul, here is a Bridegroom indeed. But I will not speak any further, Brethren, you have heard much, and much better of the excellencies of Jesus Christ, then I am able to speak to you; this onely for the second thing.

There are yet to be considered the Causes, which according to their several influences, concur to the making up of this relation between Christ and the Church, of a Bridegroom and a Bride, whichwhen I have spoken somewhat to, I will pro­ceed.

1. Then, The Father, he giveth them to his Son, and the Son to them. This is above comparison, though the Father of the Vir­gin give her, give his consent, and so the Parents of the Son, they give their consent. But here is God the Father who doth all, he giveth his son for his people, and to his people, as you have it in that place, he so loved the world that he gave his onely begotten Ioh. 3. 16. Son, that whosoever believeth in him might not perish, but might be brought in to the nearest unity with him, might have life ever­lasting, in communion with him. If thou hadst known the gift of God, saith he to the woman of Samaria, and who saith to Ioh. 4. 10. thee give me drink, or, And he giveth us to his Son, that is to say, as many as were in his purpose of grace, thine they were, and thou gavest them to me; they were thine not so much by Crea­tion, for he speaks of many that yet were not created, nor are Ioh. 17 9. to this day likely, created, but in the purpose of grace they were h [...]s, and as absolute soveraign over all, so they were his to do with them as he pleased, to have made them vessels of dishonor if he had pleased; as Ananias was it not thine own, mightest thou not have done Act. 5. with it what thou wouldest? So here, we were the Fathers as Sove­raign, all of us and his Christs, not onely so, but in his purpose of grace he gave them to his Son, to be his Spouse, his wife.

2. But yet Alas they would be under the hands of sin and Satan inslaved in an Iron Furnace, hard bondage, he must redeem them, if he will have them, they are sold under sin and Satan, the Prince of this world; therefore he must pay the price, they were ob­noxious indeed to his Justice, or would be in time; and therefore he must provide a satisfaction or else they could not be set clear. It was the manner in some Countries brethen, to give Dowries for [Page 42] their wives, to buy them before they had them, quite contrary to what is among us, Ask me never so much dowry, saith Sechem, Gen. 34. 8, 11, 11. and I will give it, he was now in love with the Virgin, and nothing was too much for her now; so here the Lord Jesus, as well as his Father, he before the world was, foresaw what a happiness it would be to poor Creatures, and what a glory and joy to himself, and them for ever one in another, and therefore he delights now in Prov. 1. u [...]t. the habitable parts of the earth in the sons of men. O now what ever is required I will give, if I must take flesh, an infinite conde­scention, I will do it, as if a Prince should say, if I must be cloathed with rags; yea with clods, yea with worms, I will, rather then I will go without such a poor worm to be my spouse, If I must part with my dearest blood, and extend it to the last drop, I will; Ask me any Dowry, yea if I must give my self for them, who am God, and equal with thee, as well as afterward man, I will do it, my kingdom for them, my glory for them, my blood for them, O Eph 5. 25. brethren the Lord Jesus is worth a hundred thousand worlds! well he will buy us, he hath done it, at a dear rate. Indeed David bought Michal at a dear rate, by the death of the Philistims, and afterward two hundred foreskins of the Philistins, it pleased him well, what is this brethren: If David must have parted with 1 Sam. 18. 25. his life for her, have been so much debased, as to have lived a poor despised contemptible life for her, a h [...]wer of wood, or drawer of water, or ground at a Mill, or to have been as Job continually, a man of sorrows, and upon the dunghil, this had been somewhat, but nothing to this of Jesus Christ. Satan was there spouse, bought at so low a rate as the Church of Christ was. I have read of some that must not marry a woman until they had killed an ene­my, and other until they had killed, or overcome their Corrivals, and happily this might be hard: But the Lord Jesus, he must grapple with his Corrival the Law, the former Husband as the A­postle cals it, as it is the strength of sin, and slay that, and take away the Curse, & break the commanding power, the streaming power of the Law, before he could take us to be his. And so he must grapple Colos. 2. 15. with principalities and powers, and spoyl them,, and lead captivi­ty captive, scatter him in his temptations, break him in his poli­cies, undermine him in his depths and methods, over-power him, in his malice, he must destroy all these enemies. Yea more then all this the wrath of his father that was against us, and against [Page 43] which there was no standing, he must interpose, and screen us from it, and O! How it scorched him, though he quenched it! As the Passeover was roasted in the fire; so the Lord Jesus our Passeover, was even roasted alive in the displeasure of his Father.

3. Then he cometh a wooing, for when all this is done brethren, we are unwilling it may be to have him, are well contented to continue with our former Husband, to be yet under the Law, and the commanding power of sin, and see no such beauty in him, as to desire him, nor any such freedom and comfort in being one with him as to desire that. Yea if we be convinced a little of this, yet happily our wills or hearts are not towards him; and there­fore he is fain to w [...]o us, when all is done; himself came in the days of his flesh, and what was his work before his suffering, but to wooe poor creatures to accept of him. How did he wooe the woman of Samaria, If thou hadst known saith he, the Gift of God, thou wouldst have asked him insinuating, there was more Ioh. 4. 10. in him then she yet saw, as appeared when he told her her sins, what they had been? How often would I have gathered thee, Jerusalem, Jerusalem, saith he; O I have been ready to spread my Skirts over you, but you would not: Sometimes intreating, sometimes lamenting their condition; sometimes displeased at the hardness of their hearts. It is much for a King to come a wooing himself, a great King. They use to send, as David to Abigail, Abraham, to Rebecca: but here, he cometh himself a long jour­ney, from Heaven to Earth, and contented to take on him the form of a servant, that we might not be dazled with his glory, and no pains doth he refuse. How did he go up and down on foot until he was weary? Blessed Saviour, he was weary at the well there by Samaria, and all was that he might everywhere wooe and intreat poor creatures to accept of him. And 2: not onely by himself, but by his Messengers, now he is in his glory: now he sends by his Messengers to this end. You see Abraham his servant went to take a wife for Isaac, and David his servants, went to Abigail. So brethren, do the Messengers of Jesus Christ his paranymphs or pronubi. They speak now a good word for Jesus Christ; so 2 Cor. 11 2. the Apostle, I have espoused you saith he to one Husband. Such are friends of the Bridegoom, as John was, that did what he could to Ioh. 3. 29. bring the people to Jesus Christ, even the people of the Jews, and would fain have had all the people to close with him. But

[Page 44] 4. In this espousal to Jesus Christ, we are to consider several things, what is done 1. By the spirit, he is indeed the great wooer, He is sent forth to convince of righteousness and of sin, the bur­then of the work lyes upon the Spirit, and happy it is for us that it doth so, for how fruitless would our endeavours be to you, else brethren, we might spend our selves, and be spent, and when all is done complain, We have spent our strength in vain, for Israel is not gathered, How sad for you? How uncomfortable for us? No no, the great perswader is the Spirit: he cometh and he openeth the eyes, and then the poor soul seeth, O he is aere alieno obrutu [...], so deep indebted to the Justice of God, that whatever he can do or suffer to pay it, eternity is little enough to pay it in, O now for a Husband, now how happy a creature should I be if some that were able to bear the debt would discharge it, would take it up for her. He then insinuates somewhat further, and convinceth of Righteousness, that there is enough in Christ if we owed a thou­sand Talents more, O then that I had it saith the poor soul: O he is willing, he is willing saith the Spirit; therefore he is Preached to every creature. Thus if this Arm of the Lord were not re­vealed, our report of Christ would never be believed. But what Isa. 53. 1. then do the Ministers do?

Yea their word, the word of Faith which they preach, it is the vehiculum Spiritus. It is that wherein the Spirit breatheth. It is the spirit brethren, ordinarily in the Law which convinceth of sin, or the Gospel preached legally, as the great aggravation of mens sins; and it is the spirit in the Gospel preached Evangelically as that which holds forth a ransom, a propitiation for sinners, whereby the Spirit convinceth of righteousness. Where, as in a glass the Spirit of Christ doth hold out The beauty, excellency, 2 Cor. 3. 18. love, and loveliness of the Lord Jesus, which is most transcen­dent and ravishing to the soul that seeth it, but a little more par­ticularly then.

1. The Spirit by their word ordinarily, not excluding other means, though the Spirit alway is the great wooer, and worker in this kind. I say the Spirit, by their word doth work to the revealing of a poor creature, breaking that enmity that was in the heart to Jesus Christ: So the Apostle, I have espoused you to 2 C [...]. 11. 2. one Husband, so we read it, which Beza disalloweth not, but he readeth optavi, Erasmus adjunxi, the word is [...] I [Page 45] have joyned them to the Lord saith he, Eras. vel [...]t ea quae gluti­ne aut ferrumine comittuntur, but yet me thinks, saith Beza, the the word [...] that I might present you as a pure virgin to one Husband, &c. confutes is, speaking afterward of a nearer joyning to Christ then now, therefore he readeth it I have fitted you for the Lord, wherein

1. Is a reconciling of the persons to Jesus Christ. We beseech 2 Cor. 5. 10. you saith the Apostle, be ye reconciled to God. In Christs stead we do it, as if he did beseech you himself, we pray you be reconciled and O that we could do this brethren! but with such bowels as the Lord Jesus, or as this Apostle did. We are soon answered, and take a denyal of you for you practice a denyal, and we are too easie to take it. O I beseech you saith the Apostle, be you reconciled. Alas poor sinners, you are enemies to Christ, and how will an e­nemy be marryed to an enemy while such, you think you are not enemies, and you are not so indeed, in word, and profession; but in your deeds you are enemies. You do nothing but wound and tear his name, and are you not then enemies, you hate the strictness of his ways, and his people that walk in them, and are you not ene­mies; you are in love with your sins, which were the very speare at his heart the knife that butchered him, and are not enemies? Ah! how many such here this day, Now our work is to intreat you first to be reconciled, as for his part he is ready to forgive, and forget all, and to look upon you, as if you had never had offended him, if you had but hearts given you towards him as his is to­wards you.

2. Not onely, but then there is the espousing brethren, and that is when there is a mutual promise past between the Lord Jesus and the soul, he will be a Husband to thee, and marry thee to himself, and thou wilt be faithful to him, wilt never follow other lovers any more, Thou wilt be his, and his alone, if he be pleased to be thine. Now the Gospel which we preach is the word of this faith. It is indeed the spirit brethren, which is received by the hearing Gal. 3 2. of faith, by the word of faith, as the Apostle spake, that doth per­swade a soul to this, to close with him, to take him, upon his own terms. He will be his virgin now for ever.

3. There is yet further an adorning her, when so espoused, and so fitting her for him to be presented him a pure virgin. That I might present you, not only chaste, but all manner of purity, [...] [Page 46] and this is nothing else brethren, but the integrity and uprightness of the soul, the abounding of the soul with all the graces of the spirit, wherein there is a growth by degrees. And this is the work of the servants of Jesus Christ, a part of their fitting of them for him To labour, to carry on his work so in his peoples hearts, that they may be adorned and meet for such a Bride-groom.

There are but two things more to be hinted, before I come to the Application of this. And the next is The manner of this espou­sing or betrothing, but before that we must note, That as there was a betrothing of virgins some time, before the compleating of the marriage which custom is commendable, you know Joseph had Mary espoused to him, before he took her to his family, as compleat­ly Mat. 1. 14. and fully. So among the Heathens, also placuit despondi nu­ptiis hic dictus est dies, saith the Comic. Terent. only to the faith of the marriage. Now they were counted by the people of God, and by the Law, man and wife, Husband and wife (*). It was Deut. 22. 23. Lat. Alex. Gen. Dier. l. 2. Page 58. One promising ano­ther, were cal­led Sponsus & Sponsa. death for them to violate that betrothing as well as if they had been never so compleatly and solemnly marryed, whereby it appears God would have them look upon it as a perfect marriage, though the consummation of it were not until afterward the taking of her home, and solemnly engaging de presenti as they say. So here, the consummation of this marriage is deferred a while, as you have it in the very Text at last, at midnight the cry was, Behold the Bridegroom cometh, and they that were ready went in with him to the marriage, that is to say into heaven. Then when I­saac took Rebecca and brought her into his Mothers Tent, and be­came one with her more neerly, she became his wife indeed so hereafter, when he takes us into his fathers house brethren, when he takes us into Heaven, there is the marriage consummated in­deed.

But for the manner of his espousals, First, remember this in all He doth it freely. For alas Brethren, what can the Lord Jesus, Ezek. 16. Not great, Deut. 7. 7. Nor good, Jos. 24. 23. they were Idolaters. now if he come into the Congregation this day, see in any of us that he would take for his spouse, what can he see in us, there is nothing desireable nor lovely in us, we are like poor Infants cast out in our blood; not washed, nor salted, but stinking, loathsom, the navel not cut nor bound up, cast out to the loathing of our person. Ah Brethren! while poor sinners are in their sins, they smell not So 1 Sam. 12. 22. [Page 47] the loathsomness of their souls, they have stinking nostrils, to which the savour of sin is suitable; and therefore they smell it not, we are as persons that have been long in a filthy Jakes or Dungeon, and by continuance of it, we feel it not, it is so habitu­al, or indeed connatural to us, but now bring a man out of this place, a little while, and put him into it again, O then how loath­som it is to him, yea, bring him to the door of it, O it is ready to sink him, so it is in this case, you see it not, poor creatures, O that such of us, as the Lord hath made sin loathsom to, could tell how to pitty you, but sure you will finde it so, if ever the Lord Jesus do espouse you, he will first let you know what you are, to whom he doth this, Alas, what can he see in us brethren, or hath he seen in any of us, that he stands in this relation to, for birth, you have nothing but baseness, The Devil is our Father, and his works we will do. I mean as to corruption that is within us, whence is it, Ioh. 8. 44. but from Satan. For Beauty, there is none, but all deformed wounds, and bruises, and putrified sores, full of corruption, that stink and are loathsom, and what beauty can there be in such a Isa. 1. 6. person. Alas! our hands are withered, as to any thing that is good, and our Legs are Lame throug Hypocrisie, we halt between two, we are very Criples indeed; no strength, not so much in our Ankle-bones as to stand upon our Legs. We are blinde and can­not see, deaf and cannot hear, pride like a Tympany swells us. All manner of deformities gathered into one are the very picture of a poor sinner, O brethren, who could affect such a creature were not this free, altogether free. We must have something or else we cannot take a person into such a relation. we must have beauty and parts, and birth, and wealth, and wisdom and what not. we are blacker then Ethiopians, more bruitish then fools, viler then the earth, poor and naked and miserable, and what not, and O that ever the Lord Jesus should take such as we are, in such a con­dition, well this is the first.

2. He doth it so willingly as to rejoyce in it: It may be it may make a man more serious and Melancholly, in such a condition, if he be sensible of the weight of the things he goeth about, but now the Lord Jesus knowing the issues of things, and that it will be e­ternally happy for the poor soul, and he shall have glory in it; he doth it, and not onely so, but he rejoyceth in it, even [...]s a Bride-groom rejoyceth over his Bride, as the Prophet hath it. The Isa. 62. 5. [Page 48] words of the Text are very Emphatical, as a young man marryeth a virgin, so shall thy sons marry Thee, he speaks of the Church Neh. 13. 24. Mar [...]e [...]h, that is to say, made to dwell. of the Jews their sons, shall abide with her, as one that marrieth another, and dwells with her, and they shall not be removed: but a young man marryeth a virgin, a chosen young man, the freely chosen [...] happily because they used to choose young men for expl [...]its in war, or otherwise as being of more strength and activi­ty, such an one marrying a virgin, not an old man, a virgin, nor a young man marrying a widow or Ancient woman; but a young man, a virgin, so an old man, an old woman, the reason of it is that hereby God might set forth how every way (there being a suitable­ness to give full content and satisfaction) he rejoyceth therefore over his people he thus espouseth as a young man over his virgin, his Bride that he marryeth; therefore she is called Hephsibah, my delight is in her, and Beulah, she is marryed. And this, if it be not full enough, take another place, and it is that of Zeph, where he prophecyeth in like manner of the restoring of Jerusalem, and Gods taking her again after she was put away, as it were, the Zeph. 3. 17. Lord thy God in the midst of thee is mighty, he will save, he will rejoyce over thee with joy, he will rest in his love he will joy over thee with singing. Minde you, he will rejoyce over thee with joy, that is to say, exceedingly rejoyce, as in another case the friend of the Bridegroom, rejoyceth with joy [...] he rejoyceth with joy, that is to say GREATLY, yea he will rest in his love, he is fully satisfied and contented, yea rejoyceth with singing, an out­ward expression of it. How many expressions are here where­by he would have us know the largeness of his heart towards us in this his espousing any of us to himself, and Alas! all little enough to poor trembling souls, to raise a drooping spirit to believe any thing of this kind, and it is not onely a flashy ungrounded empty joy, but he will rejoyce over such a soul to do them good, I will rejoyce over them to do them good, as if he had said it is the very joy Ier. 32. 41. and rejoycing of my heart to do you good. Though you think happily that Jesus Christ is hard to be intreated, and you have sought him long, &c. and you finde little, O entertain not such Deut. 30. Psal. 35. 27. thoughts, for surely he doth rejoyce over his people to do them good; but so much for that.

3. He doth it brethren; so firmly in every respect to all after-claps, being provided for, it shall never be broken, There is many Isa. 65. 18, 19. [Page 49] a man, espouseth a wife, and happily through weakness of the disposition, or some disease, or the like, which afterwards being dis­covered, procures a disrelish, and happily breaks all or the like, but I will a little insist upon this because it is very considerable, and therefore.

1. The Lord Jesus he doth it in such a way, as that sure he will be, that Justice shall be satisfied to the utmost in the behalf of a soul, whatever the debts brethren have been if 10000 Talents, whate­ver the offences have been, you have been guilty of; which hap­pily Rom. 3. 25, 26 may lie sore upon you: O you are afraid of the justice of God, he is just and dreadful, and though he may forbear me for a while, thinketh the poor doubting soul; yet he may after­ward come upon me for all, and what will become of me then? no, the Lord Jesus he hath before-hand satisfyed all that can be demanded, he hath paid to the uttermost for them, being a Saviour to the utmost, all the black and bloody bills chargeable upon thee, were charged upon him. It is true indeed hrethren, if this con­tract or espousal between Christ and the soul; were made without provision of satisfaction to justice, he might come UPON THE SOUL AFTERWARDS and break and undo all again, but our Saviour is wiser in his negotiations then so: he hath first cleared all as to the merit; and having taken satisfaction in his son, and given him an acquittance, being well pleased in the Lord Jesus, he can­not now again return upon thee for arrearages, that is a great and rich Scripture indeeed, he came to be a propitiation then through faith in his blood, that God might be just, the justifier of them that believe, that he might be justifier, and yet so as himself be just, Rom. 3. 23. not onely in fulfilling his promises of Christ his coming; but be just, that is to say, his justice fully satisfied, and yet his infinite mercy take place.

2. That he is real in what he doth, he doth not mock and delude poor creatures, indeed a man that is variable, and changeable as the shadow, he may make a shew of much love, and carry on a Match far, and when all cometh to all, cast her off; and take up other resolutions; but the Lord Jesus, surely he is real in what he doth: indeed God hath much ado with us many times to per­swade us to this, that he meaneth as he saith, and we shall finde him full as good as his word and his offers, because alas! we judge him by her own unconstancy, because our hearts are so hollow, [Page 50] we think his may be also, but remember his thoughts are above our thoughts, and his ways above ours, saith the Lord I will betroth Isa. 55. 8. thee unto me, I will betroth thee to me, and again the third time he repeateth it, I will, I will, I will, as the soul is ready to say, O Hos 2▪ 19, 20. O sure he will not look upon me, such a one as I! yea I will, I will saith he; yea notwithstanding all your mis-doings, I will, your unkindnesses I will, your jealousies of me, I will, your back-sli­ding, I will betroth thee to me.

3. It is done with that wisdom and Council, that it will never be overthrown. Counsel is so called from a word signifying to Found, because it is the foundation of actions, that which is done rashly, and unadvisedly many times, men are fain to come off with a non putaram, to retreat with shame, or when through weak­ness they cannot see through▪ things. Now this is not to be thought of Jesus Christ Brethren, for he is the wonderful Coun­seller, Is [...]. 9. the wise God, a God of understanding and wisdom, and, by him actions are weighed, yea his own actions are weighed: his 1 Sam. 2, 3. D [...]u [...] ▪ 32. 4. choice of some persons, to life and glory, it is the counsel of his will, not onely his will, but the counsel of his will; he doth it with such wisdom as foreseeth all the events. It was not a rash thing that God brought Israel into the Land of Canaan, no he did it with Counsel; and therefore he saith that he knew what they would do Deut 3. 1. 21. before hand. Ah! (may a poor soul think,) the Lord Jesus in­deed hath made love to me, but did he think, I would be such a wretch under all this his love: I would carry so unkindly towards him; yea, he knew this, and considered it before hand. He did sit down brethren, & from eternity consider what it would cost him, the bringing of such sinners as thou art to glory, that many a grief, he must have, many a slighting of his love, many a kick in his very bowels, Jerusalem would wax fat and kick against him, he Deut. 32. 15. knew this, and yet notwithstanding he resolved upon it, he would go through with his work, if he could not have born these things brethren and covered them, he would not have made love to us, if he could not have taken us with all our weakness and im­perfections, for he would undertake nothing that he could not bring to pass, that were weakness; therefore he is said to do it in judgement also.

4. It is with that faithfulness, that the Lord Jesus will not onely not c [...]st off, when once he hath taken a soul so near him in this relati­on, [Page 51] but his heart being once pitched, it is never removed more, it is not with him as it is with men, for however when once we have betrothed persons, we are ingaged by the Law of God to take them, and our Consciences do bind us, though it may be, be­tween the espousal and marriage; though there be not a casting off, yet there may something intervene, that may carry away the heart, so that the heart is not so towards her as before, and the person could be content to be loose, if it were not that he is intang­led i Mal. 2. 16. He hate [...] put­ing away a­mong men. Hos. 2. 19. such [...]ands, he cannot break, but now it is otherwise with the Lord Jesus, his heart if once pitched, is never removed more, if he loveth, he loveth to the end. It is for ever that he betrotheth, when he betrotheth. Alas! there is little comfort, or sweetness in injoyment of such near relations, if their hearts be not to­wards one another. It is true they may live together and do du­ties one toward another outwardly, but if the heart be gone, there is little comfort in it, so it cannot be with Jesus Christ, He may indeed sometimes suspend the outward acts if I may call it so, and withhold himself sometimes, and not give that free communi­on of himself to the soul, but yet his heart all that while, is ne­ver the further off, his heart is never gone, which is indeed, all in all. One of the Churches eyes at any time will ravish his heart Cant. 4. 9. that he cannot well hold longer, from revealing himself again to the soul, after he hath withdrawn.

5. For after-sinnings there is also a treasury of pardoning mercy laid up, there is a treasury of Merit which he hath expended to purchase mercy for us, which is alway before the father, not on­ly Psal 130. 4. There is for­giveness with thee, &c. Heb 9. 24. for the sins past, before we believed, but for all after, since the pardon is purchased already, though it be not applyed, nor the sins pardoned before they be committed, yet there is forgiveness with God, there it is, and ready to be issued forth, as occasion serveth: And he himself at the right hand of the father continually i [...]e­ceding for the Application of it. Whereby he is able to save us to the uttermost. Brethren if we could say thus far, or thus far he Heb 7. 25. can help and save, and there is forgiveness indeed, our hearts might fail us, but it is to the uttermost, to all perfections, or all end, [...] And yet let not graceless sinners abuse this, but rather fear him so much the more, there is forgiveness with thee, that thou mayst be feared, not that we may wax wanton under it.

[Page 52] Againe, on the other hand. He maketh the soul also to close with him, and give it self up considerately and in truth sin­cerely.

First, Considerately and not rashly the soul giveth it self to Jesus Christ, promiseth to be his: the love of J. Christ Constraineth us be­cause 2 Cor. 5. 14. we thus judge if one dyed, then were all dead. It is the act of the judgement, convinced, that Jesus Christ is the chief of ten thou­sand, that he is onely lovely, altogether lovely, of our necessity of him, of his all-sufficiency to answer our wants, and onely sufficiency, his willingness to accept of us. No depth of earth, no judgement, no rooting, in it self, Mat. 13. There is many a poor creature for a flash, a sudden motion, hath some velleities, some wishings and wouldings, but this is a serious and judicious closing with him, promising to be his, to take him for better for worse, to go through with him in all conditions, if he go to prison, to go with him, to death, to go with him. And he only can work up the heart to this.

Then secondly, It is in sincerity as well as thus judiciously, he loveth truth in the inward parts; and therefore looks at the heart Psal. 51. 6. more then at the outward. Alas! how often did Israel turn to the Lord, but fainedly, not sincerely. But now the Lord, his people indeed give up themselves to him cordially, though it be Ier. 30. 10. but weak, yet it is in truth their resignation of themselves to him, and taking him for theirs, not for by-ends, or reports, but for himself, not for riches, honours, a name, any thing; but for him­self, no not onely for peace, but for himself who is the Prince of peace, no nor meerly, for the grace and glory which cometh by him, but for himself. To love a man, and choose him meerly for his wealth, or his honor, which a woman shall have by him, it is false and dissembling, she loveth him not indeed: no, it is the person that she would have, if it be in truth, let the other accomplishments be less or greater, so the soul, O thy self, thy self, give me Christ Gen. 30. or else I dye, What wilt thou give me if I go Christ less, wilt thou give me a name, riches, a portion in this world, a fellowship with thy people in the Ordinances, yea grace it self, if it may be given without Christ, O none but him, none but him. Well, thus now thy Lord works a poor soul to close with him, so that choosing Christ for himself; while we have him, we are well enough. If a man follow him for Loaves, when they cease, farewell Christ; or [Page 53] for riches, or prosperity, when that ceaseth all is gon: They will not go to prison with him, they will not suffer with him, no they never intended it, but to have such a Christ as to be kept from those things. Well, this is not sincere, nor upwright, which is wrought, in every heart, whom the Lord doth thus espouse to him­self, which may serve for a word of tryal to us all.

I have onely a word to speak to the solemnity of the Marriage-Feast: you see Marriages used to be made with feasting, it being a time of rejoycing, so Sampson he made a Feast seven days, that Judg. 14. 10. was the manner it seemeth, and so Laban saith to Jacob, fulfil her week, the solemnity of the Marriage. And our Saviour himself Gen 29. 22. was at a marriage-feast, at the first miracle that he wrought. And though this feast it seems, was rather at the compleat marriage then the espousal, yet this Feast is at his espousal, and continueth until the consummation; and yet a greater feast to be expected. Ioh, 2. 1. 10. The Kingdom of Heaven saith our Saviour, is like a King that Mat. 2 [...]. 3. 4. made a Marriage-Feast for his son, and bid the Guests. Here he speaks. (I take it) of the administrations of grace in the visible Church of Christ, for one was there that had not a wedding-gar­ment. O Brethren, A Feast of Fat things, of Wines on the Lees, well refined, a Feast the Lord maketh, saith the Prophet. Their Isa. 25. 6. Feasts were rather in drinking, then eating; and therefore they had their name in Hebrew [...] A drinking, a Feast, so Aha­suerus feast, a drinking. And so the Greek [...] a drinking Est. 1. 3. together; so here brethen, such dainties are provided as eye hath not seen, nor ear heard, nor can enter into the heart of man, as a man that never tasted hony, though he may hear speaking of it, cannot conceive what it is. Eat my friends, and drink ye, yea drink abundantly saith he in the song. It is observed by some, that Matthew calls it a dinner, and Luke calls it a supper, both Cant. 5. 1. indeed, for we dine and sup with him, and he with us in the Administrations of his grace, and those sweet communions that Mat. 22. 4. Luke 14. 16. we have with him, while he sitteth with us at the Table, as not long since you heard. Yea we have continually brethren such as are believers indeed have continual meat at his Table, as Mephibosheth at David his Table, a dayly portion the 2 Sam. 9. 7. things of the day in its day, so we our daily refreshings from his presence, so Jeconiah had his portio [...]n from the Kings Table dayly. Some say the dinner is here but the supper in Heaven, and this not comparable to that, now we have flagons, but there will be [Page 54] springs and Rivers, or rather an Ocean of wine to all eternity, here we drink and take in the comfort, there the comfort takes in us, we enter into the joy, because it cannot enter into us. O bles­sed is he that shall be brought brethren to the supper of the Lamb forever and forever.

Lastly, The consummation of this marriage, when the Bridegroom cometh, to take his Bride to himself, to take her now from among the pots, wherein she hath lien; to take her now nearer to himself, to his bosom indeed, now she hath had some smiles from him, to keep the heart alive, now and then a Kiss, but then continual embraces. Now and then he hath met with her, here and there, and then withdraw again, but then we shall be al­way in the glorious light of his countenance. O Brethren! If a smile from Jesus Christ will sweeten the bitterest cup of Affliction here below; yea, very gall and wormwood, it will sweeten the mouth and fill us with comfort: what will it be then, when nothing but pouring out of love upon the soul to eternity? and when there shall be no bitterness at all to abate it, and no mixture, no inter­ruption, no fear of losing that sweet and ravishing communion with him: Oh heaven will be Heaven indeed! But so much for the Doctrinal part.

Now for the Application.

First then I pray you let us be more serious in taking notice of the Ʋse. 1. great transcendent love of Jesus Christ, to such as we are; that we should be made a spouse to him. O brethren what condescention is this, he being so high, and we so low, such poor abject creatures. A­las, conception fails us brethren, comparison fails us, for there is no proportion between an infinitely glorious God, and vile dust and ashes. Who regardeth a drop of a Bucket, or thedust of the bal­lance, they are poor contemptible things, who desireth a poor worm, or an Ant, every one, trampleth them underfoot, and think­eth he doth them no wrong, though he never gave them no being; alas brethren, we that are less then nothing, in comparison of him, that he should set his love upon us, and become espoused to him­self, how shall we conceive of it, much less speak of it. You would think it much for one of you brethren, one of us to have our hearts drawn out thus to a poor abject forlorn maid, lying in the street, that we must take her to a nearer relation, to a bosom-com­munion and fellowship, this were strange, but for a [...]rince to do so, is yet more strange; but all is nothing to this of the Lord [Page 55] Jesus to our souls. It was Condescention for the Cedar to marry 2 King. 14. 9. the Thistle. as it was ambition for the Thistle to seek to the Cedar, O such thoughts, if they rise, they are even stifled, in the very birth! A begger will not fall in love with a King, she thinketh it is impossi­ble to compass it, there is no hope; and therefore no desire: and truly I think it is as rare for a King to fall in love with a begger, he is so far above her, and hath objects more suitable to himself to set his love upon, so that it would be one of the wonders of the world, if such a thing should be, why brethren much more then this, is acted dayly; while the Lord Jesus the King of Kings, the Lord of Lords, maketh love to such poor worms as we are, and yet it is not wondered at. It is true, we think our selves some­thing; and therefore we are the less taken with it. Tell a Pha­risee how great Condescention it is, for the God of Heaven to set his love upon his soul, he believeth no such things, nor the Pa­pists neither; Nor many a poor hypocrite: Alas, they think they have somewhat that deserveth him, I, some beauty is in us, that the Lord saw; and so it was meet for him to lay out his love up­on us, proud wretches that we are; it is well we have an infinite­ly condescending love, yea and powerful that can overcome our pride, and swallow it up, and love not onely poor creatures, no­thing-creatures, but such as falsly suppose themselves somewhat, when they are nothing, else what would become of many of us. Well, sure it is because we know not our selves, or know not what this love means; else we should all of us easily subscribe to this.

2. That he would be at such a price for such, for alas brethren [...] who would lay down his life, almost for the cho cest of persons; though some, in an Agony of Passion, and discontent, have made themselves away for them, they have doated upon, yet here was some proportion between the persons loving, and loved; yea happily the person loved, might be the more eminent person; and therefore might stand off and a man when he doth this, alas he is beloved himself; he is wrapt by the violence of his passion out of his choice, his understanding and judgement dethroned, and then the Affections like wild horses: O whither will they not hur­ry a man, but in such a case, a man is not a man; but now in so­briety of minde consider it, and who would lay down their lives and dye for the obtaining the rarest creature in the world for a [Page 56] spouse, surely none, O no: Skin for skin saith the Devil, and though a man imagine more to be in what he hath never injoyed then he findeth by experience in what he hath had the flower and cream of, yet notwithstanding if a man be himself, he will prize his life above all; but if he would dye, would he dye a most shame­ful death? to have his life taken away by the most violent destru­ctions and convulsions of minde so strongly working upon the body, as to moulder it away by degrees; surely hardly any man would ever venture in such a case as this. Alas! What is this? to what the Lord Jesus hath willingly undertaken for worms, what man would dye for a worm, that it might live, and he might have it put in his bosom, or rather would be contented to [...]ay down his bo­dy, take up the form of a worm, and therein dye the most misera­ble death, that he might have worms saved from death, and be his nearest relations for ever: O doth not this transcend the love of Angels, brethren, Alas! what is this to what Jesus Christ hath paid for poor worms, at the best, sinful dust and ashes, and that we might live, and live in union and fellowship with himselfe for ever; Ah Brethren, if God would but make us sensible what we are at the worst, and what the Lord Jesus underwent in some mea­sure, for apprehend it fully we cannot; but such as have ever tast­ed what it is to sip of the cup, may apprehend more then others, what dregs were at the bottom, a drop how doth it put the soul into an Agony, upon the rack that thou wouldst choose death ra­ther then life, O what then was the whole cup brethren? that he should undergo this: and should with his most precious blood be willing to purchase such poor abjects, forlorn Creatures, to be a spouse to him; yea, with his blood drawn from him, through the very pores of the body, by the very distractions of his soul, and wres [...]ling with wrath: O was there ever grief like this, that the father put him to, and was there ever love like this brethren? O that we had hearts indeed to admire it!

3. That after all this is done, he should be at such pains to bring us to himself, to wooe us, to come himself, to send us his messen­gers, to strive with us by his Spirit: as you know he strivd long with the old world, and strived long with the Israelites in the wilder­ness: and many of our souls can say it by experience, he hath stri­ven long with us by his spirit, when we have been convinced, our ways have been folly, and misery; and yet we would not yield: [Page 57] how hath he followed us up and down with motions of his spirit, and waited to be gracious, and all, but to have our consent to take him for ours. Dear friends, who are we, that the Lord Jesus should thus ambire, make so much ado with us, to have our con­sent to take him, to accept of him for a Husband. O what desperate enmity is in our hearts against him, that there must be so much ado to overcome it. You would think that poor begger either a very crooked cross piece, full of bitter hatred against a Prince or Noble-man, that sues to her with all the intreaties that can be, sends messenger after messenger, cometh himself and beseecheth her to accept of him; and yet she will not: no, is she well, where she is desireth not, either you will say, she believeth not what he saith, that it is in reality, it will not enter into her heart to think he is real, he is so far above her; though he tell her he knew that, is sensible of it; yet maketh love to her, meerly be­cause he will, and his heart is towards her, not for any thing in her self, she believeth not; or else that she is a desperate enemy and hater of such a Noble-man, and would rather perish there, or languish in such a condition as an abject, then accept of him: O this is the condition of many of us, brethren, some poor deject dun­believing souls; alas! their hearts, even fail within them to hear that J. Christ should make love to them, O it canot be sure to such a worm, such a wretch, so poor, so filthy, so full of rags & vermin, so full of sores and wounds, full deeply indebted, so deformed and loathsom every way: O they know not how to receive this. Others they are even stout and proud, and care no more for these things, then if Jesus Christ had said nothing at all; as for them, they are well enough, if he will let them alone; they desire not to mend their conditions, by closing with him. Now brethren, to both these how doth the Lord Jesus apply himself: Never were there more powerful Arguments used, and never more pow­erfully prest, then he presseth them, and that with more dili­gence, and patient waiting upon us, and O what love, what man­ner of love, is this that all this floweth from!

A little to touch upou each of them, brethren, happily the Lord may be pleased to breath in them to some poor soul, and as he doth at other times thus: so this day, brethren: Even to you, he is pleading with you for this very end, that some poor sinners would be perswaded to close with him.

[Page 58] First then, The Arguments are the most pressing, that we are capable of indeed: For he setteth before us Life, and Death; life, if we close with him; death if we refuse him, reject him. It is not a thing wherein we may choose or refuse, and no wrong to our souls; no brethren, but he tells us, let our condition be what it will, be we as dead as we may; if we close with him, we shall be quickned, there is warmth enough in his bosom to revive us; there are spirits enough in his love, to fetch us again. O we shall live; condemnation shall be taken away, for there is no condemna­tion to them that are in Jesus Christ, our bolts and shakles shall be removed, the obligations of our souls to the Justice of God, it shall cease,: O brethren, here is the case now, a poor condem­ned woman ready to perish, the Prince hath so much compassion on her, that he intreats her but to accept of him, to be espoused to him; promise him marriage, if so: he will pardon all that is past, she shall have her life, Is not this a pressing Argument [...] doubtless it is, to such a one as this, when death is even present to her, before her face, is ready to be turned off the Ladder, and now, an offer cometh, O if you will but Marry the Prince you shall be saved, though before she refused, and the Argument had not such force in it, because the thing was at a distance, yet now you would think her desperate indeed, that should refuse it. So bre­thren, the Lord Jesus he doth at other times; yea, and when the soul is as it were on the wrack; upon the Ladder, under strong convictions, the Sentence is received, and it is even going forth to execution, O now here is life and death before thee, wilt thou now marry me, be a spouse to me, saith the Prince, the Lord Jesus, the King of Kings? Are not these pressing Arguments.

2. Again, another he useth is his precious blood, that he hath not thought too dear for us: O brethren, when he beseecheth us by such an Argument as this is, by the Mercies of God, as the A­postle hath it, will it not turn all that is within us to him? If a man though but inferior to a woman, should shew so much love, as to ex­pose his life, to hazard for her, would it not be strong a Argument when he cometh to wooe her, O remember my life, my blood is not dear to me, that it may go well with you, will not this move her, theres a heart of stone, it must needs be so? Why truly brother this is the Argument every time that you have Jesus Christ held out Crucified before your faces, O do you not hear, how every [Page 59] wound speaks to you, as well as for you to the Father. O sinners why are your hearts no more towards me, have I not dyed for you, my blood, my life was not dear to me, for your sakes, If you will not believe me, Behold my hands and my feet, yea, my sides and my heart, look upon me in the Garden, trace me there, where it trickled down my weary body, and see how I have loved you: and will you still refuse me, will you still think that my heart is not to­wards you, or shall your hearts not yet be towards me? Yea, have I not been willing to lose, the light of my fathers countenance, to be under a defection, to be eclipsed, for you, which was so much the purer, though nothing so dear to me as his love, and it were upon me in the greatest heat and glory, and my heart most af­fected with it; yet to suffer an eclipse for you, and will you not close with me, will you not be perswaded?

3. Again, once more in the most pressing manner, and powerful, he followeth us up and down with these Arguments. O, with what bowels, how do they y [...]rn over us every step he followeth us, O why will you dye, why will you endure the everlasting chains, to pay the uttermost; further, when I offer you my merits, my sa­tisfaction for all your debts. Look upon him weeping over Jerusalem; O Jerusalem, Jerusalem, O with what affection, that is the edge indeed of an invitation! O if he were now Preaching to you, I believe brethren, he would do it with bowels. And so did Paul, that Saint in whom grace did so abound, and to him, O he warned them day and night with tears. O why will ye dye: will ye not believe, will you not close with me, can you find in your hearts to slight me, set light by my love, that is so drawn out to­wards you, O what love is here brethren!

And then with what diligence and patience, often he would have done this, and wayts long, How many years, have some of us, been thus besought, to close with a Crucified Christ!

Again secondly, This may serve for ever to keep us low, if love work kindly so it works, it melteth down the heart, the very moun­tains, high and towring thoughts and imaginations flow at his pre­sence; you see how it humbled Abigail when David sent to woo her, she bowed her self with her face to the earth, and said behold let thine hand mayd be a servant to wash the feet of the servants 1 Sam. 25. 41. of my Lord. A Spouse to David Gods Anointed; I am not worthy: let me be a servant, not worthy to wash his feet, yea the [Page 60] meanest servant, a servant to his servants to do the meanest offices for them, to wash their feet. So Ruth, when Boaz took but no­tice of her and spake kindly of her, Whence is it saith she that my Lord should take knowledge of me, who am but a stranger, yea Ruth. 2. 10, 13 thou hast spoke comfortably to me or to my heart, though I be not like one of thy hand-mayds. It is true the Lord would not up­braid his people with what they have been, nor doth he ever do it, yet they should keep it before them continually to keep them low. So he saith he will betroth his people, after their going a whe­ring from him, there is much in that expression, and one thing a­mong the rest is conceived to be this, by Mr. Burroughs upon Hos. That he would forget her former unkindness and unfaithfulness, and she should be now not onely as an unfaithful wife received again, but Marryed as a virgin, as if she never had departed. But though the Lord will not upbraid us, as James saith, yet we should keep upon our hearts the sense of our former vileness, when the Lord first met with us, in the way of his love, so Paul doth I am sure. God never tells them, after the first time, Why [...]am. 1. 5. persecutest thou me, he never told him afterward he had been a persecuter, and what a blasphemous wretch he had lived. But Paul by the spirit of grace and power in him, he often looks up­on his feet, upon what he had been, and that kept him in so sweet an humble frame, O I am less then the least Saint. Shall the thoughts of love from David so humble Abigail, and from B [...]az, so humble Ruth, and shall not this love of Jesus Christ infinitely greater then all, humble such poor filthy creatures upon whom he hath set his love?

Thirdly. Let us hence take notice then, of the many precious priviledges of the Saints. We live much below them, because we study them not, keep not the relish of them upon our hearts, I mean endeavour not so to do, the Lord give us hearts now lifted up to him.

First then, As many as by believing are espoused to Jesus Christ, they are one with him in the nearest union. Surely it is not for no­thing, that the H. Ghost delights so to set forth the believers rela­tion Eph. 5. to Christ, by this of a spouse to a husband, you know that this is the nearest union among men of one person to another. Kindred are near a man, his children, his brethren, they are usually called their bone, and their flesh; as the men of Judah spake to David, [Page 61] we are thy flesh and thy bone, but this is a [...] a greater distance, but now in Marriage two persons that were strangers one to ano­ther, never saw the face one of another, within a little while, by this Ordinance of God, are brought to such a nearness, as that Father, and Mother, and Children if they had any before, yet they are not so near to them; they shall leave Father and Mother, and be joyned to their Husband; here this union is the stran­ger, Gen. 2. 24. Eph. 5 30. & 31. by how much greater the distance between the persons were, and how much the closer the union is now it is made; the di­stance was great, whether we respect the dignity of the person, there was no proportion, a King and a Beggar are but a shadow, and a dark one too; to set forth this, a King and a worm, to take it, and lay it in his bosom, is nothing to this, but chiefly in respect of enmity of mind; alas that such as we are, at the deadliest feud, haters of God and of Christ, not only strangers but enemies through evil works, that those should be brought so Col. 1. 21. near to Christ, as to be made one with him, this is something in­deed. An impotent and weak enemy, that could do nothing against him, not so much as move any longer then he upheld us, and yet we should be look't upon; indeed a potent enemy happily in policie, may be concerned to such an union, but a weak enemy rather, would be trampled under foot.

But then the nearness of the union; man and wife are one flesh saith the Apostle, but he that is joyned to the Lord is one spirit, The 1 Cor. 6. 17. union of soul and body is nearer then of man and wife, if too bo­dies could be acted by one and the same soul, this were a near union indeed; Why, the Lord Jesus and the saints are one and the same Spirit, whereby they are knit together in love, this is a near union indeed. Is this a light thing, a small thing to be made so near the Lord of life and glory; even the Children of Israel, a peo­ple near to him, who is like them that have Christ so near them, of that are so near him.

Secondly, There is a sweet Communion and Fellowship ariseth upon this, a blessed imparting; now of all his fulness to such a soul, all that is Christ's is now yours, his righteousness yours, therefore the Holy City the name of it is called the Lord our righ­teousness. Now his honour is yours, where he is King, you are Queen, as in the old custom with the Romanes they used to say, where you are Caius, I am Caia, saith the woman, where you [Page 62] are Lord, I am Lady: be the poor Creature never so contempti­ble, yet marrying with a noble person it dignifieth her, with a rich person it enricheth her, because she hath an interest in all. But beloved, that (though this be matter enough to insist upon; if I could enlarge things for fear of being too tedious) There is a sweet inward fellowship-Communion, between the Lord Jesus and the soul, that others know nothing what it meaneth; the Lord Jesus is more open hearted to them, his secrets are with them, they are the hidden Manna, and they again are most free, to power Psal. 25. 14. out their souls, to Jesus Christ, into his bosom, to power them out like water; as he will hide nothing from Abraham; so Abraham will hide nothing from him, such a confidence hath the poor Be­lieving soul, that he speaks boldly, freely, [...] with Heb 4. 16, Come boldly to the Throne of grace. speaking all, so the original word properly imports; that which none else in the world shall know, they will make known to Jesus Christ, they can be more free with him, then any other. And not only because he already knoweth the heart as I conceive, but out of a sweet confidence they have in him, and experience of his bowels yerning over poor souls in such a Condition, so that if he knew not all that was in their hearts; they would out of this freedom open it to him. Yea the Lord Jesus he dyed our death, and grieves our griefs, and we rise his resurrection, and rejoyce in his rejoycings, he partaketh with us, yea indeed bears the heavier end, and all indeed of our miseries, and we partake of his joys, the oyl of gladness we are anointed with. But this is the se­cond. Psalm 45.

Thirdly, another is the cohabitation of Christ with his people, I will dwell with them, and I will walk in them, when the new Je­rusalem comes down from heaven, the Church of the Jews shall come in; then he will especially dwell in them, then the Taber­nacle of God is with men, but now saith the Apostle, that Cant. 7. 5. He is held in the Galleries. 2 Co. 6. 16. Christ may dwell in your hearts by faith, though he be absent in­deed in some respect, at the right hand of his father, absent in body, yet he is present in spirit, as the Apostle saith of himself, as he would have us to be in Heaven, have our hearts there, and so to dwell there, to have our conversations there, our love there, and where the heart is there the man is, Animus non est ubi animat, sed ub i amat, well, we then dwell with him, and he dwels with us, with him will I dwell saith the Lord. It is a Marriage duty [Page 63] to dwell one with another, and if a believer have an unbelieving 2 Cor. 6. 16. yoke-fellow, if he or she will live with the believer they must not put them away, they must not depart from them; so it is here, the Eph. 5. 29. Lord Jesus dwels with his people, and this is no small priviledge to the Husband the Bridegroom at hand, alway ready to pity and 2 Sam. 12. compassionate us in our sufferings within or without. But this the third.

Fourthly, he nourisheth and cherisheth them. No man hates Cant. 1. 3. his own flesh saith the Apostle, but he nourisheth it and cherisheth it, as you have it there in Nathan's parable one poor Ewe Lamb and he laid it in his bosom, and it did eat of his bread and drink of his cup, by which are meant all manner of supplies tenderly and free­ly ministred to a yoke-fellow, as afterward by the opening of the Isa. 40. parable it appears well, now thus doth the Lord Jesus dwell with us, as many as believe, he cherisheth us, and nourisheth Mat. 23. 37. us.

1. He lay's his people in his bosom. The Church is said to lay him between her breasts, which only is an expression of her love to him, not for that he needed any cherishing from thence as David Mal. 4. 2. Luke 22. 15. Math. 26. 29. Isa. 53. 11. did from Abishai, when he was old he must have a young virgin, to keep warmth in him. This is the case here, if we had not such cherishing from Jesus Christ alas brethren we should quickly be benummed and frozen and stiff and unfit for any service he calls us to where should the spouse in her fainting swouning fits lye, but in her Husbands bosome, this the Prophet setteth forth in another simile, of a shepheard, the Lambs that are feeble, and are not able to go or drive the pace of others, he puts them in his bosom saith the Text, thence they may gather heat, and so the Chicken from the wings of the Hen, there is warmth and cherishing, so the son of righteousness, when they are spread over a soul, there is healing and strength in them.

2. But then they eat of his bread and drank of his cup, when he was upon Earth, you know he did eat and drink with his Disci­ples, he desired to eat that Passover with them. O blessed are they that eat bread with him at his Table, in his Kingdom! he speaks of drinking wine new with them: that which is a refreshing to them, is a refreshing to him as I may say, what is the satisfacti­on of a soul brethren, but when he eats the flesh of Christ and drinketh his blood; when he feeds upon those real dainties; and [Page 64] what is the satisfaction of Christ, but to see this, He shall see his Seed, and be satisfied to see his mercy and his bowels, the precious fruits of his death and resurrection, made over to a soul, to see them living by Faith upon them, and eating and drinking abun­dantly to their souls satisfaction, this is the satisfaction of the soul of the Lord Jesus also: well he nourisheth them, it is the Saints priviledge; a man will not feed strangers continually at his Table, nor enemies, but when once this relation is made up, this is the result; O what filling is to the hungry and thirsty soul, they shall be satisfied!

Fifthly, (which should have been before this,) he will purify his Church, his spouse, the more Communion he hath with her, the more pure she is, what is humbling in other Marriages, is advancement in this blessed Marriage. It is said that the virgins Es [...]h. 2. 12. which were to come to King, Ahashur, were to purify themselves before they came to him, much ado there was to purify them with oyl of Myrrh, which they say was to make the skin smooth, to clear the beauty, to free them, from Wrinckles, and to keep it from decaying. The sweet Odours were to make them delight­ful in their savour, to make them lovely to the eye of a man, so curious they were; but the case is otherwise here. Alas, he is fain to put his comeliness upon us, else we should not have beauty at all that he should desire us, as you have it, in Ezek. 16. And therefore the Apostle to the Ephesians, he gave himself for his Church that he might purify it. Though we were nasty, sluttish, lothsom creatures before, the Lord Jesus will not have us conti­nue Eph. 5. 25. & 27. so, but wash us in that fountain, opened for sin and uncleanness, that Jordan with us to wash away our Leprosy: And therefore he himself came by water, as well as by blood. Alas! what should the Lord Jesus do with us bretbren, if we should retain our swinish disposition to wallow in the myre? and then think to come and lye down in his bosom. No, he cannot away with this: he must wash away this disposition, and hath done it for all that are his, that now they shall no more delight in sin, but if they miscarry now it shall be their grief as well as it is his, he purifieth his people: A sad word to such, as yet mallow in their uncleanness, a sign they have nothing to do with Christ. An encouragement to poor Creatures who labour under the lothsomeness of their corruptions, he gave himself that he might purifie to himself a Church, he can [Page 65] do it, he will do it, his blood doth lye in pawn, he will not lose the price of his blood, nor shall his people lose such mercies as this, which cost the heart-blood, whatever they go without, they shall not go without this.

Sixthly, He will make them fruitful, Marriage-communion is a fruitful communion. This is the general complaint of the peo­ple of God, of their barren hearts and empty lives, but he will make them fruitful, he will not have a barren spouse, whether we speak collectively, or distributively of the Church of Christ. Gal. 4. 24. Collectively, Jerusalem which is above, is the mother of us all, a way, that is barren, and God doth not own with bringing in souls to Jesus Christ, hath cause to fear, whethether in such a constitu­tion they be the Church of Christ, yea, or no: It is true the Gen­tiles before they were marryed, had no children: and the Jews that were the marryed wife, when God was casting her off, grew very barren, but now more are children of the unmarryed, then of the marryed woman saith the Lord. But it is clearer to us to speak distributively, he will make us fruitful, When a man is mar­ryed to the Law, which is the strength of sin as the Apostle calls it, O how fruitful is he in works of darkness, and shall not Jesus Christ be as vigorous and fruitful a husband, as the Law can be, and sin can be? Let Sarahs womb be as dead as it may, yet he can make her fruitful, Let a mans heart be as dead to good works as you Rom. 7. 12. can imagine, he can renew strength again as he did Abrahams and Sarahs. If he speak the word, a green tree is withered; if he speak the word a barren tree is fruitful, the Apostle his expression, we are dead to the Law, saith he, and so free, from our former husband that we might be marryed to another, even to Jesus Christ, that you might bring forth fruit unto God, see what riches of fruitful­ness, or seeds of it are in the womb of that one Text, God is able to 2 Cor. 9. 8▪ make all grace abound towards you, that ye alway, having all-suf­ficiency in all things may abound to every good work, minde you, here is good works, and abounding in them, that is more; yea in every good work, good works of all kinds, and abounding in them all. And whence cometh this, he is able, to make grace abound to­wards you, though if you had but a Cistern, you might be drawn dry, or the stream; yet there is a fountain which continually o­verfloweth, he is able to make grace abound; yea all grace abound, that you should have all things, and all-sufficiency in all things; yea, [Page 66] and alway have it so, that you may abound: O brethren, there is more riches in such a promise, then in a thousand worlds, if we could but live by faith in such a promise, we should be fuller hand­ed, and freer hearted, and more abound in good works of all kinds. Well, this is the sixth.

Seventhly, He will present them to his Father without spot or Eph 5 27. wrinkle, or any such thing, a glorious Church as there it is; now a­las! Brethren, the Saints sometimes lye among the Pots, here the Apostle speaks of the top of the Saints perfection, that which is due, or which they are capable of. There shall be no privation any more, we are now but changing into his image, from glory to glory, then he will bring us to his father in full brightness of glo­ry. If the Church on earth brethren, the glory of the Bride be so great, as to be compared in her primitive purity to the glory of the Sun, a woman cloathed with the Sun, what will it be when Christ shall appear with him in glory? No deformity shall there then be brethren, but the Church shall be altogether lovely. But here further, by spot or wrinkle are meant the stain and deformi­ty of sin onely; or else the deformity of sin, and suffering both, Of sin, if so then, by spot we may understand any greater stain or blemish, by wrinkle any less deformity, by spot a gross sin, by wrinkle an ordinary infirmity. Or else by spot any sinful work, by wrinkle any failing even in good works, there shall be nothing but uprightness, or else as some, even Mr. Caryl making a double Metaphor; yet to the like purpose, there shall be no deformity which usually followeth age, in things and persons. In things an [...] 16. old garment is usually spotted and defiled: In persons, wrinkles use to deform them, you know the moisture consuming the skin shrivels up, and the beauty is gone; now saith the Lord, there shall be none of all this, no such deformity, no old things, all shall be done away, and all things shall become new, they shall be like the purest garment, in its gloss and lustre, like the purest face, in its flower, no deformity at all. Or else by spot, we may understand Prov. 17. 12. sin, and by wrinkle, sorrow, and so we know, that sorrow will dry up the bones and marrow and moisture, my flesh and my skin, he hath made old, that is to say, by reason of sorrow, it wrinkles the face, breaks the beauty, sarrows the Cheeks, brings deformity up­on Lam 3. 4. the greatest beauty; now there shall be no such thing, sin Psal. 6 [...]. there shall be none, all pardoned; yea, all far removed, none inhe­rent, [Page 67] as you heard before, all glorious, no deformity, no vileness and then no sorrow neither to abate our fulness of joy, but a merry heart, a joy to swallow up, now the wings shall be covered with silver and feathers with yellow gold, yea those very afflictions where­with we have been racked, shall work out an exceeding and far more exceeding and eternal weight of glory, specially if they be for Christ, here is a priviledge indeed brethren, nor any such thing, any thing which themselvs or others may suspect to be a spot, &c.

But then, his presenting them to his father, this is after the man­ner of men, you know Isaac took his spouse, and presented her to his father, and brought her into his mothers Tent, so will the Lord Jesus present his Church to his father, here is my spouse now in that glory which I have put upon her, the price of my blood, this is my glory, and he will not be ashamed to confess his people, to own them for his Bride, before his father at that day, and then he will bring them into his fathers house, there to abide with the Lord for­ever; there to be swallowed up of his love, and likeness, forever­more. O blessed soul that labours now under a body of sin, and death and art loathsom in thine eyes! lift up thy head, this day draweth nigh, every spot shall be done away, yea there shall be nothing like a wrinkle upon thy soul, O what will this be to the soul, that is weary of sin indeed!

4. Ʋse of the Doctrine shall be then to teach us the Dignity, and Ʋse 4. Duty of a Gospel-Ministry. Their dignity, they are such as are intrusted with this great work, to fit a spouse to Jesus Christ, to re­concile her to him, to espouse her to him, they are no ordinary servants, the Lord sends about such works, yea even you see Ele­azer Gen. 24. was no mean servant, the ruler of the house. Princes send their Embassadors to treat about Marriages for them. So we saith the Apostle in Christs stead, as if he did beseech you. To be the friends of the Bridegroom, is no small priviledge, but I will Ioh. 3. 28. not stand upon this, but rather a word or two of the Duty, you may see how great it is, that you may be the more moved to pray for them.

1. Then the Duty lyes in this, that we woo for Christ, and not for our selves, he that hath the Bride, is the Bridegroom saith John but the friend of the Bridegroom envyeth him not that happiness, but would further it what he can, and that is his rejoycing, this [Page 68] my joy is fulfilled saith he, that people come in to Christ. It is a sad thing brethren, when we shall be found at the day of account to have spoken, it may be, but one word for Christ, and two for our selves; the Apostle tells us of some that should arise in the Church of Ephesus, speaking perverse things to draw Disciples af­ter them, I pray you mind, to draw Disciples after them, not after Act. 20 30. Christ. It is sad, I say, when men shall compass the Sea and Land to make a Proselyte to an Opinion, much pains laid out this way, and when all cometh to all it shall prove but Copper, and not gold; but Jesus Christ is little beholding to them: or if we preach Jesus Christ, and intend our selves, to lift up our own names, and not the name of Christ: O this is great unfaithful­ness, saith the Apostle Paul, speaking of that Corinthian Church much like ours, I am of Paul, &c. were you baptized into the 1. Cor. 3. name of Paul, was he crucified for you, &c.? Alas saith he, I have done nothing but wooed you for Christ, espoused you to one [...] Cor. 1. 13. Husband, and not to so many. The children of the Bride-Cham­ber are never called together to prostitute the Bride to them; but to rejoyce, and celebrate the Marriage with more solemnity. Yea by how much the greater honor it is to have the charge of the Bride, by so much the greater sin it is to deal falsly with Christ in it, and to draw them after our selves, when we should draw men after the Lord Jesus.

2. Their Duty is, to present them to the Lord Jesus as a pure virgin, having espoused them to one Husband, now to watch o­ver them, to take such care of them and pains with them, that [...] Cor. 11. [...]. having escaped the pollutions of the world, they may not return any more to them, but be kept pure; and holy to the Lord; and therefore saith the Apostle, I am jealous over you with a godly jealousie, jealousie is a kinde of fear, sorrow and anger; It is the rage of a man saith Salem: indeed it doth as it were raise a man above himself, carry him out of himself; therefore saith the A­postle, bear with me if by reason of my earnestness, I seem to be out of my self, it is for your sakes, I am jealous for you saith the Apostle. And what was the matter, they were in danger to be seduced by false Apostles; to be corrupted from the simplicity of the Gospel of Jesus Christ, and this was that the Apostle was jea­lous over them for; and surely brethren it is commendable and imitable, I plead not for passion and wild-fire, but a holy zeal [Page 69] for the glory of Christ, the well-fare of souls, we ought not to be cold but zealous jealous for you brethren if in danger of seducing at any time, this is a large duty indeed, we are apt to sleep, espe­cially if sang asleep by the delusions of weakness and mildness and love, falsly so called, and then the mischief is done, but enough of this. I hope you see, there is cause enough to pray for us.

5. Another Ʋse then shall be tending to the wooing of some poor Ʋse 5. souls, this day to accept of the Son of God, the Lord Jesus, and of his love, and to make up the match with him, this is our work indeed. And O that it might prosper in the hand of a poor un­worthy servant and friend of the Bridegroom, this day; you have heard Who he is, and What he is; you have heard already the glo­rious priviledges which arise from a closure with him; yea how often have you heard these things, and yet you are coy, and hang back. I am come this day brethren to tell you, the sum of the message is, that the Lord Jesus is willing to have you, if you be willing to have him. How long shall the Lord Jesus follow you with these mercies, the price of his most precious blood; and yet you slight him. What can you desire, that is not to be had in Je­sus Christ. If you would have beauty, he is the chief of ten thou­sand. If you would have riches, you shall have all things with Cant. 5. 10. Rom. 8. 27. Christ, how shall he not with him give us all things? Would you be honourable, those are truely honourable that God honours? now he will honour them that will honour him and honour his Son. And wherein is he and his Son honoured, but in this, if we believe in his name, give him the glory of his mercy and faith­fulness, [...]at I were able to speak of him, so as that you might some of you fall in love with him this day, Shall I a little stir you up to this!

First, If you have him not, you are like to live and dye under that cruel husband, the Law and Sin, the Law as it is the strength of sin which is the cruellest bondage in the world, the Law 1. It com­mands a most absolute obedience and conformity to it self, there must not be the least turning aside to the right hand, or to the left, not a lota be missed, all things obeyed, and continued in, and that upon pain of an eternal curse, cursed is every one that continueth not in every thing which is written to do it, it is a most rigorous exacter [Page 70] of obedience to its cominands, there is no pitying, no sparing, as Mal. 3. 17. there is now in Jesus Christ, he pityeth and spa [...]eth, as a father his son, as a husband his spouse. If a man could from his youth up keep all, and but miss it in a word, in a vain thought all his life time, there is no pity, no sparing, it condemneth to the lower­most [...]ell. O what a condition are you in, sinners, upon whom all your breaches of this Law doth lye! 2. It is a cruel bondage; because it giveth no strength, if it did impose never so much, if it did give any strength, it were something. It is true we had strength which God gave us at the first, until we wantonly fell, and broke our bones, & so brought weakness upon our selves, but now in this condition, yet, we are under the Law as a husband, which will command peremptorily, but giveth us no power, like the the Egyptians task-masters, they would have them make bricks, and yet give them no straw; and yet the Law is holy just and good. Now the Lord Jesus, what he commandeth, he giveth strength to perform. 3. It admitteth of nosurety, we must do it our selves obey to the utmost our selves, or else be ruined to the utmost, perish to the utmost, cursed is every one that continueth not in eve­ry thing, one man, cannot be accepted for another, the soul that sinneth it shall dye. And 4. Yea more then all this, It provokes us as we are corrupt to break it, as a bank against a strong stream Col. 3. 10. it maketh it swell and rage, the motions of sin which were by the Law, this is by the Law, but not from the Law, but from our cor­rupt hearts, but sin takes occasion by the commandment, nitimur in vetitum cupimusque negata like wild Asses Colts, when the law Rom. 7, 5. cometh to yoak us, and hamper us, we break the y [...]ak, and the bands, as the Prophet speaks, will not endure to be held. Now is not this a sad condition, to be under such a hus [...]d as this; and yet how many of us are in this case, and contented so to be? Well, remember brethren, the end of these things will be bitter­ness and death, that is the wages.

2. Another Motive, may be this, he is ready to close with you, if ye be ready to close with him, be you what you will, never so vile in your own eyes, for it may be this is the discouragement of many; they would rather then their lives, have the Lord Jesus for a husband; but alas, there is no beauty in them; he is the chief of ten thousand, and they are the vilest of ten thousand, the chief of sinners, he altogether lovely, they altogether loathsom; [Page 71] He is white and ruddy, they are black and bloody; lying in their blood and filthiness, cast out to the loathing of their persons, and what hope can they have that he will accept of them? very great hopes brethren, for this is the tenour of the Gospel to be preached to every Creature, without exception or Limitation, and every one that believeth in him, cometh to him, he will in no wise cast out, if he would, what had become of Paul or Manasseh, say not then, Alas I am poor and mise­rable, and naked, yea Leprous and filthy, and therefore it is not for for such a one as I, to think on Christ; indeed, thou canst not think of him, until he, first think of [...]hee, nor work towards him, until his heart hath been working towards thee, and is not that demonstrate that he is willing to receive thee, to make a match with thee, though we be worms, and no men, have cause to cry out, if we were never so holy, Lord, what is man that thou art so mindful of him, as to visit him with such salvation, make him so near thy self in thy son. Yea surely he is willing, he would not have moved towards thee else, he doth not use to mock poor Crea­tures to make them believe his heart is towards them, and when their heart echo again and say thy face Lord will we seek, then to shut up his bowels, and shut out their desires. Brethren, take heed of too much being alive to the Law, for that seemeth to be the savour of our spirit, while unworthiness is the obstruction to our coming to Jesus Christ: we must be dead, brethren, to the Law and the righteousness thereof, all our performances and best duties, else we cannot live to Jesus Christ: The Lord Jesus never matched with a Creature because it was worthy of him, of so near an union with him, for alas, what creature, being but a crea­ture, can be wotthy of such an union with the Lord of life and glo­ry. Mal. 3. 2. No, no he [...]akes an Ethiopian and washeth her clean from her filthiness before he hath done with her, nothing but that fullers sope will fetch out the spots. Yea I will say one thing more, that the Lord Jesus never▪ Matched with any that thought themselves worthy of him, there is an encouragement to such poor drooping so [...]l [...], did Paul think himself worthy of Christ? nothing less nor any of the Saints. He that will not have Christ freely, is never like to have him, I will love them freely saith he; No, saith many a proud sinner, thou shalt not love us freely, we hope to approve our selves worthy of thy love, I tell you brethren such a soul hath not known what the meaning of grace is to this day, Well, [Page 72] then remember, be you as unworthy as you can, in your own ap­prehension, all the mercies of God, purchased by the blood of Jesus Christ they are freely offered and tendered to you this day, to thee man, to thee woman, that art viler then the earth in thine own eyes, yea to hard hearted sinners, that see not themselves, they are tendered to melt them down, and if this will not do it, nothing will do it. O that I could speak of these bowels, with such bowels as some of your hearts might be stirred, and moved this day, but so much for this second!

3. Motive, the Lord Jesus is not only willing thus to communi­cate himself to poor sinners, but it is his delight so to do, It is the satisfaction of the soul of Jesus Christ, when he beholdeth the pre­cious mercies purchased by his blood accepted of by poor sinners Isa. 53. 11. Iohn 3. 15. and to work mightily in them and to them. He shall see his Seed and shall be satisfied; the father is satisfied, and the son is satisfied, when they behold this, this is all that they expect, the father for his love, such a love, as the world cannot paralel, a Sic without a Siout, God so loved the world, It is all he expecteth that those mercies which he hath purchased should be freely be bestowed upon, and freely accepted of by poor sinners, and it is the satis­faction of Jesus Christ also, it is all he expecteth of us, I say the continual streaming of that fountain opened for sin and for un­cleaness they are as if he had said, I have enough for all my pains, my sweat, my agony, my eclipsing, for the pangs of hell in my soul, for my death, and blood and burial, all the contempts powred out upon me, and the sorrow [...]endured, though there was never grief like mine, yet this is enough saith he, he shall be satisfied, if he do but see poor sinners to receive him, and so become his Seed, close with him and so become his spouse, for it is the same thing, though clothed with a diverse Metaphor. Brethren, i [...] may be, you would satisfie Christ another way, you would do this and that for him, Labour as abundantly as you can, be as holy as you can, perform your duties in as lively a manner as you can: but when you have done all, if you hang your peace and com­fort upon this, and not in your free acceptance of Christ: and with Christ, you seem yet to be marryed to the Law, and not to Christ, or at least you turn aside to your former Husband, a Co­venant of works, this is a dissatisfactiou to Jesus Christ: as if there were not riches of grace in him to swallow up all your unwor­thiness. [Page 73] O Brethren that the Lord would perswade your hearts this day, what a delight and satisfaction it is to him to see poor sinners come and lye at his foot and willing to receive him, to match with him, notwithstanding their unworthiness!

4. Consider but how little a thing will do the deed, and espouse thee to the Lord Jesus, Alas you will say, you find it a hard thing to believe, as hard a thing as to keep the Law. It is so, in respect of our strength, but many they mistake, and think ex­cept they have such and such a strength of faith they have none at all, nor do not close with him nor he with them. If they could say with Thomas my Lord and my God, or with the Isa. 45. 22. spouse, my beloved is mine and I am his, then there were some encouragement indeed. Brethren if it be but as a grain of Must­ardseed, it will do the deed, look upon me all ye ends of the earth and be ye saved; A look upon a woman to lust after her is Adulte­ry in heart, it is a heart union of two to one flesh, for it is yet the heart, the mind that seeth more then the eye; the eye may look upon many things, and discern nothing distinctly if the mind be upon another thing, so here; why should not a look after Jesus Christ to desire him, when the soul hath a sight of him passing by in his Glory. O that he were my Husband! O that I were Mar­ryed to him! that he would accept of me! O happy souls that en­joy seeking communion with him! This, Brethren at the first, is enough to make a Match between us. As the Lord Jesus is willing to have thee, art thou willing poor trembling soul to have him? have him thou shalt, yea thou hast him already though this saith must grow up to a greater measure, happily, before thou cast discern it or have the comfort of it.

Only lest any should be mistaken, I will here give a word or Direction or Caution.

First; take heed of thinking thou art willing when thou art not, for as there are many poor drooping souls who think they are not willing to have Christ when it is that their souls do ever break for longing after, so on the other hand there are many will say, If this be all, it is an easie matter, we are all willing to have Christ, O that you were brethren! if you were willing to have him, sure you would make more after him then you do, many of you, he may go whither he will, you never miss him, never troubled for want of him. Believe it, you are not willing to have him, [Page 74] there goeth more to a willingness in sincerity, then you are aware of. And then on the other hand, those which are willing are ready to think▪ Alas, they cannot finde their hearts willing, they are afraid they may deceive themselves; But what is it man that maketh thee walk so heavily, so carefully, so droopingly? is it not the want of Jesus Christ? what is it that thy soul cryeth out for to God, early and late? so that heaven and earth is full of thy sighs, and groans, and tears: is it no [...] for Jesus Christ? What is the reason that thy soul followeth so hard after God? if thou be not willing to have him. What is the reason else, that all com­forts wherewith thou aboundest yield thee no satisfaction, they are nothing to thee? No, thou must have Christ or else thou dy­est, and yet thinkest thou are not willing to have him. O surely brethren, here is a willingness, take him, take him then poor soul, Behold his arms are open to embrace thee, his heart is open to re­ceive thee! O embrace him, close with him, and take the com­fort of it that thou maist walk cheerfully before him for ever!

2. Again, Be sure Brethren that you choose Christ: and not somewhat else instead of him, Choice is an act of the reason, and judgement, and so must we proceed upon judgement, mature consideration of things, else it will never hold, we shall mistake the object, take somewhat else for Christ. Or else if we pitch upon the Object it will be so slightly, as not to make a Marriage­closure: The Apostle saith the Love of Christ constraineth us be­cause 2 Cor. 5. 1 [...]. H [...]s. 2. 19. we thus Judge, if Christ dyed for all, then were all dead, there is an object of Judgement going before the constraining of that love of Christ, so some understand that, I will espouse, or betroth thee to my self in Judgement, not only on his part, but on our part, it shall be in Judgement, usually the Affections, or passions these are violent, like a Land-flood, yet having not a spring to feed them, they are quickly dryed up.

1. Then, Be sure you choose not the prosperity you expect to ac­company Christ instead of him. How many followed him for Iohn 6. 26. the loa [...]es, they were not in love with Christ, but the loaves, they loved their own bellies, and not the Lord Jesus as the A­postle Luke 3. 58. speaks. And therefore our Saviour deals plainly with men? At the first, you dream of outward felicity if you have me, you are deceived saith our Saviour, the Foxes have holes, the birds of the [Page 75] Air nests, &c. If that men did certainly know they must suffer persecution for the name of God, the name of Christ, as all that will live godly in this world, must do it more or less: I doubt this would quench those wishes and velleities that sometimes they have towards Jesus Christ. Do not mistake if you have him, you In Rom. [...]. must expect trouble with him, troubles within, and troubles without, such as you never likely met with before: and if you cannot be willing to take him with his reproaches, his poverty, his nakedness, his imprisonments, you are not worthy of him.

2. Be sure you choose not his graces, or any thing but himself primarily, many would have him, but what is it they mind or eye? that they might have peace, and comfort, and pardon of sin, and this and that priviledge; but they do not pitch upon Christ himself primarily as the fountain. Well then labour to fall in love with his person, to see some excellency in Christ, that you apprehend not before; O! when the soul hath his beauty, loveliness to know him, that the fulness of the Godhead is in him, that he is the express image or Character of his Fathers Person, Heb. 1. 3. then to chuse him upon such grounds and deliberates is likely to hold. This is the rooting, Brethren, which the word of grace hath in the heart; the depth of earth whereupon a well poysed judgement we choose the Lhrd Jesus; that we see so much in him of worth, that we are now satisfied; come life, come death, come poverty, come persecution, come what can come, there is enough in him to make up all: until we come to this, Brethren explicitly or implicitly, it will hardly hold. O therefore Brethren labour to study Christ and his excellency, whereby he is the chief of ten thousand, Beg of him to manifest himself to you, that you may judiciously choose him.

Use 6. Shall be for exhortation to the people of God, such as the Lord hath given [...]ower to believe in the Lord Jesus and Ʋse 6. close with him▪ he hath made you willing to have him, and upon his own terms you should be exhorted in that.

1. To labour to make it [...] sure that you have the match made up between Christ and your souls; for he loseth much of his honour, and your souls the comfort of your condition in a great part, be­cause you are not sure it is so. Surely he is willing to seal it up [Page 76] to you with the privy seal, the seal of his Spirit witnessing, to your spirits that you are his: Yea, and he hath promised too in that place, where he betrotheth his people to himself; I will say to Hos. 2. 23. them, you are my people, and ye shall say, thou art my God. Thou canst not say he is thy beloved, or thy beloved is thine▪ and thou art his: but observe, he hath promised that he▪ will speak first to thy soul, and say thou art mine, and then the soul shall say, thou art mine, my husband, my God; for the thing expressed by both is the same. There are many othe promises of the like ki [...]d, why do not we let them lye dormant, and do not put them in suit more earnestly in the Court of heaven? were we not much wanting to our selves herein, it would be much more comfortable for us then it is?

2. Yea though thou hast not thus far assurance that it is so, and the match made up between thee, and the Lord Jesus, yet take heed of a iealous heart of him, as if he were unwilling to match with thee, or as if he were off and on, and did but mock thee, because thou findest it not in so full a measure as thou wouldest, what will more grieve him then this? what could he have done more then he hath done, to manifest his willingness to receive all that come to him, that are made willing through grace to receive him? You have his promise, which usually among honest men, is as good as their Bond and we build upon it: And what do you make of Jesus Christ? is he not upright, and just, and true? hath he said it, and will he not make it good? hath he not said, as many as come to him, he will in no wise cast out, and is [...]is word worth Ioh. 5. 37. nothing? indeeed if a man fail once in his word, we will hardly trust him the second time, and if ever sinners or Satan can come forth and say, that the Lord Jesus made a promise, and was not as good as his word, then you may indeed have a jealousie of him [...] Ioh. 5. Ephes 4. 30. but they cannot, they cannot, the Devil will tell you, his promise of the seed of the woman breaking the Serpents head, he hath felt to his wounding: and his promise of Satans falling down like lightning, and there is not a sinner in hell can charge the Lord Jesus with breach of promise. But it may be this is not enough to poor unbelieving souls, therefore you shall have it written, and sealed, and witnessed, there are witnesses in heaven and upon Earth, and seals: the Sacraments, the broad seal, and privy seal of the spirit, yea there is an oath also to make it good, what would [Page 77] you have more? what can you desire more then this? would you see the work done, why is not the giving up of Jesus Christ to the death for sinners, the greatest part of the work? Sure if ever, he would have baulkt there, and yet you see it stuck not: O therefore be not jealous of him, who hath so freely and so large­ly Luke 1. 75. laid out himself for sinners.

3. Now then ye that are Saints indeed love the Lord Jesus. O love the Lord ye his Saints: None have such reason to love him, as they that have tasted of his love; if there be any ingenuity in Psal. 31. 23. Psal▪ 91. [...]4. us, love will beget love as one flame begets another; be­cause he hath set his love upon me, saith the Psalmist, therefore I will deliver him: if we could love the Lord Jesus more, we should be delivered more from those evils we mourn under: How lamentable a thing is it, how much love have we for Creatures, and how little love for Jesus Christ? did Husband or Wife die for us? ransom us from the pit and hell? I hope there are some of his people (believe it) that have more affection for Jesus Christ, then ever they had for the Creature. Ah blessed souls! how infinitely are you engaged to him, for so fully seizing upon your hearts! O who are you, that you should be able, thus en­tirely to love the Lord Jesus, and admitted to it! but thus it is, and magnifie his Name. But alas, for the most part, the com­plaint of the people of God is, they cannot love him. O labour to Deu. 30 6. get those carnal affections mortified, the fore-skins of our heart taken away, and our heart circumcised, and then we shall love him: you have a promise, improve it for that end. If we could but spare time to set our selves to it, to study his heart towards us, and ours towards him, his excellency and loveliness, we could not but love him. O beg the spreading abroad of his love, sheding Rom. 5. 5. it abroad, not only upon our understandings but our affections; for no further then he sheds it, will it spread; it will stay in the brain, in the understanding; if the passages between head and heart be not opened by him, we shall never be affected and war­med by it.

Alas you will say, our distances are so great that kils our love: No brethren, that cannot be, the distances are not so great now: for the relation between Christ and thy soul, if thou believest, is the nearest relation: he is one Spirit with thee, and therefore there is not such a distance; and though in respect of dignity and [Page 78] worth there be a distance, yet remember, now we are [...] part of himself, and partake with him of his dignities also: but however love knoweth not that over-much aw and respect as to kill it, but it will be working towards the person beloved; Mary Magda­len loving him holds him by the feet and weeps over him. If a Prince will marry a begger, surely he will take it well, and ex­pecteth it, to be loved of her, and he would not be pleased with such a dejection in respect of her own vileness as to quash her love, yea brethren, me thinks the meaner we see our selves, the more we should love him; for what can we do else but love him, we have nothing else lovely or desirable but our love, our hearts: there­fore Oh love him, and abundantly love him O ye Saints of his, whom he hath so loved.

Alas, But our love is little in comparison of his love to us, and this discourageth us. It is true, What proportion between the drop of a Bucket and the ocean, Some there is, but there is none between the largeness of Christ his heart toward us, and ours towards him. But shall our love perish and dry up, be­cause there is not as much in the little limbeck, as in the fountain, in the river, as in the sea. He is love it self brethren, and there­fore we must be contented to fall infinitely below in love: but let us love him according to our measure. Again, if there be the whole heart to love the Lord Jesus, it is as much proportionably for us, if we could reach it, as it is for him to love us with his whole heart, as he is pleased to express it. The Creature is infi­nitely less then Christ, and therefore must needs have infinitely less love to him, then he hath to us, but yet there is nothing wanting where there is Totum: therefore rather it should pro­voke us. He hath loved us first, a [...]d loved us more abundantly then we can love him: therefore labour to get our hearts as much enlarged as we can in love towards him, though we fall short of what we might attain to: he will make up imperfections, there is love enough in him, and there is the advantage of his love being above ours, that he can cover those imperfections in our love to him, which if he had not more abundantly, then he could not do.

What shall I say more, Love is that which commandeth all, it draweth all the affections along with it which way ever it turns, thither the desires are bent, there is the hope fixed, there the [Page 79] delights are qu [...] amat, amat, & nihil aliud novit. She that loveth, loveth, and knoweth nothing else. O how shall we not be able to do any thing against sin for Christ? if we loved him so entirely then our hearts would be in Heaven, we could not grufle as many of us do then, we should be more tender of his name, and of his honour, then now we are? but alas! I am not able to press these things home, the Lord set them home: You must love him brethren, else you will have little joy of your communion with him which is to endure to eternity.

Again, Labour to rejoyce in him and in his love, rejoyce in Psal. 33. 1. the Lord O ye righteous saith the Psalmist, Rejoyce in the Lord, saith the Apostle, and again I say rejoyce, it is a duty of that moment, he cannot leave it, he goeth over and over with it, do not think I am mistaken when I bid you rejoyce, because happi­ly your condition may be afflicted other ways, again I say rejoyce, I am still of the same mind. The Lord Jesus rejoyceth over you, as sad thoughts as you have concerning your selves: he rejoyceth, over you, he is glad to communicate his love, and shall not we rejoyce then in the receiving of it? Can the Children of the Bride-chamber mourn while the bridegroom is with them saith our Saviour? it is not sutable to their condition, when he shall be taken away, then they shall mourn: I deny not Brethren: but if the Lord do withdraw himself; we should lament after him, and seek him sorrowing, as Mary the Mother of Jesus did, and the Luke 2. 48. more love we have received, if we grieve him, this will be the more grief of heart: but if you that have his presence in a sweet manner, and yet hang the head, and droop, as if our joyning to the Lord had been the undoing of our souls; So pensively and sadly we many of us walk, that indeed we are a shame and disho­nour to the Lord Jesus. If you should see a Virgin espoused to a man, and should from that day forwad never hold up her head, but walk heavily, what would you think? sure she apprehends she hath made an ill choice, her expectations are frustrated: therefore Brethren look to it, that we rejoyce; if the Children of the Bride-chamder cannot mourn, but rejoyce to hear the voice of the Bridegroom much more then the Bride. The Lords takes pleasure in the prosperity of thy soul, and why shouldst not thou Pro [...] 23. 37 [...]. [...]ake pleasure in the prosperity of thy own soul, being made one with Jesus Christ.

[Page 80] 5. Look to it that you be faithful to the Lord Jesus as a Bride when once espoused, if she turned aside to another, it was death, they were looked upon as in a marryed state and condition, indeed the truth is, when the Lord hath truly espoused his soul to himself, he hath done it in faithfulness, and maketh the soul faithful to him, that in the great Article of the Covenant they Psal. 44. 17. never deal falsly with Jesus Christ, that is to say, they choose not another Saviour; another Lord, under whose dominion to put themselves constantly; yet there may be sometimes to Jesus Christ, even in his own people. If that once it cometh to this, that we imbrace sin and consent to it, and take any delight in it, this is to play the harlot with Jesus Christ, O take heed of this brethren indeed the heart is all that he looks at, how we stand affected to those evils which yet remain! if Paul have a body of death, yet he delights not in it, but groans being burtheued, this he accounts not unfaithfulness; but when a mans heart beginneth to sit loose from the Lord Jesus, to be almost indifferent, he could sometimes in a fit of wretched carnality be content to have another Lord to rule over him, to be free from Christ. O! this the Lord looks at, and he will search out, this will move him to jealousie; therefore take heed of this, a woman may do as much service and seemingly as readily to her husband as before, but yet her heart be gone, and she could be contented to be loose, this is heart-Adultery, this the Lord Jesus in us brethren, looks at as such; if we serve him, and do duties but in such a manner that we could even be conten­ted to be at liberty, it is not right; take heed of provoking the Lord Jesus, lest it prove in the end that he never knew us indeed. Labour to be faithful then in this, in the main.

Again, In managing all he puts into our hands, be faithful. The heart of her husband doth safely trust in her. It is the commenda­tion of a woman of a thousand in the Proverbs, she will be im­proving. It may be you have not so much to turn as others have, Prov. 31. 11. others have ten times more parts, and opportunities to do good, let them look to it, they have ten times as much to answer for, and must do ten times as much; but thou mayst be as faithful in a little as they in a great deal. One servant is a Steward in the family, hath all under his hand; and another he is a poor under-servant, hath some mean service committed to him, why now he may be as faithful in his place, as the other in Numb, 12. [Page 81] his: Moses was faithful in all the house of God, he had a great command; Caleb might be as faithful for what was committed to him following God fully as the Text hath it, say not then, If I were a Magistrate, a Minister, a publike person, had such opportunities to do good I might do much, but I am an obscure person: Well, be Pro. 10. [...]. 20 thy condition what it will be, thou mayst do good, and be faithful in thy place according to what thou hast received, thy lips may drop like a hony-comb, and feed many, and like choice silver, and in­rich many, though thou be never so mean, and so for the Family, and up and down, where ever thou comest, look that thou be faithful to do all from Jesus Christ, and to do all to him, that thou rob him not of the glory of what he hath done for thee, and by thee, for then thou art not faithful.

6. Another Exhortation shall be then to desire the coming of the Ʋse. 6. Rev. 21. 2, 9. Bridegroom, the Spirit and the Bride say come, the spirit in the bride breathing in her, as it is in the Revelation, they say come, We looke upon the day of death, as if it were the day of divorce from the Lord Jesus for the most part, truly for them that are out of Christ, it is no marvel if it be a King of terrors to them, but to the Saints me thinketh, who look for the appearing of the Lord Jesus to consummate the marriage between them, it should not be so terrible as it seemeth to be to the most of us, and to this end take ye here brethren, at the marriage feast he turns our water into wine, but in heaven our wine into spirits, and setteth them a flaming, our love flaming to all eternity.

7. Exhortation, which is to look to our Ornaments, to get them Ʋse 7. ready, why do we hang back, but because we are not ready, we have somewhat or another unready, still, our work is not done, can a maid forget her Ornaments, or a Bride her attire, yet my people have forgotten me? As a Bride adorneth her self with her Jewels, Ier. 2. 32. Isa. 61. 10. so he hath cloathed me with the garments of salvation, he hath covered me with the robe of righteousness. Eleazer put jewels upon Rebecca before she came to Isaac; and therefore the spouse is called Callah in the Original, because of her per­fect adorning, therefore look to this brethren, that you be adorned, O every day put on your Ornaments and make ready for his appearing, for while your hearts are out of order, your Spirits out of frame you are not fit to meet the [Page 86] Lord Jesus; and therefore you will hang back; but so much of this Exhortation.

The last Application will be a word of comfort to such as through grace have yielded up themselves to the Lord Jesus, or are Ʋse 8. desirous or do so, to be espoused to him according to the several conditions of such creatures, there may from hence be a various and strong consolation administred from this Doctrine.

First, Then alas! you will say withal your souls you close with Jesus Christ, there is nothing you more gladly undertake, but you know he is a righteous God, most just and most pure of eys, and therefore he will surely be displeased with you, and you shall have little comsort, yea you do finde that your fruitlesness of walking doth provoke him; and therefore you are afraid sooner or later, he will cast you off, before you come to enter with him into the marriage, O I shall one day fall by the hand of this Pride, of this uncleanness, of this lust or the other. For Answer to this remem­ber. 1. That the Lord when he doth betroth, he betretheth fore­v [...]r, and he doth it in faithfulness, so that if the saithfulness of Je­sus Christ could fail who hath espoused thee: thou mightest mis­carry. Men indeed after espousals if they discover any deformity which they knew not before, may be apt to change their minds, yea sometimes where there is no cause at all but their own fickle­ness and changableness; but there is no variableness, nor shadow of turning with him, hath he spoken it, and will he not perform it? I will never leave thee, saith he to Jacob until I have performed all the good which I have spoken concerning thee. But a little more fully to open it. Gen. 28. 15.

1. I say, by way of Concession, he may sometimes be angry with his spouse, or at least withdraw himself, properly he is not angry at all, nor subject to any passion, but he may behold that in his people, for which he may sometimes put them to a little grief, and make them believe that he will cast them off, as you have it in ma­ny of the Psalms, he may frown, and hide his face from his people, but as on their part, every withdrawing from him is not a breach of the marriage-Covenant: so neither is every withdrawing of his refreshing presence, a breach of his Covenant, yet when he doth so withdraw brethren, alas his heart works towards his people as to Isa. 30. 18. Ephraim, I do earnestly remember him still, he may give his people [Page 87] sharp words sometimes, which will be a cutting to the souls that are deeply in love with him, but they go to his own heart as well as they do to theirs; here is the difference brethren, between our with­drawings from him, and his withdrawings from us that are his people, our hearts are many times gone in a great part to sit loose from him, though not altogether for the Church when she slept, her heart waked, but now with him it is otherwise, his heart is never gone in the least from his people, onely he may speak sometimes a bitter word to them, but all this while his heart is full of sweetness and love to them, this is one.

2. Remember this also as a pillar of the former, that he hath builded and founded this espousal and union between him and his people so sure, as that it can never be shaken; upon the freeness of his grace; and therefore it cannot be moved. Upon his full know­ledge of what we would be, indeed, if the Lord Jesus had not known what fruitless froward creatures we would prove, how un­thankful, how unkind, it had been something, for a poor doubting soul to have fed his fears with: but he knew long before brethren and if he had seen that he had not had bowels enough to swallow up all our unworthiness, he would never have made love to us, for he is God, and his work is perfect, he would never have begun ex­cept he had been able to lay the top-stone: Again the satisfaction of the Justice of God is to the full, this is that which amazeth, and alrighteth many a poor soul; they forget themselves and look up­on their failings, as those which expose them to divine vindicative justice, which is a great mistake, for that was once fully satisfyed in Jesus Christ, and he is well pleased in him with all that can bring him in their arms, if we can but come to God with Jesus Christ in our arms, he hath no more to say to us, all is made even in Christ, there was never such a declaration of the Justice of God, as in gi­ving his own son, to be a ransom, a sacrifice once for all, and the Apostle saith it was to declare the righteousness of God; therefore he was given to be a propitiation for the remission of sins, there God appeared righteous indeed, that the flames of hell must kindle upon his son, yea and burn to the lowermost hell in a sort, that he might be satisfyed, that justice might for ever lye still and be si­lenced, as to his people, it is more that Christ suffered, then if thou and ten thousand such as we are, should suffer to eternity, we Rom. 3. 25 could never have paid the utmost farthing, which he paid to the uttermost, else he could not have saved us [...] besides, [...] [Page 84] we should have been long paying that we payd, he at once payd Heb. 7. 25. all, and therefore this Marriage is so founded brethren upon this satisfaction of Jesus Christ, that it cannot be shaken. Yea

3. As to that of afflicting his people, and frowning upon them, he is not forward to it, he is not strict to mark what is done amiss, to take notice of every slip and failing, if he were we should never Psal. 130. 3. have comfortable moment; no, he is rather strict to mark what is good in us, what beauty there is in us, if there be but one beau­ty or fair place in the midst of many spots, his eye and his heart is rather upon that, as some observe in that of Sarah, there is but one good word in her speech calling Abraham Lord, all the rest sa­vours of unbelief, and yet the Holy Ghost takes notice of that. So Rahab Jos. 2. 4, 5. Heb. 11. 31. Alas what miserable mangled Services do we offer up, to our own eys there is not any thing de­sirable that is ought. Well, if there be but one sigh, one groan, in sincerity, he is more ready to take notice of that then of all your failings; and therefore is not forward to put his spouse and people to grief, O he is full of kindness and tenderness to us.

Yea 4. It is observable that he is said to rejoyce over his peo­ple continually as a Bridegroom over a Bride, not onely his heart is constant to them, but it is constant in the same fervor of affecti­on towards them, a Bridegroom rejoyceth exceedingly over his Bride, though happily afterward he is not so much affected, for it is our natures the imperfection of them, that new things affect us more then old, now with God there is nothing new nor old, but his heart is the same, and so is Jesus Christ his heart; he rejoyceth o­ver his people continually as a Bridegroom over his Bride, not as a man over his wife, but as a Bridegroom over his Bride, now surely if a man do afterwards cool in his affections towards his wife and could be content to be separated from her, yet upon the day of espousal or Marriage, he will not be induced to it, he rejoyceth over his Bride: Why such is Gods heart and Christ his heart con­tinually to his people. But so much for this:

Therefore the Lord help us to conclude, from those promises, however it be, however he may speak against us, sometimes, and act so, as it seemeth to us to be against us, as Jacob saith, all these things are against me, yet he will not part with any soul, he hath espoused to himself: Ahashuerus may put away the Queen up­on a seeming scorn, or contempt, refusing to come at his command when he was in is cups; but brethren, though it may be thou [Page 85] hast and thou dost many times slight the call of Jesus Christ, thou wilt not come, nor follow him when he would have thee; thou shalt follow him in darkness, and lament after him, when he is withdrawn; but he will not put away. It is said in that of Mal. the Lord hates putting away, it is true, it is firstly intended there of mens putting away their wives, but surely if he hate it in us, he will not admit it in himself, though it is true, he is above all Law given to us, yet he hath set forth this mystery of his union with his Church, by the Marriage-union, I shew you a mystery saith the A­postle, but I speak concerning Christ and his Church. And as it holds in love, and cherishing, and nourishing, and not hating; so why not in this, that he hates putting away, the Lord cannot ad­mit of such a thought of putting away such a soul, if Satan would move for it, the Lord hates it, and hates him for it. Be of good chear therefore thou poor drooping soul that hast received him, accepted of his love, closed with his wooing and intreating thee to be reconciled and given up thy self to him, assure thy self he will never put away any poor soul.

Ob. Alas! but you will say, this is little comfort, though he be thus unchangeable, yet I may change and break the Marriage-Cove­nant with him, or I have done it, I fear; and therefore in such a case he may put me away, and yet not change, for the change is in me. For this brethren remember, It is not the back-slidings of his peo­ple, that can undo the match made between him and them, did not Israel go a whoring after other Gods, and is not that the breach of the Marriage-Covenant, he speaks there of that Church, a man will not receive his wife again, likely in such a case, yet return again to me, saith the Lord, and I will receive you. If that the Lord had not foreseen those back-slidings in his people, it had been somewhat, if Christ had not fully satisfyed the father for them as well as for o­ther sins, it had been something, if upon this account, there were not forgiveness, laid up in store enough with God for these things it were somwhat indeed. And it is very observable brethren (I speak the more, because I know that poor creatures in this condition they are full of jealousies and fears, and all that can be said is lit­tle enough to quiet and comfort) [first▪ observe that the Lord speaks over and over, and over again, Israel had back-sliden in that Prophesie of Hosea, as appears ch. 14. 4. I will heal their back-slidings. Well, now they could hardly believe that God [Page 86] would receive them again, they were so confounded they had nothing to say; therefore he puts words into their mouths in that chapter, teacheth them what to say, but observe in the second chapter, I will betroth them, saith God, I will, I will. you have it no less then three or four times, which speaks the certainty and ardency of affection in doing the thing in answer to their doubtings, I will do it, saith the Lord. Alas saith the poor soul, it will not sink with me, that after such Apostacy and backslidings he will receive it: I will do it, saith the Lord again. O! I cannot believe it saith the soul; I will do it saith he again. Yea 2. Observe there that he will do it, and espouse them, betroth them again; as one very well hoteth, he saith not, he will receive them, as a man may recive his Adulte­rous wife again, but I will betroth them, saith the Lord, as if they were virgins,, pure, and unspotted, the Lord will receive them, not upbraiding them with their going a whoring from him, so the virgin daughter of Sion, you have heard they are called upon their repentance, as if they never polluted themselves, so that if the 2 King. 19. 21 Lord give thee but a repenting heart, thy back-slidings will be as if thou hadst never started from him, and from final departing, he will keep them, I say, he will keep them; here is the difference be­tween this espousal, and those between men and women, there, if the mans heart continue faithful, happily hers may fall off, and never close again, and there is an end of the matter, but here the Lord Jesus, his heart is not onely toward his people, but he keep­eth their hearts with him, that they shall not depart, It is the ve­ry tenor of the Covenant of Grace, I will put my fear into their hearts, and they shall not depart from me, as long as God is faithful, and the Covenant of Grace stands, they shall not depart, let Satan, Ier. 32. 4 [...]. and sophisters say what they will.

Then in the next place this being made good, there is a spring of comfort ariseth from this, and that is in respect of troubles and crosses, afflictions and losses, the fading vanities of the world. Thou mayest lose thy dear husband, that is as dear as thy life, But thy Maker is thy husband, if thou believe, and thou canst not lose him, nor he will not lose thee. Thy dear children, they are but fading flowers, that even wither in the hand and perish in the using, as all these outward comforts do, but here is a comfort, never fades, thou mayst be afflicted happily with the cooling of the affections of dear relations to thee; why the Lord Jesus his heart is [Page 87] at the same pass alway to thee, it is alway, a day of espousal with him, he rejoyceth continually as a Bridegroom over his Bride. Me­thinketh brethren, whatever your troubles are, inward, or out­ward, here you may relieve your selves; by having recourse to your interest in Jesus Christ your Redeemer and your husband, if you believe in him. But I will not stand any longer upon this Doctrine.

I had now thought to have gone on, with what is spoken concer­ning Jesus Christ, according to the first proposal of a method. But it may happily be as well, if not better to many understan­dings to take things as they lye in the Text, and therefore I shall so do.

Then shall the Kingdom of Heaven be likened to ten virgins, Ʋse 1. which took their Lamps and went forth to meet the Bridegroom.

For the Adverb of Time, Then I shall happily speak somewhat afterward. The Kingdom of Heaven, that is to say, the visible Church I might in [...]ist upon it and shew you, that the Church visible is a Kingdom, and that Christ is the head of this Church, the King of the Saints, and not onely ruleth the Saints which re­ally believe, by his word and spirit which abide, and dwell in them: but also he ruleth his Church visible by his word and spirit, and Ordinances, all the Administrations of the Kingdom. But that Kingdom hath been lately spoken to by a brother, therefore I will wave that.

I might also speak something to the heavenliness of the Kingdom the Kingdom of Heaven, and shew you how it is heavenly in its Original in divine Laws, Institutions, and many other ways; But you had it held forth largely, by a better hand; therefore I will not trouble you again with these things so soon.

It shall be likened to ten virgins. There is another Note which floweth clearly (I think) from the words, and that is this.

The visible Church for the matter, is made up of visible Saints: Doct. that this is so, will appear from the very Text it self. First, It shall be compared to ten virgins, he saith not to a mixed multitude, or to 10 women, five wherof are virgins, and 5 harlots or strum­pets, but to 10 virgins, and what that word doth import, I believe you remember since the words were opened to you, such are 1 Thess. 1. 9. turned from Idols to the living God, as he speaks of the conversion [Page 88] of the Thessalonians, according to the judgement of Charity, for else so far as a professed subjection to Jesus Christ, and renouncing 2▪ Pet. 2. [...]0. them reacheth, he spake according to a judgement of verity, for that they did profess, and so escaping the pollutions of the world, forsaking gross and loose courses, and professedly subject them­selves to the rule of the government of Jesus Christ. To such the Church visible is here compared, and the most the Lord speaks of his relation to his people, it is after the manner of men, under such similitudes as we can conceive of, and as we may be led by, as by a clew into the understanding of the deep mysteries of faith and salvation.

But if any will think or say this is not a sure bottom to build such a truth, or point upon: because the virgins, here are not considered as virgins; but as persons accompanying the Bride, going forth to meet the Bridegroom: I shall first say,

That as they are not onely considered as virgins, so neither is the consideration of their virginity to be waved, for as in the similitude usually, they were those virgins which did accompany the Bride, so I suppose in the Apodosis now of the comparison, we are to look for somewhat which may answer that virginity, And you finde it in Scripture to be answered by those things I have pro­posed, that is to say, their forsaking Idolatry, turning to the true God, and their renouncing their former prophane conversation. And then secondly, I say this is not the only bottom in the Text, whereupon it is builded.

For in the second place besides that they are called Virgins, or compared to virgins, they are also said to take their Lamps, and surely if we must expound what is meant by the Lamps: we can understand and nothing less by it then a visibility of Saintship. But if this will not carry it neither, methinketh the

Third should be undenyable, they went forth to meet the Bride-groom, that is to say, they went forth from home, and forlook their fathers house and mothers they set upon their journey heavenward, Zion-ward to meet Jesus Christ who is the Bridegroom, who will ere long come to take the Bride unto himself. There are many Isa. 35. 8. Izek. 44. 9. Scriptures will speak fully to the proof of this. Some prophe­sies there are, as that in the Prophet Isaiah; there he speaks of a high-way shal be cast up, and the unclean shal not pass over it; Again none uncircumcised in heart or flesh shall enter into his Sanctuary; [Page 89] this applyed, not only to the times of their returning from Ba­bylon, but to the Gospel-times; What can it speak less then this Brethren? that no visible, unclean creature, shall ever enter in­to the Church of Christ? It should consist of visible Saints, This is plain by the tares and the wheat, which, while in the blade are are so like, they hardly discernable in those Countries as Jerom saith, And so by the Apostles, wherefore else do they call them ho­ly to the Saints which are at Corinth, at Ephesus, &c, but either Mat. 13. 25. they were all such visibly, and in the judgement of charity, or else ought to have been such? Mistake not, I say, not that none should be a member of a Church, but he that is a real Saint and shall be saved, for then there could be no Church wherein we could walk or administer, or receive any ordinance de fide, be­cause we know not who are such, nor cannot know, as I con­ceive, nor have any rule to make an infallible judgement of any man, but only probably to conclude concerning the state and conditions of men, that which is invisible to us, it is true, its vi­sible to God and that which is visible to him, is invisible to us. But visible Saints surely they ought to be.

Now for the further opening of this, what I mean by visible Saints, and Saint-ship, I shall endeavour to lay it down in these particulars, as plainly as I can to your understand­ings.

First, Then it is requisite to Saint-ship, that there be a sepa­ration to God from the world; that is holiness whether in things or in persons when they are separated to God for any special use Acts 10. 14. & 15. of his, they are called holy, Common and unclean, are converti­ble tearms, as you have in it in the Acts; and as appears by the sanctifying of the Vineyards and Orchards; when the Lord had had the first-fruits of them, then they themselves, and others had the free use of them; the word in the original is they polluted, or Deut. 20. 6. Lev. 19. 23. prophaned them, the common use of them is distinguished thereby from the holy use whereby they were separated before from them to the Lord: whether persons separated to themselves to the Lord; acti agimus; the Lord turns them and they are turned; or whether they be altogether passive (as in the first work of God we all are) if it be a separation to God; this is a Holiness, a Saint-ship; he writeth to the Saints in the Church in such a place, such as he hath espoused to Christ, they were set apart to [Page 90] him: so the Congregation of Israel are said to be a holy people to Exod. 19 5. Numb 24 9. Iohn 15 19. the Lord their God, because God had separated them to him­self above all other people, this is so notably known, that it were to waste time to prove it. So I have called you out of the world saith our Saviour, It is equivalent to that of the Apostle, called to be Saints, or Saints by calling. But if this first be de­fective and reach not happily every scruple that may arise con­cerning this. Suspend your judgements until you hear the rest which will help to clear it.

2, The means of this separation and holiness to God, it's a Co­venant of grace, it is true there were many things separated to VVhich Co­venant is the Gospel preached. God among the Jews by a Ceremonial institution, those Carnal ordinances and commandments as the Apostle cals them, and from among them some persons were more specially separated to God as His in a more near special manner for that service he had appointed them to, so the first-born you know were separated to God from among all the children of Israel, they were holy to him, not as if they were really more sanctified then the rest, but separated to a nearer service and use, and so the Levites instead of them afterward, and the Priests they were separated in a special manner to minister before the Lord, wherefore Aaron is called the Psal. 116. 6. Saint of the Lord, not as if there were not men as holy as he, as Moses, and Caleb, and Joshua but he was specially separated to that service of drawing near to God, and this is by a kind of Co­venant, the Covenant of the Priesthood, so Nehemiah in his impre­cation Neh. 13. 29. Numb. 25. 13. against those Priests which had married strange wives. Manasseh the brother of Jadduah, the son of Abjada, the son of Elishib Marryed, the son in Law of Sanballat, Remember thou, O my God (saith he) because they have defiled the Priesthood and Ezek 16. 8. Numb. 24. 9. Amos 3. 2. the Covenant of the Priesthood, which Covenant you have in that of Numbers, he shall have it, that is to say the Priesthood, and his seed after him, even-the Covenant of an everlasting Priesthood. But this is not that separation we speak of, but that Covenant whereby God takes a people to be his, a peculiar people to him­self which he doth by Covenant, he enters into Covenant with them, and they become His separated to him. And therefore Israel was separated from all the Nations round about by vertue of this Covenant, and made to dwell alone, you only, have I known saith the Lord, and abundance of such expressions there are:

[Page 91] 3. Then as here is a twofold being in Covenant with God, so there is a twofold separation to God and a twofold Saint-ship, First that which is invisible and saving, When the Lord giveth to poor souls really to embrace Jesus Christ in the Covenant of grace that 1 Iohn. 5. 6. Levit. 14. 5. maketh good the absolute part of the Covenant to them, the Lord Jesus the great undertaker, both on his fathers part and on our part those are such as are sprinkled with the blood of the Covenant, from all their guilt, and the water mixed with the blood, as Christ came by water and blood, so they are cleansed from all their uncleanesses, else no entring into heaven. Nothing that defileth cometh thither, Now that such as these are Saints, can be no question, this is Gods setting apart him that is Godly for himself, Psal. 4. 3. [...] or as some read wonderfully set apart, him that is Godly for himself, for there is no such wonder, or mysterie in the world as this; now these are the Saints indeed, that already have things which accompany their own salvation, But secondly, there are others that are only externally and visibly in Covenant, that is to say, they are so far interested in the Co­venant of grace as that thereby they are taken by the Lord to be­long to his family, his house-hold, to partake of the priviledges thereof, to share in his provision for his family; the fat things of his house, in his Protection in a special manner, and his gui­dance, yea and the life eternal also is conditionally promised to them, if they believe and repent, if they will but consent, and close with Jesus Christ, the Mediator of that Covenant. Thus every professor, though but formal, is separated in a sort co-incident, for those that are really and invisibly separated to God, they are visibly so also but not vice versa universally. So grace is di­stinguished into grace freely given, and grace which maketh ac­ceptable, which are partly co-incident, for all grace which ma­keth acceptable: for common gifts and graces are freely given, so it is here. Now those are they (brethren) that I here intend, whether grown persons which profess this Covenant, or infants of such, who are within the compass of the Covenant for this purpose, whom I understand by visible Saints, or persons visibly holy, or visibly separated or set apart to God, that is to say such persons concerning whom we have Scripture grounds to Judge according to Charity and to hope that they are Gods, because Deut. 29. separated to him, by vertue of his Covenant.

[Page 92] That they are thus holy, It is plain from many Scriptures. Paul in his Epistles to the visible Churches of Corinthians; Galatians, Ephesians, and the rest, to the Saints at such a place, Saints by casting, Saints by a visible separation to God from the world; otherwise we cannot believe, but there were many of them that were never really sanctified. And so, that Children of such are Saints in such a sence, mind but that one place, Else were your Children unclean, but now they are holy. Not Legitimate, for then the Apostle speaks not truth: for they are lawfully begot­ten, [...] Cor 7. 14. though the father and mother, be not sanctified one to another, as if both be unbelievers. Nor yet holy to ap­pearance, that is to say, they might have an holy use of them; for I find not holy taken alone, without respect to the person to whom they are said to be holy. As for instance, To the believer all things are pure; to say all things are pure, without mea­tioning the person to whom they are so, is not the Scripture-man­ner of expression; and since it is so many hundred times taken alone, not in connexion, sometimes with respect to God expresly for persons so separated to him, why we should not so under­stand it here, for my part I see not. For Application of this,

First, Then they are too blame surely Brethren: If the visible Church do consist of visible Saints, visibly separated Ʋse 1. to God, that is to say, so as there is ground for us to be­lieve and hope well of their eternal state, I say they are too blame, that so carry the affairs of the Church of Christ wherein▪ they are, as to make no difference between the pre­cious and the vile, no difference between the Church and the world, between the Sheep of Christ, and dogs and swine. Is it nothing to have the body and blood of Jesus Christ openly prostituted to such as though indeed they have the name of Christi­ans, yet their lives, to every one that knoweth them, deny that they have any thing to do with Christ; No purging out the old Leven, and therefore no likelihood to be a new lump, O that we [...] Cor. 5. 7. were sensible what a guilt is contracted every where by this means! Alas! Let the people of God take the greatest pains with their hearts to draw near to such an ordinance as the Lords Supper, and they shall have cause to pray with Nehemiah, [Page 93] The Lord spare us according to the multitude of tender mercies. And with Hezekiah, The Lord be merciful to every one that hath Neh. 13. 22. 2 Chron. 30. 18. & 19. prepared his heart to seek the Lord, though he be not prepared accord­ing to the preparation of the Sanctuary; but when without any care, it shal be promiscuously given to Drunkards, Swearers, openly pro­phane wicked wretches to the bane of their souls, to the provoking God to bring▪ wasting judgements upon the place and people where such things are done. Surely it is time to look about us, O! that we (who can do no more but mourn for these things) had such a sense of the dishonour of the Lord Jesus, and abuse of his love and grace upon our hearts, as to mourn! And O that such of us as have power in our hands to command a Reformation in this kind, the Lord would perswade the heart, that there is such a power! Hezekiah and J [...]siah not only commanded the true worship to be set up, and turned the people from their Idols to the trne God, but they commanded the purifying the Temple, a type of the Church of Christ, and purifying of the Priests and People, that they should not pollute the Ordinances of God, And this example of theirs is commended, and surely it was done as they were types of Christ, except they were types of Christ as they were Magistrates, and if so, it would follow we should have no Magistrates at all; For Christ the substance being come the thing typified, what should we do with the shadows any more.

2. Then on the other hand, they are to be blamed also, who are stricter then the Lord Jesus would have them, in their admissions to Christs fellowship and communion; All visible Saints he would have admitted to communion and fellowship with his people in their several societies; that is to say, they seeking to joyn them­selves to them. Now here indeed there is a difference of appre­hensions, and I purpose not to enter into disquisition of such things at this time and in this place; Mens charity may do something indeed to moderate them, but its not that which is to be the judge, but the Scriptures; what rules are there laid down according to which we ought to own persons, as belonging to Christ his vi­sible kingdom, that is to say such as profess and contradict not their profession. But surely it is blame-worthy, if that upon ni­ceties and trifles in comparison we shall dis-own such as truly fear the Lord, so far as we can judge of them. And truly Brethren, [Page 94] I desire to speak it with a spirit of tenderness to them, they are in­jurious in this respect, who do deny Infants of Believers any room in the bosom of the Church: for they are holy, they are external Saints, and separated to God, and it is apparent, that once they were members of the Church of Christ, a [...]d by vertue of a Covenant of grace, I will be thy God and the God of thy seed, which he that de­nyeth any more to be comprehended in then a temporal blessing, when God saith he will be their God; I would pity them, and pray for them that they might come to themselves again: for then sure they would judge otherwise. Now if they were such, once members of that Church with which we are one now: for so saith the Apostle plainly, the Gentiles are made one Ephes. 2. 14. with the Commonwealth of Israel, we are graffed in among the branches; how cometh it to pass, they should be all cast off, and cut off from the Olive, and not a syllable of it mentioning any such thing in Scriptures, no account given to the world of it, and that it should be in such a time, when the fulness of grace was re­vealed in Jesus Christ: for grace came by him, and now there should be less grace come by him, and narrower priviledges to the Church, will hardly be understood, I think.

The third Doctrinal from the words, will be this; In the visible Doctrine 3. Church there are some good, some bad: Ordinarily they were not all wise virgins that the kingdom of heaven is compared to, but five wise, five foolish: All within the visible Church are not wise to salvation, Five of them were wise, five were foolish. The proportion of the wise to the foolish, five to five, in the Parable, is not concluding that there are as many good as bad in the Church: there may possibly be a visible Church where there are none bad, but I doubt there is none such found: there were but twelve Disciples, and one was a Devil, and all the parables where­our Saviour holdeth out the nature and state of the visible Church to us, is, we find there is a mixture: So in the Parable of the Sower, there are four sorts of ground to which the king­dom Mat. 3. 19. of heaven is compared, and but one of them brought forth fruit to perfection; the stony Ground it was quickly scorched; from the sandy ground springs up quickly, and withers as soon; the thorny ground holds out longer, and endures happily the scorching [Page 95] of the Sun, the Persecution, and yet is choakt, when all is done. And so the Parable of the tares sown in the field, they grow up Ve. 24. & 25. with the Corn, and it seemeth by the ancient report even, Jerom, are so like it while in the blade, that they can be hardly discerned from it; but there they grow, and partake of the juice of the earth, and fatness of the soyl, and are green and flourish, and yet at last are singled out for fire. And so the Barn-floor, there is wheat, and there is Chaff lying together, until he whose fan is in his hand shall throughly purge it, and then the separation being made, Mat 3. 12. Mat. 23. 47. Rom. 9. 6. Woe to the Chaff, but at present, &c. And so the draw-net, though it gather together somewhat naught which is to be cast away, yet while under water, it is hidden. And so the Apostle, All are not Israel that are of Israel: Some are Israel that are of Israel, but all are not: Some are of Israel, though they be not the Israel of God, that shall inherit the heavenly Canaan. I hope it is needless to waste more time in heaping up of Scriptures to make it good.

The ground may be because the Church here below, the visible Reason▪ Church which admitteth of members, hath not an infallible spi­rit to discern the deep hypocrisie that is in mens hearts: or if they had, do I think they were to use it, but serve Gods holy ends in following Christ his example, who suffered a Devil, though Iohn 6. 70. a white one, he was indeed in the likenes of an Angel of light, yet he did suffer him in his family until it broke out into scandal! There is much in this one reason, 1. What deep hypocrisie may lurk in the hearts of men, under a plausible profession: so that men can sus­pect nothing many times, as you see Ananias and Saphira, Si­mon Acts 5. 8. Magus and others: Judas carried it so cunningly, and seem­ed so zealous and full of charity: O why was this waste, &c. when the Spirit of Christ went with his spirit, and saw his fetches Ioh. 11. 6. and deep ends, he said it because he had the bag, and was a thief, the more he had to row in, the more bold he might make with it, and it would the less be mist, but his paint was so exact, and so near the life, that the Disciples took him to be as real as them­selves any of them, rather suspecting themselves then him, his heart was too deep, for them to fathom, Because 2. They had not such an infallible spirit given, nor have any of the Churches now such a spirit given whereby to know the secrets of mens [Page 96] heart, nor do I find that the Apostles had such a spirit given them, now and then indeed they had some secret things and actions re­vealed to them, but not that incommunicable property of God to search the heart, I the Lord search the heart and try the reins. Peter indeed, had that private action and falshood of Ananias re­vealed Acts 5. to him, and from thence he concluded, Sathan had filled his heart in that he lyed against the Holy ghost: but what is this to the searching of the heart? and this that was revealed, was but for an act now and then, in Acts 10. He knew not that there were men sent for him from Cornelius, until the Spirit of God told him, and revealed it to him: so that he had not that knowledge which he had of secret things, not made known in an ordinary way by sense, he had it not habitually but by several acts; Or if they had such a spirit, which none can prove, they did not act by it in admitting persons, for then such as those would never have been admitted. Yea, 3. If the Church had such a spirit, it is very likely she were not to act by it in admissi­on: For our Saviour himself though he knew whom he [...]ad chosen, and knew from the beginning who should betray him, yet he did admit him that he knew would prove a Devil; and therefore he acted therein according to his humanity, and to leave us a pattern, that though we may suspect happily such or such a person, and not savour them according to that discerning which God hath given us of the spirits of men, yet if not scandalous not to reject them, making such a profession of Christ as according to charity and Scripture-rules we ought to hope well of. And methinks there is somewhat in that Parable of the tares, though while in the blade they were scarce discernable from the wheat, yet it seemeth by the Parable, that now they were come to such a growth, as they did discern them, therefore came with that Question, whether they should pluck them up, and yet he would not have if so: they were not thorns and thistles, and such as would altogether choak the Corn, though they might hinder it: if only Hypocrites though discovered, if they can be discovered without propha­ness and scandal, they are not to be pluckt up from among the good Corn, and hence it is that there are good and bad in the visible Church though the bad seem to be good all are Virgins, but all are not wise virgins.

[Page 97] For the Application of this, We may hence take notice of the great indulgence of God, and the largeness of his grace, and the riches of his patience and long-suffering to poor Creatures, in that he takes many as his own, within the verge and comprehen­sion of this his Covenant, that never really partake of the saving benefits of the Covenant. So you know it was with Israel, though they were as the sand of the sea, yet a remnant should be saved. All are not Israel that are of Israel, that is true: and Rom. 9. 27. yet they are of Israel though they be not Israel, that is as true; Rom 9. 6. Now that the Lord should admit of such to be of Israel, that never were nor are like to be Israel, this is largeness of bounty. Alas! how many wild Olives are graffed in among the branches Rom. 11. 17. which remain and partake of the fatness of the Olive, the privi­ledges, and ordinances, and gifts of God bestowed on his Church for edification, and yet shall be cast out, as branches broken off dryed and withered, shall be taken away as barren, and unprofi­table, Rom. 11. 22. and burn for ever; if thou continue not in this goodness thou shalt be cut off. It is not the manner of men to plant such in their vine yards as they know will bring forth nothing but leaves, no fruits but sowr, the grapes of Sodom, and yet this the manner Deut. 32. 32. & 34. of God to such as shall be cast out into utter darkness, yet should be admitted to be the children of the kingdom.

2. That he owneth many as separated to himself in such a way before they come to own him, and though they dwell under his shadow and shine, and in droppings, and dew of heaven, yet a long time bring forth nothing, do nothing but abuse his grace, and this riches of his goodness, and yet at last notwithstanding all he should go on to separate them to a nearer holiness to himself, seize upon their hearts, put another principle and seed into them, whereby they should be fruitful for the time to come. Ordinary experience teacheth us this, how many years many a poor for­mal Professor hath walkt under the means of grace and passed for a Saint, and yet hath been in the gall of bitterness: but the Lord out of his infinit mercy and rich grace hath healed him afterward; It is no question it is the case of some, that that very grace which they have so long hypocritically pretended to and abused, was that at last which seized upon them.

Why but you will say this is no priviledge nor mercy to be mem­bers of Christ his visible Church, if we therein enjoy not Christ, [Page 98] and for our Children to be owned as those separated to Christ, and yet though Children of the kingdom, and be cast out, for none Mat. 8. 12. are like to sink so low into hell as those which are cast out of the kingdom, such as so often abuse mercies and Gospel-grace tendered to them?

I answer, It is true, the name of the Lord our God is great and Deut. 28. 58. fearful, as in that place of Deuteronomy, And the nearer a people have been drawn to Christ within the compass of this Co­venant of Grace, and afterward perish, the deeper will they s [...]nk: those will burn with a witness, that are cut off from the Vine. the visible Church of the Olive, as unprofitable, dead and barren branches: Yet it is a priviledge, and a great act of grace to be of the Olive, Is it nothing to be one of Gods houshold or fami­ly, to be under his provision, his protection, and guidance in a spe­cial manner, to be in the state of separation to God of old; and sealed up therein to God by Circumcision? It was profitable much every way the Apostle said. Yea I will say more, That the greater force a thing hath to aggravate the condemnation of poor Cre­atures, the greater the mercy is. Shall we say the Preaching of the Gospel is not a mercy? because this is the condemnation indeed, that light is come into the world. Ioh. 3 19.

The second use may be to help the people of God over a stumbling Ʋse 2. block, which may be an offence to them happily in some Churches of Christ: either such as themselves walk with, or others, It may be there are some, in such or such a Church, whose spirits thou canst not savour, thou hast them in suspition, and therefore thou canst not be free to have fellowship with them; Or if thou be in Fel­lowship, thou art ready to withdraw upon such an account: First, be sure to take heed of making breaches in thy love: It thinketh no evil, hopeth all things that are hopeable, And dost thou know how much smoke there may be with some fire: how much corruption and ashes there may be, and yet some fire? Therefore take heed of judging the state and Condition of men, where they are not in the course of their lives prophane and scan­dalous. 2. Much more take heed of that dividing and separating upon such an occasion as this: for did not our Saviour walk with his disciples, though he knew Judas a devil, and doubtless it was more a grief to him, then it can be to us, the less holiness, the [Page 99] less evil will grieve, and a man is more tender; there must needs be all tenderness where there is no sin to harden it. O then let us arm our selves with the same minde. There were great abuses in the Church of Corinth and yet he stirreth not them up to division, but love rather.

Why but you will say when they become scandalous, what should we do then? Why then the Church ought to deal with them judici­ously, to enquire into them, admonish them, censure and cast them out, if the other preparative means, with waiting upon God in 1 Cor. 5. 11. them will not do it, That is clear in the incestuous person, and again, If any that is called a brother be a drunkard or a rayler, &c. with such a one no not to eat, it is clear, whether they might so with­draw from him, before the Church had censured him under tryal, I think not, for then, he was to be as a heathen, in respect of communion, and yet not accounted an enemy, but esteemed as a brother, now, truly if the Church be so over-run with this hem­ [...]k, for want of weeding like the slothful mans vineyard over-grown with thorns and thistles. Through the sloth of the Church and officers, the ordinance of excommunication so neg­lected, that now they are grown so corrupt, as there is no way lef [...] according to the rule of Christ to purge them; what other means is left in such a case but withdrawing, I do not under­stand.

3. It may teach us notwithstanding the sad condition of such Ʋse 3. as continuing members of the visible Church, yet remain in an un­regenerate state, happily we all look upon our selves to be members of the Church of Christ; but have we this grace in our hearts, this oyl in our Lamps, we have a name and profession, but can we say that Christ is in us the hope of glory? If not brethren, our Ma [...]. 23. 27. condition is sad▪ indeed we are a people that happily the world can lay nothing to our charge, we may put the best side outward like painted sepulchers, but what is within? what is within? but rottenness remember, that, though men cannot judge your hearts, but hope the best of you brethren, yet there is one which searcheth the heart, and judgeth the heart, and of you according to your hearts, though his Disciples cannot finde out Judas, yet our Saviour would finde him Rev. 15. & 2. 18. out at last, h [...]s eys are like a flaming fire. Let your hypocrisie be as deep as it may, it shall not be hid from the light, nor from the scorching heat thereof

[Page 100] Yea consider seriously brethren, that those things you glory most in, and pillar up your selves with, they will be your ruine if you remain in this condition, and that is the Ordinances, you have the Covenant preached, and sealed to you, from time to time, and communion with the Saints, you think this is enough, you cannot Mat. 8. 31. miscarry, the Temple of the Lord, the Temple of the Lord, you trust in lying words, for they will deceive you, may you not be children of the Kingdom, and yet cast out, yet, will not this be the thing which will sink you, that you have been children of the king­dom, and yet fall short of the kingdom. You come to the feast, for the [...]e is a wedding feast, the Gospel and the Ordinances are, where­of, see pag. 106. which you are to understand all the administra­tions Isa 25. of the grace in the Kingdom, the Gospel-Ordinances this is the feast of fat things, the fat things of heaven, you may be ad­mitted to this feast, to all the Ordinances, not a dish upon the table, but you may eat of it, But alas! brethren, if you be yet in the gall of bitter [...]ss, though you go for sweet Christians, all turns to gall and poyson to your souls. It is impossible for such a man or such a woman, ever to come worthily to partake of the Ordinances, a child of God hath much ado with his heart to bring it into frame, to get the spirit fixed, to sing and give praise, to prepare his heart, and much pains many times, and the work done but in a little part yet there is mercy to accept, where we do our best, there is habitual Psal. 57. 7. preparation, there are the graces of the spirit, and there is Christ put on by faith for righteousness and holiness, but the graces are not so lovely, so stirred up, and much ado, to blow away the ashes, and they flye about our ears sometimes, that we even lose our selves in the work. But yet God will be mercifull, and cover our shortness if we reach but this, the sense of our unpreparation, and be [...]u [...]bled for it. But now thou that art a hypocrite, and an un­regenerate man, 2 Cor. 2. 16. thou canst never be prepared to come to hear, to receive the Supper, and so they prove the savour of death to death, thou hast no promise thou canst build upon, but that they will be thy bane, Alas poor soul! how many times hast thou drunk the cup of the Lord, and it hath been a cup of deadly wine to thy soul, thou hast eaten and drunken thy judgement and condemnation so of­ten, that thou art even stupifyed and past feeling it is to be feared, 1 Cor. 11 31. it not onely argues a desperately hard heart to come and look upon Christ crucifyed, held out in those Ordinances, as our meat and [Page 101] drink to nourish us, and not to relent; but it hardens us so much the more. Thou mayst yet come oft ento receive the Supper of the Lord, but as often as thou dost it, thou dost but more deeply poy­son and fill thy soul. O! Brethren, that the Lord would let us see this day whether this be our condition, and we have rotten hearts covered over with a glorious profession, that we might not dare to draw near, for we cannot have a Wedding-garment upon us brethren: if we have not the habits of grace, if we have not Christ for righteousness and holiness, how can we act that grace which we have not? Thou art fit for any thing else, but for the worship of God, thou art fit for thine own occasions, and fit to serve the Devil, to be at his beck, but not to worship God in those Ordinances, remember, remember brethren, though you may have somewhat now to answer us, when we preach this word, and to answer your own consciences, and can make a shift to silence them when they tell you though you have a profession and name, and are reckon­ed among the Saints, yet you never were born again, never did put on Christ indeed, you cannot have a wedding garment, though you may brethren deceive your selves and us, and take this and that, for a wedding-garment, when the Lord Jesus shall come, and ask you how comest thou in hither without a wedding garment, Mat. 20. 12, 13. thou hadst not a dram of grace, thou never puttest me on for righte­ousness in believing, how camest thou hither, how durst thou be so bold as to draw nigh to my table, to meddle with my precious blood and body broken for sinners, when thou haddest not a wedding garment on: you shall then be speechless, it shall be so evident, O take him bind him hand and foot, hang these Ordinances and privi­ledges which he hath so long abused, my blood and body which he hath eaten and drunk that is to say Sacramentally, the signs of them, as those in 1 Cor. 10. they did all eat the same spiritual meat, 1 Cor. 10. 3, 4. &c. and yet most of them perished, sink him, sink him, he hath trampled my blood under his foot, counted it an unholy thing, else he would never have cared to have come with an unholy heart to it, therefore now, I will trample his soul in my fury unto the lower­most hell, O! how this will sharpen the teeth of the gnawing worm, to eternity; O how this will inrage the flames of those e­verlasting burnings; therefore consider this your sad condition, let it be a terrible word to you, the Lord give you hearts to tremble at it.

[Page 102] And in the last place, Let us take heed how we rest and lean upon a profession and a name. Methinks there needs no more Argu­ments to move us, then what hath been spoken already; What folly is it for a man to hang his weight upon that which he is told will break, and then he falls into an irrecoverable gulf, O! that we had that alway sounding in our ears! in the seventh of Mat. Lord, Lord, open to us, we have done this and that, heard thee preach, done wonderful works; they were visible Saints surely at least, and yet he calls them workers of iniquity, which they might ver, 22. do in secret acts with pretences for God, but intending themselves. What if Simon Magus had had that power to give the gift of the Holy Ghost, and had done it, and replenished his purse by it, for likely he that would have bought it, would have been as ready to have sold it again; he might have past for a Saint, but what would his end have been? O Brethren consider your latter end, the Lord teach you that one point of wisdom, that so in time [...] may flee from that wrath to come. But so much for this Doctrine also.

Verse 3, and 4. ‘And they that were foolish, took their Lamps, and took no oyl with them. But the wise took oyl in their vessels with their Lamps.’

WE may read a wise man or a fool in his actions, and so here, the foolish took no oyl with their Lamps, and what more foolish then that? For the o­pening of the words, I shall not need to say much: by the Lamps I understand here a pro­fession of Jesus Christ, a name, a shew, the A­postle Phil. 2. 15. Iohn 5. 35. Iohn 12. 6. Isa. 50. 10. speaks of the Saints as light-bearers, they should be burning and shining lights, as John was. Light there is, and sometimes appearing heat, even in formal professors, as you see in the case of John, how zealous for God. And Judas, a man would have thought him zealous, when he said, Why is this waste, but it is like the light of the glow-worm, touch it, and it hath neither light nor heat, they are indeed sparks of our own kindling, as it is in that place of Isaiah, the sparks there may be the action of Devotion, and Duty, which may be elicited, or e­duced by the help of nature, and of education, and custom; the conscience being enlightened by the Law of God in some measure and self-love, working somewhat in men, will put them on to do something to quiet their Consciences; but alas these sparks quick­ly go out, and the Lamp is put out in obscure darkness; There may be also somewhat of Common-grace, some enlightning of the minde, and some kinde of affection, as the second ground, re­ceived Mark 6. [...]. Act [...] 2. 41. Ez [...]. 33. 3 [...] & 32. the word gladly, and Herod heard John gladly, but a great difference between these, and the Disciples who receiveed the word gladly, the one rejoyced happily in that which in the word is suitable to a carnal appetite, as the Eloquence, as those in the Prophet thou art to them as one that plays on an Instrument, but the [Page 104] other rejoyced in that of Christ which is therein found. So the Bee, is pleased with the Flower, the Sheep with the Blade, the Bird with the Seed, and the Swine with the Root.

But new for the oyl in the vessels, what is that? The foolish took no oyl in their vessels with their lamps. By this I understand bre­thren, 1. Ioh. 2. 20. the oyl of the Spirit, ye have received an anointing, the Spi­rit of grace, and the grace of the Spirit of Christ, the Spirit dwel­ling in us; there is a Cruse opened, that will never be drawn dry, like the Fountain of waters, or Rivers springing up with eternal Ioh. 4. 14. life, it never sails. By this then I understand the true saving work of grace in the heart; a receiving of the Spirit of grace, the Spirit of Christ by faith as the Apostle speaks, by the hearing of faith, by the Gospel, the word of faith, which was blessed, Gal. 3. 12. to the working of saith, in your souls. Now this spirit works faith, and that works by love, and that never fails, but is perfected in heaven, so humility, self-denyal, and all those graces. And not onely the graces of the spirit, but 1 Cor. 13. 8. this Spirit of grace dwelling in the Saints, which continually supplyeth their wants, so that the Lamp shall not go out for­want of oyl.

From the words thus understood, this note will arise. Doct. 4.

He that contents himself with a profession of Christ, without the real saving work of grace upon his heart, is a fool; but he that looks to the main thing, the getting grace in his heart, as well as making a shew before men, is a wise man. Profession without the enjoyment of the Spirit of grace, is but folly, I will put them both together, that contraries may the better illustrate one another, juxta se po­sita, and if either of them be proved, both of them are proved; for they will infer each other, by the rule of contraries. No­thing is more ordinary in Scripture, then to call sinners fools, sin­ners of all sorts are fools, committing wickedness, is committing folly in Israel, but no fool to the wise fool, wise in his own conceit, there is more hope of a fool then of such a man, and who are usual­ly more wise in their own conceits, then formal professors are? he that hideth hatred with lying lips is a fool, he that hideth hatred Prov. 26. 12. to God, a rotten heart with lying lips, whereby he professeth much Prov. 10. 18. love to him, and carryeth a fair shew, he is a fool in grain. If we would know where wisdom beginneth, or what the sum of wis­dom [Page 105] is, the wisest of men shall tell you, the fear of the Lord is the beginning of wisdom, or the sum of wisdom, some read it so. And Prov. 9, 10. Psal 111. 10. so Job who was no child in Christianity, to man he saith; to fear the Lord that is wisdom, and to depart from evil that is understand­ing: Mark you, Whatever men place wisdom in, or folly in, this is the very sum of wisdom to fear God, fear is put for all grace, a manfearing God, and eschewing evil, was the highest character, Iob 28. 28. the Lord gave of Job. It is indeed the root of all that good we do, and evil we avoid; and I will and but one Scripture, in the [...]hiddenarts, thou shalt make me to know wisdom, it is one thing to be wise headed, and tongued, and another to be wise hearted; Psal. 51. 6. and therefore in Scripture nothing more ordinary then to set forth wisdom that is true indeed by the heart, God himself is said to be wise of heart. Foolish creatures, Eph. a silly Dove, without a Hos. 7. 11. heart. They may have head enough, notion enough, flashing light, appearing to others enough, but they are without a heart, they have not the great work there, a new head, and an old heart, a full head and an empty heart, a light and burning profession, and a dark dead and cold heart, he that takes up in such a condition is a fool, an errant fool.

For the further clearing of this, I shall enquire a little where­in the nature of wisdom and folly lyeth, and then shew you how it is Applicable in truth unto this profession of Christ, without the possession of him.

Wisdom then I conceive may consist of these three generals, 1. In the obtaining what we want, the good we want; and ther­fore come short of happiness, because we want it. 2. In the keeping the good we have, when once we have it: And 3. In avoiding the evil we fear, which would render us miserable, in these three things I take it, wisdom consists.

Now to speak a little to each of these, and see how we may prove the formal professor by his defect, and falling short in each them, in all of them; and for the first, the obtaining of the good we want to make us happy, Alas you know brethren, we are all fallen short of the glory of God, and by nature are without him, and without Christ in the world, and have not the things which Rom, 3. 23▪ accompany salvation, neither, he then is a wise man in general [...] who knoweth those principles, and ends which are uni­versally necessary to a mans good, his chiefest, and most general [Page 106] good. So that there are, I conceive, three things in this respect under this head, and so proportionably under the other, which go to the compleating of wisdom.

First there must be a knowledge of the end, and a propounding of this end to a mans self, an end you know is nothing, but that which is good: either really so, or appearingly so; for that is the object of the Will goodness, as truth is the object of the Minde, and understanding, a man cannot appetere malum, as it is malum, and be a man, to delight in evil as it is evil, is diab [...]lical, to delight in s [...]n or folly as it is pleasant, as it is suitable to the corrupt na­ture, to the soul, the Will crooked and deprayed, this is humane, because though a man do thus p [...]opose s [...]n as his [...]nd, yet not as it evil, but as it is good, to his corrupt judgement and Will, that is to say suitable, and convenient to him. An so sor suffering, there is no man living can prevail with himself, to be willing to be mi­serable, they would be happy. Well then it is good which is the end, either real or apparent. But now here, in this spiritual wisdom, and folly, we must understand his end suitable, that is to say, understand it of the most supreme principle and ultimate 1 Eccles. ▪1. 15. good, and that is God, for what good else is there, that can indeed make the soul happy, but God in Christ; for that good which must make blessed, it must be commensurate to the soul, so as to be able to fall, and satisfie it, else the [...]e will be somewhat wanting still, and alas for all other goods below God, it may be said, that which is wanting cannot be numbred. Now there are two things considerable in the soul of a man, especially to which there must be an answerableness in the end, which is to be followed unto injoyment, else the soul cannot be happy.

The first is the vast capacity and comprehension of the soul, to which there must be an answerable fulness, in the object, and the end, else the soul cannot rest upon it as its Center, and happiness, and this we may take notice of especially in those two faculties of the Understanding and the Will, the Affections, they are but as it were the several motions of the Will, a kind of Appendix to it. Now to these two faculties, in the supreme and ultimate end there must be an answerable ratio veri & boni, great enough to fill or satisfie the understanding or mind, that hath for its object truth, and not one truth, or another, but all truth, it is not satis­fyed with the partial discoveries of truth, or here and there a [Page 107] little, but it would have all, now the Lord is the highest, and the best in genera vari, he is truth itself, as well as being it self, and other things are no further true, then they have some pro­portion to him, which they also have from him, therefore the mind having gotten such an Object as this to dwell upon, where­in it may be swallowed up, and satisfied with truth, it hath its perfection.

2. The will that hath for its Object good, and it is not content with a partial good, here and there a little, but it would receive all good, now the Lord he is good, and there is none good but God, he is the supream good, the greatest good, and the last in genere boni, all goodness in the Creature whether honour proportiona­ble, or delightful, or pleasant good, alas what is it? but a little reflection of his glory upon the Creature, a little spark of his kindling, a little drop to the ocean, but this is but answerable to the capacity, and comprehension of the soul.

Secondly, there is also the everlastingness of the soul; it liveth for ever, and therefore a short good though never so full, is not commensurate unto it, there must be certitudo aeternae fruitionis, which as well as fruitio incommutabilis boni to make up a blessed­ness lib. 11. cap. 13. which is the end, the soul proposeth to it self. So Aug. de Chro. for fuisse selioem mi [...]erum. It is the depth of our misery, we are now cast down so low, because we were once seated, rais­ed so high in honour so near to God, and yet if we might spend but a time in h [...]aven, and enjoy▪ God, and afterward forsake that habitation, this world would be the [...]ell of hels, unto such a soul, but there is an everlastingness in the good itself we enjoy, and in our enjoyment of that good We [...] this then is the great end, [...]o know and to propound to a mans self, to set as his [...] as his mark, is a part of wisdom, he that doth great things, takes much pains for poor ends is a fool, the end speaks a man a wise man or a fool; as much as any thi [...]g▪ But

2. Then there are the means to be used for the attaining of that end, that is the next thing. If a man have never so right an end, and yet know not what means to use for that end, or use them not aright, he is a [...]ool, not a wise man. As now, a man would have health and he knoweth not, that physick will avail him, it is all one to him, a cup of poyson, or a purging potion [Page 108] is all one to him, or if he have the means, and use them not, or not aright, and so in any other thing whatsoever, I briefly wrapt up the other two in this place. Now to this great end the enjoyment of God, the means what are they but more immedi­ately the closing with Jesus Christ by faith in his blood, for he is not received but in Jesus Christ, nor to be enjoyed but in him and through him, Now since we have lost the image and glory of God, it would not prove good to us to enjoy him, if it were pos­sible for us so to do, that is to say it would not be suitable to us as we are corrupted, heaven would be hell to a wicked man, if he could enter into that holy place a while. And therefore there Eph. 2▪ 12. is a necessity, that we close with Jesus Christ that in him we may be brought near, being reconciled through the blood of his cross and the enmity slain that is in our hearts against God, and a new nature put upon us, the heart changed and made conformable to Col. 3. 10. God, that image, and likeness restored, which consisted in knowledge, righteousness and true holiness, that now to enjoy God in the fulness and holiness and joy, it is suitable to this new man wrought in us by Jesus Christ; suitable to that spiritual Eph. 4. 24. Christ which is founded in us, and so is good to us, therefore this is the great means, I say the closing with Jesus Christ for righ­teousness, and reconciliation and holiness, that heaven may be suitable unto us, that we may also by him be changed, and made fit, and able to bear the weight of glory which is there to be put upon us. More mediately and remotely: now the means of grace, the Gospel and ordinances thereof, wherein God is reveal­ed in Christ, therein he is revealed for righteousness for holiness, he is preached therein in the Covenant, and that sealed up to us in the other ordinances, And all the means of grace are helpful for this end. Well, now before I go any further, Let us see the wisdom and folly of a pretender, and a real Saint, that is a virgin Rom. 1. 17. indeed.

1. Then for the end, though miserable man would be happy, yet we miss it in the end, and if we miss the end, all our endea­vours are nothing: Now a child of God, his end is God, as he is Psal. 73. 25. a glorious God▪ and as he is a good God, and here is wisdom in­deed, that is to say, he aimeth at this, to glorine God, to exalt him, that he may be glorified in him, as well knowing, that the glory of the Lord is that wherein his own good, and salvation is [Page 109] wrapt up, for wherein are the riches of his glorious grace mani­fested, but in the pardoning and subduing of iniquity? O for thy names sake pardon mine iniquity, for it is great; for his names sake, Who is like unto thee, a God pardoning iniquity transgression and sin. Psal. 25. 11. Mic. 7. 18. & 19. And then the salvation of his soul, he is wise, that is wise to salva­tion, that is wise for himself indeed in the main thing. You see a man wonderful industrious, takes great pains, runs and rides, is very earnest, and what is his end in this, to have a flea to catch a butterfly? You would judge this man a sool, the end will recompence the laborious use of the means; Now a formal pro­fesser, he will keep as much a do as another happily, be at as much pains in duty, spend as many hours in private happily some may be of J [...]hu his stamp, and strain as long as it will hold; but what is it for? Alas, they seek a poor empty self, they would have a name, they would have their zeal for God seen, they would have their ends satisfied, it is the way to flourish. What pains did they take to follow Jesus Christ up and down, and all was for the loaves? a poor end. Suppose the end be a little stopping the mouth of a clamarous conscience for the present, a poor end. Is not this folly, to shoot so high and aim so low? But happily it will not be so easie to convince hypocrites that they miss it in the end, though for my part I think it is that which we ordinarily miss it in; Ezek 7. 5. Hos. 10. 1. did you at all feast to me saith the Lord? or fast to me, did you not bring forth fruit to your selves? which are infinitely too low; to be our own end, for when we enjoy the most we can in our selves as our end, we grasp no-thing but sin and emptiness, wind and misery to eternity,

2. Then for the means, which you see what they are, immedi­ately Jesus Christ closed with mediate, the ordinances wherein he is held out. Alas, herein they do fearfully miss it, though they profess him, As will appear in many particulars.

1. They do not choose the right means for the attaining the end wherein a great part of their wisdom lies, this is life eternal to know Jesus Christ whom thou hast sent; this is the means and the way to it, and indeed a part of it, the suburbs of heaven. Now alas brethren, there are so many things, which are so like to Jesus Christ; and so many acts like to the embracing of him, that they are deceived, and so they miss of the main means and fall short of the end, simile & mater erroris. A man misseth his way and takes another way, lay near it and was like it, and he runs and takes [Page 110] pains to come to the journeys end, but alas it never will bring him thither, he is out of the way, Jesus Christ is the way, as wel as the life, now there are false Christs which men make to them­selves; there is much bad like to good, and much error like to truth, one man he thinketh a drunken Christ will serve his turn; a cove­tuous man, he thinketh Christ and his secret lusts will stand toge­ther, though his profession and open sinning will not stand toge­ther, he thinketh he may have Christ in his heart and sin regard­ed there, though he cannot have holiness in his profession an ap­pearance of it, an open prophaness there, as if sin would bet­ter agree with Christ, then his profession. Some think they have a Christ made up all of pardons, no matter for holiness at all, let them live as they list, no matter for walking in him, yet he is so merciful, if they can but cry have mercy it will do the deed, though they wallow in their uncleanness all their lives, some they are on the other hand, that make to themselves a holy Christ, not minding his pardoning mercy, O if they can but do this and that, they walk uprightly with men, they serve God, none more constant at the ordinances then they, private and publike, and therefore surely Christ is theirs; not remembring with Nehemiah, the Lord spare me according to thy great mercy, or multitude of mercy, even when he had done so eminently for God. Alas, brethren what pitiful mistakes are these? Many are ready to think, if they have but now and then a little affections stirring at a Sermon, O sure they have Christ, if they have but a little velleity sometimes, a wishing and woulding, this must go for Christ, how prone are we to substitute any thing in the room of Christ? Now a man that would live, and shall eat dirt or coles instead of bread, you would think that man a fool; or a man N [...]h. 13. 22. that would be rich, professeth that is his end, and he bags up in­deed, but what is it? dung and dross, stones and trash, would you not count this man a fool? this is the condition of every formal professor of Jesus Christ: they do indeed fix upon something but it is trash; it or if any thing better, their duties, their holiness it is trash, it is dung instead of Christ, this is the first.

Now, for the secondary means, the means of getting Christ, which is the more immediate means and way to his enjoyment of God, which is the happiness of the Creature, herein indeed [Page 111] most ordinarily the folly doth appear, and therefore I shall here consider several particulars.

1. To use means to get any thing, and not seasonably is folly, to use them too late, for a man that is deadly sick he will not be perswaded to take Physick untill he be past recovery, such a man is a fool that so long will lean to his own understanding; and so for meat, a man that will fast so long until he cannot eat at all, this is the very case in this place, you see they did not ever neglect Eccles. 10. 1. to get oyl in their lamps in their vessels, they were very inqui­sitive, sought it of the wise virgins, and went to buy it of them that sold, but alas it was too late. Would you not count that man a fool, that hath provisions to make for his family the week follow­ing, Eccles. 3. 1, to the 6. at the Market, and he goeth, but it is when all is done, and shops shut up, and there is no more place to buy any thing. So here, and so the Manna, if they went to seek Manna upon the Se­veath day there was none to be had, yea if daily they went not to seek it in the morning, but staid until the Sun were hot, there was none to be had, it was gone. there is a season for every thing the wise man saith: and every thing is beautiful in its season, he that ga­thereth in Summer is a wise man, saith Solomon: he that maketh Psal. 10. 5. hay while the Sun shineth. It is a sad piece of folly, that a man should have his grace and his Christ to get, when he should use them, when we come to dye, and have five times as much need of Christ as in our life-time for the most part, that then we should be to get Christ, and have tri [...]led away the day of grace in flou­rishes and shews, in taking of Christ, and had him not in our hearts.

2. To have means for the getting of Christ, and never make use Prov. 17. 16. of them; there is folly indeed; wherefore is there a prize in the hand of a fool and he hath no heart to it, he is a fool that hath an opportunity to make himself for ever and hath no heart to it, to improve it, redeeming the time saith the Apostle; that is, to walk Eph. 5. 15, 16. circumspectly not as fools, but as wise; what would many a poor Creature in hell give, for such an opportunity of grace as we have? Yea if the Gospel were preached to Tyre, and Sidon they would have repented long ago, saith our Saviour, but you have the opportu­nity in your hands, but you have no heart to it at all, this is sad. To see a man feed upon husks, and dirt and so perish, when he hath no bread to eat, is a pitiful sight, but this is necessity not folly, [Page 112] but here is bread to eat, that we might live, and yet we neglect to gather it; or to eat it, content our selves with husks and trash is not tl is folly, and this is the condition of every formal profess [...]r?

3. They rest in the means short of the end, and that is grievous folly, the means of grace, whereby Christ is to be gotten, and Christ in us revealed to grow, and increase, if we rest in these means, whether we have Christ yea or no, it is great folly, what man is there that would so do. But there is more in this, for this preferring, and prizing, and lifting them up above Christ will be our condemnation, setting up any of them instead of Christ.

But enough of this, The Second thing, or point of wisdom is in keeping that which we have, the good we have, that is a chief point of wisdom indeed, Nonminor est virtus, do you not count him a fool that takes great pains to get an estate, to get much, and is as lavish of it, takes no care to keep it, when he hath done lets one run away with one p [...]r [...], another with another part, why now here is the case, an hypocrite, a formal professor, a foolish Ma [...]. [...]5. 19. virgin hath something, he hath common grace, happily he hath many duties and services, but all these will be taken away from him; he cannot keep his garments, nor doth he take the course to keep them, for he that would keep these things must look after somewl at more, the power of Christ within to inable to improve these to his glory, else he that hath not, from him shall be taken, even that which he hath, you have leaves of profession, these shall be taken away. But the

Third thing is more considerable, and that indeed I think will prove comprehensive of the two points, and of wisdom; and that is to avoid carefully the evil which they fear, the greater the evil, the greater should be the fear of it, if he be a wise man: Now the evil, which we will speak of, shall be the Soul-Evil, which must needs be the worst corruptio optimi est pessima, and evil by how much the more destructive it is, by so much the more wis­dom is requisite to avoid it, and by how much the more eminent it is hanging our head, this evil brethren is not the loss of outward 2 Cor. 6. 1 [...]. things which are perishable, not the suffering of temporal trou­bles, these may run into the soul of a Joseph, and a Job, and they triumph over them, their blessedness will be above all these, they have oyl at top, but what is it then.

1. The Malum damni, the great evil of loss, is the loss of a [Page 113] precious soul, that nothing is able to purchase but the blood of Je­sus Christ, if the blood of Jesus do not deliver thy soul, there re­maineth no more Sacrifice for sin, if thou fall short of this, which is already offered, O what shall a man give in exchange for his soul, Mat. 16. 26. when it is once lost, shal he give ten thousand Rivers of oyl, or gol­den Mountains, or the fruit of his body! Alas, all this is nothing to the loss of the soul, and what is the loss of the soul, but the loss of the face and favour of God in Jesus Christ for ever; that is the death of the soul, which is the souls loss; to be separated from him, the loss of the beauty of the soul, and the end of it, to serve him, and be glorifyed with him.

2. The inflicting of the heaviest suffering, is the poena sensus, that is to say, when God poureth out the burning coals of his wrath upon the naked Conscience, whipping the naked and galled Con­science Psal. 90. 11. with Scorpions to eternity, O this dwelling with devouring fire, and everlasting burning without a shadow, will make the sin­ners Isa. 33 14. in Sion afraid, and fearfulness surprizeth the hypocrites; O it is a fearful thing to fall into the hands of the living God, Heb. 10. 31. According to his power, so is his wrath, as is the man, so is his might, said he of Gideon, as is the ability so is the arm, to lay hea­vy Mat. 10. 8. stroaks, not to dispatch us as he said, but to sink for ever, he is able to destroy both soul and body in hell.

Now the means to avoid this evil are the same that before, no other way in the world, but to get into the City of refuge; if they rest and stay by the way, this evil will seize upon them, and their blood wilbe upon their own heads. But wherein doth a formal professors folly, and a Saints wisdom appear in reference to this.

1. He that foreseeth not an evil coming upon him, is not so wise as he should be, the prudent man foreseeth the evil, and hideth him­self, this providence is a great part of prudence, for a man to see Prov. 22. 3. a mist no further then under his feet, like the beast, is a great folly, a wise man hath his eye in his head; do you think that man that Mat. 7. 24. buildeth his house upon the sand, did foresee the showers, &c. a house they must have, somewhat to shade them from the weather; but here is the folly, to build upon such a foundation, not foresee­ing what is like to befall it, O that my people were wise, that they Deut. 32. 25. would consider their latter end: they sit not down and consider, &c.

2. If they have now and then a hint of it, yet they make no [Page 114] provision against it, as it is likely Hypocrites have some grudg­ings sometimes, and some discoveries of their hypocrisy, rotten­ness of their houses they have builded, and yet they heed it not, this is worse: is not this great folly? yea, how often are you warned and awakened, and yet you will not stir? if a man should see a storm coming that will destroy his house, except he for­tifie it, and should not care, were not he a fool? they will▪ not hide themselves from the storm.

3. It is folly, rather to run a hazard of a greater evil that is future though certain, then to undergo a much less evil, though present: as for instance a man would rather venture his life una­voidably, then he would take such a bitter potion; the young man in the Gospel that went far, he would notwithstanding venture his soul, rather then his estate? and is not this the Con­dition of many formal Professors? Alas brethren! if a little re­proach or persecution for Christs sake come, and the way of Christ be a disgraced way, they count the riches of Egypt, greater treasure, then their souls and heaven, and therefore ven­ture all upon it: O this is folly!

4. Yea a man that would lose a far greater good to gain a less, is a fool: and what shall a man gain, if he get the world and lose his soul? and what shall an Hypocrite get by his close ways of unrighteous gaining: if he lose his soul? will it countervail it, if laid in the balance together? What will you gain, if you have never so much reputation for wise and holy men, which is the thing you seek likely, many of you seek honour one of another, and lose the soul in the mean time, gape at the shadow, and lose the substance? O this is a folly with a witness, that will part with Ioh. 5 44. Gold for Counters, with Pearls for Pebbles! and yet such is the Condition of a formal Professor of Christ. If this be so, then a man that contents himself with a profession of Christ without the enjoyment of him is a fool, and the contrary is a wise man, then,

First, We see that God and the world are of two minds: O that men would be but perswaded that this is folly! but the world counteth this the greatest folly that can be to make so much ado about the soul-affairs, to trouble themselves so much about the interest in Christ, they are the wise men that have heads deep and large to compass their designs for the world, and to have a pro­fession [Page 115] of Christ, the thing may be of some use, but the thing it self it is but a burthen: they will never trouble themselves with a Lamp, and a Vessel full of Oyl, besides it is enough to have a Lamp; But surely Brethren, the Lord judgeth otherwise you see who is the fool in Christs sense; and what will it avail if a man the world account him a wise man, and he himself deem himself a wise man, and Jesus Christ accounteth him a fool? he never giveth names for nothing: they are sure to answer them sooner or later, the easiest course Brethren, is not the wisest, then the Sluggard were the wisest man.

2. It may serve to reprove and convince us of much folly then that is among us: Stultorum plena sunt omnia, all Proressions are ful of fools, and none more, then the Profession of Jesus Christ: for the higher the end, the greater the folly in pretend­ing to it, and missing of it. I doubt brethren, all the Congre­gation are full of such fools as these are, it appears to be so in the Prophets time; Who is wise, saith he, and he will consider these Hos. 14. 10. Isa. 50. 10. things, &c. and Prudent, and he shall know them? Who is wise? by this interrogation there is implied a paucity of them as in that, Who is there among you that walks in darkness, and seeth no light? they are not very ordinary; so again, Who hath believed our re­port, Isa. 53. 1. and to whom is the arm of the Lord revealed? May I not take up the Prophets complaint now, and say, who in this Congregation is wise! who so wise as to consider their latter end to provide for it? not to rest in a name, in a profession; Some I doubt not but there are, who are able to produce their Evidences, Christ in them the hope of Glory; but are they so many as were to be wish­ed Col. 1. 27. brethren; do you not take up short of Jesus Christ? rest in the means as you have heard before.

3. Then it shall serve to stir us up, to awaken us to look about us: for that is one thing also which that interrogation imports, to stir us up to Consider our wayes, and our Condition and State; Whether we have this oyl in our vessel as well as in the Lamp, sure­ly Brethren; For Motives,

4. This is a very pressing one which our Saviour covertly giveth in the Text, they were foolish virgins which took no oyl, and the Prophet Who is wise, and he will consider these things? for men would not be counted fools of all things, men had rather be wicked and counted so, then be counted fools; and will rather [Page 116] shew their wit in froth, and jests, and over-reaching, then be counted fools, you know the affectation of wisdom was the first temptation, and ever since, vain man would be wise, though he be Ibb. 11. 20. born like a wild Asses Colt: we are most stupid Creatures, and yet would have a name to be wise, and are indeed contented to be fools in Gods account, rather then we would not be wise men in our own account, and the account of the world, desperate fools! this is cum ratione insanire, if any thing be. O brethren, if we would be wise indeed, take the advice of wisdom it self, or the wonderful Councellor, take heed of resting in this Condition, without oyl in your vessels: he is wise indeed that is wise in the latter end, that thou mayst be wise in the latter end: he that liveth in reputation of a wise man, he thinketh himself so, and dyeth a fool in the account Prov. 19. 20. of God himself, and all others, this is the fool in grain; the more care to get and keep our vessels full of oyl, the more wiser we shall approve our selves.

2. Dear friends, Consider seriously now, You think you follow Jesus Christ, and your Lamps are burning? but what a sad disap­pointment will it be and confusion? For hope disappointed confounds a man, as it is in Job: they are confounded because Iob 6. 20. they hoped: you hope for heaven now, if you be disappoint­ed, and your Lamps go out in obscure darkness just when you have the most need of them: O how will you be able to bear it!

O therefore whatever you do, labour to get this oyl, make sure of this brethren: never give the Lord over, follow him up and down in all the wayes of grace, until thou have gotten thy vessel full, thy heart filled with grace, with his fear, his love, with hu­mility, self-denial. O look to it, that thou close with Christ, that you do not mistake somewhat else instead of him, beg the Spirit Brethren, to be strengthened with might by his Spirit in the [...]. 3. 16. [...] Cor. 9. 8. inner man, that Christ may dwell in your hearts by faith, and you may have all grace to abound towards you, and in you, that having an al-sufficiency alway in all things, you may abound in every good work, your hearts being ful, there being a Spring to eternal life: that your Lamps may never be put out, but you may appear wise in your latter end, which trieth indeed which are the wise, and which the foolish Virgins. O be diligent in improving all the [Page 117] Ordinances for that end, received ye the Spirit by the works of the Gal. 2. 3. Exod. 16. 13. Num. 11. the Law, or by the hearing of Faith? You have heard it is the dew wherein the Manna descends, it is the vehiculum, we come to hear all of us, O take heed how you hear, with what hearts you come before him, and how you attend to this word, do you know in what part of it the Spirit will descend, will come upon the heart, at which Sermon, in which part of the Sermon? O brethren if we come with vessels full, conceited with Pride, full of Earth stopped up with the world, how can we ex­pect this oyl should be poured into us? therefore Come, labour to bring your empty vessels to the Lord in his Ordinances: for it 2 Kings 4. 3, [...] ul [...] is observable as long as there was an empty vessel, the oyl run, in the widows case, and so it would be here, he never sent a poor empty broken Spirit, a poor Creature, poor in spirit to come humbled and trembling in sense of its wants, and worthlesness he never sent them away empty, when the vessel is full, he will not pour out the oyl, it would be lost, there is no room to receive it.

Again, Labour to number your days brethren, that you may apply your hearts unto wisdom, to this wisdom, to salvation: this Psal. 90. 20. is a rich piece of skill, that is not to be learned but in the school of Christ, to number our days. Consider the shortness of our time, how short, we cannot tell, for ought we know this night, he was a fool in grain in the Gospel, who put off the day of death so long, thou hast goods laid up for many years, Eat, drink and be merry. I, but what was there laid up for eterni­ty? was there any Grace laid up to carry him through death? no, not a jot: thou fool this night shall thy soul be taken from thee, and then whose shall these things be? these are things which in Luke 22. 19. themselves are not, either they take wings and are gone, as a flock of Birds▪ in a mans ground, or else they are taken from them, and leave them to they know not whom: for naked must they return thither, to the grave which Job had in his mind, and happily pointed at it in that speech, he was a fool that put off the thoughts of death for many days upon the greatness of his riches, which could not profit him in the day of wrath, nor day of death neither; but now this wisdom if the heart be applyed to it, will provide somewhat that will carry them through: they will pro­vide some oyl in the vessel that shall not fail, somewhat to follow [Page 118] them when they are dead, to enter with them into the Marriage of the Lamb, A man may number his days, and think of his death, and wish it much, & yet if God teach him not to make this use of it, it will not be: O therefore beg of him such a heart, so to number them, as that you may apply your hearts to this wisdom, if death be so near, eternity at hand, there is entering with him into the Marriage, or being shut out for ever O what need had we then to bestir our selves, get this oyl, this grace in the heart; for indeed we shall find brethren, though we may live by a form, we cannot dye by a form of Godliness, but it must be the Power of it, that must carry us through death.

It may be a further Instruction to us, then surely there must be a great change in us to this true wisdom: for alas, we are born like wild Asses Colts, none more stupid; An Ass, a wild Ass, a wilde Iob 11. 12. Asses Colt, what more brutish? now this must be a wonderful change, to make such a man wise to salvation: but what is too hard for the grace of the Almighty, we are fools by nature, and yet we have a conceit we are wise, affect wisdom, and because we would be wise, we easily believe we are so, self-love bribing our judgements also: but now when God cometh to work in us, he emptieth us of our own wisdom first, and our conceit of wis­dom rather, for indeed the wisdom of the flesh and the world is foolishness with God; but the conceit of wisdom is much, this 1 Cor. 3. 19. must be captivated, those high thoughts, and we must become fools that we may be wise: there must he a great change indeed, which alas many a Professor never had experience of.

Be not satisfied, nor contented then to use the Ordinances of God which are the means more remote from the end, until you find and feel that the Lord Jesus doth in them embrace your souls, and your souls embrace him: until you feel this oyl pour­ed into your hearts, until you find your selves changed into his image, your hearts coming in to a better frame thereby, and kept in a holy frame thereby in some measure: is it not better to try now, then he tried by his hand at death, when there is no place to get it, &c?

Alas you will say, how shall we know we have this oyl of grace in our hearts? It is a notable way Brethren, to know it by the overflowing of it, when it abounds you shall see it, as it is set forth; the presses burst out with new wine, then it discovers [Page 119] it self: the reason why we see it not, nor cannot see it, is be­cause we have yet so little of it, thought it be a Well springing up Prov. 3. 10. See Iob. 1. 10. His substance is increased, the Original is, it breaks out. to eternal life: yet while it is low and much mud it is hard to discern it: but doth it spring up when the vessel is filled with oyl? you shall see it is there, and have the comfort of it. O but this is little comfort to them that are weak you will say. Why press forward, forget the things which are behind, Sloth­fulness and Ease are not the way of comfort and peace, but the diligent hand which maketh rich.

Again, ye know grace is set forth by oyl, as it softens and sweetens, so we shall find that operation of it in the soul; doth it change thy nature from harsh, and crooked and perverse, to sweet and gentle, this is a fruit of this spirit a consequent of this annointing. And so it will be uppermost, what it is that lies highest in thy soul, which thou liftest up, Is it this?

Hast thou ever been upon serious examination, and dost thou make God thine end, thy happiness? Canst thou say, Whom have I in heaven but thee, &c? the world is not thy end.

And then for Jesus Christ dost thou close with him? hast thou ever believed? rouled thy self upon him, by faith receiving him, and the spirit by faith, this is the oyl, here is a fountain, a cruse that will never fail, a spring springing up to eternal life.

Verse 5. ‘While the Bridegroom tarryed they all slumbered and slept.’

THe Coming of Christ is compared to the coming of a Bride-groom to take his Bride who cometh with the Virgins her Companions to meet him: Now these solemnities used to be per­formed at the beginning of the night: but here in the Prothesis of the similitude, it seemeth (which was more then usuall) he delayed until midnight, he came not at the time expected, and they were ready for his coming and going out to meet him. but he came at a time they looked not for him: when their wait­ing was at an end, they fell asleep, and then the Cry goeth before him, behold he cometh. You have heard already who is the [Page 120] Bridegroom, Jesus Christ: Here we have his coming, the delay of it, and the occasion which the wickedness of some and the weak­ness of others took from hence to fall asleep: It was abused for an occasion to the flesh. A double Note from the words, but of the first only at this time.

The Lord Jesus doth delay his coming, [...], I shall a little prove it by some Scriptures parallel, and Doct, 5. then open the terms, confirm it by Arguments, and apply it by use to our selves.

1. Then for the Scripture-proof, take that place where our Saviour stirreth up his disciples to watch, they knew not what Met. 2 [...]. 48. hour their Lord cometh, of which hereafter if the Lord will. Blessed is that servant which being set over the houshold to give meat in due season, shall be found so doing: but now if the wicked servant say in his heart my Lord delayeth his coming, [...], and begin to beat his Fellow-servants, and eat and drink with the drunken, here you see there is a delay, and from hence this wicked servant takes encouragement to lay the reins upon the neck, & to run to all maner of excess, the very same you repeated by Luke, therefore it shall suffice to name that, I will Luke 12. 45. add but one Scripture-more, which happily may be of more use then any of these to some perceiving judgements, for happily you will say this is but a bribed judgement of some wicked persons bribed and blinded by their Lusts, indeed there is not such a de­lay, which indeed is a great part true, for the delay is for the most part, to be measured by our weakness and shortness, as after­ward will appear: yet somewhat there is of a delay, and that you shall find in the Apostle to the Thessalonians, Let no man de­ceive you by any means; be not quickly removed, or shaken in 2 Thes. 2. 2. mind, or troubled, whether by Spirit, or by Word, or by Letter as from us, as the day of Christ is at hand, [...]: but there must first come a falling away, &c. which is fulfilled in the great Antichrist the Pope who sits in the Temple of God, as God, &c. Yet the other Apostle saith, the Judge standeth at the door. [...] Grudge not one at another, com­plain Iames 5. 9. not one of another: for the Judge is near at hand ready to judge you all for it, So sin lyeth at the door, that is to say to be near at hand, It is no contradiction to that: that the day of the Lord Gen. 4. 7. [Page 121] is not at hand: for that is the day wherein he hath appointed, where­in Iosh. 5. 24. Acts 17. 31▪ he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance to all men, in that he raised him up from the dead. If this judging which is near, is a temporal Chastisement, he would lay upon them, as if when children are envying one another, quarrelling and grudging one at another, accusing one another, and falling out one should move them to forbear; and by this Argument, take heed your Father is at door with a rod in his hand, and he will judge you all: So he judgth the people that they might not be condemned with the world. I thought good to speak thus far, lest that seeming 1 Cor. 1 [...]. 22. contradiction might trouble any, so much for the proof. The second thing will be to open the terms and

First, What is meant by coming? the coming of Christ: This will open the particle of time in the first verse, then shall the Kingdom of Heaven be likened, &c. the same Key will open both. To omit then any other opinion of it, I understand it either of the coming of Christ to a particular soul, which is no sooner se­parated from the body, but cometh to judgement. Now Christ may be said to come, he cometh to put the sickle to such as are ripe for it, he cometh to gather into his barn, if they be wheat, or else to burn them up with unquenchable fire. Or else, 2. And rather Col. 3. 4. of the day of Judgement, that great day and appearing of our Jesus Christ, who is our life, when his people shall appear with him in glory: Eccles. 11. 3. which day will find many alive who shall then be changed, before they enter in with him, and which day will find doubtless many in deep security and formality to have their work to do. And for those that are then dead, and shall be raised up, it will find them in that state wherein they lay down in the dust, either of faith or unbelief, and accordingly either they shall be shut out or admit­ted to the Marriage. And methinks this doom of our Saviour, I know you not which is parallel to that, Mat. 7. 23. Depart from me you workers of iniquity, I know you not: which surely doth agree to none, except it be at the day of death, or the day of judgement: for any other time I will not trouble you with any thing about: And so much for this first.

2. Now for the delaying: What is Jesus Christ more backward then the Church to this union, that they go forth to meet him, and seem forward, and he delays his coming? for what will make [Page 122] more hast then love? will it not bring him upon Eagles wings? yea, riding upon the clouds, and wings of the wind? and how are we to understand this of his delay of his coming? or what is he an idol-Christ, that is taken up in a journey, or any other bu­siness, as to forget his spouse, and neglect her to come speedily to make up the match, to bring her into his Fathers house, this were indeed agreeable to a poor finite forgetful Creature, but not to Jesus Christ. Yea more then this: Is he not said to come quickly in divers places? and how stands that with the delay of his coming? See that place in Luke in the Parable of the unjust judge, overcome with the widows importunity, though he neither cared for God, nor regarded man: yet because of her importunity, he would avenge her of her adversary, how much more God, who is love it self, and tender of his people as the apple of his Deut. 32 27. eye, who is most just, and most faithful, and who doth indeed fear the wrath of his adversary after the manner of men, being tender of his people and of his own name, lest he should reproach his name, and that reproach with ruin fall upon his people, and Rev 6. 10. besides all this being importuned by them, as the souls under the Altar, crying continually, how long Lord, holy and true, wilt thou not avenge our blood upon the inhabitants of the Earth: why saith the Text, shall not God avenge his own Children which cry day and Luke 18. 7, 8. night to him, though he bear long with them, that is to say, with their enemie, I tell you, he will avenge them speedily, [...] speedily, in a trice, a moment, by and by, according to that of the Apostle, [...] Heb. 10. 37. quantulumcunque how little soever, as little as may be, and he will not tarry. How hang these things together?

For the clearing of this, it is necessary to say something: And first I will shew you, in what respect he is not said to delay, or it is denied that he doth delay his coming; but it is short, and quick­ly, and then 2. In what respect he is said to delay his com­ing, and then come to the argumentss

2. Then he is not said to delay his coming in respect of his own eternity, wherein all the differences of time are swallowed up and appear not at all, there is no time long, or short in eternity, there is not prius, or posterius there, and therefore the Apostle in this argument speaks in this wise, know saith he to them that were ready to mock, because it was so long before the promise [Page 123] of his coming was fulfilled for the glorious liberty of the Sons of God from under their iron yokes put upon them by their perse­cutors: why saith he, God is not slack, as some count slackness or tardiness, [...], who reckon it according to Days, 2 Pet 3. 8. and Months, and Years, and Ages,: no saith the Apostle, alas, a thousand years are but as one day to the Lord to eternity, eterni­ty doth not bid us with the unjust Steward, sit down and write 50 for an 100 but a thousand for one 366000 for one, for it is to one day, that a thousand years are compared to in Psal 90. 4. eternity, and so one day as a thousand years, it is as long as a thousand years with him, which we cannot conceive of, because we are not able to reach to eternity. Now if Sentence against an evil doer be deferred but a day, we count this a swift witness against such a mans sin: as in the day thou eatest thereof, thou shalt Gen. 2. 17. dye the death: but if it be a thousand years, it is all one with God: So that though to us poor finite Creatures, who number actions according to days and months, it may seem a delay, yet to God it is not: for all times past, present, and to come, are present to him, it is but one eternal nunc or now, and therefore there is no delay [...]. in that respect.

2. Yet further there is no delay, but he cometh quickly, sudden­ly, very speedily in another respect: Because he doth not stay longer then the appointed time: Hab. 2. 3. the vision is for an appointed time, it will not tarry: then we are said to delay properly, when there is a time prefixed for such a thing, and we keep not touch, but stay longer, this is properly delaying. Now you know there is a day appointed, wherein he will judge the world in righteousness, Acts 11. 37. Mat. 24. 36. by the man whom he hath ordained, there is a a day & an hour which no man knoweth indeed, and therefore men but do proclaim their vanity in guessing at it; the times and seasons it is not meet for us to know which the Father hath kept in his own power. Well then this day now he will not out-stay, not a day longer will he Acts 1. 7. Exod. 12. 41. stay; but come quickly, very speedily, the very self same day, as the very self same day he came to deliver Israel, and to judge their Enemies. The people might indeed think it long whiles they were in bondage, groaning, that he delayed his com­in, yet he did not, for if the day appointed before had The like may be said of death and judgement. Iob 14 5. come sooner, he had delivered them sooner he keeps touch to a day.

[Page 124] 3. He doth not delay his coming, that is to say, so as to omit the season of it, for every thing is beautiful in its season, there is a sea­son to suffer the enemies of his Church to ride over their heads, and there is a season to bring them under their feet again, and give them their necks to trample upon, there is a season to permit them to eat up his people as they eat bread, and to make themselves drunk with the blood of the Saints, and there is a season to give them blood to drink, for they are worthy. You know if a man Psal. 95. & Heb 4. 7. omit his season for any thing, he may never have another, he is lookt upon as a slack negligent person, as now, he that puts off his gathering of harvest from Summer to winter, so to day if you will hear his voice, there is a time limited, a season of getting grace, which if omitted, and put off by delays, we shew much hardness of heart, and little wisdom to think we shall do that to morrow, which we have not heart to to day, men think God is slack, when indeed he is onely patient, and they are ignorant, and see it not; but for the season he doth it most opportunely for his own glory, and the good and salvation of souls; as will appeare in the Ar­guments of the Doctrine. But I will not anticipate my self.

4. He doth not delay, as some men may count delays or slack­ness, as if he would never come, they are ready to think, because judgement is not speedily executed, [...]ush the Lord seeth not, he re­gardeth Psal. 94. 7. not what they do, he watcheth not over their sin, he will not bring them into judgement for these things, and so think he is just such a one as themselves: Why? because when they are offended, happily except they take revenge when they are moved at the first they forget it afterwards, and never set them­selves in cold blood to it, though many mens malice is much more durable, a little tract of time will not do it out: though we should go to school as children in this respect, but I say If it be not presently, we judge the Lord, and measure him by our own thoughts, if he hold his hands for any while, our hearts are fully set in us to do wickedly, we are ready to think he will not come at all to witness against our wickedness, or formality, and luke-warmness in his ways, but thus he will not delay. And so much for the Negative.

Secondly, then for the Affirmative, In what sense he is said to de­lay his coming, and

1. In respect of the long time between his first and second coming, Eccl. 8. 7. [Page 125] his appearing it is long, enduring many ages and generations, ma­ny believers dying in faith, and not receiving this promise of his second Heb. 11. 13. 1 Pet▪ 1. 11. coming, as those did, who were before his first coming, they lookt for him from age to age, and the Prophets searched what, and what manner of sins those were which they spake of, they did a little pierce into them, as much as they could, they might think it long that the promise made to Adam so many ages before, should yet be unful­filled: And so the coming of Christ the second time, it is long be­tween 1600 years already, but this is not so properly a delaying; but surely his delaying of his coming is to be understood ac­cording to our apprehensions of it, and not according to his de­terminations who hath appointed the time, and staies not a jot longer, and hath appointed it according to the Counsel of his own will with admirable wisdom in the best season.

2. Then he is said or may be said to delay his coming, because our daies are short, and we are ready to reckon upon it according to our daies; it is many daies indeed, and many years before he cometh to take a poor weary soul to himself, and because he is poring upon the daies, and upon the years and moneths, therefore he thinketh it is very long, and tedious the delay; and therefore the Apostle doth meet with this covertly, in that of Peter, be not ignorant of this one thing, saith he, that one day is with the Lord as a thousand years, and a thousand years as one day; 2 Pet. 3. 8. Alas, if we number by daies, which are short and nothing, it Psal. 90. 4. will seem a delay indeed, but if we look upon eternity, wherein a thousand years are but as a day, then it is but short: but this is un­derstood by the opposition it hath to that which went before, therefore the less of it here.

3. Because of the shortness of our patience, alas it is very short, the Apostle to the Hebrews doth exhort them to hold out against persecutions, to hold fast their confidence which hath recompence of reward. Alas, but it is tedious thus to run through fire and wa­ter, to have wave upon wave, and billow upon billow, why it is true saith the Apostle! But you have need of patience, that when you have done his will you might receive the promise, the promise of his coming, the apearing of Christ who is our life: Alas but can we endure it? O it is long! No saith the Apostle, for yet a little while, and he that shall come will come, do not think it long, [Page 122] think not he is slack, he will not tarry. O brethren, a man un­der a hard bondage, groaning as the Israelites did in Egypt, think­eth Heb. 10. 35, 36, 37. [...]ab. 2. 3. Psalm 13 1. [...]v. 6. 10. every day seven until he be delivered, and therefore the Pro­phet exhorts them to wait for the vision which was for an appointed time, it would not tarry, by the medicine you may gather the nature of the malady, it was impatience under their bondage and trouble, and therefore you find so many sad complaints in the Psalmist, how long Lord, &c. how long wilt thou forget me for ever, &c. and so the souls under the Altar, how long Lord, holy, and true, wilt thou not avenge our blood? And so under spiritual pressures, suppose temptations from without, or inward pressures, a body of sin, and death, we are ready to cry out, how long Lord, how long? How did Job long for death, he had such wearisom nights, and moneths of vanity, when God made him possess Iob 7. 3 the iniquities of his youth. Well in this respect also he may be said to delay, according to our apprehensions.

4. In respect of the importunity of our desires, as well as impatient­cy under afflictions, this is an impatiency too, and might be a branch of the other, but a man that hath not that pressure upon him, yet if he be deeply in love with Jesus Christ, and with his appearing, O how importunate are his desires after it, so that as Rom. 8. 19. Heb. 10. 36. Hab. 2 3. the Apostle calls it, there is an [...] a looking out after it, with a neck or head stretched out, as a man that looks for a thing stirring up himself, stretcheth out his neck, lifteth up his head, that he may see as far as he can, looking many a wishly look after the thing he desires, or person he desires. The proverb is true in this case etiam celeritas in desiderio mora est, And in this case now, a man is ready to think there is a delay when there is most swiftness, when God is a most swift witness for, or against such a person, our desires run before it usually, and so it seemeth to Psal. 63. slack and come behind, O when shall I come and appear before him in Sion, Not only, Lord now lettest thou thy servant depart, &c. but, O how long wilt thou thou keep me prisoner in this Tabernacle of clay! Now in all these respects, he may be said to delay Acts 17. 13. his coming, but so much for the opening of the Doctrine.

Now for the Arguments. I shall speak a little to them. And the First may be this. The time is appointed for his coming, he hath appointed a time wherein, &c. which he will not antici­pate, so neither will he stay beyond it. the

[Page 123] Second shall be this, it is to excercise his peoples patience, to inure them to bear, patience works experience, and experience hope, the richer the patience is, the richer the experience is, and the nearer we come to a full assurance of hope, the riches of it, Now the exercise of patience the spirit breathing in it to his Iam 5. 11. Rev. 13. 10. people, is that whereby it groweth, and increaseth with the in­creases of God, the patience of the Saints, is one of their greatest exercises, and therefore the Lord takes much pains with his peo­ple to make this jewel in their Crown shine gloriously, Consider the patience of Job, &c. behold here is the patience and faith of the Saints, and in another place it is ushered in with a Behold.

Now, God will have our patience have its perfect work, be as long and as broad as the tryals are, And therefore he Luke 8. 15. delaies his coming in that sense as you have heard, this waiting for the reward after we have done the will of the Lord is harder then the other, of bringing forth fruit with patience. Another ground shall be;

3. That the measure of the sufferings of Christ may be filled up in us, the Apostle is said to fill up in his body the measure of the suf­ferings of Christ, that is to say, there is a proportion of suffer­ings, Col. 1. 24, for the body of Christ to undergo, and he in his body fil­led up his measure, in a great part, not as if they were more righteous, but his people being so nearly united to the head, as that they and he make one Christ, therefore the sufferings of his people are called the sufferings of Christ, now there is a means to be filled up, and this he will have filled, because these less af­flictions, which are but for a moment, they work out saith the Apo­stle, not meritoriously a far more exceeding, and eternal weight of glory, he was made perfect through sufferings, and so must his 2 Cor. 4. 17. Heb. 2. 10. Rom. 8. 17. s [...]ns which he bringeth to glory be made perfect through sufferings, and drink of the brook in the way, and so lift up their heads, suf­fer with him, and then be glorified with him, now if there were not such a time as we count a delaying of his coming, there would be no room for this.

1. That the fulness of Christ may come in, for there is a fulness Eph. 1. 23. of Christ, as the Apostle cals it, both of Jews and Gentiles, as the several members of his body make up the fulness of his bo­dy, and it is not compleat, if any of them be wanting, there is some of its perfection wanting, indeed it is a glorious honour he 2 Pet. 3. 9. Rev. 6. 11. [Page 128] puts upon the Saints, and dear affections he sheweth, and a near union, that he accounteth himself not perfect without them, un­til they be come in; so this is the answer the importunate cry of the souls under the Altar receive, how long Lord holy and true? dost thou not avenge us, and judge our enemies? there were white robes given them, and it was said to them they should rest yet for a little season until their fellow-servants also, and their brethren also which should be killed as they were, should be fulfilled. If a man bid many guests to a Feast, they must stay until they all come to sit down together. As Christ is imperfect, that is to say, without his fulness with his body, so is the soul in a sort without its body; and as the Lord desires the work of his hands, as Job speaks, touch­ing Iob 14. 15. the Resurrection, thou shalt call, and I shall answer, &c. the soul may desire also that work of his hands, to be re-united again in the Resurrection, a pledge, and an earnest whereof they have in heaven, not onely Christ the head his glorious body, but Enoch and Elias. Now there may be much desire happily for this com­ing of Christ, that this may be made up, but as the Apostle saith in another case, God hath provided a better thing for us, that they Heb. 11. 40. without us should not be made perfect, so they without the rest, the fulness of Christ should not be made so compleatly perfect. Well then, the fulness of Christ must come in, that day shall not come, until there be not one soul more to come in, which belongs to his fulness; that is the fourth. This reason indeed onely con­cerneth the great day of Christ his coming.

5. To give time and space to men to repent, and to work out their salvation in, I gave her space to repent, saith the Lord to that wo­man, Rev. 2. 21. and she repented not. Whether we understand this of a mans particular day, or the great and general day, it is true; Why is not Sentence speedily executed upon sinners? Why is it! that they might repent, despisest thou, saith the Apostle, the riches of his goodness, and long-suffering to thee, [...], not knowing the goodness of God, his long-suffering hath his tendency in it to lead to repentance, Rom. 2. 4. being given for that end, Mora sponsi poenitentiae tempus est: Hilar▪ can. 27. So our Annot. So that this will leave sinners without any excuse. If there had not been such a delay, they had had no time to repent, and they might have said so for themselves; but now they have no pretence, they shall be all of them [...] condemned of themselves. And for the Saints and people of God, it is that they might have time, and space to work out their salvati­on [Page 129] with fear and trembling, to work it out [...] Alas they must be converted and become as little children, or else they cannot Mat. 18. 3. enter into the kingdom of heaven; now there is much industry, and pains required, to bring the heart to this meetness for heaven and therefore he delays his coming: As for instance. If a Bride-groom too soon come upon his spouse, that he knoweth hath a house full of filthiness, and nasty places to trim, and make hand­som, and her self to trim, and deck and adorn; he will stay a while, give her time to make all pure, and clean, and fit for him, and then he cometh, and this is another.

6. That the measure of sin and sinners may be filled up, there is a fulness of Satan as well as of Christ, a fulness of sin as well as Gen. 15. 16. of holiness, you know he would not give Canaan a type of heaven, to his people Israel, because the iniquity of the Amorites was not yet full, he could not give them Canaan but he must destroy them, and therefore he would first have their measure full, their Ephah full, and then sink them with a talent of lead. So here there is a fulness of Satans kingdom, a fulness of sin, upon which when he cometh, he will come to pour out the fulness of his wrath, and to tread them down in his fury for ever; therefore he stays a while until they have filled up their measure. He did not cast the Jews out of sight, until they had filled up their measure, by persecuting of the truth, and the Saints, which is a wonderfully filling sin in­deed, that quickly fills the bag to the mouth, and then it is sealed they persecuted the truth, that they might fill up the measure of their sins always; and then you see he came against them, Now when all the vessels of wrath are formed, and they are fitted to de­struction, then he cometh as to receive his bride, so to slay his ene­mies with a flaming sword, and furious indignation, that would not 1 Thes. 2. 16. close with him. This another.

7. That the promises may be fulfilled, which are many of them yet to come, and to be fulfilled, as the prophecy of Babylons falling, the tenth part of the City, even Rome, which some judicious com­pute to be just the tenth part of what formerly it was. The ru­ine of Antichrist, the bringing in of the Jews the seed of Abra­ham his friend, from all corners of the world whether they are driven through his displeasure, and the fulfilling those many glo­rious things which are spoken of the City of God, the new Jerusa­lem which cometh down from heaven, which many of the Saints do [Page 130] expect, yet to be fulfilled when Satan shall be bound for a thousand years, surely a tittle of this word shall not fall to the ground, not Psal. 87. 3. the word of promise, heaven and earth may fall, but this word of God cannot fall, it must be fulfilled. The Lord Jesus will be con­tented, to be without his fulness until then, and the glory of that fulness until then; and therefore for this cause, his coming shall Psal. 40. be delayed, he came once out of heaven with much readiness, Lo I come, I come, though to dye, to lose his life, his peace, his com­fort, the savour of his father; rather then the prophesies should not be fulfilled as we have it often, that it might be fulfilled, &c. He will be without his bride in fulness for a time, and they must be without him in fulness for a time until the rest of the prophesies be fulfilled. O how he glorifieth his word above all his Name.

8. Lastly, Happily to edge our desires after the day, you know the withholding of a desirable thing for a time, doth much draw out the desires, as the drawing away the bait from the fish, draw­eth it after it, and truly all the ways the Lord takes with us are little enough to put us on to desire that day. But so much for the confirmation of the Doctrine, before it was said, therefore it seemed long, because we desired it importunately: Now therefore we desire it because it seemeth long, and so our desires after his appearing do feed themselves, by adding this oyl to the flame, even the length of the tarrying, which doth partly arise from them­selves: so some things are mutually causes one of another, as the Ice resolveth it self into water, and again the water into Ice; the vapours ascending into Clowds; and the Clowds into vapours a­gain, after they are emptyed upon the earth. So▪

The Use of the Doctrine shall be first by way of reproof, to convince us of sin, in abusing this truth, which nothing is more Ʋse 1. ordinary among men, they dare not utter it with their mouths, but this they speak in their hearts, the Lord delays his coming, and Mat. 24. 48, 49 therefore they begin to eat and drink with the drunken, to beat their fellow-servants, they will neither work themselves, nor let others work that would; Mark how the Evangelist brands such a man, calling him an evil servant, or an hypocrite, and indeed brethren, It is not as if there were any thing in the nature of a delay, to work such a carelesness in us, for if he came more speedily, what is the language, Let us eat and drink, for to morrow we shall dye, 1 Cor. 15. [...]2. [Page 131] whether he be a swift witness against men, or whether he tarry, all is one; if he do not speedily execute the Sentence which is past upon men, evil doers, their hearts are fully set in them to do wicked­ly; and if he do threaten to come speedily, and avenge himself Eccles. 8. 11. upon them, let us eat and drink, for to morrow, &c. forgetting the after-clap, that after death cometh judgement, do not then pre­tend brethren this for your selves, and lay the fault upon God as Adam did, and all the sons of Adam are ready to do. Say not Heb. 9. 27. then, If God had threatened, as he did Niniveh, Yet forty days and Niniveh shall be overthrown, yet forty days and thou shalt come to judgement, sinner thou wouldst have repented as well as they did: no: but as Abraham speaks to the rich man in the parable, if they will not believe Moses and the Prophets, they will not believe though one rose from the dead. So in this case, if thou wilt Iona [...] 3. 5. not repent and believe, though the coming of Christ, do tarry a while; I will be bold to say thou wouldst not repent if thou shouldest know that within forty days, or forty hours, thy soul should be taken from thee, the fool in the Gospel, when he thought he had many years before him, and goods laid up for them, he nourished his heart as in a day of slaughter, and when it was told him, that this night his soul should be taken from him, do you think the fool had so much wisdom to repent, we read it not, nor do I see any cause to think it. Luke 12. 19.

A second sort, which are to be reproved or convinced of sin; are 2 Pet. 3. 3, 4. Isa. 29. 1. 4 such as mock at the coming of Christ. It is a prophecy of the last days, in the last days there shall come scoffers, walking after their own lusts, saying, where is the promise of his coming, for since the fathers fell asleep, all things continue as they were since the beginning of the world; That these are the last days, if we had no o her Verse 22. Argument, the impudence of many now adays denyinng resur ection and judgement, and any such things as these are, are too clear a proof of it, Observe, Where is the promise of his coming, a pro­mise to the people of Christ, for he cometh to give them the Crown of righteousness, having fought their fight, and finished their course, &c. but a threatning to the sinners of the world, as that the seed of the woman shall break the Serpents head. Well, you tell us of a glorious appearing of Christ, but where is it? we see no alteration, all things continue as they were, there is no sign of such a coming, O what wretched Athiesm is in the [Page 132] heart brethren, that because the hand of God doth not presently seize upon us, therefore we make a mock at it, thinking there is no such thing, O this unbelief is the ground of all departing from God, do not your actions proclaim this, that you expect not his coming, you rather make a mock at it, you make so light a mat­ter of sin, of the most horrid sins:

Yea some that seem not to Question his coming (though I think that is the ground of it, their secret unbelief that there will be any such, or no) they do even provoke the Lord, and pluck him out of his place, they challenge the God of heaven that say, Let him make speed, and hasten his work that we may see it, and let the Isa. 5. 19. counsel of the holy one draw nigh and come, that we may know it, that we may feel it, for we fear it not, this is the language of the men, that declare their sin like Sodom, heed it not, stout-hearted sinners, that set God at defyance, bid him do his worst, they will abide all that cometh, rather then they will part with their lusts, wherein they walk as the Apostle hath it; they would fain see who shall controul them, who should cut their Cart-ropes, and Psal. 12. 4. Cords of vanity, wherewith they draw iniquity, and toyl, and tear themselves like horses in the drudgery of sin, Well I will speak Isa. 5. 18. a word or two to all these, it is a terrible one indeed, the Lord give us trembling hearts at it.

First, However long it seems to stay, it will come before thou art ready for it, and for all this gallantry of spirit that sinners cloath themselvs with, the stoutest-hearted sinner that heareth this word when that cometh shall quake and tremble. What cared Belshaz­zar for the God of Israel, he thought it was nothing, to carouse in the vessels of the Sanctuary; but you see, with two or three words writing, what an Agony it wrought him into, Amos 5. 18. You desire the day of the Lord, poor creatures, you do not know the day of the Lord is darkness and not light, your hearts will dye with­in you like stones, when it cometh upon you: Observe it bre­thren, usually those that are the most stout-hearted, in setting the Lord at defiance: are most dejected when it cometh; I, will the Atheist say, if this were true, that this day would ever come, it were something, but we see no appearance of it.

Why Brethren, are you such Atheists? I hope there is none such here, but will own the Scriptures to be the word of the li­ving [Page 133] God, and how often have you it there written, he hath Acts 17. 31. appointed a day wherein he will judge the world by Jesus Christ: and God is not slack as men count slackness, as some count it, as if he would never come; believe it, believe it Sinners, your judge­ment lingers not, and your damnation slumbereth not, but travels as fast as you do, and it will meet you one day, and seize upon you. O if God should send such a hand to write upon the wall of the Taverns, where men are carouzing, &c. mene mene, thou art weighed, &c. this night shall thy soul, &c. Deut. 5. 5. He that believeth not these things is an Atheist▪ indeed, worse then the Devil himself, who believeth and trembleth, James 2. 19.

But me thinks reason it self should evince it, and teach us, that the first Principle of all things made himself the end of all things: He that is first must also be the last; and therefore such as would not serve that end, and honour God here, he will honour himself upon them; he must needs be righteous, and give every one ac­cording to his works; Now Sinners do not receive according to their works many times here, but they are lively and grow old, and are mighty in power, their seed are established before them, &c As it is in that place of Job, their houses are safe from fear, neither is the rod of God upon them, they have no changes, and therefore they fear not God; they spend their days in wealth, and in a moment go down to the grave; that is to say, without any tedious sickness, Iob 21 7, 8 [...]. such as Job had, and therefore they encourage themselves in their evil ways; they say, what profit is there if we should pray unto him, we prosper as well as any, who is the Almighty that we should serve him? Let him depart from us, for we desire not the knowledge of his ways, whereas a Job, a Paul that are upright, fear­ing God, eschewing evil, exercising themselves to keep a conscience void of offence toward God, and toward men: they shall be plagued every morning; God shall take them by the neck and shake them to pieces, and pour out their gall upon the ground, and break them Psal. 73. 14. Iob 21. 30. with breach upon breach. Now brethren, if Sinners were not reserved to a day of judgement and destruction, that they should he brought forth to the day of wrath, how would the Lord be righteous and just? it is a righteous thing with God to render tribu­lation to them that trouble you [...]but to you that are troubled, rest with us. Again,

Thirdly, Remember this, Thou despis [...] the riohes and long suffer­ing 2 Thes. 1▪ 6. [Page 134] of God, not knowing that this goodness leads thee to repentance: Rom. 2. 4. It hath a tendency thereto; God is not slack, but is long-suffering to us, not willing any should perish, he waits to be gracious; 1 Pet. 3. 9. Sinners, he giveth you space to repent; though he tell you not how long that space shall continue, that while it is called to day you might hearken to his voice; Now instead of turning to the Heb. 4. 7. Lord, you despise this his patience; let him wait upon whom he pleaseth, you desire him not to wait upon you; but let the day of the Lord come that you may see it; because you prosper, and your brests are full of milk, and your bones watered with mar­row, Iob 21. 24. as it is in the Original; you make a scoff at the judgements of God, and mock at all his terrors, as if nothing concerning you: What is this but not only to break the yoke of Christ and his Cords of obeisance, but the Cords of a man, and of love, Hos. 11. 4. wherewith he draweth sinners towards Repentance? it followeth in the text, that such men treasure up wrath against the day of wrath, after their own hardness and impenitent heart: let them put off the day of judgement as well as they can, they do trea­sure Rom. 2. up wrath against the day of wrath, treasures of wrath are abundance: he stores up treasures as we do sin: God seals up such mens sins among his treasures indeed; you fill up many bags, and apace, as a few great stones will fill a bag over little stones will do; nothing heightens your sins more then this, the despising the goodness, and patience, and forbearance of God, riches and treasures of goodness and long-suffering, abused and perverted to a wrong end, to encourage your hearts to strengthen your hands to sin: Swell the treasures of the displea­sure which hangs over your heads every moment. Ah dear friends, that God would give some poor hard-hearted Sinner a trembling heart at this word, I doubt it is some of our cases; do you know what you do, Sinners? you heap up sin, they are gon over your head, I, that is not al, you treasure up wrath against the day of wrath; that day, when all the treasures shall be bro­ken open, the Sluces opened, and the tyde of streaming vengeance shall carry away poor sinners to that bottomless gulf; O who may abide this day! No,

Nor do not think, You shall have worse then other men, and you hope not so bad; you never yet sinned as some others have done; you bless God you are no Drunkards, nor Extortioners; [Page 135] you never sinned as Sodom, nor as Gomorrhah; suppose so, Yet it may be more: tolerable for them, then for many of us, who shall despise this long-suffering of God, and the riches of his goodness to us. The Lord of that servant that encourageth him­self to sin, upon his Lord his delaying his coming, he will come in a day when he looks not for him, and he will divide him asunder: Mat 24. 49, [...]0. Either rend his soul from his body whether he will or no, this night shall thy soul be taken from thee; Sinners are not willing to part with the [...]r souls, and no marvel when they behold hell from beneath moved for them. Or else he will separate them from him­self, and the Congregation of his people for ever; they shall not stand in the Congregation of his people, though here they were Psal. 1. [...]. mixed together; Or else he will bring upon him the most exqui­site tormenting evils, as men sawn asunder, or as Agag, or as they, Dan. 3. 29. So in the Evangelist, And give him his por­tion with Hypocrites, as some gloss it; they are the free-holders of hell, the lowest place they have; for simulata sanctitas duplex iniquitas: and therefore they shall receive double, even according to their deeds. See brethren, we may be his servants in name and profession, and he may commit to us the Stewards of­fice also, and if this be our own end (a sad word for us as well as for you, for loose, and contentious, and ungodly Ministers) and yet notwistanding perish with deepest destruction, if we despise this long-suffering toward us.

3. Again, It reproveth such as of prophaness of their spirits, upon every slight occasion will be calling upon God to judge them; appealing to him, nothing more ordinary in prophane mens mouths then this, the Lord judge them. Yea more fearful indeed, so fearful that I hardly think the Devil himself would so speak, for they believe and tremble that God would damn them: calling for that day upon every little vexation, when men sus­pect them or censure them for any thing they would clear them­selves, and to that end use such fearful imprecations as these. Ah, wo be to them that say, let the day of the Lord come, what if the Lord should take such men at their word, and put an end to his long-suffering, and say, Well judge thee I will, this hour thy soul shall be taken from thee, would they not be in an other Note? you need not call for it; it will come fast enough.

4. It reproveth such as out of a conceit, they have of their own [Page 136] innocency, they will be calling for that day: Job himself was blame-worthy Iob 23. 3, 4, 5. that he presseth so much upon this: O that I might come to him, where I might find him, that I might come even to his seat, I would order my cause before him, and fill my mouth with argu­ments: I would hear the words which he would answer me, and un­derstand what he would say unto me. And so again Chap. 13. Withdraw thine hand far from me, and let not thy dread make me afraid; then call thou, and I will answer thee: charge upon me what thou canst of wickedness or prophaness, and I will clear my self; or let me speak, and answer thou me: let me be the Plaintiff saying out the sad condition of my soul, and do thou answer me; Iob 13. 22. justifie thy proceedings with me. Though he did well to retain his integrity, and justifie that before men, yet it was too much boldness to offer to enter into judgement with God, and so ear­nestly to desire that day. Alas brethren! when he shall bring to light the depths of our hearts that we never saw, who shall stand before him at his coming, thus to lay us open, if he enter in­to judgement with us indeed?

5. It reproveth another sort, and those are they, that when their Consciences are a little galled, happily by the Word, or some other way, they are ready to cry out for the day of the Lord; they think mans judgement and mans day is very hard and harsh, and hope to be relieved by this day of Jesus Christ; doth the 1 Cor. 4. 5. Lord make his Ministers sometimes sons of thunder? and is not he the Father, the God of thunders? then is your day brethren, so dreadful that you cannot bear it, if while he sitteth to purge as a refiners fire, you be scorched with that, so that you cannot abide the day of his coming; do you think to help your selves by putting yourselves upon the everlasting burnings? It is true, [...]er. 23. 92. the word of God is a fire, and if it get into a sinners Conscience, it will scorch and burn, and make the soul even f [...]y again; but what is this to the flaming vengeance wherewith the Lord Jesus shall be clothed, when he appeareth and his coming is? you Heb. 4. 1 [...]. and as an edged sword. think we handle you roughly sometimes, and you shall find more tender usage from the Lord Jesus; O he is more merciful, full of bowels, indeed he is so, infinitely more merciful: but you will find him to be infinitely just as well as merciful: Sinners, he hath a Go ye Cursed, as well as Come ye blessed, to pronounce, he will handle you more weightily then Creatures can, if you be not [Page 137] ready for his appearing; If you cannot bear the smoke of the, bottomless pit, over which you are held it may be sometimes, will it be a mending your condition to leap out of the smoke into Heb. 10 31. the fire? It is a fearful thing to fall into the hands of the living God; therefore it may serve to reprove such as would hasten this day of the Lord, and yet can have no hope the Lord knoweth in the Evil day.

The next Ʋse shall be then to stir us up every one to wait for this Ʋse 2. day, this coming of Jesus Christ, specially the people of God: You that hope for mercy in that day, as he prayeth for the house of Onesiphorus; what should we do, but wait for it? Yet indeed it may reach the Condition of all, whether good or bad. If he de­lay 2 Tim. 1. 16. his coming, then wait for his coming; Onely the waiting of the people of God is somewhat of a different nature; And therefore let me speak a little distinctly to the waiting of the Saints of God for that day, wrerein there are two or three things included as several branches of this duty.

1. There must be a love and desire to this coming of Jesus Christ, and this presupposeth that that day, and the coming of it will be good to the people of God; for we cannot love or desire, or will any thing evil under the formality of evil, be a good day, a day of transcendent gladness of heart, when the Bride shall be taken by the Bridegroom, presented to his father without spot or Eph. 5. 27. wrinkle or any such thing; when there shall never be any estrange­ment between the Lord Jesus and the soul any more, never any withdrawing, any clouding, any disturbance of peace any more: will not this be a good day, when our grace shall be all glory? then shall we appear with him in glory? And therefore Job speaks Col. 3. 4. Iob. 19. 27. after this manner: I know that my redeemer liveth, &c. in my flesh I shall see God whom I shall see for my self, and mine eyes shall behold, and not another, therefore it is the same body by the which, and not a new one which never had union with the soul before; though my reins be consumed within me, so we read it, that is to say, though inwards as well as outwards are con­sumed in the grave, yet I shall see him; but though is not in the O­riginal, and therefore it may be read without, my reins are consum'd within me: the reins are the s [...] of the desires, therefore I have such desires after that day, that even my reins are spent in them, and [Page 138] consumed by them, this is going forth to meet him indeed: It is not every Christian that can desire this, but such as are ready for his appearing whereof afterwards. But then Secondly,

2. In this waiting there is an Act of faith also to be put forth, cast not away your confidence that believe there will be such a day, Hab. 2. 4. it is certain though it be future, though we see it not, yet be­cause he hath said it, therefore believe it: and if we so believe, we shall not make hast, that is to say, more hast then is meet, press hard forward toward the Mark, Phil. 3. 13. 14. we ought to do, but we should not take any indirect course to bring our selves to it so much the sooner, as some by a dispatching themselves un­der Isa. 28. 16. a temptation when faith is overwhelmed, or else by such cruel macerating of the body to beat it down, that the frame of it should be quickly be dissolved; though we should be weary of the body of sin, and we cannot well be weary of it, yet faith now should eye that glorious liberty of the sons of God, and it maketh it present: It is the substance of things hoped for: it giveth it a being already, and therefore this also is implied in this wai­ting. Heb. 11. 1. And then

3. In this waiting brethren, for his appearing which is pro­per to the Saints, there is a patient continuance in the waiting, a pati­ent continuance in well-doing the Apostle mentioneth, there should Rom. 2. 7. be desires, not a fit and start, but a Continuance in them, and so a drawing out the acting of faith, believing that day will come which shall put an end to all our fightings without, and terrors within, when we have need of patience when we have done Heb. 10. 37. all that we might receive the recompence, the promise of tempta­tion, whether inward, or outward; our patience is put to it very sore, yea and in a fit of ravishment with Christ; then we would have no delay, but in heaven we would be even that very moment, and those holy, flames are sweet: but yet if the Lord see it good for Paul to continue in the Body, and he must yet undergo more for Christ before he come to raign with him: why he is satisfied, and so ought we to wait patiently for this his appearing. The Virgins waited it should seem, and were forward and ready, but their patience held not out as it should: therefore labour for this. But then

Secondly, For the waiting of Sinners. Wait for this day, for it will it come though it be delayed, and you know not how soon [Page 139] it will come upon you. Now your waiting must be of ano­ther sort.

1. With fear and trembling, that which a man fears he expect­eth in some sort as well as what he hopeth for: O that this dreadful sound were but in the ears of Sinners wherever they went, there is a day coming, which will pay for all your plea­sures of sin, when God shall pluck your sweet morsels out of your belly, and turn your stolen waters, and bread eaten in secret, which were pleasant and sweet to you, into the poyson of Asps. O do not say, you are at an agreement with hell, and with the grave: for alas that agreement shall Isa 28. 15. be broken, the grave shall receive you, and reserve you for this day of wrath, and then give you up, it will not hide you from the wrath of the Lamb, hell will open for you: Faelix trembled, when Paul disputed of righteousness, and temperance, Acts 24▪ 25. and judgement to come; this day of Christs coming how terrible will it be to foolish Virgins? O that all such would tremble be­fore the Lord: fear it, fear it, it is coming upon you, it lingers not, he is not slack!

2. In order hereto you must labour to believe it, it is an Ar­ticle of our faith: we profess the resurrection of the dead, which is either to life or condemnation: and thou that livest in sin, canst ex­pect Ioh 5. 29. no other but a resurrection to Condemnation. But alas! men do not believe this; Devils are afraid of that day to which they are reserved in chains of darkness, when they shall have their full cup given them to drink. Ah dear friends! that the Lord would single out such as he would perswade this day from the terrors of the Lord, to fly-from this wrath to come, to 2 Cor. 5. 11. make ready for this day that is a coming: wherewith I shall wind up all, I shall say to this doctrine. The last word therefore is of

Exhortation, since Jesus Christ doth delay his coming, That we Ʋse last. would make good use of the time: he giveth us time and space to repent. The people of God they have need to make use of this time: have we not work enough to do, before we can expect to be glorified with him? how many of us have a world of iniquity Rev. 2. 23. to subdue? how far are we from being as little children in malice and humility, such we must become, our Course is far from being finished. O brethren, Jesus Christ will adopt us to himself, and [Page 140] we by the Spirit are to do it, that we may be meet spouses to him, then it will appear that we desire his coming indeed, if we lay out all your might to prepare for it; if the heart be [...]luttish, and so we let it lie, if we neglect our ornaments, are careless, put them not on, be not decking our selves, how can we say, we love his appearing, even the appearing of the Bride-groom?

But then 2. How much more have Sinners to do? It is true, he delays his coming, and so he hath a great while in respect of thee: how many years hath he waited upon thee to be gracious to thee, and yet thou are where thou wast at first? Ah dear friends! if Jesus Christ find you that profess his name in your blood at that day, what will become of you? Will you have time to repent, if you repent not? it will not be the time of love, but of displea­sure: it had been better for you, you had never had such warn­ing: O do not despise the riches of his goodness, and long-sufferings towards you: O consider your ways, and the Condition of your souls at the last, and turn to the Lord your God with all your hearts, and not feignedly close with Jesus Christ; get oyl into your Lamps, and into your vessels, for why will ye die, why should that day come upon you before you are ready for it? O make hast Brethren, you are this day warned to fly, that is to say, with all speed to haste away from the wrath to come: for judgement lin­gers not, it will not stay beyond the appointed time, even your own appointed time, for the number of your moneths are with God, Iob 14. it will not stay a jot longer; now you do not know whether this may be the day, the night, this Sabbath the last, this warning the last: therefore lay hold upon the opportunity. O that the Lord Jesus would seize but upon some of our hearts, that we might make a good Ʋse of this delay! And O bless his name, and let us all admire his goodness to us, that he doth delay his coming, that we have time and space to repent, to work out our salvati­on in, and that until all the fulness of Christ be come in. It is his long-suffering, not willing we should perish, but come to repentance. 2 Pet. 3. 9. O that we were thus wise, that we could thus consider our latter end. But so much for this Doctrine.

THEY ALL SLƲMBRED AND SLEPT. Here I say, you have the occasion which the flesh took from the delay or carry­ing Ʋerse 5. [Page 141] of Christ to slumber, and sleep all of them, both wise and foolish. Some have understood it of the sleep of death, that they al dyed, good as well as bad, but this cannot be so, for it is not true, understand the coming of Christ which way you will, If for his coming to the universal judgement; it is not true, for all shall not sleep, but some 1 Cor. 15. 51▪ shall be changed as the Apostle hath it. If we understand it of his particular coming, to summon us to appear before him: It is less true, for when the summons cometh, it is before we dye. Death indeed is his Messenger, or Serjeant; and therefore they are not dead, before he cometh to fetch them, besides it is not so usual to set forth death by a double expression, of slumbring and sleeping, but rather sleeping onely. Besides this slumbring, and Mark 13. 35, 36. sleeping here, is noted as a failing in the wise virgins as well as the foolish, if I understand it aright, for it is the privation of that watchfulness, which is injoyned, and wherewithall is wound up in the close, and by this parable he sheweth us the sad inconveni­ences of sleeping and slumbring, and the incidency of it to us; and therefore exhorts us to watch. Now sure, to dye is not any fault, when we are called to it, but an appointment of God for us to dye, to submit to which, to be willing to which is a grace, and not a sin. Again, in this parable there seemeth to be some time for the getting of oyl, or at least for them to use some endeavours to get it though it be in vain, which may be indeeed after a summons to death, there may be some little time which a hypocrite may think to improve to get grace, though it prosper not, but after death, there remaineth nothing but judgement. The particular first, and afterward the general.

The time of their sleeping is considerable indeed, and that is it seemeth to be just a little before their Lord cometh, the L. Jesus, for it was the cry that wakened them, Behold the Bridegroom cometh. Whether we look upon this coming of Christ to be his last and ge­neral coming, & so understand the ten Virgins collectively for al the visible Church, then found on earth; it is considerable that they shall generally be found sleeping, you know how the Evangelist setteth forth in the former chapter, wherein the Disciples ask him when those things shall be, and what shall be the signs of his coming, and of the end of the world. When Jerusalem should be destroyed, when he would come gloriously by his Spirit, and word prevail­ing Mat. 24. 3. [Page 144] over the world, suddainly like lightning passing from one end to the other, as some understand that. Or whether we make that coming of Christ, and the end of the world all one; It should seem this is to be referred to the answer, to the third, the end of the world, as it was in the days of Noah, they were eating and drinking, and never minded, were careless, and asleep, until the world was in a flood about them; note here, in the end they shall be asleep, alike secure and drowsie, and as little look for the end of the world until all be on a flame about their ears. And Satans letting loose after Rev. 20. 7. the thousand years being imprisoned, seemeth to speak sad work he will make among men, immediately before the last end. Or if we understand it distributively of each Saint, as sometimes in the same Scripture the H. Ghost speaks of the Church collectively and distri­butively Cant. 1. 4. draw me, we wil run after thee, so here the Virgins, they all slumbred and slept, and so they might do, if they did it singly, near the time of his approach to each of them to take them to himself for ever, or separate them from himself for ever, which is the case of the foolish virgins. I say it is alike considerable, and may give us ground of a note of observation by and by. It is true indeed some understand that in the beginning they went forth to meet the Bridegroom, by a Prolepsis, or Anticipation, as if they did not go forth at all to meet him until after the cry was made, but I cannot see the reason of it. They would have it, that Christians are ve­ry apt to be sleepy in the beginnings of their faith, and work of faith which indeed may be so: but methinks that doth not so well suit with the time of first-love, which the Scripture often mentioneth, men are usually most forward then, and most watch­ful and wakeful then. Nor do I know any inconvenience but Rev. 2. 4. they might sleep in the way in their journey going forth to meet the Bridegroom; and methinks the tarrying of the Bridegroom being interposed between their setting forth towards him, and their sleep doth plainly argue it, if we may argue from these things, but they will argue as much for the one way as for the o­ther; so that I would rather take it thus.

And however it be, that with particular circumstance be not to be too much strained, when we have the scope of the Parable, yet remember that this we are now upon is the main thing, if I under­stand it aright, for this sleeping here is the privation of that watch­ing which is a duty so often and so much pressed upon the Disciples [Page 145] in the former chapter, and this and many other places, and this appears to be the scope by our Saviours winding up all in that Exhortation, therefore watch, for ye know not what [...]our he will come, the foolish virgins and wise, both were too foolish in this, when he tarryed they slept, and while they slept he came; and what prejudice it was to them afterward, likely you may hear more fully; therefore saith our Saviour watch. Therefore, this if I do insist a little upon it, I hope it will not be amiss, it being the scope of the Parable.

They all slumbred and slept, here it will not be amiss for the fur­ther opening the words to tell you What kind of sleep this is, and the degrees of it; for the kind, you must know brethen, we are As Gen. 15. fell upon A­braham. Mat. 26. 40. not speaking of a bodily sleep, whether ordinary, or extraordi­nary, from a natural, or a supernatural cause such deep sleep as fell upon some, though the Disciples were much blamed for their sleeping, when they should have watched, and prayed; I take it their natural sleep was not there considered, but as an effect of their spiritual sleep; their souls were asleep, and thence they slept when they should have been praying, to have been a com­fort to Christ in that his Agouy: but we are now to speak of a spiritual sleep, the sleep of the soul. Indeed the soul considered as a spiritual being, in its natural capacity, properly never sleepeth, but the body: It is never weary of its actings, but the body is; which it useth as its instrument, as it never groweth old, so it never groweth sleepy; and therefore we do not consider the soul nei­ther in a natural capacity, onely as it is a spiritual being, but in a supernatural capacity, that is to say, as it hath some divine quali­ties put upon it, whereby it acts and works towards God, and to­wards Christ, as natural Agents act by their qualities, the fire by its heat, so the soul by its faith, and by its love, and by its humili­ty. So then, we are here considering not a naked soul, but a soul as it hath either in reality or else in appearance put on Christ for righteousness, and for holiness, is raised up from that death in sin, to a li [...]e of grace or love to God. Now this soul so considered a­las sometimes it fals asleep. So much for the kind of sleep. 1 Cor. 1. 30 [...]

For the degrees of the sleep, here they are two [...] two words, and of two significations, as indeed our own En­glish words do plainly distinguish, you know to slumber, is much less then to sleep in our experience of it, to slumber, is when a [Page 144] man onely doth nap or nod, he is not fast asleep as it were, be­tween sleeping and waking, a little thing waketh him; now he is awake, and then is napping again, but not so fast as to have the senses altogether sealed up, as in a sleep; then it is otherwise, there must be much ado to wake a man, when he is in such a sleep. So it is in this case, This spiriritual sleep, there are degrees, a napping, and nodding; now asleep and then awake again, we are neither awake nor asleep, there are interruptions successively in our sleeping and waking: But when a man is asleep, he goeth on a­way with it, continueth so great a while, sleep hath seized upon him, lockt him, and sealed up, and made him sure as I may say, which what it is, shall farther be opened by and by, onely here let us take up the Doctrinal Observations from the words, which shall be onely these two.

The people of God which are wise to salvation, as well as foolish Doct. 1. formal professors are lyable to slumber, and sleep, the best men and women are lyable to it.

That the Saints may fall into slumbering and sleeping, when they 2. had most need to be awake, as you see in this case. Happily I may handle them distinctly, if I see it may not be too tedious.

For the first, that the best of the Saints, such as are wise to sal­vation, yet may slumber and sleep, I think there needeth not much to be said by way of confirmation, you see this is plainly the heart of the Parable we have in hand, or else I know not what it is; Jo­nah you know he was fast asleep in the side of the ship, it was bo­dily Ionah 1. 5. sleep indeed, but it was an effect of this spiritual sleep that was upon him, his graces were now sleeping, his fear of God, a­gainst whom he had sinned in running away from him, and his self-denyal, these were asleep, and made him so secure, that though they were in a storm he feared it not, as a drunkard that sleepeth upon the top of a Mast, in greatest danger, and seeth it not, nor so much as dreameth of it, and it is thought by some also that Zech. 9. 1. Zachary that good Prophet who had so many visions from the Lord, that he was drowsie and sleepy notwithstanding, more then was meet, his mind as well as his body, but there shall be no que­stion made of the Disciples, they were the best of men then alive, they were first chosen out of the world, the world is a wilderness [Page 145] they were as a garden inclosed; therefore the best considered in re­spect of others, and yet you find how often our Saviour endea­vours to stir them up to watchfulness; What I say to you, I say to all; watch, watch and pray. And how much in these chapters, surely it argues they were lyable to sleep, they were prone to it, else that lesson would not have rung so much in their ears. Or would David have come over so often with that, quicken me O Lord according to thy word, quicken me according to thy word; but that he found himself going, napping and nodding. But if we will Psal. 119. 25, 37. & 40. go to the Christian of Christians, the flower in the garden inclosed, there were three Disciples that were favourites, it seemeth that the Lord Jesus took with him as witnesses of his transfiguration be­fore, and now to his passion and Agony; yet notwithstanding, these favourites, when they should watch with Christ, they fall a­sleep, their souls were asleep in a great part; and therefore their Mat. 26. 40. bodies also were asleep. However our Saviour saith, the spirit is willing, but the flesh is weak; the spirit is in part weak, and un­willing; else if perfect, it would have kept them awake, there is a willingness, and unwillingness; and for an act the unwillingness Ioh. 21. 18. may prevail against the willingness, as in this case: Peter should be carryed whether he would not, and yet sure he would; there his willingness prevailed: but I will not stand any longer, onely note you here brethren: one thing farther is this; that they fell a­sleep the second time, and the third time after they had been re­proved for it again and again, and that sharply that they had no­thing to say; they knew not what to say, saith the Evangelist, and yet they fell to it again; if these were so apt to fall asleep, sure then much more such poor weaklings as we are in comparison of them.

Well then, if any one further enquire, What this slumbring and sleeping is;

By slumber and sleep, I understand brethren the unbending the bow of our souls, as sleep is a cessation of the animal actions of a Mark 14. 40. living creature, by the obstructon of the animal spirits, by the abundance of vapours ordinarily, there are some other cases, but this is not so much for our purpose. Slumbring is when there is a little shorter failing, or cessation of the actions of a living crea­ture, when the senses are binding, as I may say, but they break through it, and so awaken the person doth; there is a double [Page 146] principle in man, in every child of God I mean; there is a corrupt and regenerate part, there is flesh and spirit, as you have it in that of our Saviour, the spirit is willing, but the flesh is weak; the flesh lusteth against the spirit, and the spirit against the flesh; this flesh, this corrupt part we may not unfitly brethren resemble to the va­pours, Rom. 7. Psal. 5. [...]7. that continually arise from the stomach toward the head. And the Spirit to the Nerves, the instruments of action, the gra­ces of the spirit are the nerves of the spirit indeed: and by some of them, as by the nerves the continual supplies of grace, and fulness of Christ the head, where the fulness of the animal spirits are, is communicated to all the parts, to the strengthening of all graces, that is to say by our faith. Now this being so, I take it then a man slumbers, and sleeps, When his corrupt part doth either with a less, or a thicker steam of lusts seize upon (as I may say) and hin­der the graces of the spirit from doing their work, from acting, specially that grace of faith which indeed doth derive from the head Jesus Christ, the spirits lively influences; therefore not un­fitly is corruption compared to wet moorish places, a moorish [...]en­nish heart that is full of such corruption, or a body full of such hu­mors you know is much more sleepy then another.

Well then to bring it to an issue, when sin so fully prevails over us, as to damp the graces of the spirit, either for a shorter time, it being quickly dispelled, there is a slumbring, or for a longer time, there is Rom. 8. [...]. a sleeping; aliquando bonus dormit at Homerus. So that brethren when ever we are called to act any grace of the spirit, and we do it not, though it be but for an act, that is as I may say a slumbring though you may quickly recover your selves; If it be for more Ioh. [...]0. 25. acts, or continue any time, it is a sleep. Thomas his faith was a­sleep, he would not believe, his unbelief prevailed much, seized upon his faith, bound it as I may say; and so ignorance and blind­ness prevailing over the understanding. But for faith, methinks that is plain, When the son of man cometh, whether it be to that ge­neral day, or any particular day of avenging his people, shall be find faith upon the earth? faith in act to believe this, alas people will be asleep, their faith surprized: and so for love, which is a­nother Luke. 18. 8. Rev. 2. 4. grace, it is prophesied of the latter times, the love of many shall wax cold: the Church of Eph [...]sus had lost her first love, she was fallen asleep, this is the active grace, faith works by it, now this action ceased; as in a man asleep, his members languish, and [Page 147] hang down, and are not fit for any action, so their love waxed cold. And so when instead of a holy vigilancy there creepeth a security on a people, which is a main ingredient into this spiritual sleep, as the virgins here, they were all secure, they looked not for the coming of Jesus Christ. And so when instead of a fer­vency of spirit in serving God: a deadness, a dulness creepeth up­on Rom. 12. 11. men, they pray as if they prayed not, if it be but for an act, it is slumbering; now they are dead, and then they are lively it may be next time, and then they are dead again; this is slumber­ing, napping and nodding: Now they can act their faith, and then they cannot; now they can avoid this sin and that, and then they cannot; but are overtaken by it, this is slumbring: and alas bre­thren, are we not all of us lyable to this? Yea, it may be these things seize upon us more violently, we not onely offend in many Iam. 3. 2. things, but continually lying secure, continue in such a dull list­less frame, little or no actings or strivings of faith, or love, or fer­vency, or wayting for Jesus Christ, and his appearing, this is sleep­ing. Well, I wish we had not too general, and too good proof of it by our own experience.

You have had already in this part of the discourse, the general reason of this sleepiness of the Saints respecting our selves, and that is the [...], a seed of that Poppy-seed which lays us so often asleep, a filthy heart, streaming continually filthy gross va­pours, which clog and seize upon our graces, and hold them pri­soners as I may say for a time, that we cannot act them: But I will a little more particularly descend to speak to some cases.

Not to speak of that vindicative hand of God upon some, when in vindicative justice he sendeth upon men a spirit of slumber, and of sleep; for I hardly think that is competent to the Saints, though Rom. 11. 8. to hypocrites, it may; yet those are not they, I am mainly to speak to in this discourse, but of other causes, And

First, A cause of it may be this, sloathfulness it casts men into a deep sleep: It is so in naturals, and it is so in spirituals; a sloath­ful Prov. 19. 15. man, that will not labour, the vapours gather, and becloud, and bemist him, that he cannot break through them, but they seize upon his senses, and hold him prisoner a great while, and if he be stirred, yet a little sleep, a little slumber, a little folding of Prov. 24. 33. the hands to sleep, that is the slothful mans guise, and as the door turns upon the hinges up and down, so the slothful man doth [Page 148] upon his bed, Labour and pains taking, it dispels the vapours, scatters them, and so they clear up, so it is here: a sloathful spirit is the immediate forerunner of this sleep; therefore the Apostle exhorts them, not sloathful in business, fervent in spirit, serving Rom. 12. 11. the Lord. And you shall finde brethren, when he that had one talent given him, he improved it not; the Lord calls him a wic­ked, and sloathful servant: Alas, his soul was asleep, and his talent laid tosleep in a Napkin; well this is one cause, if we have oppor­tunities in our hands to do good, and we do it not, as the Apo­stle Mat. 25. 26, 30 exhorts us to do; we are sloathful. A man that is idle, shall have very much ado to keep himself from sleeping; a won­der Iudg. 4. 21. brethren, if we be not all asleep, we have so many opportu­nities to do good, such talents put into-our hands, some of us, most of us, and yet do so little with them.

Secondly, Another cause of sleeping may be wearyness, you know the sleep of the labouring man is sweet; so you see Sisera, after he 2. Thes. 3. 13. was toyled and spent with his fighting and flight, he was ready to lye down to sleep presently▪ so brethren, it is in this case, when we have run a while in the race that is set before us, or fought a­gainst our corruptions, toyled hard; if we sit down when weary we are asleep presently; O saith the Apostle, be not weary of well-doing, if you be, you will fall asleep! this we find in the case of them in the Hebrews, they were harased and persecuted grievous­ly, their faith and patience, were even tyred out, alas their hands therefore were weak, and knees were feeble, their members began to languish, and sleep to seize upon them. Sometimes when we toyl all night, and take nothing, we spend, and are spent, we are apt to be weary brethren, and then it is two to one but we fall asleep; Heb. 12. 12. That is another cause of this sleep.

Thirdly, Another Cause may be the false questions which men make, the mistaking of things, a man mistaking the day for the night; he slumbers it may be, and thinketh it is night; or the day is not at hand he sleepeth; this is clear I think in the present case; What made the virgins thus to give sleep to their eys, and slumber to their eye-lids? they thought their Lord would not come yet, he de­layed his coming, and likely they thought he would do so still; and therefore thought they might sleep, or else atleast they might think, while he delayed his coming, it was no great matter whether they slept or waked, it would be of little availment to [Page 149] them; and therefore they even laid them down formally to sleep; O how easily are we lulled asleep with such mistakes as these! now how Mat. 25. false was this in the mean time, for there is much to be done while he tarryes, to wayt for him; to have our lights burning, our lamps trimmed, our ornaments ready, to wait for him until he come; for we shall be paid for our wayting, as well as for our our working, Luke 12. 35, 36, 37. and then we should be ready to open to him whenever he comes: this another.

Fourthly, Another cause or occasion at least of this sleeping, what is it but a letting down our fear and care; if we served the L. continually with a holy trembling as the Psalmist cals upon us, we should hardly sleep, a man that hath a trembling heart, sleep passeth from his eys; or a man that hath his head f [...]ll of cares, and his heart also; they will keep him waking: so Jacob, his Gen. 31. 40. sleep departed from his eys: O the care he had of Labans sheep! he slept not, Ah how far short are many of us, that have the charge of the slock of Christ, purchased with his precious blood, for we sleep, & let the Wolves come, sleep, and let the envious man sow tares. Paul, O how watchful a man washe, how diligent? he warned them Act 26. 31. 2 Cor. 11. 28. night and day with tears; what was the matter? O the care of all the Churches were upon him. Why brethren, we have every one the care of our own souls; yea and of one anothers, we ought to watch over one another, & tender one another; to walk fearfully lest we be stumbling-blocks one to another, hurt one a­nother; we are our brothers keepers, and if we have this care upon us lively of our own souls and others, it will keep us waking: The rich mans abundance will not suffer him to sleep, Eccles. 5. 12. he is afraid of losing it; a man that hath a great charge about him, and walks through woods and dangerous places, he is afraid of every one he meeteth, lest he be robbed, he will hardly sleep: O you have precious souls to lose brethren! And some of you have grace to lose; which may in part be lost in its own nature, it is looseable; being but a creature depending continually upon a di­vine supply, as the Ray upon the Sun: If there be now such a care as this, it will keep the soul awake; but now if we grow confident and bold, and do not fear alway; we are then falling asleep: so it is, see it plainly in the Disciples that went with Christ into the garden, to behold his Agony, they were wonderfully heavy asleep; the soul was asleep, their graces were not upon [Page 150] the wing, what was the matter? if you mind it, they were the men that above all others had been most confident and secure, and had expressed it before; Peter said, that though all men should de­ny him he would not: and when our Saviour told him, he should deny him, he was so blinded with his confidence now, that he Mat. 26. 33, 34 38. would not believe Jesus Christ, but rather believed himself, and his own folly; he said he would rather dye for him, then de­ny him: Well, when it cometh to the pinch, he falls asleep; Ah Peter, sleepest thou, thou of all other men, methinks shouldst have waked with me, wilt thou dye with me, and yet cannot wake but fall asleep? not one hour wake with me, thou, such a confident man; Ma [...]k 14. 37. and yet when it cometh to the pinch, fall asleep? And the two sons of Zebedeus with him, they were very confident, they would sit on the right and left hand of Christ in his kingdom, Why can you drink of the cup I am to drink of? Yea say they, we can: and be Ma [...] 20. 20, 21 22. baptized with the baptism I am baptized with? yea, they could. Now those are the men above others that are asleep: Who can tell, but if some other of the Disciples that had been lower in their own thoughts, and had walkt more tremblingly before him, but they might have waked when those slept? This ano­ther.

Fifthly, Stupifying the head, the senses, with some injury, it will lay a man asleep, yea more then ordinarily, into a swoun, so that he feels nothing; as for instance, let a man have a great blow upon his head, it stonyeth him, he fals asleep under it, he can feel nothing; now his senses are lockt up, as if in a dead sleep; it is so here, a great sin brethren, it stupifies a mans conscience, it maketh him past feeling for the present in a manner; we would hardly think it, it may be we would think that men are rather apt to fall asleep, that have none of those great sins, but onely of an ordinary nature; they are apt to slumber, and that great sins 2 Sam. 12. would rather awaken men, and stir mens Consciences; indeed it may be they may put a man to some more torment a little at pre­sent, but afterward they do stupifie; the deceitfulness of sin ma­keth hard, as the Apostle saith, specially if it lye unrepented of a while; do you not see how David lay in a dead sleep a great while, upon that his fall, in the matter of Ʋriah, all his senses Psal. 52. 15. closed up, he could not open his mouth to speak to God; O Lord open thou my lips, and my mouth shall shew forth thy praise: And so [Page 151] Jonah his sin was very great, running away from God to Tarshish, when he sent him to Niniveh, and who more sleepy then he in the vessel? up, why sleepest thou, thou sleeper, said they; alas the poor Mariners lookt upon themselves as lost men, he feared nothing, he was asleep, Conscience asleep, Soul asleep, Fear asleep, he was benummed with that great blow he had given his soul, he was more sleepy, and heavy then natural men themselves; their Con­sciences were sooner awaked by the hand of God then his was, a fearful condition. Now be not mistaken brethren, I mean not by great sins, only such as are gross in our own account, but the greatness of a sin lies in the liking of it; indeed if there be a liking or love to a greater sin, it maketh it so much the greater; but if there be a less sin, it maketh it very great, even greater then the act of another sin, that for the act is greater then it.

Sixthly, Another Cause you know is surfeting and drunkenness, Excess in the use of the creatures, we use to say, loaden bellies, leaden heels, the bellies being full, the bones would have rest; It is so in nature, and so it is with the soul: Lot, when he was drunk, he fell asleep, and slept so deeply, that his daughters played the Gen▪ 9. 33. harlots with him, and knew nothing neither when they rose, nor when they lay down; truly brethren, the drunkenness of the mind casts men asleep, if a man be drunk with erroneous principles of loosness, it casts him into a sleep, presently the head is giddy with it; but chiefly if a man be drunk with passions, or drink, or sur­fet of the delights of the creature, abusing the world in using of it, this was the sleep of the old world, they never dreamed of the flood, they believed it not at all: Why? they eat, they drink, Luke 17. 26, 27. they marryed, they gave in marriage. There is no Copulative between the words in the Text, which they call an Asyndeton, as if there were no distance of time between one and the other; they made it their work and business to give themselves to these things. And so it will be at the last day, when Christ shall come; This is the sleeping then surely, in a great measure, this day came upon the foolish virgins, yea, and wise too unawares; and why might not this be a great part of their sleeping, or a Cause of it, they thought now they had made sure of the main work, they might give themselves a little more liberty then before, and might bu­sie themselves in the world as well as others, and so were exces­sively [Page 152] taken up with it, and then the day of the Lord cometh un­awares. Therefore our Saviour giveth this caution, take heed Luke▪ 12. 34. your hearts at any time be not overcharged with surfeting and drun­kenness, and the cares of this life, and that day come upon you at un­awares. Alas men are too busie in the world to mind the coming of Jesus Christ, or to wayt for him, they are drunk; and therefore fall asleep, drunk with delights, with love to these things, care about them, they have more then their load as we say of men drunk, and therefore they sleep. I wish this were not the sin of the Saints themselves.

Seventhly, Another Cause may be the company of sleepy ones, this may be the case, at least to some, and it is not unlikely but the foolish virgins, and wise walking together; the foolish might give such an example, and the wise not wise enough to avoid: but would sleep for company, and so it is still in the visible Church because iniquity shall abound, the love of many shall wax cold, some Mat. 24. 12. think this may be hinted in that place, but sure it is that examples are very potent, plus vivitur exemplis, specially if a person be in repute, a man of name or renown among the Saints, a brother or a sister, whose praise is in the Churches if such a one as this shall grow earthly and carnal, and that carnality and earthliness, damp the soul, and bring a deadness upon the graces, why how many wil be ready to think they may sure let the rayns as loose as they, and Gal. 2. 14. may seek after the world as well as they. Peters example you see, when he dissen bled, what a force it had; thou compellest the Gen­tiles to live as as do the Jews, by his example he did it when the Jews came down from Jerusalem; therefore David complains in­deed Psal. [...] 20. [...]. of the example of wicked wo is me, &c. And so Isaiah complains w [...] is me, I dwell among a people of uncircumcised lips, and I am such my self; and they help it forward, but indeed the examples o▪ loose, and cold, and sleepy Professors are more mischievous, especially [...]am. 6. 5. if they have been more lively, and insensibly decline, and decay, because, we have the less suspicion of them; and therefore they are notable quench-coals indeed. This is another ground.

Eighthly, And the last I shall speak to shall be this, from all the former, When the Lord his holy spirit is grieved by all these, he withdraweth his spirit, and then we fall fast asleep, and alas if a man be waked out of a dead sleep, except there be one watching by him, or one that hath a Lethargical distemper apt to prevail [Page 153] upon him, except he hath some to sit by him to keep him awake, he falls asleep; and such pains is the holy Spirit at, sitting up with us to keep us awake; Now if we do grieve him, and he depart from us, presently deep sleep fals upon us like an armed man, and we cannot resist, so the Disciples had grieved the spirit of God by their self-confidence, nothing more; and therefore he leaveth them: well, he will see what the end of this their trusting in lyes will do, and he letteth them fall again, and again, and you see how woful sleepy and drowsie they were, they could not watch one hour, they fell asleep again and again, three times after a­nother, though they were sharply reproved for it, they were prickt, and provoked to awake, but it would not do; alas, the Spirit was withdrawn from them: Thus much shall serve for the Arguments.

For the Use then brethren in the first place, May it not Ʋse 1. serve to humble us, surely this is one end of Gods leaving his peo­ple to such a drowsie frame, that they may be humbled; as it was in the case of his Disciples, he would make them know how weak they were, if he did but depart from them, as confident as they were; how should we be ashamed of our selves? as a servant when he sleepeth, when he should be about his business, and is reproved for it; alas, he is confounded, he hath nothing to say for himself, so the Disciples, they wist not what to say, saith the Text, What, are you now saith our Saviour, asleep? now, when it is a time to exercise your graces, and to pray if ever you will pray, are you now asleep? He that sleepeth in harvest, is a son Ma [...]k 14. 40. that causeth shame to himself and others, it is a time of work, and to be lazing and drowsing upon the bed, it is a very shameful thing indeed.

O that the Lord would lay this as a Plaister upon our Souls, as many as are drowsie, or have been drowsie, or sleepy, to hold the Plaister on; though it be a smarting plaister, yet better it is for us to have some smart, then to dye of the Lethargy, better be cupped and scarified, and anything: Ah, when God cures sin by sin, it is a smarting cure, like the curing of a poysoned wound, with more poyson, or fetching out of fire with more fire, where­in the severeness of the Physician appeareth, and his love to us, who had rather we should smart then dye; well, be humbled for [Page 154] what we have done, if this work be some smart unto us, our many sleepy Sermons, Prayers, sloathfulness, security, we have been; and it is well if we be not upon our beds now, this very day, if our souls be not asleep: If you be, the Lord humble you for it, as he humbled his own Disciples, that this may be your care.

But not onely so, But let us all take notice of, and be humbled for our great proneness to slumber, and sleep. Water the root bre­thren: If we be awake, and have not lately been overtaken, yet remember we have the root within us, water that with our tears, be humbled before the Lord for it, yea labour we to walk continual­ly humble before the Lord for the sight and sense of it; it will ap­pear how apt we are to fall asleep, if we consider that whatever our condition is, we are apt to it. For a prosperous state, this is like a rocking, and singing to the soul; how quickly did the Church fall asleep in Constantine his days, in his lap, and the child in the mothers lap, Outward prosperity, inward prosperity. Was not David slumbring when he said, I shall never be moved; and so Iob. 29 18. Psal. 30 6. Iob, I said I should dye in my nest; what not onely when he had an outward flourishing condition, but when he had such a strength of grace, as to inable him to do much for God, to walk upright­ly with him, to be fruitful in good works, then, I shall dye in my nest, I shall multiply my days as the sand, he was even going then: O this is matter of humbling indeed brethren, that when we should be putting forth the fruits of his love unto our souls, we should drop asleep!

But then a man would think this is more natural now, to fall asleep in the Sun shine, and in the midst of the sweet refreshings of the spirit of God, as musick and delightful things, which do mulcere, they do perswade sleep, if we have not somewhat to keep awake. But a man would think now that an [...]our of trouble and affliction (except it be so great as to stupifie it) should rather Psal 77. 3. keep a man awaking, as the Psalmist, thou holdst me waking, saith he, in the night: Now the Disciples, they were in an hour of temptation, and a great grief, and trouble, and though they knew now their Lord was ready to depart from them, and now Luke 22. 45. entering upon his agony: yet alas how dead, and lumpish were they? they fell asleep: though there may be some natural cause for grief of the soul, to make the body heavy, as it seemeth to be ren­dered as a reason; for they were sad, they were heavy with grief. [Page 155] Yet methinks this should so much the more have quickned their spirits; But alas brethren, we are even so prone to sleep, that if the spirit of the Lord do not watch with us continually to keep us awake, we shall sleep, if it be on the top of a Mast: Little dream men! And this is the case of us all, as you see in Ionas; O that this were much upon us, that God would humble us for this, the very inclination of our hearts to slumber, and sleep, and laziness, whereby he is robbed of his glory, and our souls much of our comfort, and the profit we might gain, as will afterward appear.

A little further to amplifie this Use: Surely brethren, It is mat­ter of great mourning to look upon the sad effects of mens sleeping among us, look without us, look within us, look into the Church, look into our Families, look into our own hearts, and do you not finde brethren, that generally there hath been a sleeping, O Prov. 24. 30. the Lord reprove us for it, and shame us out of it, as he did his own Disciples! Is not the Church of Christ, the Vineyard of the Lover-run with Weeds, with Nettles, and Hemlocks, and poyso­nous weeds which do even kil the good plants? When was the face of this field, the Church of Christ in England and Ireland, so over-grown with such weeds, when was there such a face of things? It is true, it is not long since the Wilde-Boars of the Wood did wast, Psal. 80. 13. and such as would have pluckt, and rooted it up, and laid it waste, had not the Lord wounded them; but now, how doth it swarm with little Foxes that spoyl the Vines, which have tender grapes; and is there much difference between plucking up a Corn field by Caut. 2. 15. the roots, and letting it be over-grown with weeds unto chaok­ing! How cometh this to pass? Surely brethren, the reason is because we have slept, While men slept the enemy did this: Magi­strates, who are the keepers of the Lord his Vineyard, they have slept surely, the good Lord pardon it, and open their eys, they have not kept the Vineyard, but exposed it to the evil man to do what he would in it: they have drunk in that unsound principle many of them, that they have nothing to do about the Church and Kingdom of Christ; and this like a poyson of Poppy or Opium, Cant. 1. 6. [...] hath laid them fast asleep as to this; if God had not watched over his Vineyard, better then men that have the charge of it, what had become of it before this? Were it not a sad thing think you for a nursing father to have no more care of his Charge, then to [Page 156] let any one who would come into the Nursery, go in and out, and bring what poyson he would with him, and give it when, or to whom he pleased; would this be a discharge of his duty? this Isa. 49. 23. is a sad nursing. Well, sure I am, Magistrates are Nursing fa­thers, and ought to be so, and if it be not their duty as much to hinder the poysoning, as to further the feeding of the Church, I do not understand. Well, they have slept, they have not kept the Vineyards of the Lord.

For Ministers, they have slept also surely, they have not been so diligent, they have not seen afar off when the evil hath been com­ing, Mat. 13. 25. and given warning of it; O how did Paul warn the people day and night with tears! for he knew that after his departure Act. 20. 31. grievous Wolves would come in; where hath there been almost, such a spirit as this of Paul? doubtless brethren, there have been some who have stood in the watch-Tower, and have seen these things and have blown the Trumpet. O but there hath not been that ten­derness of doing of it, it hath not been done in that lively manner as it should be, it may be if there had been more mourning in se­cret then for these things, if they would not hear, it might have been otherwise.

And have not the people of God been to blame, are not they the remembrancers of God as well as his Ministers, yea that make menti­on Isa. 62. 6. of the Lord, or are his remembrancers, and have not they slept, while men slept, the enemy hath done this, Indeed we are apt to eye the miscarriages of others, and impute the sad condition of the Churches to this person, and that person, to the male admini­stration Ier. 8. 6. of Magistracy and Ministry, and surely they are not ex­cusable before the Lord, but all this while we forget to smite upon our thighs, and cry out, Ah what have we done? that the Vine­yard of the Lord Iesus is thus overgrown with weeds; have we not given the Lord rest? he would have us give him no rest, we have let him alone, that is to say, we have not even wearyed him with our complaints, our sighs, and tears, and groans, and pray­ers of faith; whence doth deliverance come usually but from the prayers of such as are Princes with God, it may be sometimes we pray a little, and sometimes are affected with it; but we fall a­sleep again, and give the Lord rest, hath not he the hearts of Ma­gistrates in his hands, and cannot he turn them as the Rivers of water, whithersoever he will? and so the hearts of Ministers, can [Page 157] he not giue them such a spirit, as day and night to warn the peo­ple with tears: O surely, if we did speak less to men, then some­times we do happily, and more to God, it might do better. But then the Prayers of Faith are wanting, we are ready to despond; our hands hang down when our hopes are not lively, and there­fore no marvel if iniquity abound and prevail: surely brethren, there is a general sleeping among us.

The sad effects in our own Families: what sad work is there many times, and all for want of watching? Parents asleep, Masters asleep, act not their Faith in Prayer: for their in a relations, it may be, and therefore they miscarry many of them manner. But to come nearer, Alas brethren in our own souls, what a strang temper are we in many times, not fit for any thing! O how doth Corruption grow upon us as pride, and passion, and Earthliness, and what is the reason? we sleep, but though we sleep, Satan never sleepeth? O how doth he watch such an op­portunity to water his plants in our hearts when we are asleep? alas, can we tell how often brethren, we have lost our frame of heart when the Lord hath humbled, and melted, and enlarged our souls, Our Wine is quickly turned into water again, and we know not how we lost it: Surely brethren, we were asleep, and then what sad Lamentings there are after the Lord again, till we come to our selves? Well, the Lord make us sensible of it, both for our own souls, and for the Churches of Christ: If the Lord Iesus should come to us brethren, as he did to his Disciples, now and reprove us, and ask us; what are ye all asleep, could ye not watch with me one little while? How comes it to pass that your Churches, your Families, your hearts are so choakt with tares and weeds? What could we answer him, should we have a word to say for our selves? well the Lord affect our hearts with it: so much for this Ʋse.

The next use of the point shall be a distinguishing word between Ʋse 2. the sleep of Formalists, sinners, and the sleep which is incident to the Saints, the people of God: the wise Virgins slept their sleep, and the foolish theirs: and however in the expression there seems to be no difference, yet there is a difference sure between them to be found; for it may be, this may trouble some poor souls; who may think because they sleep, therefore they are surely of the [Page 158] foolish Virgins: And others may be emboldned, and their hands strengthened: What the best sleep as well as others, therefore though this be my Condition, yet all shall be well: I would therefore add a word, or two to this.

First, Then remember this: Sinners at the best, and Hypocrites at the best, their hearts are asleep, and the Saints at the worst, their hearts are awake; indeed in naturals we use to say, when a person is ready to drop asleep, his heart is asleep already, but it is not so in Spirituals with the people of God: Judas when he was at the best that ever he was, before he discovered his covetousness in the business of the poor, he was unsound at the heart, his heart was dead, indeed it is a dead sleep that is upon their hearts; and yet he walkt up and down, as men in a deep sleep sometimes will do in a strange manner, but his heart was asleep; Now Peter he he fell asleep too in the matter of his denial of Christ, but his heart was awake: though the senses were closed up for a time, yet when the Son of righteousness broke forth upon him, lookt upon him, you see he presently waked; so the Church, I sleep, but my heart wakes; in the deepest sleep of the Church of Christ, the heart is Cant. 5. 2. awake, there are divers apprehensions of this; Some understand it thus, I sleep, but my heart wakes, that is to say, Christ, who is as the heart to the Church, the seal of life, and vital spirits, he wakes, or else taking the Church Collectively, she sleepeth, but the heart waketh, that is to say, she may miscarry in some lesser matters as External, but in the main, the fundamentals, the heart of religion, in that she never fals altogether. But we shall speak to it as it respects par­ticular persons as wel as the general, as doubtless it doth: I sleep, but my heart waketh: the Church was Lazy, and drousie, slumbred and slept, but yet not so: but that the heart was awake, it was not a dead sleep, and this will appear if we consider two or three things.

1. The Church then hath a Conscience not altogether past feel­ing but in fome measure awakened: and then 2. The will and af­fections not altogether lost and gone in such a Condition. 1. Then the Conscience that hath yet some stirring, and that will ap­pear: because, 1. The Church here knew the voice of her beloved even when she was asleep, when he came, and called to her my love, my dove, my undefiled open to me: She now knew the voice of Christ, so, many a drousie soul that is slumbering and sleep­ing, knoweth the hints and motions of the Spirit which he hath, [Page 159] but alas hath not power to obey: for sleep hath so overcome them, security hath so seized upon them, that though they hear, yet they do not, as me thinks in that very business of Je­hoshai, which I have thought strange of, when his Conscience was awake, he would hear the voice of the Lord: in Micah, he 1 King. 22. 29. thought all the rest of the Prophets of Baal were false, he would have the Word of the Lord from the mouth of a true Prophet; a man would have thought now he should have done it presently, being an upright hearted man also, no: yet if you read the text, you shall find he went with Ahab notwistanding: here he had a Conscience awake plainly, but yet he did not obey: he was so far engaged now to Ahab, not only in affinity, but his word was out, and his honour at stake: and though Con­science likely might check him for the thing, as well as put him on to enquire of a true Prophet, yet those Lusts now, love to his own honour, and carnal interest, and affection laid him asleep, he went up notwithstanding, well this is the case in this place. Can we not many of us set our seals to this truth? how often in a fit of security have we had Convictions and Checks? we have heard the voice of Christ: open to me my love, let my word have roo [...] in thee, this thou dost is not pleasing to me; O why wilt thou shut me out, & deal so unkindly with me, & yet your persons asleep? though we hear many things, we heed them not much: but turn upon our beds, as the door upon the hinges, and cannot get off.

2. Conscience is so awake usually in the people of God, as to tell them they are asleep, they have somewhat secretly whisper­ing them in the ears, that they are not in the right way, they are slothful or sluggish. David I think was in a deep a sleep, as any that we read of, yet I can hardly think but David had this within him some grudgings and misgivings, that all was not well with him at that time: But because happily this may be common to them with Hopocrites except they be very fast asleep, indeed, therefore I will rather insist upon the third.

3. I say usually the People of God as they know they are asleep, when they are asleep, so they complain of it, they rest not; so questionless sinners do usually, there is nothing disturbeth them, so far as to complain of it: I sleep saith the Church, but my heart is awake, it appeared the heart was awake indeed, because she complained of it, as a man that is droufre, and [Page 160] cannot keep his eyes open, he naps and nods it may be, and wakeneth again; or if he apprehend himself in danger, to have any pressing business upon him: if he sleep longer it is unquietly, his mind is troubled with the thing, and it wakes him often, and he wouldshake it off, but cannot: laboriosius dormiunt quam vi­gilant: saith one, [...]o our Annot. So the Conscience▪ might then when asleep, lash them: stir them up many times, tel them, they do amiss, prick them for it, Nowan Hypocrite will hardly com­plain of his sleepiness, not in reality, [...]f it be a practice that may [...]et him off with men to be whining and complaining, he will com­plain happily more to men, then to the Lord; but this poor Creature that sears the Lord: his sleep, O it lieth like lead at his heart, he groans under it!

But then for the Will that also is awake in part, when a Child of God sleepeth: It was so with Paul, the thing I would not, Rom. 7. 15. 19. that I do; this is most evident in their slumberings, they take a Nod, and then up again, and would [...]ake it on: they would rather be doing the will of the Lord, then thus lazing and sleeping. But now many a Hypocrite a formal professor; he sleepeth, and he loveth to sleep, whether he sleep, or whether he wake usual­ly it is all one to him, whether lively, or dead, in the service of God, so be it: he doth his task, for the manner of it, he heedeth it not much: but the Child of God would not sleep, though he be overtaken with it, it is against his will.

Yet 2. I will not say, but the Will of a Child of God may be in fault sometimes in part too, and how great a part is hard to say: as the Church she lies sleeping upon her bed, it appears her Will was too blame: for she did as as I may say, set her self to sleep composed her self, as men use to do that would sleep, lye down, put off their cloaths, separate themselves from thoughts which might disturb them, wink with the eyes, they would sleep: so the Church here had put off her Clothes, and washed her feet, that was a custom in the hot Countries. before they went to rest, and lay upon the bed: Now by this it appears that she was willing to sleep: yea, when the Lord Jesus called upon her to arise, see how many frivolous excuses she had, as if she could not put on her Clothes again, and could not defile her feet again, as if it would be a defilement to her to come to Jesus Christ: Some think it is meant of some declining from the doctrine of Justifi­cation [Page 161] by Christ only, She had washed her self, and now to come to Christ only, would be a defiling of her. But happily it is on­ly accommodated to the similitude: A Boy when he is Ioth to rise, how many excuses will he have; he wants this, and that, and twenty things; so very ingenious are we, when the will setteth the understanding a work indeed, to find out excu­ses: so the People of God how loth they are to come to it, through the hypocrisy of the heart: when God had roused David, he had a Psal. 32. mind to sleep still, he was loth to come to confess his sin: but God would not let him alone, prickt him up, until he was so sore galled and wounded, he cryeth out in the disquietness of his soul, and yet would not up: I say the Children of God may be faulty in his will in a great part, yet afterward usually it costs them heart smart for it; as it did the Spouse here, of which afterward. Now an Hypocrite his will is fully engaged usually, though he may have some Convictions of Conscience, yet the Will is to sin: Yet a little sleep, a little slumber, a little folding of the hands to sleep, Prov. 4. 23. he striveth not against it, but yieldeth up to sleep, and is against them who would awake him out of it, rather then against him­self for sleeping. And though a Child of God, that is but in part willing to sleep, may at present not take it so well, until he be throughly awaked, of a man that should rouse him up, yet afterward he will count such a man his greatest friend: well then, here is the first thing, Hypocrites at the best their hearts are asleep; as the Saints are not, but at the best they are lively, their Wills are- stirring: and the Saints at the worst, their hearts are awake more or less, though the Hypocrites hearts be asleep So then, the Hypocrites sleep when he sleepeth, is a through sleep, senses, and heart, and all, inward and outward and all: the Saints, their sleep is but outward, they have somewhat alive within, the seed of God abideth within them, which keepeth them from such a deadly sleep. Hypocrites can sleep no further then 1 Ioh. 3. 9. they were awaked before, and that they do usually altogether: now their hearts were never awaked throughly: but the Child of God doth not sleep so far as he was awaked, that is to say, all that was awaked doth not fall asleep again.

Secondly, Another Difference may be this; The one sleepeth not, until he hath gotten the main work in some measure made sure, gotten oyl in the vessel: the wise Virgins would not sleep until [Page 162] they had oyl in their vessels; then happily they might think, though they should nap a little, they had that Cruse of oyl which would not fail, their Lamps would not go out in obscure darkness, which yet was dangerous presumption. But now the foolish Virgin sleepeth, and soundly too, though she had no oyl at all in the vessel: Ah dear friends! that is a sad sign, when a man can fall fast asleep, and knoweth not but that he is in the hands of his enemy, and before he awakes, a sword may be in his bowels; when men can give sleep to their eyes, and slumber to their eye-lids, I mean, be as deep in security, and lazy, and listless as any, though they have no Christ in them the hope of glory, but in the gall of bitterness and bond of iniquity, this is a Hypocrite in­deed. Now a Child of God happily may at the beginnings of Acts 2. 16. grace nap and nod, and happily sometimes fall asleep, I will not say it cannot be so, but I think ordinarily it is not so: for you have it in the Scripture all along, when once those in Acts 2. and the Jaylor were awaked, and saw where they were, even in their blood, did they sleep again, until they had some assurance of their Conditions? No: O they run up and down as men in a trembling frame, O what shall we do? what shall we do? is there no hope for us? no healing by this Jesus whom we wounded? no sal­vation by this Jesus whom we have made away? and usually, truly Brethren; I do think that as it is with sin, the weaker it is when it struggles for life, (as it is with all other things) and hath little life in it, is ready to dye, it striveth and strugleth so strongly as if it were nothing but life, morsus morientium: so when life is little and weak, it is so earnest for the increase of it self, and strengthening it self, that it appears to be all life, and none more vigilant and lively usually then young Christians; their life is little and young, and therefore as young Children, they would▪ be alway at the breast. So it is here.

Thirdly, another difference may be this, that though both their sleeping may be alike dishonourable to Christ among men who take notice of it, yet the one is not so dangerous as the other: this fol­loweth upon the former, which may indeed rather serve as to prick, to stir and rouse up men then, as a [...], to judge of our sleeping. The Hypocrite maketh as glorious a profession as the Saint, seemeth to be as active, and stirring, and vigilant as any, as who seemed more awake then Judas when he pleadeth for the [Page 163] poor, yet alas, God knew the bottom of the business: but I say, they making such a profession now when they fall asleep, it is as much to the dishonour of God, as if a real Saint do fall asleep, as now for instance, suppose two, one wise, one foolish, they fall into some giddy opinion of the times, O let him that thinketh he stand­eth take heed lest he fall! or else both grow worldly, co­vetous, griping, or vain, indeed cast off the ways of Gods wor­ship, the great Apostacy of our times. Now I say, this is alike dishonourable to God: but it is not alike dangerous, for the one he sleepeth, and his sleep proveth the sleep of death, as the foolish Virgins did; for though they were roused with the Cry, Con­science was a waked it may be, yet their hearts were never roused up out of their sleep; they were dead-hearted from the begin­ning, and so they remained: they never did arise from the dead, that Christ might give them life: the one when he waketh, hath Ep hes. 5. 14. neither oyl nor Lamp, neither reality nor profession, the other hath both; though the Lamp want triming, there is not that lively expression of Christ in their Conversations as should be, and therefore the light needeth snuffing; the one hath the root under ground: but the other neither root, nor branches: so that you see there is a difference between the sleeping of the Child of God, and the son of Satan, the wise, and the foolish Virgins.

The third Ʋse of the Doctrine may be this; If so be the Ʋse 3. people of God may thus sleep; Then brethren, It may be a warn­ing word to us all, to take heed of it, to avoid it, if it fall upon us, I mean the people of God, it will prove bitterness in the latter end. Do you believe this, that you are lyable as well as others to sleep? that you have the seed within, you have those Lusts, such foul hearts, which with their steam, are in danger to benight you every morning, every day: do you believe this? and do you believe it is a part of folly, the folly of the wise Virgins, to sleep? what need more to be said to you concerning these things? will not you avoid that which you judge evil?

But because we have to do with poor sleepy Creatures, whose souls it may be are roady to drop asleep, even when they are hearing this, let me a little sot it on, the Lord make the impression by his own spirit, and bore your ears, & seal instruction to all our hearts.

1. Then consider brethren, that if once we fall asleep, we lose our [Page 164] discerning between good and evil in a great measure: the Saints that are of experience; they have their fenses exercised to discern between Heb. 5. 14. good and evil: you may happily wake in your sleep, but your eyes are shut, brethren, and it is a wonder of mercy, if you do not dash your selves to pieces upon this rock of offence, or that rock of offence, this stone of stumbling, &c. as men in their sleep sometimes will get up, and climb indeed to the top of the house, and are they not in great danger of breaking their necks? would you not pitty such a man? O such is the Condition of a Child of God that hath a sleepy soul, a soul in a deep sleep: thou wilt be ready to judge evil good; and good evil: Jonah his soul was Ionah 49. asleep, that sin of his laid him asleep, though a good man: and do you not know how sadly he missed it? I do well to be angry, yea even to the death: what could Gain almost have said worse then he did, in this fit? A man in a sleep cannot discern light from darkness, neither of tasts, nor smels, all is one to him; when once Peter was asleep, he could deny and forswear the Lord-Jesus: David in a sleep he cannot discern between the chance of war▪ and down-right murther; between shewing kindness to his faithful servant, one of his worthies in Israel, and making his Neighbour drunk, a sad Condition! Asa in such a time when he was asleep, as appears clearly a little before, his 2 Chron. 16. 10. saith was lively, and he could relie upon God for the ruin of the Ethiopians, Lybians, yet now he relies upon Benhadad, King of Syria; to help-him against the King of Israel, even Basha he was asleep sure, that forsakes God to relie upon an enemy, and takes such an evil Course to wish him to break his Covenant. Then the Lord sent Hanani, the Prophet telling him plainly he had done very foolishly, he would not bear it; he would not be roused out of his sleep, brought to repentance: Claps the Prophet in Prison, oppresseth the people: O what will a man stick at, brethren, when he cannot discern between good and evil: where the senses are closed? what will not a blind man run upon, and yet a good man also? and this leads to a second.

2. When a man is once asleep, alas brethren, the passages be­tween head and heart, they are obstructed, that nothing almost that he heareth will awake him. So David, when he was asleep, you see how sadly he carryed it; he went to the Ordinances question­less in the house of God from time to time, or likely he did so, [Page 165] and yet he lay in that condition for all that, alas the word of God sunk not with him at all; you know you may call upon a sleepy person that is fast, many times, again and again, and and he answers not: or if it move him a little, or stir him, alas he understands it not, he heareth a sound which troubles him, but he understands it not, and so returneth to his rest again, this is the very case of a poor soul asleep: you hear indeed, but as if you heard not; as a man that hath his mind taken up with another thing, he heareth, but he heedeth not: so a poor soul asleep goeth from Ordinance to Ordinance, from Sermon to to Sermon, and heareth: but the word sticks in the ear, it reach­eth not the heart ordinarily, and is not this sad, brethren? Who would willingly be in this Condition, that knoweth what it is to have a fellowship with God, heart-Communion with God in his Ordinances?

3. Another Motive may be this; The poor service God is like to have from us then, when we are asleep: some indeed he may have, but it will be so poor as if none at all: what kind of service will that man do his Master, that is ready to drop asleep every step he goeth? as David, what service did he do the Lord while he lay in that deep sleep? alas, his mouth was stopped, he was not able to shew forth the praise of God, until he had opened it. And the reason is plain, because the graces of the Spirit, though they be within us; it may be there is the root of the matter, there are the habits; yet we cannot exercise them; A man asleep hath life, and he breatheth, but what Acts can he do which may advantage himself or others? how can a man pray, when he cannot act his faith, nor act his love, nor his zeal, and fervency of Spirit, but all are a sleep? Ah what weak service hath the Lord from many of us upon this ac­count!

4. Another Consideration shall be this: the unseasonableness of the thing; Every thing is beautified by the season, and if it be Rom. 13. 13▪ out of season it is uncomely: It is not a walking honestly, [...] honestly, or comely, to sleep now: brethren, it is enough for [...]in­ners that are of the night, that never [...]aw the day-star appear, nor the Sun of righteousness arise upon them, for them to lie sleeping now, it is something suitable; for they that sleep, saith the A­postle, sleep in the night, and they that are drunk are drunk in [...] Thes. 5. 7. [Page 166] the night: the night was for sleep naturally, and▪ therefore man goeth forth to labour, and to his work until the evening. So in Psal. 104. 20. spirituals, it is most unsuitable to sleep in the day-time: bre­thren, if you believe you are of the day and not of the night, as the Apostle saith, We count him a Drone, a Lusk, or Lurden that shall sleep in the day-time▪ It was David his fault to be upon the bed in the day-time▪ And so likely Is [...]bosheth except the Custom of the place, being hot might excuse it: Well then hath the Lord in in finite riches of grace brought thee out of the dark night, made it day with thee, when it is night with many fa­milies and poor souls about thee and wilt thou make it [...]ight by sleeping? it is unseasonable, it is enough for them that are in darkness to sleep.

Again, 2. Consider, It is the time wherein you are called upon, to act for God, and for your own souls; It is not only the day, but the time for work: It is our harvest brethren, wherein should lay up, not for many years, as the fool in the Gospel said, but for eternity; treasure up grace for eternity: lay up a good foundation for the time to come. O how richly laden are some of the Saints over others are, that have made a profession of Christ as long as they live: what is the reason, why they have slept, while they should have gathered? he that gathereth in Summer, is a wise son, but he that sleepeth in harvest is a son that causeth shame: there the one is opposed to the other: that soul will cloth him­self Prov. 10. 5. with shame and Confusion one day, that sleepeth in harvest, in the time of labour: wherefore doth the Bridegroom tarry, but to give you space to repent, to work out your salvation in: and instead of working, shall we sleep out this time? and will it be Com­fortable in the end? will it be comfortable, if instead of la­bouring in the vineyard, we sleep all the heat of the day? what account shall we make, when we come to receive the re­compence?

3. Yet more unseasonable it is also: If you consider, that usual­ly the time of this falling asleep is after a good while converse, and walking with God, then men fall a napping, the wise vir­gins they had their oyl, and their Lamps burning, it is true, they had provided for the main, and it is likely went forth to meet him, but in the way, the nearer they came to their journeys end: for there must be some good competent time sure, before [Page 167] they would conclude that the Bridegroom tarried, and then they lay aside all, and fall asleep; Remember that of the Apostle, knowing Rom. 13. 11. the season saith he, that now it is high time for you to awake, for now is your salvation nearer then when you believed: Now is the [...] to awake out of sleep, now is salvation nearer. What is the meaning of this? the meaning is, now is the most unseasonable Phil 3. 13. time of all other, for you to be asleep: now you should press hard forward: now just at your journies end, as a Traveller: or a man in a race, holds up his head all the way, and maketh speed, and when he is near the journies end, and should lay hold upon the goal, that then he should sit down and sleep, this is unseasonable, and utterly unsafe, if he expect to obtain by his running: Ah brethren, sure you would obtain, else why did you run: if you expected not a reward? Now may I not say with the Apostle, you did many of you run well: but who hindred you? how came it to pass you dropt asleep? or are you inclining to it? O take heed, it is not safe at the end of your race, the night is past, the day is come, or the night, the time of this ignorance: for our life is compared to the vision of God in heaven, may well be com­pared to a night, and that to day: well this day is at hand, it is nearer, then when you began to believe: for that is the meaning of that Phrase, as such a King reigned, that is to say, began to raign, ordinarily in Scripture: Well then, it is utterly unsea­sonable, therefore let me beg of you brethren, and the Lord pre­vail with our hearts to take heed of it.

Fifthly, Another Consideration shal be this that while you lay your selves to sleco, you lose God, and Christ, you lose their presence: Rev. 3. 20. when the soul open to Jesus Christ, he cometh in, and the father, and Holy Spirit with him, and they bring their dainties with them, and abundantly refresh the soul with his love which is bet­ter then wine, and as long as the soul doth give him entertainment, and followeth to improve its Communion with him, he will s [...]ay▪ but truly brethren, if we sleep, he will not then tarry, but he takes his leave, and leaveth us sleeping; and alas before we are aware, we have lost him, and know not where to find him. It was Sampsons case, alas his strength was in the presence of Iudg. 16. 19. God with him, when he departed, he was as as another man, he lies down upon Dalilahs lap, and then he fals asleep, and at last he was robbed of his strength, God was departed from him, he [Page 168] he had many forewarnings, but he was bewitched with a Lust, it did so imprison his reason, that he could not see what he was to do: at last he wist not that God was departed from him, he went thinking to shake himself as at other times, but alas his strength was gone. Ah brethren, if a man have a Dalilah, it is sive to one, but sooner, or later, it will lull him asleep, and if it can but get him asleep, it is easie to get away the Lords presence from him, and he know it not, untill afterward.

Sixtly, Another Argument shal be not only that, not only when He may speak once, yea twice, yet man regardeth it not, Iob 33. The Disciples were reproved time after time. we fall asleep, we not only lose the Lord Jesus, and the presence of his Spirit, but we then shall keep him out also, the senses are locke up. A Servant fast asleep, when his Master cometh home, he may knock long enough before he open to him: why? alas he is asleep, herein indeed is the exceeding riches of his grace, that though we grieve him by our slighting of his presence, and Communications of himself to us, so as to fall asleep in the midst of them, that he will abide no longer, yet his heart yearns toward us, and his Love perswadeth him to return again to the soul, and he will try again, if we will let him in, but we are asleep: Be­hold I stand at the door, and knock: it is wonderful indeed, that he should do so, but so he doth, and how long doth he stand at some of our hearts, when we by a sleepy spirit grieved him away? how long doth he tarry, before we open? you see, in the Case of the Church, I sleep, but my heart waketh: open to me, Cant. 5. 2. my love, my dove, my undesiled: how sweet compellations he useth? though thou hast shut me out like a kind love, yet my love open to me, my Locks are wet with the dew of the night; much he endures before we open, and do but observe, when she knew it to be his voice, yet she hath many excuses: I have put off my Coat, &c. and all this while he stays, but what unkind dealing is this? when by his word he knocks, alas, it sinketh not, any fur­ther then the ear, there it dyeth: knocks by the voice of his Spirit, and by rods, and afflictions, sometimes, and yet we keep him out, M [...]a 6. 9. this is the sixth.

Seventhly, When we fall asleep, we little know how longwe shall lie in that Condition, therefore take heed of it: O when David fell into that sleep, how long did he lie in it▪ nine months at least, and he might have lain nine years, except the Lord had taken a more then ordinary course with him; So the Patriarchs; how [Page 169] long did they lie in their sleep, and their Consciences neve [...] awaked until their affliction? this is clear in the very case of the Church in the Canticles; how long did he call, and call again, and wait upon her, and yet she is not awaked? a little stirred she is, but alas lies down again, as a man half awaked, until at last, he was pressed to come nearer to her, to put his hand in at the hole-of the Lock, and then at last she got off her bed with much ado. First, He was fain to come nearer to her, with some inward touch and offer of his grace offering, as I may say, with his hand to open the bolts wherewith her heart was bolted against him: and then she waked, and not before; you see these virgins here slept un­til the Cry came, and how long they slept, who can tell? O it is a sad thing brethren, to be so long without Communion and Fel­lowship with the Lord Jesus; to be so long under weakness and inability to exercise our graces, that we can do nothing but poor weak service: so long to keep out Jesus Christ, and when do we know that he will come so near to us, as throughly to awake us, what if he should never do it, until our dying day? what a sad end would that be!

Eighthly, Remember this brethren; though you may think of case in such a Condition of sleeping, it will be no case to you, but trouble: for usually, what is the r [...]ason we unbend our bows, loose the Cords? we think we may have ease, take on more easi­ly and fairly for heaven then we have done, now the main part of our work is done: we have gotten the oyl in our vessels, and a little assurance it may be of his love, therefore now we may take our ease, and so fall asleep; believe it brethren, it will be a little case to you, and it will appear, if you consider these two or three things.

1. While you are in that sleep, if you be believers indeed, you will not have ease: what distempered sleeps do men sleep, that are in continual fear? or that should not sleep, and know they should not sleep, it will hazard their lives: is their sleep sweet ordinarily? surely no: when a man sleepeth, and in his sleep is terrified with dreams, how unquiet is he? truly a believer, he never sleepeth heart, and all; if he did, it were somewhat like: now a Hypocrite doth, he sleepeth heart, and all: that is first asleep, that never was awake, and therefore he may take more pleasure. But alas the Child of God all the while he is off from [Page 170] Christ, and the enjoyment of him, he is like a stone from its center, like an Iron pluckt from the Loadstone, that hath yet a [...]ingering towards him, will not rest until it return to him again, so it is not quiet altogether; therefore of all men the people of God are the veriest fools, when they give way to sin, or lie Psal. 85. 8. down upon the lap of sinful delights, and fall asleep; because they have a still principle within them, which is kept awake; a seed of God which still interrupteth them, and they cannot take their fill of delight, nor rest in sin; therefore to them it is re­turning to folly, when once peace is spoken to them. I appeal to the experiences of all the Saints, whether when they are in a sleepy frame, a fit of security hath seized upon them, the presence of Christ is departed, whether they have that rest and quiet in their spirits: it is an uncomfortable condition to them.

2. Because usually when his people are in such a Condition, the Lord is sain to take some violent course with them, more then he would to awake them; so that not only their sleep is troublesom, but their awaking is also sad to them. Here, there is a Cry made, whether it be by the voice of the word lifted up, terrible threatnings! Or whether the voice of his rod which cryeth: it is terrible, it is not a still voice happily will do it; but it must be something that will make both our ears to tingle, as it was in Elias 1 Sam. 3. 11. case; poor man he was asleep, a Lust had so besotted him, that is to say, his carnal affection to his Children; he honoured them above God, that love devoured his love, and eat up his zeal for God, and the Lord warns him, sendeth a Prophet to him, and tels him what he was like to trust to, he had set his Conscience a little to work before: so far as to reprove them: But if nothing else will do it, awake him throughly, What then? I will do a thing that shall make both the ears of him that heareth it, tingle; It shall awaken him, and awaken others; the boring of the ear may cost us something he will give us an alarm, a strong one at least, if he do not beat up our Quarters, where we lie lurking. And you that are souldiers, and have been in this Condition, hath it been comfortable to you when you have been so beaten up? I think not, sure: O what hurrying then, and terrour is upon eve­ry man, when he is so surprized! So nothing else would do to the Brethren of Joseph, and therefore God brought them into that distraction they were never awaked until now. If men [Page 171] will not awake with calling, we use to take them, and shake them, and use them more hardly. The Lord cals brethren, you have the voice of the Turtle, the joyful sound of the Gospel among you: If we awake not, what will he do? he will take you by the Neck, and shake you awake: and truly brethren, the Lords shakings are terrible shakings; he will shake the soul into a trembling and astonishment. What was the reason that the Lord followed Jonah with a storm? he was asleep, his Conscience and Soul asleep, Ionah 1. and no easie means would awake him; the Lord was fain to let loose his hand upon him, and by a terrible tempest to awake him; sure I am, this will not be comfortable.

3. Afterwards, It will not be quietness nor rest to your souls, the Disciples you see, when they had slept, their sleep had so ma­ny Mark 14. 40. reproofs: how were they ashamed of what they had done? they wist not what to answer him, were fain to hang the head; It is a disqu [...]eting to a mans spirit, to be covered with shame and confusion; O when shall he come, and upbraid the soul with his slothfulness! What, is this thy love to me now? is this thy kindness to thy friend? is this thy faith and zeal for me, that thou hast fallen asleep, and slept so long as thou hast done? was my Love and my Communion no more worth? is this the esteem thou puttest upon it, to fall asleep in the midst of it? will you have a word to say to Jesus Christ now in such a case? will it not be confusion to us? O brethren, It may be, we may bear the shame, and reproof of such a sleeping fit upon our backs all our days. Besides, can it chuse but be a very great distraction to us, that when we are awaked, and slept out our time, and see then that now Christ is at hand, the day of his coming is here, and we have our work to do in a great part, our Lamps to trim, will not this be a distraction to us? if we do escape the destructi­on of that day, when a servant that hath a house to make ready, sleepeth away his time, and by and by tidings come, his Master is at hand, and the house is unready to receive him. O what a hurry and confusion and distraction is he in then, and what fruit hath he then of his sleeping? it ends in bitterness, and trouble, and disease, and therefore Brethren, as we tender our peace, our Comfort, take heed of sleeping.

Alas you will say, what should we do to keep our selves from this sleeping▪ since it is so dangerous? I shall propound a few [...] to you.

[Page 172] 1. Then take heed of the beginnings of declinings. Aristotle re­ports, the Lyons of Syria bring forth the first year five whelps, the next, four, the next, three, and so on, until they come to a barrenness; like Mandrobulus in Lucian, who offered to his god the first year gold, the second, silver, and the third, no­thing; See Trap upon Mat. 24. 13. If we would avoid sleeping, we must take heed of slumbering, of heaviness, of any thing in­clining to it; Do you not mind whether your Love be as hot in prayer, as fervent as heretofore? if there be a rebatement of it, fear it; you are going to sleep; Observe your selves brethren, Is not your Love grown much colder, then it was, because iniquity doth abound? so that you have prejudices so many, love is eaten Mat. 24. 12. out! O that the Lord would help you to look to it at the be­ginning!

2. Take heed of composing, or setling your selves too easily, this will provoke to sleep; O do not put off your Garments, with the spouse! Men that would not sleep, will hardly put off their Clothes, nor lay themselves upon a bed. Not as if Saints did lose the habits of holiness or grace; But the Acts, the outward garments they may say aside, and so setle themselves to sleep: It is vain for a man to hope to be kept waking in such a case: O take heed of loving ease, wo be to the n that are at ease in Sion, Bre­thren! If you be any thing acquainted with the times, or your own hearts, you will find enough to exercise you.

Keep in Action; acts dispel the vapors which perswade sleep: O brethren, time shall come, when we shall have our graces continually in act; why should we not breath after this, even up­on earth: get as near to it as we can.

3. Take heed of putting off the day of the coming of Jesus Christ, that seemeth [...]ere to be the immediate cause of the Vir­gins slumber and sleeping; while the Bridegroom tarryed, they Iob. 29. [...]8. Psal. 3 [...]. 6. thought they might have time enough likely, they might take a nap [...] unbend a little, if we would avoid sleeping, labour to keep fresh that upon our spirits, the appearing of the Lord Jesus, a love of that appearing, and a fear of an unsuitableness to that ap­pearing when it shall be; O brethren, that we could once at­tain to Jobs pitch to wait for our change every day; all the dayes of [...] [...]4. 14. our appointed time! I doubt, some of us can scarce say that we [...]ait for it any day, we put it off, and therefore no marvel if we [Page 173] sleep. It is that which is present which must affect us, such is our Constitution: things though never so certain, and though ne­ver so desirable on the one hand, or never so dreadful on the other, yet they affect not, except they be present, some way, or other; present in our thoughts, in our expectations, present to our faith, which is the evidence of things hoped for: as once King James said, such a man Preacheth, as if hell were at his back, ready to swallow him up, that will keep a man awake; either the joy of heaven set before us, and as I may say continually present, the coming of Christ, Or else, the terrors of everlasting burnings, the immediate Consequent of this day: O who can sleep that hath the coming of the Lord fresh upon his spirit!

4. Take heed of Pride and self-confidence; You see brethren, that hath laid the very Watchmen, themselves asleep, the three chief, Apostles. If Sampson had not rested upon his own strength, would he when he had so many warnings, have committed him­self again, to the Lap of his Dalilah? surely no.

5. In the next place, take heed of excess in the use of lawful things: O saith our Saviour, take heed your hearts be over-charged Luke 21. 34. with surfetting, or drunkenness, and the cares of this life, that will quickly lay a man to sleep! You know the thorny ground went far, and yet though it endured Persecution, and the Cup of trembling could not carry away the soul, the Cup of delights in the world, it laid them asleep; the Sun did not burn them, but the 1 Cor. 7. 29. thorn choakt them: Licitis perimus juvenes, the time is short saith the Apostle, it is rowled up, as a Mariner near his port rowleth up his sails, or as a piece of cloth rowled up; one turn more; and we are turned into the grave; What then? It remaineth, that they that buy, be as if they possessed not, and they that have inheritances by Lot also, be as if they enjoyed them not; they that have wives, as if they had none; for the fashion of this world, the Scheme, the Mathematick figure of this world passeth away. Was it not this which cast Solomon into such a sleep? He offended by women, though the wisest King. So Mat. 24. 37. They eat, they they drank, [...], as some observe; It is a word used most properly of beasts, living sensually in the delights of the slesh; they feed themselves without fear, as the Apostle Jude hath it, out of measure, and so in time, there is a season for all things, &c. make not provision for the slesh, &c. O that there were Rom. 13. 1 [...] [Page 174] more sobriety brethren, and moderation among us, appearing among us: there would not be so much sleeping.

6. Take heed of any sin unrepented of, of continuing in it; for surely that will damp the soul, and cast it into a sleepe, as you see in the cafe of Jonas, David, the brethren of Joseph: O specially of such sins, as stupifie, and seal, and harden, sins of a high hand, and against light, against mercy with a high hand, these are dan­gerous.

7. Be often stirring up your selves, as the Apostle speaks to Ti­mothy, stir up the grace of God that is in thee, the gift in thee, as fire under the ashes; A man that is drousie, had need to shake himself, as Sampson did. Ah brethren, there is a carnal mind in 1 Tim. 1. 6. us all, which is death, it deadens all that is good within us; And except we do often stir up our selves, labour to keep upon our hearts some quickning Considerations, to press them home, to hold them to the soul, we shall, do what we can, we shall sleep, or at least slumber: And beg with David, O quicken me according to thy word! Alas, life is his, and all quickning and renewing grace is his; therefore we should lye much before him for this mercy, if we would not sleep indeed. So much for this Use.

The next Ʋse of the Doctrine shall be an awakening word. It Ʋse 4. may be brethren, many of us that have this word alas, are asleep, and had need to be shaken, and O that the Lord would even do it for us! Alas, It is not our word will do it, it dyeth in the Ear, and goeth no further, as a bullet whose force is spent dyeth, reacheth not the mark, except the Lord add an Almighty force to it, it will do nothing. But I shall endeavour alittle this work by of­fering some considerations to you. You that lye upon your beds.

1. Remember, in the first place that if Jesus Christ come, while you are in this sleep, you will be found unready, what do you think that a sleeping, will put your hearts into frame, to meet the Lord Jesus with? Surely no: One of these two things will be­fal you, either your works will be quite undone, you will have your grace to get, when you should enter into glory, or never; Or else if you have it not to get, you will not have it in its bright­ness, and lustre, as Ornaments upon you; ready to open to him, to enter with him; either your Lamps will be out, or else they will be to trim, when you should enter; O that the Lord would inforce [Page 175] this Argument, and his own exhortation! Luke 12. 35. Stand ready therefore, with your loyns girded, and your Lamps burning, wayting for his coming, that you may be ready? Do you think this can be comfortable to you?

2. Do but consider seriously, what danger we are in when we sleep, when we give sleep to our eys, and settle our selves to it, when we strive not against it.

First, The Philistims will be upon us, as they were upon poor Sampson; If Satan, and our hearts can but sing us asleep, then Iudg. 16. 19. the Philistims are upon us, as they were upon him, and at last you see how sadly they destroyed him; you see what danger Saul was in when he was asleep; David might have taken his life from him. And Sisera by a poor woman perished, when asleep. And 1 Sam. 26▪ 7. so Ishbosh [...]th, when asleep. Surely brethren, the devil never lulls us asleep, believe it, but he hath some desperate design upon us, which he cannot do when we are awake. What danger were the Disciples in, when they were sleeping when they should have Iudg 4. 26. prayed? they were just entring upon the pikes, and they were a­sleep; and see what fearful work there was, they were all scatter­ed from him: and Peter, how fearfully he denyed him! Could Satan think you ever have brought Lot to that wickedness, if he had not been fast, in a deep sleep? It was strange sleepiness in him to drink so much of the wine; Excess overthrew him. Surely brethren, if ever there were an hour of temptation, this is one; If it might be tolerable at any other time, yet not at this: for hell is broke loose, the devil is come down, and hath great wrath, because his time is short: O how he hunts after poor souls, and who are so like to be drowned as poor creatures asleep!

Secondly, Then God usually doth for sake a soul, if he fall asleep; As you see in the Canticles her beloved was gone, he wayted upon her a great while, she would not awake; when she got up, he was gone: O what a sad case was Saul in, When God had forsaken him, answered him not by Ʋrim, or Thummim, and the Philistims were upon him, it made him out of his wits almost! Ah dear friends If the Lord being provoked by our unkindness, giving our selves 1 Sam. 28. 6. to sleep, do let loose sin, this or that lust upon us to worry us. And himself depart, and stand, and see, what the latter end will be; this will be sad, thou cryest to him, he will not hear; but is as one asleep to thee, because thou wast as one asleep to him. O what will you do in this day!

[Page 176] Thirdly, Then he is least able to act grace, when he hath most need of it; because the spirit is withdrawn from him: Jesus Christ is departed from him, he cannot resist a sleeping, he hath no strength. A weak woman may drive a nayl through the Temples of a most valiant General then. O what advantage hath Satan against us, and sin against us! The least temptation then, [...] too hard for us, we have no strength to resist, come what will come, we are naked to receive the thrust; And but that the Lord stays the hand of Satan, that it shall not reach the heart; how quickly would he give such sleeping souls their deadly wound!

3, Consider yet further, how we put the Lord Jesus to it, to prick us, and stir us up lest we should lye sleeping, and sleep the sleep of death. They say the Eagle will prick and beat her yong ones, out of the Nest; else they would be lazy and sleep there. Well surely brethren, If love, and sweetness will not do it, gall and vinegar must: awakened we must be, for sure we cannot go to heaven in a sleep; and how terrible will it be, if we put him to it thus to teach us by terrible things in righteousness and mercy? It is Psal. 65. 5. faithfulness and mercy to us, he will be at the pains with us. And then brethren, let me but add this only.

When the Lord Jesus shall deal thus with us, we that now are so fast asleep, we may sleep then; if we could there will come such a day upon us surely, if the Lord do not in tender compassions awaken us before hand. It is a bitter ironical reproof, the Disciples had need of such sharpness in the reproof, for milder words would not do: sleep on now, saith our Saviour, it is enough, what did our Saviour allow them to sleep? surely nothing less, Mat. 26. 45. specially all this time; for that his next words are, arise, let us go hence, behold, they are at hand, who betray me, why then they could, have little list or leasure to sleep; but our Saviour doth with a holy mocking of them, (as I may say) Well, you have been sleeping all this while, now take your rest, now sleep if you can, now you shall have your hearts so full of cares and fears, and be sobeset with temptations, you shall have little list to sleep. A righteous hand upon them for their sluggishness; as the young man, rejoyce O young man in thy youth, &c. and let thine heart chear thee, but re­member Eccles. 11. 9. for all this, God will bring thee to judgement. Well brethren, as light as you may make of this, you that love sleep, and give your selves to security, when this day cometh upon you [Page 177] it will make your hearts ach. The Lord perswade us of it; I desire not the woful day to any of you, but rather that you may escape.

Again, Another Ʋse of the Point may be, then for such as are kept through the Almighty grace from this sleeping; it may be, when others are sleeping about thee, one in this corner, another in that, thou art lively, thy graces are kept in vigor, thy sweet communion with Christ maintained: O how much, how infinitly art thou engaged to the Lord Jesus? magnifie his grace; How many considerations here, might be heaped up, to heigthen your prayses, that the high prayses of God might be in your hearts and, mouths. As

1. To consider; Its meerly free mercy that maketh this diffe­rence between thee, and the most sluggish Professor, most sloth­ful sleepy Professor. For it is not surely brethren, because they have improved the grace which thou hast received, better then others have done; it may be, others have received more grace, and walked as diligently as thy self, and yet notwithstanding left to some fearful fall, to stupifie, or deaden them asleep. O magni­fie his grace, that thou art thus far kept again!

2. To consider, How much misery and sin, thou dost hereby avoid? the loss of Jesus Christ, and his presence, &c. O it is unspeakable! for what sin, what temptation, will not take with a poor soul, when he is in this drousie condition? As Lot in his sleep, what would he not do? the soul asleep, and in security, what would he not do? the things that now the soul abhors the thought of them, if thou hadst been left to such a sleep as this is, thou wouldst have made nothing of, as wel as others; as you see in the fearful example of many apostatizing Professors in these days, that have walked very strictly before, which surely, as it should minister matter of holy fear and trembling to us; so of great prayses to the Lord. And then the misery to awaken us, to put us to those distractions, which have been already spoken to. Be­sides,

3. To consider, What great advantage thou hast now above many others. Thou hast the presence of God which others want, thou hast the light of his countenance, thou hast many a sweet communi­on with him, which others want, being left to this sleepy con­dition, [Page 178] they have slept away their harvest; thou art kept awake to gather in the Summer. O how rich in grace may such a soul grow, if he do but know his season and opportunity! and are not these great matters of praise?

Again in the next place; then brethren if we be so apt to Ʋse 6. sleep; Let us consider one another, to provoke, to stir up, suffer not one another to sleep: Indeed brethren, so far as we are defective in this duty of love one to another, so far we our selves are asleep. O be ye followers of Jesus Christ, and be full of love, as he was, he cometh to his Disciples, and findeth them fast asleep; what doth he do, let them alone, or refuse Communion with them? no: he stirreth them up, giveth them a reproof to provoke them, and he doth it again, and again, and again; And so in the case of Peter, he did you know, look upon him, otherwise what had become of him? so he would not let Jonas, or David go in their Conditions, but sendeth a Prophet to one, and sendeth a storm after the other to awake him, and afterward cometh himself. And so the Church in the Canticles, see how he cals upon her there, and afterward cometh nearer; O Brethren, that I might be counted worthy this day to speak one word home to some poor sleeping soul to awaken you; either a word of love, or a word of terror! I have spoken both, but will you remember this as a duty? Doubtless we have occasions before us every where; do we not know many lazy, sleepy Christians? do we not judge them to be so? where are our bowels towards them? why do we not shake them, do our endeavour, would we not be sorry to see them forsaken of Christ altogether as to their sense, and sadly lamenting after him? would we not be sorry to see them battered and bruised with the temptations of Satan, in this sleepy condition? are they not in danger? shall we see them lie as a prey just ready for the Devils mouth, and not endeavour to stir them up to remove that drowfie frame from them? the Lord help us brethren such as are more wakeful among us; for I believe some there are, that the Lord hath magnified his grace towards exceedingly in this respect. O how can you improve your mercy better then thus; by stirring up others, that they may enjoy the same sweetness in Communion, and close fellowship with the Lord, as your selves do! But thus much for this Use also.

[Page 179] Ʋse 7. Then, Let us be tender in judging one anothers Condition; Ʋse 7. judge not a mans state by the present frame that is upon him; Come into a Garden in Winter, and there is no appearance of any flowers, the roots are within the ground, shall we conclude therefore, there are none? no; so in this case, there may be a sleeping habit of grace though it be not in act, the soul is not able to act it for the present. As the wise Virgins, (though it was a part of folly for the wise Virgins to sleep) yet we may not without great wrong to them, and the grace of Christ in them, call them foolish Virgins; there is a vast difference between them. If a man should have made a judgment of David in his backsliding; what would he have thought of him? or of the Disciples, when they were so heavy at such a time as that was; and that, after they had been reproved for it, and stirred up, again and again, we would have judged likely; O sure it would prove a deadly Lethargy, or there were scarce any hope concerning them! O no, saith our Saviour, though he reproved them sharply, yet some sugar he mixed with the vinegar, the Spirit indeed is wil­ling, but the Flesh is weak; he did not unsaint them, because of Mat. 26 4 [...] their sleepiness; no more should we; And indeed brethren, the difficulty is so great to distinguish between a sleep, and death in sin sometimes, that we had need to suspend, and be exceeding ten­der in judging. Physicians themselves have much ado sometimes to discern whether there be life in the body, they are much put to it, and yet it appears there is life, therefore let us be tender in judging, leave it to him who can discern whether the life be within them yea, or no.

Lastly, A word of Comfort to the poor people of God, that Ʋse 8. alas find themselves very apt to fall asleep, and shake themselves with Sampson, again and again, and yet are apt to lie down up­on the lap of a Dalilah again: they know not what to think of themselves, whether they can be alive to God, having hearts so desperately sleepy. Yea, it may be, though they have lost the sweet smelling presence of Jesus Christ many times by their sleeping, yet they have slept again, and cannot keep themselves awake; his smiles have been many times turned into sharp rebukes, their honey into gall, and sometimes by terrible things in righteousness, [Page 180] they have been awaked, and yet they are sleeping again: sometimes they have been confounded and ashamed, and have had nothing to say when the Lord hath rebuked them, and yet they are asleep again? O what can I think of such a Condition as this! I do be­lieve the Closets of some poor Creatures, can bear witness to many a sad complaint of this kind. Well I answer to this,

Far be it from me brethren, to sow pillows under any mans Arm-holes, or to make a bed for any to sleep upon: the Lord forbid, there should be a heart so wicked, as to make such an use of what is to be said to such poor discouraged souls! We are in a strait indeed, we cannot give a Saint their portion, but the wicked are snatching at that, nor the wicked their portion, but the Saints are catching at that; specially discouraged hearts, and many times applying all to themselves that never was intended for them. But if any dare abuse it, be it upon them; I must speak a word of refreshing to poor souls, that are even wear [...]ed with a lazy sleepy heart.

1. Then remember this; That it is possible for a man or woman that is truly in the state of grace, yet to be overtaken with sleep; therefore it is a Conclusion without any good premises, that sure thou art no Child of God, no wise Virgin, because thou art so often slumbering, and sometimes fast asleep; As carnally secure Creatures do deceive themselves, [...] concluding be­cause the wise Virgins slept, therefore they are wise Virgins, [...]ames 1. 22. though they sleep; so on the other hand, do the people of God deceive themselves by a like false reasoning, concluding they are foolish Virgins certainly, because they sleep. All are not wise that were asleep, for some were foolish; and therefore the carnal creature may sleep the sleep of the foolish; all were not foolish that were asleep, and therefore thou mayst be a wise Virgin, and yet overtaken with sleep: they both agree in▪ sleeping, or slumbering; it is common both to wise and foolish, therefore thou canst not make it a distinguishing, or differencing note of thy Condition which is common to both sorts; Only the degrees and circumstances, the antecedents and concomitants of this sleep, are those which distinguish, as you have heard, and I hope, remember, the wise if they sleep, usually get oyl into their vessels first, they sleep, but they sleep by candle-light, they suffer not their Lamps to go out, they sleep, but their [Page 181] hearts weak, &c. Well, it is possible though thou sleep, thou maist be a wise virgin.

2. How knowest thou, thou sleepest? and how cometh it to pass that it is a burthen to thee? Thou complainest of it, and to such onely we speak brethren, I must tell you such as yield not up to it, such as love not sleep, but it is tedious to them; but whence is this? Surely it is, because thy heart is awake, as the spouse saith, this is not a total sleep: O thou hast cause to bless the Lord that he hath kept so much as thy heart awake, that sleep hath not seized upon all; If once the heart be asleep all is gone, therefore be thankful for that, that there is any thing kept awake, thy Will, thy Affections.

3. I, you will say, if I could see my heart is awake it were something, but my hear sure is asleep, my confidence doth not much trouble me for it, my will hath been to blame; for I have even setled my self to sleep, thrown my self upon my bed of se­curity, shut the windows, winked with my eys, put off my cloaths, I have slighted and neglected those acts of holiness from time to time, of worship, or which should have been as my gar­ments upon me; therefore sure I am willing to sleep: yea more, he hath often stirred and moved by his spirit to awake me, and I have drowsed and turned like a door upon the hinges, with the sluggard ready to cry a little sleep, a little slumber, a little folding of the hands to sleep. O sure my heart is asleep as well as my self! I I cannot say with the Church, I sleep but my heart waketh; O what shall I say, or what shall I do? I answer, however it may be thy Will hath been in fault, and asleep in part, if it be not a­waken in a good part, how comest thou to be thus sensible of thy sleeping, and slugg shness of it, what mean all those sad and lamentable moanes thou makest to the Lord in secret, if thou be not sensible of it? I hope it is so with some of us; Are we not then sensible? O sure the Will is not altogether asleep! yea the prevailing part is awake.

4. Remember this for thy comfort, If thou canst not see clear­ly, as happily under distemper, thou canst not, neither thy heart be asleep, or awake yet the Lord Jesus knoweth it, and he will ac­knowledge it; Mat. 25. O, he is strict to mark what is good, if but a lit­tle spark in much smoak, or under much ashes, when to all mens thinking the life is gone, he seeth there is somewhat alive, and a­wake [Page 182] within, a Seed of God within, and he will take notice of it, for the comfort of his poor people; If ever in any example, we would have thought men had slept, will, and all; we would have thought so of the Disciples, that notable example, that being so often shakt with such sharp, and shameful rebukes; yet they Mat. 26. should forth with be asleep again, as if they had not [...]heeded Jesus Christ at all, yet at last when they came to themselves and could sleep no longer, for the enemies were upon them: Now sleep if you can, lest this should too sorely assail them, that they had slept so soundly under such awaking means as they had, and be swallowed up of to much grief. O saith our Saviour, the spirit indeed is willing but the flesh is weak! he knew their Consciences would be ready to load them, and Satan would help forward their overwhelming grief, they wist not what to say to him, nor for themselves; and therefore our Saviour himself letteth them know that there was some willingness within them, the spirit was willing, but the flesh was weak, and that he took notice of it, and accepted according to what they had, and not according to what they had not, where there 2▪ Cor. 8. 12. is a willing mind. O here is comfort indeed, to have to do with such a Master, such a father, such a Bridegroom, as both know­eth, and that little willingness that is in sincerity in his peoples hearts not to sleep, though they themselves could not say so, he puts an answer into their mouths, to Satans accusing, and the smitings of their own hearts, and a plea in their mouths to him­self, to prevail with him for pity, and sparing of them!

Remember this, that though sleep and slumber, and many woful interruptions are in thy service of God, yet remember Jesus Christ he hath served without any such slumbrings, and such imperfecti­ons, and this is thine, he will render unto man, if he do acknowledge to God he hath sinned, that is to say freely, feelingly, faithfully ac­knowledge Iob 33. 26. it. Ah brethren, it was a time of prayer, and a duty for the Disciples to pray, when our Saviour prayed; but they were all asleep! if now their righteousness, peace, and salvation had depended upon themselves, where had it been? or if Je­sus Christ had slept as well as they, where had it been? but he was wrestling, and praying for himself, and for them in himself, at that time he never was heavy in his prayers, he never fell asleep, nor slumbred neither, with this spiritual slumber, he fulfilled all righteousness to a tittle. O then remember this brethren, this must [Page 183] be the ground of our grace, and comfort, you must have it in ano­ther, and not in your selves. And magnifie this rich grace of God in Jesus Christ, that hath laid up for such poor sleeping sin­ners, such a watchful Ordinance.

6. Another word may be this, though it be true, in thy sleep thou art in great danger, as you heard before, which indeed is enough to alarm us continually; yet if we do strive and stir up our selves, a [...]d yet are overcome, though sore against our wills; and so are in danger of some deadly blow, are weak, and feeble, and the least temptation may smite us to the ground, much more then dreadful temptations; and without all question, Satan never lulls us asleep, but he hath a design upon us, to take away our life, our God, our Christ, our peace, our comfort, our strength from us; Yea to smite us to the ground at once, and smite us no more. As 1 Sam. 26. 8. Abishai said to David, and as he begged he might have leave, so doth the Devil even beg; O how fain he would have leave to smite us then, as he moved the Lord against Job, so continually this accuser, and enemy whose work it is to devour! O when he findeth such a prey, how edged is his appetite, but remember this for thy comfort, and say not, surely Satan will smite me to the heart at one time or another, poor trembling soul, the Lord that keepeth Israel, and watcheth them, he never slumbreth nor sleepeth! Indeed Psal. 121. 4. if the Lord had slept, as we are apt to think he doth when he with-holds from us his quickening, or comforting presence for a time, and were apt to cry out as I may say to awake him, yet he never sleepeth, he watcheth and wards many a secret thrust, and blow, that when we are asleep, poor creatures we cannot be a­ware of, and though thou mayest grieve him by a sloathful spirit, and he may make thee smart other ways for it, yet surely he wi [...]l not give up the life of dear Saints, the price of this life of his dear dear Son, to the will of Satan; No, they were bought at too dear a rate.

7. Again, O what a comfort it is to a child of God, that he hath to do with such a Christ, such a Bridegroom, the wise Virgins belong to, are espoused to, as when they do sleep, is willing to take so much pains to awaken them! This indeed it should grieve us so much the more; that we should put him to it, yet it is a comfort, and no weak one neither, that he is willing to be at suh pains, with us; to Cant. 5. awake us. How long doth he stand at the door and knock, before [Page 184] they will open, they lye asleep still, he cals them with the sweetest compellations, My love, my dove, my undefiled, O thou dear and precious soul, it is I thy dear Saviour, It is I whom thy soul loveth, wilt thou rise, and open to me! I am wet with the dew of the night, canst thou finde in thy heart to put me to stand without, and indu [...]e the cold and the injuries of the night, and weather, and keep me out of thy heart the place which I have chosen for my habitation, and where­in is all my delight? O what workings of his bowels are here, one would think this were enough to awaken! No, yet she shifts, and maketh excuses, and very frivolous ones, as people will, when they are not very willing of a thing; Well, now a man would have thought, the Lord Jesus might have been justly grieved so as to depart, and leave her sleeping. No, saith the Text, He came nearer, and put his hand in at the hole of the door, Poor souls, he s [...]eth that the spirit is willing, the flesh is weak, that is to say, So far as carnal, we are weak, the strength of the flesh, maketh us weak and nothing else will do; therefore he is fain to come and take her by the heart, to touch her heart, to begin to unbolt the door himself: he cometh in some nearer, sweeter, powerful breathings of his spirit within, that now she is overcome and riseth, he would never let her alone, until he had awaked her. O this is his course, he continually holds with poor souls in the like condition, [...]onnot many a soul in this Congregation, seal to this truth! I believe they can brethren, though some of us happily have not known it. Now it is true brethren, it is meet the spouse should smart a little, for this her wretched sleepiness, for her slighting of his call, and shutting him out, it is meet she should now, when awake follow him, and not finde him for a while, it cost her something; and infinite rich mercy that he would ever be found of her again: alas brethren, it was more grief to Jesus Christ to behold his poor spouse going up and down mourning after him, then it was to her to follow him; and therefore that was a part of his pains: and after all this love, he must himself awake poor soul, if that will not awake it; as sometimes it will not, or at least so much as he holdeth out will not awaken? why then happily he seeth it necessary to follow Jonas with a storm, put him into the belly of hell, do you think this was any delight to him? Surely no, to hear the cry of his poor people that was in the bel­ly of hell, or out of the deep wherein they sink, out of the Dun­geon [Page 185] where he casts them to awake them: Surely no, and so for David his condition, he was so heavy in a sleep his bones must be broken, &c. Is this any delight to him? no: surely brethren it is a grief to Jesus Christ, and a part of his pains which we put him to, rather then he should lose our souls: but here is the com­fort, he will be at much pains to awaken us.

8. And lastly, It may be now thou art heavy, and sleepy, and napping, at every turn, there is a time when thou wast more dili­gent more wakeful, couldst serve the Lord with more instance and intention of mind, and O, thou recountest that, as a happy time, and thy sadness and misery, thou hast lost that frame of heart! O, how far art thou from it! Well, remember this, that the Lord he doth remember the love of thy [...]spousals, the kindness of thy youth, which some expound of their kindness to God in the Ier. 2. 2. wilderness; which if it be so, as divers understand it, then it is the more considerable; When thou followedst me in the wilderness, how did they follow him, was it not with murmurings and rebel­lion every foot almost, yet God remembreth this, even the love and affection shewed in following him through such an uncouth place. O what a depth of bowels are here to cover, and forget all their re­bellion, and to remember their love! or else, I remember the love, I shewed to thee then; however it be, we may make use of it; for what great love doth the Lord shew then in giving a heart to love him, and follow hard after him, not to slumber and sleep, for love will keep awake, it being full of solicitous fear? Who are we saith 1 Chron. 29. David, that we should have a heart to offer so willingly? The Lord will remember this, which it may be the present sense of thy sleeping, and sloathfulness hath blotted out of thy remembrance, it is before the Lord.

9. One more, and that is this. He will likely by this heaviness, and sloathfulness of thine, take occasion to do thee good by it, cure and heal thee: for will not the shame and sorrow which he casts upon a soul for sleeping, keep him more awake for time to come? When once they were awaked, as with the Disciples, they should have little list to sleep afterward. Or else happily, hereby he would heal the pride and self-confidence which thou art full of, and then which nothing more grieveth him I know thou wouldst count it the greatest favor, and wouldst be willing to undergo some smart; yea much, so be thou mightst be delivered from those grieving [Page 186] evils of thine own soul, it is the excellency of that heavenly Phy­sician, to cure sleep with sleep, poyson with poyson, sin with sin, though it may be matter of sadness to us, to put him to it, to grieve himself so much with us.

And for the general condition of the Church, and people of God, It is matter of mourning indeed, that there is such a general sleep­ing, and such sad effects of it every where; Magistrates, Ministers and People, they all sleep; and let the envious man do what he will in many places. Here is the comfort, that he that keepeth Israel never slumbreth nor sleepeth. By this means our temptations are increased indeed, for false. Teachers they are a temptation, and a shrewd one too, and how dangerous, when we are asleep. Yet re­member he that permitteth it, he never sleepeth. Ah brethren! If the Lord had not kept the Vineyard, better then men have done, what had become of it? long ago it had been a Wilderness and desolation. Doth he not see the designs of Satan and Anti­christ, and all their fetches and slights to wind in themselves at the back door? and doth he not laugh them to scorn, the Lord shall have them in derision? If men will not take the little Foxes that spoyl the grapes, he will in his own time; and they will finde it most fearful to fall into the hands of God. He hath long since Iob. 18. 10, 11. set the bounds of the sea, which check the prowd waves thereof, though a man would wonder, when he beholds the mighty mountains, and swelling surges of the sea, that it should not o­verflow all, but the poor light loose sand, and plain ground, he maketh a check to it, hitherto shall ye go and no farther. Can we sufficiently wonder that the earth should be founded upon no­thing but onely his word of command? Well, He hath said he will make manifest their folly to all men, and they shall proceed no farther; and though he seem to sleep sometime; because his 2 Tim. 3. 9. people give him rest concerning these things, yet surely he doth wake, he never slumbers nor sleepeth, and he will not permit these things further, then he will work his own glory, and his peoples good out of them. O therefore give him no rest, you that are his remembrancers, keep not silence until the Lord make it appear to all the world that he did not slumber nor sleep, until he awake as a Gyant refreshed with wine, and speak, and command all these tongues that speak lyes in his name, into an everlasting silence! Amen.

[Page 187] The next Doctrine shall be this: Doctr.

We are apt to sleep, when we had most need to be awake. This is raised from the circumstance of time, or the season, if I may call an unseasonable time a season; when they-slept, it was just be­fore the cry came, which summoned them to meet the Bride-groom coming, and wakened them at once. The Proposition is universal you see, the subject is universal, and so is the predicate: for the subject, the Saints, the real Saints are apt to sleep, the Text it self proveth it beyond contradiction; for it is spoken of the wise virgins, which is comprehensive of all the Church of Christ, except the foolish; the foolish they slept, and no marvel, but all the question would be of the wise, specially at such a time as this: but the Parable plainly holds it out, they all slumbred and slept, and if they did it actually, sure there was an aptitude, a dis­position to it; I know none can plead exemption, except they can be of the Church of Christ; and yet not come under the notion of foolish or wise Virgins. But the difficulty, and indeed all that will be worth the time to prove, will be the universality of the Predicate, they are apt to sleep, when they had most need to wake; that is to say, whensoever they had more need to awake, then at another time, then they are apt to sleep. This I know not how to prove better, then by an Induction of particulars, here is one in the Text, and there is the like aptitude found of their sleeping at all other times of need; therefore we conclude it so general, that they are apt to sleep, when they had most need to awake.

For this time in the Text, I think hardly any will question it: for men to be sleeping when they should be making ready, and stand ready for the appearing of their Lord Jesus Christ: Is to be sleeping when they have greatest need to be awake: the car­nal mind indeed will be ready to sing a requiem to it self, and say it is no matter, so we have but a warning a little before he come, that we may have time to trim our Lamps before he come, though we be found sleeping; but surely brethren the spiritual part will judge otherwise, that there is great need to be waking at the lat­ter end of the race, when they should lay hold on eternal life; Now Rom. 13. 11. is high time, saith the Apostle, to awake, your salvation is nearer. If ever there be need to have our ornaments on, our graces in a [Page 188] lively frame, and much in act; then is the time, if ever men would run in a race, towards the latter end of it is the time to spur hardest; it is a needful time, then it is a time of acting grace of spending grace, of using all you have, you shall have exercise enough likely for it; and therefore then to have our graces to trim and fu [...]bish up, as it will be if we sleep: surely this is to sleep in a most needful time, and yet this, the Saints are yet apt to brethren: how many do we see growing more heavy, and dull, less life, and vigour, and power to act their graces then be­fore?

2. Again, another time of greatest need to be awake, is when there are the choicest communications of Christ to the soul, to be had, that is awake and ready to receive them, every one sure will conclude this is a time of greatest need; for if we sleep out such a season as that, what may we lose! It may be that which we shall never have opportunity to have again while we live: So the Disciples, when they should have beheld Christ in his glory, he was praying, and took up his Disciples, those three favourites to pray with him, well he was praying, and as he prayed, the fa­shion of his countenance was altered, and his rayment was white and Luke 9. 32. glistering, and two men; Elias and Moses talked with him, but Pe­ter and they that were with him, were heavy with sleep, and when they were awake, they saw his glory, &c. But how much of this fight did they lose before they were awake? O Prayer is a speci­al duty, and how doth the heart drowse for the most part, when it should come to it! and when doth the Lord usually reveal more of his glory; when doth he usually make more of it to pass by a poor soul, or company of his people, then in their pray­ing? therefore if at any time they had need to be awake, this is the time; but you see brethren, they themselves were asleep that were the choice of the Disciples, and what they lost, they were not like to recover, they were not like to see such a sight again: so much of his glory again. And truly brethren, ordinary ex­perience teacheth us, some of us I believe, that in the special Or­dinances of grace wherein Jesus Christ is held out Crucifyed, held out in his loveliness and glory; there our hearts are most apt to he asleep and drowsie, and much ado, to keep them up to any thing. How many are we, sometimes in Prayer, get but off the legs, and we are lively enough for any thing else, when there is most need, we are apt to sleep.

[Page 189] 3. After the greatest discoveries of grace, and of Christ to a soul, after the most melting, warming Communion, and fellowship with Christ. As now after this tranfiguration when they had seen this glory passing by them, a man would have thought this should have ravished them so, as to have kept them awake; Yea, after they had the Supper in the iustitution, and no questi­on, brethren, but there was a presence answerable to the Insti­tution, and for the honour of the Institutor; as when himself was baptized, the Spirit came upon him; O sure, if the bodily presence were there, the spiritual would not be wanting! he would exalt that New Testament-Ordinance, or seal above the other; and not likely, but he would do so, that the Disciples might even take notice, that he was leaving the one, and taking up the other instead of it. At the Dedication of the Tabernacle, and of the Temple, the glory of God filled them, and I cannot believe, but there was a wonderful, glorious presence at the De­dication of this Ordinance, if I may call it so; well then, after such discoveries of Christ, brethren such warnings, to lie down and sleep, how dangerous is it to catch cold after such a heat? how will it grieve the Lord to see so much grace laid out in vain upon us in a great part, if we be sleeping so quickly again? And it appears, that Peter he had his Love, and faith much heigthned, but here was the mistake he rested too much upon it, upon what he had received: O saith, he, though all men forsake thee, I will not deny thee, &c! Yet alas you see, when he should have prayed with Christ, and so the rest, there in his agony in the Garden, he fals asleep again, and again, and again: so dead asleep, nothing would keep him waking. O how prone are the best of men to sleep, when we had most need to wake! after the richest disco­veries of Christ, when we had most need to be most lively, to improve the grace we have received, to return love for love, even then, we fall asleep, the Disciples, as eminent as any, did it, sure then, they were apt to it; And if they, then, surely then any of the Saints are apt to it now.

4. Another time of great need of waking for the Saint is the hour of temptation, when that cometh upon them; If ever Soldiers had need to be awake, it is, when the enemy is upon them, when they are besieged, when they are ready to swallow them up. What need had Sampson to have been awake, when the Philistins Iudg. 1. 6. [Page 190] were upon him; and he had experience of it, again, and again, and yet you see how securely he slept? And so the Disciples, it was the hour and power of darkness that now was come upon them, and if ever they would be awake, now was the time. Our Saviour also warns them of their danger; O watch, and pray, lest Luke 22. 53. Mar. 14. 38 ye enter into temptation; you never were in such danger as now; you are beset with temptations, will you be in danger of re­proach for my names sake, even by and by; your enemies are ev [...]n upon you already, re [...]dy to apprehend me, and yet notwithstanding all this danger, they slept most securely; surely no man will deny, but the hour of temptation is one of the dread­fullest times to watch, or be awake; have we not found it by sad experience? have we not had exercises of faith in such an hour? for all the strength of our Patience, and submission to his will, exercise for all our love, and all our graces, and is not this a needful time then to have them ready at hand to us, and if we had not, how sadly should we have been foyled, and God dishonoured? yea, hath it not been so with many of us in such an hour? we have fallen, been wounded, wounded his Name, and our own names, and our own souls, and all, because we were asleep? sure, if any other, this is a needful time: and yet truly, this is so ordinary, that when doth an hour of temptation come upon the people of God, that it findeth them waking, standing with loins girt with strength, ready to receive it? we are usually most sleepy at such a time.

5. After we have fallen by our former sleeping, then there is great need of being awake; for alas brethren, the deceitfulness of sin is such, that except it be presently repented of, and con­fessed, it hardens the heart, and so long we continue in a grie­ving condition to the Lord; Therefore there is need to be awake; and yet usually after falling, we are apt to sleep; and how long we should sleep, if we were left to this sleeping evil, we know not. Peter had his fall: O what need had he quickly to have repented! but poor soul he was asleep, and therefore instead of repenting, he acts the same sin over, and over again, and in a more fearful man­ner; If he had been awake at first, he had not committed that sin likely; if he had been then awake, he had not then repeated it, but he goeth on, being in a sleep; Ah it was high time to awake him! for who knoweth what he would have done, if the [Page 191] Lord Jesus had not lookt upon him. And so David, O what need had he to have been awaked after his adultery, that his 2 Sam. 12. hard heart might not have been more hardened, and his soul ex­posed to more thrusts and wounds, and Gods Name more disho­noured; but alas, he is fast asleep! And so the case of Jonah, he had avoided that sad distemper of madness and passion, if he had been awake; but it seemeth though he had been in the belly of hell, he was not throughly awaked from his former sleep, in his former rebellion, and therefore he rebels yet more, and more, now I say, after sin, we are apt to be asleep, when we had most need to be awake. It is sad brethren, to consider what a frame the hearts of Gods own people will be in sometimes; and what guil there is? as in David, that they will not confess their sin, Psal. 32. when God hath discovered their folly in part, but will cloak, and shift, and excuse, and nestle themselves to sleep again, when they are a little awaked; O when had they more need to repent, to rouse themselves? for when are they more exposed to the rage of Satan? and yet then they sleep.

6. Another time, when we had greatest need to be awake, we are apt to sleep, and that is, when we should be a comfort and refreshing to others in their troubles and sorrows. Surely our Saviour took his Disciples up into the garden, that they might pray with him and for themselves; and to have been with them Mat. 26. praying, would have been a little comfort to him: therefore he came still, after he had been strongly wrestling, a while striving in prayer, even to an agony, to them he came as I may say, to have refreshed himself; as it was the Apostles joy, and comfort 3 Ioh. 4. 1 Thes. 3. 8. to see his Children in the Gospel to walk stedfastly with God and keep the faith; now we live, if ye stand fast; so it would have been a comfort to Christ at this time; but alas, all comfort forsakes him, he cometh again, and again, and findeth them sleeping; he sweat that bloody sweat, and instead of wiping it away, they laid more load upon him to increase it. O mise­rable Companions in affliction were they, miserable Comforters were they, they were asleep. Truly so it is with us brethren, when we should comfort one another with the comforts we have had of God, we have them to seek, we have nothing to say; Or when by our lively conversation; and standing fast, and being establish­ed [...]n the present truth, in these backsliding days, to the comfort [Page 192] and joy of them that Christ hath set over us; we are sleeping, and our foot sliding, into this, and that false way, and this is another great time of need. But I hope enough hath been said, many more particulars might be produced; I doubt not, to shew that it is a like, in other cases of greatest need, we are apt to fall asleep.

The Reasons are from the desperate deceitfulness of sin, and our hearts, and the cunning, and malice of Satan, to do us most hurt, &c.

First Application, Then sure there is no such thing as perfecti­on Ʋse. 1. in this life, as some would have it, if we be thus prone to sleep, and when we had most need to be awake; yea rather it argues great imperfection, even in the best of the Saints that have a heart so untoward, and apt to be in the worst frame, when it Phil. 3. 13. should be in the best. To be out of frame at any time, to be sleeping at any time, argues imperfection, and weakness, and weariness, and therefore the Angels are called Watchers, where­in they approach nearer to the glorious perfection of God, who never slumbreth, nor sleepeth; but to be out of frame then, when of Dan. 4. 17. all other times, we had most need to be in [...]rame, sheweth we are far from perfection; that Corruption is strong and cunning, and the Devil without, knoweth how to improve it to our great disadvantage, either unbefitting us for doing good when op­portunity is offered, or for receiving Good, when the heart of the Lord is most widely opened.

This should be matter of deep humiliation to us all, that we are so apt to sleep, when we have most need to be awake. The other Ʋse 2. Doctrine gave us a humbling word, but this much more: If we consider these two things.

1. The more grace we have received, the worse we grow, turn the grace of Christ into wantonness; for usually at the first, when the soul is awaked out of its dead sleep, O how hard it followeth Psal. 132. 4. after God, it giveth no sleep to its eyes, nor slumber to his eye-lids! until he find out a place for the Lord, an habitation for the mighty God of Jacob in the soul. Well, it is true, the Lord hath done something for that poor soul; he hath opened his eyes to see the want of Christ, and touched his heart so, that now he [Page 193] followeth him, and cannot but follow him; this is unspeakable mercy. But now when the Lord hath done much more for the soul, hath poured upon it his Spirit, given the oyl of gladness, as well as of grace, that then it should fall asleep; the more en­gagements of Love the Lord Jesus lays upon the soul, the more li [...]t­less, the more lazy it should grow? The Apostle took it un­kindly, and well he might, the more he loved them, the less he 2 Cor. 12. 15. was beloved; and this could not but shame them, if they had any ingenuity; and may not the Lord Jesus take it as unkindly, that the more he loveth us, the less he should be loved of us, as his love groweth hottest, our love should grow coldest! O for a spiritual ingenuity, that we might lie down in shame before the Lord continually for this; O what ungodly hearts, &c. and how unkind, may poor creatures be, and are they, who have received greatest kindness from him? Paul labored more abundant­ly, because grace bad more abounded toward him, then others. We are prone to it, if we be not left to it; the more grace we [...] Cor. 15. 10. have received, the more listless to grow, which ariseth no [...] from the nature of grace, but from self-confidence, and rest­ing in our receivings, which lays us fast asleep; a man that hath one talent, improveth it; but he that hath ten, lays it to sleep, &c.

2. What a shame is it for us, that when we have most need to act our grace, we have the least use of it; for what was grace given us for brethren, but for action, not to lie idle, and rust for want of using, but to exercise it for his glory, our own comfort, and others good; Now how do we fall short of these ends, when we can­not use it in our greatest need, is in those times before mentioned; how would a man be ashamed, that is, or should be a man of his hands, and when there is not such need, he can sence and use his hands exactly to defend himself, or offend his enemy; but when he cometh to it indeed, that his life is in danger, he is in a deep sleep, as the Psalmist speaks, and none of the men of might find their hands. A man is very rational at all other times, only Psal. 76. 5. at a pinch, when he hath more then ordinary need of it, he is a very child, and can do nothing, this is a great shame. The Saints that have received much grace, and therefore should act strongly for God, what a shame is it, that when temptation com­eth, or when any more then ordinary occasion to exercise [Page 194] their grace, they are like Children sleeping in their Cradles, can do nothing.

Then, If this be so; Let us learn never to trust our hearts, when they at the best, in their highest frame, most spiritual, most en­larged; Ʋse 3. Alas, they are like a deceitful Bow, it seemeth firm, un­til you come to draw it; but when you have need of it, draw it, it will deceive you, fall asunder; he that trustoth in his own heart, is a fool, saith the wise man; and who more likely to know then Prov. 28. 36. he, who beside the Spirit whereby he spake, had had experience what a sad thing that self-confidence and security had been? how fatal it had proved to himself? be sure brethren, if there be any time more then another that we need our hearts to be pre­sent, or graces to be in act, they will be asleep; our corrupt part will cloud them, and bear them down. Do but observe it, if it be but to watch one hour with Christ in an holy duty, as prayer, or the like: It is strange, but it is true, our hearts will be less pre­sent then, then at any thing else; Let the duty be done, or be­fore it begin, and you shall not be troubled with such a stream of vain, and impertinent, if not sinful thoughts, but once go about this duty; and O how do they thrust upon the soul? and how lively sometimes, (when there is not so much need) are the af­fections? and how dull, and flat are they then? therefore trust not any frame you have at any time received; for indeed it will prove a broken reed, even grace it self, if you lean upon it, it will fail you, and pierce you also.

Then what need had we brethren, to ply the Throne of grace, to sit down by the fountain, and fulness of life, and quickning influ­ence, Ʋse 4. even Jesus Christ. David did even when he was at the best frame, as in penning the 119. Psalm: when do we find more fla­ming affections towards God, and Heaven, and his Law, and Worship, so strong as to break through all oppositions of men, and Satan, and Corruption? and yet how sensible was he of his falling flat, even in the midst of such a rapture? O quicken thou me, quicken thou me according to thy Word, saith he; alas this vigor will not continue, except thou supply it with continual re­freshing, and renewing of strength. And so in that place, O that thou wouldst keep this upon the imagination of the thoughts 1 [...]. 29. [Page 195] of their hearts for ever; alas, else he knew if there were a like occasion for a free spirit in the service of God, and his Temple, it would be far from them. O therefore ply the throne of grace bre­thren, live by the faith of the Son of God: Faith will draw water out of the wels of salvation.

And O what need had we to keep in with the Spirit of grace, lest he leave us in a time of need! It is true, when we aprrehend a danger, or an hour of temptation coming, and the soul be any thing awake, O then, what mean it will make for the presence of Eph. 4. 30. the Spirit? but brethren, he deals with us, as we deal with him; If when we have peace, and a calm, and in our or­dinary waking we slight him, and sit loose to him, believe it, in our time of greatest need he may justly stand at a distance from us, and let us see what our own strength is, and what can we do without him? O therefore, let us take heed of grieving this holy Spirit, which is that Spirit that watcheth with us to keep us awake, lest if he withdraw, we fall asleep, when of all other times we had most need to be awake.

Fifthly, Then what have some of the people of God to bless him for, and to rejoyce in the Lord, for that he hath kept them awake, Ʋse 5. specially in the time of need? it is double, and treble mercy. You heard before it is matter of great praises to be kept awake ordinari­ly. But in an hour of temptation to be kept awake, watching and praying; so that when others have entred into temptation, thou hast been delivered: O what mercy is this, and whence is it that the Lord doth so highly favour thee more then others of his peo­ple? So when he hath in his Ordinances sometimes been, as I may say, transfigured before us, and when others have been asleep, have seen nothing of it at all, or very little; thou hast been kept awake all the while. O that we could tell how to set a price up­on such a mercy as this? how sad a loss would it have been, if thou hadst slept away such a season as others have done? that haply thou mightest never have seen again? what had the Di­sciples lost, if Jesus Christ had suffered them to sleep all the while of his transfiguration? somewhat they saw of it, and by that they saw they might gather the better what they had lost; it may be thou hast lost something in such a time by sleeping a while, but hath he awaked thee to see the rest? Oh that [Page 196] God would help to prize our mercies, to bless and magnifie him for it.

Sixthly, in the last place then, if we find our selves growing se­cure, and slumbring and sleeping, suspect there is an hour of great Ʋse 6. need to watch, to be awake, at hand. Either the day of our appear­ing before the Lord Jesus, which is a time of greatest need, and if Satan can but get us asleep against that day, he knoweth in likelihood we may set in a cloud, which will be dishonour to Christ, discomfort to his poor people; or else some hour of tempta­tion is coming, and his design is now to lull us asleep, that he may the more deeply wound us, take his aim better, where to hit us, and if he might have his will, to smite us once for all. O suspect, if Dalilah spread her lap for us; If the delights of the world do open their bosom for us to lye in, and begin to sing sweetly in Iudg. 16. our ears, and charm us? O take heed, rouse up your selves with Sampson, before hand, as he did it afterward still, until he was ta­ken indeed, the Lord being departed from him, a sad end of his sleeping. But suspect there is some design in hand upon us, the aym is to get away God and Christ from us, our peace, our holy frame from us, to bring the Philistims upon us. Or else that there is some glorious manifestation of God towards us in his Ordinan­ces, he is about to cause his glory to pass by, and the envious man and our wretched hearts would sain rob us of it; therefore su­spect our selves, if we finde we are growing thus sleepy, that there is some time of need neer at hand for our waking, for we are exceeding apt to sleep, when we have most need to wake. But so much for this Doctrine.

Verse 6. [...].’

IN this Verse we have Christ his preparatory to his coming. In the next verse, Its influence upon those unprepared virgins, towards a preparation of themselves for his coming, and their own meeting of him.

In this preparation you have 1. A cry; which is laid down, first in general, or first it is declared [...] that there was a cry. 2. [...] what this cry was; Behold the Bridegroom cometh, &c. And then the sea­son of it in the second place, it was at midnight. A Cry was made at his first coming, there was a forerunner, and that was John the Bap­tist, and he was the voice of one crying in the wilderness, an earnest, Mat. 3. 3. zealous, loud speaking, prepare ye the way of the Lord. And now at his last coming there is a like preparation of his way, there was a Cry made. Calvin thinketh the Cry here is put metaphorically for the suddeness of his coming, or that it may be understood so, because when any great thing cometh upon a people sudden­ly, they make a stir, a tumult, it discomposeth them. Or as Children, or Scholars, that are all out of their places, and at their sport, their Father or Master cometh upon them suddenly; O what a stir there is, an out-cry, the Master is coming, the Fa­ther is coming! Or when an Enemy surprizeth a place, cometh suddenly, beateth up their Quarters, there is a Cry; O horse, horse, arm, arm, they are here upon us. But I know not what Rea­son thus to understand it of the suddenness of his coming, the Effect being put for the Cause; because before the suddenness of his coming is set forth in the season plainly, as hereafter shall appear; he came at midnight. I rather therefore take this for a Cry by some messenger of God, as a fore-runner of his Sons appearing, or coming to his people, either to take them to the marriage, or shut them out of the marriage for ever.

The Doctrine briefly will be this; The fore-runner of the com­ing Doctr. of Christ, is a Cry. At midnight a Cry was made. It is likely that this is spoken by way of accommadation to the Pro­thesis [Page 198] of the similitude, as the manner of Marriages then, when the Bridegroom was coming, likely there was some mes­senger going before, to prepare them that were with the Bride, to meet him that there might be no confusion when he came, so here in the [...] of the similitude, the professors of Christ and the world, they are unready for the most part, and in a sleep: And therefore this fore-runner goeth before the coming of the Bride-groom, to give them warning that they pre­pare, &c.

That this is so, the Text it self is so express, I think it not very needful to prove it further by Scripture, but shew you that it is his course in all his comings to send some messenger before him to prepare his way, to make way for his coming; his coming to particular Judgments, as with the old world, he sent his harbinger Noah, a Preacher of righteousness, and every blow of the work­men upon the Ark was a Cry, and might have been as a 2 Pet. 2. 5. Heb. 11. 7. dreadful sound in the ears of the world, he being the warning; the Ark must be so long, an hundred and twenty years in building, the report of it then might go over all the world in that time, for ought I know. Was not Lot sent to Sodom before their ruin, Jonah to Niniveh, crying yet fourty days, and it shall be overthrown; But I will not stand upon this, you see it is suitable to his former proceedings in coming to judge any people, or de­liver his own among them, and destroy the rest, which will be the effect of this coming of his.

Only here, let us note something concerning this coming of Christ, in a word or two; for I will not dwell upon these things, having dispatched the main things in the Parable already for the most part, and 2. Something touching this Cry, what it is, and 3. Something concerning them both, relatively considered, one respecting the other.

1. For the coming of Christ, which is the substance of the Cry, as you heard before, either it is his coming at last to judge the world, to gather the Saints together, and carry them into the Marriage as one spouse, topresent them to his father, the purchase of his dearest blood which we must surely understand here to be principally meant. And 2. The coming of Christ to a particular soul, or people to gather them either to the spirits of just men made perfect, the assembly of the first-born, the general assembly, or else to [Page 199] separate them from the congregation of the righteous; here in­deed Heb. 12. 23. Psal. 1. 5. they live mixed, as in the first Psalm, but then the sinners shall not stand in the congregation of the righteous; but then the wheat goeth one way, and the Chaff another, the Gorn one way, the Tares another, the good fish in the Net one way, and the weeds, and trash drawn in the Net another way. Before the foolish Virgins might be counted wise, it may by many as well as the wise, yea happily the only wise, and the wise Virgins the foolish; but now he cometh to make a difference, and lay it open to the view of all, which are which.

2. For the Cry: It is to be noted, that the force of the word imports a strong voice, such a voice happily as would Stentora vincere, there is a still voice, and a loud voice; a Cry is, when the voice is lifted up, when the throat is extended, as I may say, when persons are hard of hearing, Isa. 58. 1. Cry with the throat; Or it is to be extended to a great distance, there is a Cry Isa. 58. 1. made. So then, this is no ordinary voice or warning, but a loud Cry, a shrill sound, that is to be the fore-runner of Christ his coming.

But then, What this Cry is, that is here spoken of, will be the subject of a further enquiry? Why? surely brethren, we must understand it according, or suitable to our exposition of the coming in this place.

If we take his coming here, to be his general coming to judge the world, then the Cry may be one of these two, and both of them are fore-runners, though the one is more immediate then the other.

1. Then, The preaching of the Gospel to all the world, their sound is gone forth into all the world. The Gospel of the Kingdom Mat. 24. 14. must first be preached to all the World, and then shall the end be; it must be for a witness to all Nations; this is a sound,, a Cry, and the substance of the Cry is, behold he cometh, go forth to meet him; he that is the Bridegroom, that hath purchased with his precious blood a peculiar people to himself to be his spouse, even as many as shall believe in his name. Therefore go forth to meet him, make ready for his appearing, when he shall come to fetch his Bride, see to it that you be found in the number, this Cry is to go forth into all the world, But this is further off. But,

[Page 200] 2. The voice of the Archangel; for the Lord himself shall de­seend from heaven with a shout, with a shout, with the voice of the 1 Thes. 4. 16. Archangel, and with the Trump of God, and the dead in Christ shall rise first; [...] a shout, Beza saith it is taken from Sea­men, or the like, who when they are pulling an Anchor, or Cable, with one voice cry together, and pull together, as I may say a Hertamen, stirring up one another to pull; so this will be a shout happily of all, or many of the company which come with Jesus Christ, crying out, O he is coming, make ready for him; or what ever it be, some shout there will be, or like the shout of men ready to set upon, and destroy their enemies. The Archangel is chief, there being orders it should seem among them, he doth as I may say, cry before the rest, and instead of the rest, and Calvin maketh this exposition. The Trumpet also whatever it be sounds, to sound forth the majesty of the appearing of Jesus Christ; i [...] is the loudest sound that is made with instruments, I think, and used much in Israel in the gathering together their holy, and civil, and martial-Assemblies, and for preparation to warn. Well, this will be a Cry that all the world will ring of, the very dead in their graves shall hear it, they that are in the grave, &c. Ioh. 5. 28. Not while they are dead, nor be quickned by any vertue of a Creature, as this Cry is, but the power of Christ then going forth, and raising them up, they may be said to hear it, or at least they are raised at that time; The trumpet Calvin mentioneth 2 Cor. 15. 52. Calv. H [...]ll. unto the Corinthians, to be nothing else but metaphorical, the voice of the Angel, the loud Cry, which shall be by the Angel formed; As a General by Trumpet cals together his Army, so God will cite all the world to his Tribunal; or as at Mount Sinai, to the giving the Law, one people were called together with a Exod. 19. 16. loud noise, or trumpets, so much more when all the world shall be called together, the Majesty and terror of the appearing of Christ.

If we take it here brethren, of his particular coming to parti­cular souls, to gather them to himself in part before that day; which I know not that it can be excluded from being a part of his meaning, then the voice, the cry, is otherwise to be understood.

1. Then, It may be meant of the warning words which the Lord giveth his people by the Ministry of the Gospel every [Page 201] where in his Churches: specially indeed brethren, this hath been the voyce of all the Messengers of Christ ever since his first com­ing, that he will come, and come quickly, his last and general com­ing will be quickly, but his coming to us particularly will be—quickly. Now the importunity of them that call upon us to re­pent, to prepare for the coming of Christ to our souls by death, when we are like to receive our doom for our everlasting state, this may be meant, cry aloud, spare not, lift up thy voyce. Or else, Isa. 58. 1.

2. Happily some Afflictions, God opens the mouth of some rod, some heavy visitation, the rod cryeth, as it is in that place of Mi­cah, Mic. 6. 9. whether it be the affliction, the sickness, or stroke whereby the Lord takes men away, this cryeth to men, repent: O prepare to meet the Lord Jesus, he is coming, he is now even at the door; therefore go forth now to meet him, as Hilarian chid his soul out, egredere O anima, egredere. Sometimes the Lord sendeth a long and a loud cry, a grievous, and heavy visitation upon many of us, yea upon his own dear children, as I have known some, the Cry hath been, he is coming, go forth to meet him, make ready; Or if it be a stroke that he removeth again, before we go hence, and we recover strength again: yet the Cry of it is, Behold he cometh, go forth to meet him, for we know not whether death be not in the cup of affliction we drink at any time.

Thirdly, Then for the relative consideration of the Cry, with respect to his coming, whereof it is a warning: It is to be con­sidered, whether it be so immediate, yea or no, as there can be no time of preparation after it, which seemeth not to suit with the parable here. It seemeth by the parable, if I may insist so much upon these particulars, 1. That there was some time be­tween the cry and his coming, as there is some time between the Harbinger, and the coming of his Lord, whose way he prepareth; because the Virgins here seem to have some time to trim their Lamps, even the wise virgins; and for the foolish, it should seem by the parable they had some time to trifle away, in buying, or going to assay it; but this I will not press, or urge too much, onely sure it is, that the wise virgins being found asleep, after the warning, had time, and a heart given them to prepare to trim them. And therefore, If we understand it of them which shall be found alive at the last day, remember this: Some it may be will not be so asleep, and yet need some preparation too. Some may [Page 202] be asleep, and therefore will need some preparation. Now it is said, that at the voice of Christ then coming with his Trumpet, 1 Thes. 4. those that are alive, shall not prevent them that are asleep, go to heaven before them, But the dead in Christ shall rise first, and what time there will be for it, or whether in a moment, I am not able to determine: Or whether they shall in a moment be chan­ged, soul and body, that are alive, and so made ready to enter with him into glory? Or whether there shall be time for the working of it, I cannot say, but if their Lamps want trimming, their graces want furbishing, they shall have it. But if by the cry then you understand the Gospel preached, then they may have time enough. 2. If there be time between the cry, and his coming, to take his own to himself, it seemeth not to be much; but how much, or how little we cannot say: If the cry be the sickness, or messenger of death which is sent to them; there is u­sually some time, and not very much given, sometimes more, sometimes less. And so were the word importunately prest, an awakening word, to rouze the poor secure people of God, there may be more or less time between this cry, and Christ his taking them to himself, but some time it seems there is for their trimming of their Lamps. But so much for Explication.

The Arguments now, wherefore there is such a cry before the com­ing of Jesus Christ.

The great reason is clear here in the Text; It is because men are asleep, many of them, both real Saints and formalists, they are Reas. 1. asleep, and deep asleep; and therefore there cometh a cry to a­wake them, it is not an ordinary voyce will do it, but a Cry. Some Boanerges, a son of thunder; to raise poor sleepy sinners, that he may not take them in a sleep. Let not men think, though now they have a stil voyce of the word, and they can make a shift to sleep notwithstanding, they are Sermon-proof. If this will not awaken, he vvill have another cry that shall avvaken them, he will roar upon them out of heaven, thunder upon them, but he vvill vvaken them. While men are asleep, they are not fit to meet the Lord Jesus in his coming to judgement, whether it be to acquit them, or to condemn them: If it be in mercy, to take them to himself; while they are in a sleep, they are not fit to meet him [Page 203] their Ornaments are laid aside, their Lamps want trimming, as the Text hath it there; and therefore they must be awaked. Besides, they are not fit to take notice of the infinite, and unsearchable riches of his grace manifested therein to them, in gathering them to himself; if we should be called for in some f [...]ame that we are in sometimes, truly we should not be able to take comfort in our meeting with him, nor would he have any glory in our departure; and therefore usually he doth awake his people, stir up their gra­ces, that they may shine, and be active when he cometh to ga­ther them; and then if he come in judgement, as against these foolish virgins, to blow out their Lamps in obscure darkness, ex­cept they be awake in some measure, and their Consciences open­ed, they will not be sensible of it; but when the Conscience of an hypocrite is a little rouzed; O what fearful pre-apprehensions there will be of the displeasure of Christ! they are not fit to re­ceive the sentence of condemnation, except their Consciences were rouzed; and therefore the Lord doth oftentimes, if not alway, awaken the Conscience; the heart was never awake, but alway asleep; but the Conscience hath been asleep, and now it must be awaked, ut sentiat se mori; It never troubled the foolish virgins, though their Lamps were gone out, all the while they slept, and if they had dyed in that sleep, they had as certainly perished; but not so sensibly, nor so severely, as knowing the terrors of God which belong to them before; and the Lord will have them to lie down in the confusion of their souls, for their folly, in rest­ing themselves contented with a profession, without the possessi­on of Jesus Christ; without this oyl in their vessels.

Another ground may be, for the Majesty of the coming of Christ that there may be the more reverence, and awe of his Majesty, Reas. 2. therefore he hath a Messenger going before his face, as Princes use to do; and happily in their Marriages of great persons, there might be some such thing, surely this is one reason wherefore he cometh at the last day, one piece of the glory of his appearing, the voice of the Arch-Angel, the Trumpet of God; so the cry that goeth before, it is much for his honour and Majesty, that all the Messengers he sends Either Afflictions, or Ministers, all their Message almost to his people is to prepare for his coming, to fit them for that appearing.

[Page 204] To render hypocrites inexcusable, since they have a cry going before them to awaken them out of their sleep, to set them a­work Reas. 3. to get their grace, this oyl in their vessels, they might have said if they had been taken asleep; why if they had had any war­ning, they would have done as others did: but now they are a­waked, rouzed by this cry; and yet alas, they cannot get this oyl in their vessels, they slept away their opportunity, the Gospel must be preached for a witness to all Nations; and now they can have no cloak for their sin, for their unreadiness for his appearing, the Mat. 24. 14. [...]ord will manage his affairs so, as that every mouth may be stop­ed, and confess before him.

That none of his own may be [...]left; therefore he sendeth a Cry before him, for none that are unfit for entrance with him into the Reas. 4. Marriage, shall enter into it; no soul shall go to heaven in a sleep; they are not fit for it, as you heard before, nor when he cometh will he wait upon any; now is the time of waiting to be gracious to poor souls, then is the time of recompence, either love or dis­pleasure: [...]e will not tarry then; and therefore it is said here in the Text, those that were ready went with him in to the supper of the Lamb, into the marriage, those that had their Lamps trimmed, and the door was shut; if the Saints themselves should not be found ready in some measure, he would not then stay; love is impatient of delay, then; now he would not lose any, and there­fore he is long-suffering, and patient, long before he cometh; for that very end, because he would have none of his perish: so al­so for the same reason doth he thus warn them by a Voyce, a Cry, to rouze them, awake them, lest if they should be found un­ready, they might miss of entring with him.

For the Application:

Then brethren let us take notice of the goodness and tenderness of the Lord to his own people, in awakening them, though it Ʋse 1. may be it may disease them a little at first, to have such a cry in their ears, as not to suffer them to sleep when they would nestle themselves upon their pillow; he is loath to leave them behind, he will not lose any of them, and therefore he rouzeth them: If Jesus Christ had left his Church in Cant. 5. Or his Disciples [Page 205] sleeping, and gone his ways, their condition had been sad. If death had come upon poor David, while under that guilt in the matter of Ʋriah, and in so deep a sleep, how sad had his condi­tion been? and so for Jonas, if the belly of hell had been his grave, the belly of the Whale, and he had not been awaked out of that sleep, what had become of him? he had miscarryed for ever, or at least he had suffered great loss; and therefore it is much tenderness in the Lord to his poor people, that he will not let them sleep, but he rouzeth them up.

2. How easie should this make, and how should it sweeten the severest of Gods dealings with us, to awake us? Suppose we have a dreadful sound in our ears, when nothing else will do it, the terrors of God displayed, and set in battle array against our souls, God writeth bitter things against us, and all little enough to awaken us, we are so secure it may be; It must be the lowder voyce of the rod that must do it, if other means will not; and this seemeth Iob 15. 21. not joyons, but grievous at present, but it brings forth the peaceable fruits of righteousness. O! the end will be sweet, when the soul thereby shall be awaked, and kept awake, and ready for the ap­pearing of the Lord Jesus. I know the people of God would Heb. 12. 11. not for a world that day should come upon them and finde them in such a frame, so heavy; so listless, so untoward as they are some­times, and know not how to shake it off; I, but give the Lord leave to shake it off, bear then the Cry, though it be loud some­times, and seem offensive, if this be the end, to awaken thee: O why shouldst not thou bear it thankfully and chearfully?

3. If there be a Cry going before his coming, Then brethren see whether or no you have not had this Cry in part sounding in your cars, and what use you have made of it, hath it awaked you, or not? The Gospel, it is here the voyce of the watchmen, that continu­ally stir you up, and tell you the day of Christ is coming, is at hand; If not the general, yet your particular day, the day of his coming to our souls particularly cannot be far off: this is the daily cry in our ears; and O that we could cry lowder, and lift up our voyce with more affection to your souls; but as such poor worms are able, we cry to you, we are messengers sent before his face, the Cry is, behold he cometh, go forth to meet him: Now bre­thren where are you? Are you upon your beds still? How many have been awaked by this awakening word, the terrors of the Lord [Page 206] against them that sleep? Have you done any thing to your further sitting for heaven? Can you with comfort go forth to meet Jesus Christ, open to him when he knocks? Surely you have not made use of this Cry that hath been made; Ah, how many are sleep­ing as deeply as ever, and do not yet dream of his coming, though they know not but that he is at the door, and this night their souls shall be taken from them!

4. Then how should this stir us up every one to attend to the cry that is made, and obey it; now you have the cry made in the word, this is our preaching, to awaken you. Look not upon Ser­mons only as the affectionate discourse of a poor creature that wisheth well to your souls, but look upon it as the warning word of Jesus Christ, as the Cry that goeth before his presence, after­wards himself w [...]ll come, and that speedily, and how soon you know not, and as he findeth you then, so it will go with you. O that the Lord would speak by his Spirit, and rattle you up a little poor sleepy souls, both wise and foolish virgins, not that I desire the grief of yours or mine own soul, for if I make you sorry, who is it that must make me glad, but you that are made sorry by me? as the Apostle saith: Yet dear friends, as I hope, I could be contented rather to be shaken out of a sleep my self, then be found sleeping at the coming of Christ; so had I rather it should be with you: how shall I bespeak your poor souls this day? I would fain prevail with one poor soul, to shake off this drowsi­ness and sloath, and sleepiness that is upon us; O arise, arise, for your souls sake, for your peace sake, as you tender your comfort, now you hear the Cry going before him; think with your selves sometimes, Can you look Jesus Christ in the face with such a frame of heart as you have every day? O arise, arise, will such sleepy souls be fit to sing Allelujahs to eternity to God? O arise, arise Deborah Iudg. 5. 12. to sing praises to the Lord, awake then that sleepest, you cannot else be fit for heaven: this the first.

Consider secondly, If this Cry will not awaken you, you shall have a more dreadful sound in your ears, haply ere long some sad blow or affliction, as there in Job, Elihu saith God speaks once, yea twice, but man regardeth it not; often, but to no purpose; what then? Iob 33, 14, to 19. Why then he chasteneth him with pain, and the multitude of his bones with strong pain, and openeth his ear, and seals instruction to [...] [...]oring of his ear costs him something; Why will you put [Page 207] the Lord to it to speak lowder, and more terribly to you? for if you belong to him, awaked you must be, or if you do not, awaked you shall be some way or other; and if this will not do it,

3. Death shall do it, and O how sad will it be for a man to go on securely, and not to behold his unfitness for the appearing of Christ, until just he be upon him? but if that will not do it, Sure I am the everlasting burnings will awake you sinners, if you never wake until then. O the Lord forbid you should have hearts so desperately hardened from his fear, as never to awake until there be no remedy, no providing for your eternal state. O therefore arise, arise as those Virgins did here in the Text; yea, though they were but formal professors, yet they arose, their Consciences were awaked, and somewhat they did, though they fell short; what will become of you then, that never rise, but will sleep, let the Lord Cry, and though the trumpet sound lowd­er and lowder; you look at the terrors of God, as the horse that rusheth into the battail, looketh at fear, that which is a fear to Iob 39. 22. others. Ah dear friends, it is no mocking at these things, your precious souls lye at the stake; therefore as you love them, beg of God a heart to tremble at this his Cry which is going out before him; how did all the Congregation tremble when the Lord sounded Ier. 8. 6. upon Mount-Sinai at the giving of the Law? do but think how terrible the coming of Jesus Christ will be, to avenge himself up­on sinners that violated this Law, and are not found in him! O this will surely awaken you when you shall have little list to sleep Exod. 19. 16. or rest any more for ever. But the Lord give you rather to hear this Cry, to have it sounding in your ears continually; that you may recover strength before you go hence, and be no more seen, that with the wise Virgins, having your Lamps trimmed, you may go in with the Bridegroom into the Marriage.

FOR THE SEASON of this coming of Christ, its preparation to it, It is at Midnight; a time later then they thought of, and sooner then they expected; it is spoken by way of accommodation to the Parable, as the other was before, they fell asleep, the Virgins did, and in the deepest of their sleep the Bridegroom cometh, they are raised up to meet him. Note from hence.

[Page 208] That Jesus Christ his coming to many poor souls will be at Mid­night, Or his coming ordinarily is at Midnight. What this com­ing Doctr. is you have heard before. All the difficulty here is to under­stand what is meant by Midnight. Some have taken it properly for the Midnight, that part of the natural day, when the Sun is farthest off us, and when it is darkest in the night; and Jerom is said to report it for an A. [...]radition, that Christ should come at Midnight, and because it is first in the order of nature to know the day, before the hour; therefore the day was pitched upon, and that was the even of the Passover, when it is said, that the Primitive Churches did watch constantly yearly that night, ex­pecting it, whereby it should seem they knew not the year, but every year stood upon the watch at the same time; but methinks the year is first in order to be known before the day, and the day before the hour; but surely this was vain, and a mistake of theirs, Mat. 24. 36. for our Saviour saith, that of that day and hour knoweth no man.

Therefore we shall understand it here by way of Accommoda­tion to the Parable; and first then at Midnight siguratively may import in the first place an unknown time, it was not revealed be­fore hand at what time he would come; our Saviour saith, If the good man had known when the thief would have come, he would have kept his house from being broken; of that day and hour knoweth no man, saith our Saviour, speaking of his coming in general: it is a Luke 12. 39. secret thing, belonging to God, he keepeth it in his own power, as he saith there in the first of the Acts. And for the particu­lar Act. [...]. [...]. day of his coming to us, it is not known to men for the most part; indeed Hezekiah his case was extraordinary, to have his li­mits set him so long before, to know the number of his days so long before hand, else ordinarily the people of God know not the time, or very little before they depart, or be called for. As these Virgins here, when they were asleep; alas they knew not what time it was that the Alarm came, the Midnight is usually the most unknown time, or at least a time wherein the coming of Christ is most unknown, for to that indeed the ignorance is ra­ther to be referred, though persons asleep at midnight know not the time of the night, nor any evil, which is ready to sur­prize them at that time.

2. The midst of a mans life is such a time, as the coming of [Page 209] Christ is not looked for: Now this is more then the former, for though they had not known the time; yet they might have wait­ed, and expected every hour when he would have come; but they, because it was uncertain, looked not for it: in a day he looked not for him, Luke 12. 46. It is likely they had looked for it, but their waiting was wearyed, they went forth to meet him at first, with their oyl, and Lamps, the wise Virgins, until they thought it long, for it is in respect of their opinions, that he is said to de­lay his coming, as you have heard; Well, now their watchful eys were sealed up with sleep, so that he came later then their expe­ctations, and he came sooner then their expectations also, for they were surprized by the Cry, before they were aware, just as a ser­vant that hath in the beginning of the night expected his Ma­sters coming home, and a good while waited for it; now he giveth over looking for him, so his Master cometh after his wait­ing, and yet before it too, for when he is at his rest, and before he awakes again to return to his waiting for his Master, he cometh upon him, this is the very case: a child of God it may be at the beginning when the impressions of God upon the heart are strong and fresh, he expecteth the day of Christ his coming hath it much in his eye; but after awhile, when he seeth he com­eth not, he letteth down the watch, and groweth more remiss by far, and when he is in the depth of that sleep, before he renew his watching likely, the Lord Jesus cometh upon him.

3. A little more particularly, which is but the beating out of the former, he cometh at the midnight of mens lives, that is to say, at such a time of their lives, as they neither hoped for it, nor feared it, for the expectation of the coming of Jesus Christ doth diversly affect men, according to the different conditions of their souls, if they be such as are ready for it, for his appearing habitu­ally ready, and actually ready; that is to say, such as have his grace in their hearts, oyl in their vessels, and that grace doth not lye sleeping there, but it is in act, and lively, and the affection flaming towards heaven, and the eye upon the recompence of re­ward, such a man, he will act his hope for that day, look for it with hope, and with desire, because he expecteth then a Crown of glo­ry, a fulness of joy unspeakable, everlasting bosom-communion with 2 Cor. 5. 6, 8. Jesus Christ; knowing also, that while he is present in the body, he is absent from the Lord, his looking for the appearing of the Lord, [Page 210] is I say with hope and desire, because it is the day of his raigning, the accomplishment of it, when the God of peace shall bruise Sa­tan perfectly under his feet, with whose temptations it may be, he is even wearyed out, and therefore as a labouring man longs for the shadow of the evening, so doth he desire it: Now a child of God, he may have the root of this grace of hope, for the coming [...], as Thcophil. Rom. 8. of Jesus Christ; but while he is asleep, his hope is not in act when it should be, he doth not stretch forth the neck as one earnestly ex­pecting it, [...], he doth not lift up his head because his re­demption draweth near, and his salvation is nearer now then it was when he believed, alas his hope is asleep with him. A woman espou­sed expecting her Husband to come and Marry her, desires the day, but in the mean time falls asleep, then her desires and hopes cease, looks not for him all that while, and in that time he cometh.

On the other hand they fear it not neither, for they are asleep, and so their expectation ceaseth; as prisoners, they fear the coming of the Judge, they have a dreadful sound in their ears, and fear ex­ceedingly when the Judge will come to deliver them up to the tormentors, to the execution, Sentence being past upon them; but if they fall asleep now, their fear ceaseth if their sleep be fast; so a man that dwells in a place of danger for robbers, he may ex­pect them and fear; and yet if after a while of waking, they come not, he falls asleep, he fears them not then, as he would do if he were awake, in an hour he thinketh not of it, Luke 12. So wick­ed▪ Luke 12. 40. men and hypocrites, formal professors, if they be conscious to their conditions at any time, as when an hypocrite hath his Conscience inlightned at first, why then surely there cannot but be a fearful expectation of the coming of Jesus Christ to judge them; but when once they fall asleep, those impressions they had, wear off by degrees, then they fear not, though they have as much cause as ever they had; so then, the Midnight is a time not expected.

The Arguments whereby this may be confirmed. First, It is for his own glory, to come in such a time, unknown. The glory of Reas. 1. Prov. 25. 2. God is to conceal a thing, but the honour of Kings is to search out a matter; here is an opposition of persons and actions; the persons opposed are Kings, and the God of Heaven, the King of Kings; the honour of Kings, is to search out a matter, they are men [Page 211] of poor, shallow apprehensions, and little knowledge; and therefore they had need to search to finde out a matter; but now the Lord he is an infinite unsearchable wise God, and he know­eth all things, and it is for his honour to keep some things secret, that he may be admired, reverenced, adored, his unsearchableness acknowledged. No further then he pleased, were the mysteries of himself and his so [...] revealed to the ages before, nor now at this day, much he hath reserved for another time and place; and that is, the time of his coming, his own secret, which belongs to him, he hath kept in his own power, and it is for his honour so to do. And this is the first.

2. Therefore he will come so suddainly and unexpectedly, as Reas. 2. I may say, at Midnight, that many, yea the most of men, that men might learn to watch, to be alway ready; this is abundantly proved, by the many exhortations of our Saviour to his Disciples to watch, inforced by this very Argument; therefore also be ye [...]at 24. 44. ready, for in such an hour as ye think not, the son of man cometh, even as a thief in the night. In the foregoing Verse: Behold I Rev. 16. 15. come as a thief, saith he, blessed is he that watcheth, and keepeth his garments, lest he be found naked, and they see his shame. Whether this be understood of his last coming or no, if any coming of Christ, being suddain, unexpected, uncertain, it should teach us to watch; and is not this the Use which our Saviour maketh of it in the thirteenth verse of this Chapter? And so in that Epistle to the Church of Sardis, If therefore thou shalt not watch, I will come on thee as a thief. The reason why he tells us he will come Rev. 3. like a thief, suddainly, in the time least suspected, is to deter men from sleeping and security; for if they lye to sleep, it will be such a suddain surprisal, but if they watch and be ready, it will not be so unexpected, and this is a reason, I say, wherefore the Lord keepeth it secret and uncertain when he will come, that men might watch. As Caesar, it is said of him that he would never let his souldiers know the time of his removal, or the time of his Onset, scil. Ʋt paratum, & intentum momentis omnibus quo vellet state educeret. So the Lord Jesus, who is the Captain of our salvation, he letteth not us know when it will be, that we might Heb. 2. 10. expect it alway. If men should know that Jesus Christ would come to call for them but sixteen years hence, or six years; alas, how [Page 212] bold would they make with him ordinarily, and spend five of the six in vanity, if not more; and truly such is the corruption of our hearts also, that that very thing which our Saviour, who well knew the constitutions of men, and what might be the most like­ly Argument for watchfulness, lays down this, of the uncertainty of it, unexpectedness of it, if men sleep, surprizing them, yet we will make bold, and venture at all, in so much that he seldom com­eth to a soul, and findeth him watching.

3. To make his coming like an evil snare to sinners, to hypocrites. So it is in that place of Luke, take heed your hearts be not over-charged Reas. 3. Luke 2 [...]. 35. with cares of this world, &c. and that day come upon you as a snare; A snare you know, is a sad thing, and that which sud­dainly E [...]es. 9. 12. and unavoidably seizeth upon the poor beast or bird; they are taken in an evil snare, when they are sleeping, and so brought to ruine, this is the case, it cometh on them like a snare, like a Net, from on high, as snares rained from Heaven, no avoyding them; or [...] else as a snare hid, when men think nothing, or the beasts are at their prey, and delighting themselves in that, before they are aware the foot or neck is in the snare, and there is no breaking of it, it is too strong a snare.

4. Then usually hypocrites and sinners are at the worst, and the [...]eas. 4. people of God after their awaking, and stirring up, will be at the best; sinners at the worst, when they have setled upon their Lees in security, and sleep for a while, the foolish virgins never [...]d a heart awake towards God; their heart never answered that Call, Awake thou that sleepest, their eys indeed were opened, and they walk [...] up and down as men may do when the heart is asleep; they had their Lamps, some shew, some formality, but now when this day sur­prizeth them, all is gone, their form perisheth, or at least will stand them in no stead, their Lamps were gone out; and therefore this is the very nick of time wherein the Lord Jesus will surprize hy­porrites, and give them their recompence of reward. The peo­ple of God that sleep, it is true they are unready when the Cry cometh, but O how will this humble them, to be found sleeping, and what is the top of the Ladder but humility? when will the [...]oul be fittest to e [...]alt Christ but then? and so when their Lamps are trimmed up again, they will shine more bright then before, and therefore then also will be a time for his coming to them.

[Page 213] 1. Then by way of Application, this may inform us how it cometh to pass so many in the midst of their plots and purposes Ʋse 1. are taken away, without any hope in their death; surely every man would be happy, they would have heaven, but they think it is time enough to look after that when they have nothing else to do. O if they had compast such a thing, such a Land, and such a House, gotten such an inheritance, then they would lay down these things, and prepare for heaven! and so the milk of their breasts, and marrow of their bones, they lay out upon their youthful Lusts, and think their old age time enough to mind those serious things; But the day cometh upon them at una­wares, and snatcheth them away in his wrathful displea­sure, in the midst of their endeavours for the world, plucks them away from their place, and it knoweth them no more. Go to, ye that say, we will go to such a City, and buy, Iames 4. 13. and sell, and get gain; whereas they know not what is in the womb of a day; hence it is, that so many perish from the way, they are cut off in the midst, and never reach their expectations, and so remedilesly perish. This day cometh upon them as a snare, when they are sitting like so many Birds, pluming them­selves, feeding, and sporting, and singing, it cometh upon them, and they are carryed away to their place. Ah dear friends! what sottish, stupid, and strange presumption possesseth poor sinners hearts, as if they were of the Counsel of God, as if they knew the number of their Moneths before hand, as Hezekiah did, and there­fore might make bold to lavish out week after week upon their lusts? do you know whether this night the snare will come upon you? O that Sinners could but lay these things to heart, that they might not perish like Beasts overtaken i [...] an evil snare: but this is but the first.

2. It will be a word of Reproof of the boldness of some, who Ʋse 2. take upon them to know the time, and many wanton wits have dared to sport themselves in so serious a thing, to foretell the year, one placing it upon 1533. others upon 1657. Alsted. Chronol. 1494. Pi [...]us Mirandula; upon 1905. Nicol. Cusa­nus, upon 1700. and many others; See Trap upon Mat. 24. 36. Many whereof time hath already refuted, the grounds are weak of many of them, this is to be wise above what is written, [Page 214] vain man would be wise, and herein he sheweth himself a wild Iob 11. 12. Asses Colt indeed, to pry into the secret which God hath kept in his own power; no, no, it is unknown, the day, and hour, the longer, or shorter time, there is no limiting of it by us, it will be at midnight, when men least suspect ordinarily, but Acts 17. enough of that.

3. It may teach us further, that when we least expect it, it is Ʋse likely to be nearest to us; a man would think this should be a startling word to all poor sleeping sinners; you put away the evil day, the day of the Lord far from you; it is never nearer to you than then; never are men usually more unfit for that day, then when they put it far from them, and never is it usually more near to them, then at that time. It is observed in nature, that usually before an Earthquaeke cometh to swallow up men, there is a great calm; the air is quiet, and the wind lies, before the great rain fals. When was the Old World more near destruction by that day of judgement from the Lord, then when they thought least of it, put it farthest off, were most secure. It is observed, the Flood came in the Spring-time, when the Spirit of God, began to renew the face of the earth, they had as fair, a hopeful, a fruitful year as before; though there was one doubting Noah among them that dreamed of a dry winter, yet when they were most secure, most deeply secure, then the Flood came; when things were in their prime, and their hopes of corn, and wine, and oyl in their flower, the Flood came, and swept them away. And so Sodom, when the Sun arose upon it, what fairer ground of hope? of a fair day doubtless they expected it: they put off the day, but then it was nearest to them. So Laish, secure be­fore ruin, and Agag; so when they cry peace, peace, they Iudg. 18. 9. 1 Sam 15. 1 Thes. 5. 3. shall do well, God proclaims war against them by his Messengers. Think of it brethren, with your selves; how stand your hearts affected, in respect of this day? are you not secure? do you wait for it, believe it? the less you fear it, the more cause you have to fear it; or the less hope, and love, and desire, and waiting there is in any of us to it, the more cause we have to fear it; for it usually seizeth upon men at midnight. Is it not mid­night with some of us? dost not thou sleep thy fast, thy dead sleep? nothing will awake thee, thou makest a mock of all these [Page 215] things: The Lord give you but an eye to see, for the snare is even coming upon you, it is nearest to such persons of all others.

4. It will be a word of Terror then, to all hypocrites and forma­lists, Ʋse and all sinners, in that this day of the Lord will surprize you and come upon you at unawares. What maketh death so terri­ble to poor sinners when they come to it, but the judgement which followeth it? so that let a sinner have warning of it, and it is terrible, but when it cometh upon a sudden and unexpected this exceedingly addeth to the terror of it, it amazeth, astonish­eth. O what a terror must it needs be to the old world! that when their hopes were in the spring, in their verdure, then all on a sudden, the world was on a flood, the fountains of the deep and the clouds above conspired to swallow them up; And will it not be, think you, as great an astonishment, when the world at the end shall look for nothing less, and before they are aware the world shall be on a flame about their ears? O then the sinners in Sion will be afraid, and fearfulness will surprize the hypocrite! put Isa. 33. 14. as good a face upon it now as you can. How terrible is a sudden storm upon the poor Mariners? which they never lookt for, they are all inveloped in darkness; the clouds and seas seem to come to­gether. How terrible was the coming of Gideon upon the Mi­diani [...]es Iudg. 7. 19. on a sudden at midnight, when all asleep likely, to see and hear so many Trumpets blowing, so many pitchers clatter­ing, so many Lamps burning! such a cry, the sword of the Lord and of Gideon, all on a sudden! O how terrible it was, it put them besides themselves, they knew not what to do, they thrust their swords in one anothers bowels! O that we had but hearts to believe how terrible a day it will be to us, if it overtake us as a snare. Yea surely it will have somewhat of amazement, terror in it, to the people of God themselves that shal be found sleeping, with whom it shall be midnight, in respect of security; And though they may avoid the ruine and destruction of the day, they shall have a share in the distraction and terror of it, but poor sinners, poor hypocrites, poor formalists shall have the ama­zing terror, and never come to themselves, never recover them­selves, but perish for ever by it.

[Page 216] 5. Then knowing the terror of the Lord we perswade men to this Ʋse 2 Cor. 5. 11. watching, which is the main thing intended in the Parable. And concerning which you have heard somewhat already, having spoken so largely to the Privation or defect of this watching, in the slumbering and sleeping of the Virgins; Nor do I intend to insist largely upon this watching here, only here I suppose it most naturally falls into this main part of the Parable. Watching here, is as much as diligent taking heed to our selves that that day come not upon us at unawares; As a man that watcheth against an enemy is surprized, he takes diligent heed: so our Saviour, take heed to your selves that that day come not upon you as a snare, so take heed to your selves, and the flock over which the Lord hath made you overseers, &c. Watch therefore, saith he, for after my departure grievous wolves will enter. As a party of soldiers, Luke 12. 34. when they would take diligent heed to themselves, lest they be surprized by their enemy, they watch, they express it that way; so here then, The Exhortation is brethren, to us all, To take diligent heed to our selves, lest we be surprized by the coming of Jesus Christ; for we know not when he will come, Acts. 20. 31. there is no determined time, and if we take not diligent heed, it will come upon us unawares.

You have had some of the Motives to press this duty here­tofore, or the Caution against sleeping; I pray you remember, how you cannot be too often put in mind of them; surely our Saviour cometh over with it so often, again, and again; you have heard the danger you are in while you sleep. But we will rather take up a Consideration or two from hence.

First, the difficulty of the duty, so continually to take so diligent heed; If the good man had known what hour the thief would have come, he might more easily have watched to have prevented him; it is much more easie to hold out such a watch for a while, then constantly, now every hour being in danger, because we know not what hour he will come, this is more difficult; which should not discourage us, but whet us on to double diligence. Jam per periculum anim [...] Alexandri; It is an easie thing to be a Christian as many are, lazy droans, listless, sleepy Professors, that alas, alas, would scarce ever be found upon their watch, when ever he should come; But it is a matter of great difficulty, [Page 217] and will work all your faculties to the utmost, to watch for his appearing.

2. The dreadfulness of the thing; if you be surprized would you have Jesus Christ find you with your ornaments laid aside, find you naked? how will you hold up your heads, and look him in the face? either you will perish with the foolish Virgins, (and I doubt that will prove the portion of many of our souls) or else you will be saved; but you must run through fear, through some shame, confusion, distraction, when you are taken unawares. Besides, you are not of the night, but of the day, saith the Apostle, that that day should not take you at unawares, 1 Thes. 5. 5. And otherwise, we give not God the end of his dispensations, which is that we might watch.

What then should we do? surely brethren, There are two things specially for us to do, according to the scope of this Parable, which our Saviour thus applyeth, because the foolish Virgins, and the wise, both by their sleeping suffered such loss; the one lost all their precious souls, all the world not being able to recover them; the other lost their comfort, and sweet peace, and quiet, and had much coniusion in their latter end, the soul being in a hurry to make ready; when it should go forth to meet the Lord Jesus, should have nothing else to do but to dye; Therefore this watching being opposed to both their sleeping, I conceive there are two things specially in it.

First, That you be sure to have your oyl in your vessels ready, that we have grace in our hearts. Take heed to your selves dili­gently then in the name of Jesus Christ, that you give not sleep to your eys, nor slumber to your eye-lids; give not the Lord, nor your souls rest, until you have this Communication of Christ to your poor souls; how many poor hearts that hear this word, have not a dram of grace? though you have long had a name to be Christians, yet that hath been all, Brethren, What do you mean? can you dye comfortably, hopefully, except you have grace in your hearts, this oyl, this Spirit of grace dwelling in you? will any thing else enable you to lift up your faces before him, but his righteousness and holiness made over to you, imputed unto you as an Inner, and Outward Garment, or Cloathing? I have hope of you you would not prove Foolish Virgins, and that you are not so careless as not to regard whether you be found to have [Page 218] grace, yea, or no; If there be any such, let me tell such a man, his Condition is next to desperate; the Lord smite such sinners hearts; but if you do not care, there will come a time when you will care, and every vein in your hearts will ake, when you shall find, alas, you have trifled away your time, your day you had to get grace in, and now you have none; Do you think bre­thren, to go to heaven without grace? must there be a wedding garment to his Supper here, and must not there much more be a wedding Garment upon them that come into that nearest Mat. 22. 12. Fellowship with the Lord Jesus for ever? Do poor sinners eat, and drink judgement to themselves, if they come without grace to the Supper? O brethren! do you think he will endure you to enter, if you have not grace to sit with him at his Table to eter­nity? No: believe it, Sinners shall not stand in the Congregation Psal. 15. of the upright; O that the Lord would perswade you! How far are many of us from the Apostles temper! he counted all things dung and dross, not worthy his thoughts in comparison of being found in Christ; and do not we count these things dung and dross in comparison of the world? if it were not so, surely men would lay out some of their care, some of their thoughts some of their time for the getting Christ and grace.

2. We must labour also to have our graces, to get and keep our graces in act, in a lively frame, our hearts flaming towards the Lord continually; the wise Virgins they slept, and while they slept, they could not watch; now they had grace in their hearts, but they kept it not in use, in exercise, as they should have done, and therefore they underwent much inconvenience, as you have heard; and therefore our Saviour exhorts us to watch, to take di­ligent heed, that we run not the like hazard with them, no more than with the foolish virgins: Therefore labour to get your graces lively: how should we think with our selves often when we find a listless f [...]ame growing upon us: O what would my Condition be, if the Lord Jesus should come this day to my poor soul? Labour to keep your faith lively, your Love lively, so your humility and self­abasing, that you may exalt him.

But alas, you will say, how can we do this? we are poor, imperfect creatures, and therefore can we be alway acting our graces? is it likely we should keep them alway in act? that is enough for Angels, and glorified Saints to do, who are therefore called watchers.

[Page 219] I answer to this; It is true, it is not required we should always be acting of grace, for then we should be able to do nothing else; then we should neither sleep, nor follow the works of some of our callings, which require the intention of the mind as well as the labour of the hand, therefore that is not the meaning, nor indeed were we able to do it, our spirits would fail us. But how then?

Why, We must be acting our graces when we are called to act them, when ever is a time; Mephibosheth eats bread continually at Davids table; not that he did nothing else but eat, without any 2 Sam. 9. 13. intermission, but at meal-times he did eat continually. Note bre­thren, we should see to it, that upon all occasions we act our graces, upon every temptation wherewith we are assaulted, we should act our faith, upon every tryal our patience, upon every manifestation of himself to us to act our love, and humility, and thank-fulness.

But specially in our drawings nigh to him, then see to it that we have our graces in act; which alas, how sar short do we fall of, as in our daily performances, prayers, publike, secret; So, meditating, reading, hearing, receiving the Lords Supper, if we would have them bright, we must exercise them at these times, how should we now renew our repentance, in washing Psal 26. 6. our hands in innocency, as clean as if washed in innocency it self, Gen. 35. and so compass the Altar of God? How should we as Jacob his family, besides putting away their Idols, change their garments also! we should labour to get cloathed with another Spirit, another frame then ordinary, when we come before him Luke 12. 43. Mat. 25. 26. upon these occasions. It is said concerning the Steward, which specially concerneth the Ministers of Christ; Blessed is that ser­vant, whom his Master shall sind so doing, giving every one their portion in due season; A slothful servant is a wicked servant, our Saviour saith, he that receiveth grace in vain, improveth it not, Isa. 64. 7. stirreth not up himself to lay hold upon Christ, upon special oc­casions; such as are on foot upon such a day as this, oporte [...] Episcopum concionari, saith one eminent in his time. The Lord hath given his Spirit to all believing people, they have the ha­bits of grace, and he giveth it them as a stock to trade with, as prin­ciples to act for him in their places; O blessed is that servant whom his Lord shall find so doing; he saith not, whom his Lord [Page 220] [...]hall find with grace in his heart, but so doing; acting his grace. Ah blessed souls, whom he shall find praying, keeping up those duties in a lively manner, whom he shall find receiving the seal­ing Ordinances, and with a wedding Garment upon him, a lively frame of spirit fit for it. You have the Spirit of Christ dwelling in you, if you be his, and will you let such a precious principle lie idle, it is given to mortifie, to sanctifie; O blessed soul that shall be found so doing, even by the Spirit, to mortifie the deeds of the Flesh; surely bre­thren, Rom 8▪ 13. nothing will keep us more awake, then action will; if we be found sleeping, it will not be comfortable to us, therefore look to the acting of your graces, I beseech you.

Again, Labour to love his appearing so, as that we may wait for it; for indeed if we love it not, we shall be apt to put the thoughts of it far from us, labour either to love it, or fear it, ac­cording to thy Condition; if thy Calling and Election be made sure, if thou knowest the things freely given thee of God, then be ashamed that any thing in the world should lie so near thee, as not to desire to be dissolved, and to be with Christ; renew these desires day by day, nothing but the greater glory of God should make us willing to be here; indeed action for Christ and his ho­nour is of a high nature, and ought to have great weight with us, as the Apostle hath it; but yet methinks the burthen of sins should make us groan for it; methinks if we have an eye upon the recompence of reward, the joy that is set before thee, that full enjoyment of Jesus Christ, there should be a greater desire to be with Jesus Christ, knowing you are absent; now where there is such a desire, and such a groaning, surely that day will not come upon them so unexpectedly and ter­ribly.

If we have not this assurance brethren, methinks then the fear of this day of Jesus Christ should hold us in such bondage all our lives-long, it should so keep us awake, we should have little mind to sleep, if we labour to keep upon our hearts fresh▪ our own Condition, but we should be up, and working to make our calling and election sure, and so we might be found doing; and surely brethren, that poor soul trembling, that thus follows hard after Christ, if the day come upon him before he have this assurance, yet shall it be more comfortable to him, then to a man that hath had more peace, and fals asleep in the lap of it, and so is overtaken.

Verse 7. [...], &c.’

IN the former Verse, we have a preparative Cry, behold the Bridegroom cometh; In this Verse we have the effect of it in part, which is general to them all, both wise and foolish; then when that cry was made, that dreadful sound was made in their ears, it startled them, rowsed them out of their sleep, they arose from their bed of security, and one as well as another; all those Virgins, those he had been speaking of, all those that slept, which were wise as well as foolish, and foolish as well as wise. And that it is thus generally taken, it is further plain; because afterward he cometh to divide them, and the foolish said unto the wise; while they were both asleep, the one could not speak, nor the other hear; but now they were all rowsed, they universally particle, they all arose, and trimmed, &c. It hath influence upon both parts of the Predicate. The words are a plain Proposition; the Subject is the Virgins; the universality of the Subject, all of them, those Virgins that were asleep before. That which is spoken of them, is double; they arose, and they trimmed their Lamps. And we have also the time when they did this, then, then when the Cry came, they heeded not what Condition their Lamps were in be­fore.

There are two things mainly noteworthy in the verse, according to the two sorts of Virgins, which divide this universal; all those Virgins, they were wise and foolish; some of them were Virgins in deed, the other in profession and appearance such; now it is very considerable concerning them both. That the Hypocrite should ever arise out of such a deep sleep, considering that his heart was never awake, is a matter worth our noting; and that he that had nothing else but a Lamp, and that even now wearing out, yet should be trimming of it up for heaven; On the other hand, and it is as observable, that the Child of God hath his Lamp to trim now at such a time as this is, when the Cry is come, he is summoned to meet the Lord Jesus, who is near at hand. Accordingly, I shall take up a double Observation from the words.

[Page 222] That an Hypocrite, a formal Professor may go very far towards Doctr. 1. heaven and salvation. And I think this droppeth like honey from the comb, without crushing, or wrong to the Text.

That a Child of God may have his Lamp to trim when he should Doctr. 2. use it.

The first of these, A Hypocrite may go very far, his Pro­fession may carry him a great way, and yet fall short at last. You see here in the Text, God doth not pluck away the vizard at first, but letteth them proceed; he could have discovered them when he pleased: they take up their Lamps, and they go forth to meet the Bridegroom; more then many will be perswaded to, that will hardly stir a foot for Christ, they continue so doing, until the Bridegroom tarried so long beyond their expectation; then in­deed they fell asleep, then they rowsed again, and trimmed their Lamps. All these put together, which are in the Text, will make it appear, that a Hypocrite may go far, and fall short: A Doctrine never more need for to be pressed then now: And therefore though you have heard, not very long since much concerning it, and much more then I am able to speak, and better for the matter, yet let me also put you in remembrance of these things brethren, and the Lord open all our eyes in a thing so nearly concerning us all. I shall therefore propose what I have to say by way of proof of the Doctrine in several heads or degrees whereto a Hypocrite may reach; the Lord give us all understanding in them.

First then, a Hypocrite, he may have much knowledge, much light, a head full of notion, and this is one thing necessari­ly imported in the Lamps which the foolish Virgins had. Some have thought their Lamps were dead, they had no flame, no light, nor heat at all, but I see no reason of it; for it is said their Lamps were gone out, which argues they were in before; but I think this will hardly be denied, but a Hypocrite may be a man of much knowledge; do you not see it in the Pharisees? were they not men of much knowledge and understanding, able to teach others? they had Moses's Chair, and so the Scriptures, the Doctrine of the Law, men of Mat. 23. 2. [Page 223] great knowledge, and yet our Saviour brands them for Hypo­crites; that is, an aëry religion that lies in the head. So the Jews, the Apostle speaks to them by way of concession, yielding to them what they had, but shewing them where they fell short; thou art a Jew, and restest in the Law, and makest thy boast of God: as Rom. 2. 17. to 21. we do now, make our boast of Christ, that we are Christians, and cannot bear it, to be accounted otherwise; and knowest his will, and approvest the things that are more excellent, being in­structed out of the Law; there is the principle of their knowledge, not a light within them by nature, but to the Law, and to the Testimonies; they had their light from thence, and so well grown in knowledge, that they were confident that they were guides to the blind, and therefore had no need to be blind them­selves; a light to them which are in darkness, an instructer of the foolish, a teacher of Babes. And not only he is confident of it, but the Apostle yieldeth it, that he had the form of knowledge, and of the truth in the Law, and then he reasons ex concessis; thou which teachest another, teachest thou not self? &c. We glo­ry in these days, as much in our light as ever they did; never such times of light, though for my part I cannot see but much that passeth for light, is gross darkness; but suppose it be so, there may be light enough, a shining Lamp, and yet but a foolish Virgin; surgunt indocti, & rapiunt coelum, & nos cum doctrinis, &c. I know it is true, where a people are void of knowledge, they must needs perish; God will not be merciful to them, Isa. 27. He hath a controversie, because there is no know­ledge Isa. 27. 11. Hos. 4. 6. of God in the Land, Hos. 4. and where no vision is, the people perish; they perish for want of knowledge, which cometh by vision, and yet it is not knowledge alone will stand them instead; the Devils are called, [...] and that for their knowledge, and yet are [...] for their malice; thou mayst have enough then to light thy Lamp, and yet have no Oyl in thy vessel; remem­ber this.

Secondly, A Hypocrite may have not only knowledge, but his affections may be stirred also; he may be warmed in the Lamp, before it be extinguished; there was heat as well as light. Some have light without heat, such are meer notions; others have heat without knowledge, and this is not good so far; but the Hypocrite he may have light, and he may have heat and af­fection [Page 224] also, and yet be a foolish Virgin when all is done. Let me speak a little to some affections, among many others, which they may have. As,

1. They may have sorrow for sin, being convinced of it, and what it exposeth them unto; How doth Darius, when he had signed the Decree against Daniel, and his kingdom lay at stake, his people would rebel, if he executed not the Decree, he la­boured to deliver him, he was sorry for what he had done, and he could not rest, nor sleep that night, and early in the morn­ing cometh with a lamentable tone to him: O Daniel, servant of the living God, art thou yet alive? There may be a spirit of bondage to fear, or witnessing to a man that he is in a con­demned state, which is not succeeded with a Spirit of Adoption: Sinners, you may have your Consciences so galled sometimes with the Law, that you cannot rest, but cry out of sin; O sin, sin, what a bitter thing is sin; yea so far may this sorrow prevail, that it may make you vomit up your sweet morsel, make you make restitution with Ju­das; God may so fire the Coal, you cannot hold it in your bosom any longer: the fire of Gods wrath upon Judas, even melted his pieces, they were too hot for him to hold, and yet but a Judas still: And I tell you brethren, this is much, a strong effect of those troubles.

2. There may be some desires, and seemingly earnest desires af­ter things really good, and which bring to salvation: as those there in that place of John, were they not much af­fected, Ioh. 6. 44. when they cried out, Lord evermore give us of this bread? As very a wretch as Balaam was, yet he had his wishings and wouldings: O that I might die the death of the righteous, &c. O how beautiful are his Tabernacles, &c. he Num. 23. 10. seemeth to be taken with them, or desires to enjoy that commu­nion and fellowship with them in their Ordinances: how beauti­ful are they? And the young man in the Gospel, had he not good desires? and is it not said, our Saviour loved him for that good that was in him, though not with that special love of pitty to save him, that we read of? his desires carried him out far, and yet never reach heaven; I doubt not brethren, but many of us this day have sometimes some good desires, and you would have it go well with your souls; you may cry out sometimes with the [Page 225] multitude, O Lord evermore give us this bread, you would be loath to part with the Ordinance of Christ, it is good; but all this may be in you, and yet you may be hypocrites, foolish Virgins; O that you could lay it to heart.

3. There may be also some hope, we read often in Job, of the Iob 8. 13. 14. hope of the Hypocrite; he hath certainly an hope for heaven, else he would never be at so much pains, as many a Hypocrite is at, as you shall hear afterward; would the foolish Virgins, think you, have done so much as they did, if they had not had a hope? when hope expireth, all endeavour giveth up the ghost with it.

4. There may be also a joy and delight in holy things, as those that kindled a fire of their own, in that place of Isaiah, saith the sa. 50. 11. Text; They walk in the sparks of their own fire, that is to say, they delight themselves in it. And surely brethren, the Gala­thians, when they would have pluckt out their eyes for the Gal. 4. 15. Apostle, they had no ordinary rapture upon them; and yet alas, how did they apostatize some of them? And is is not sad, to see in our days many, that the Ministers of Jesus Christ, whom he hath made instruments of God to their souls, they have been as dear to them as their eyes, and what is it come to with ma­ny of them? are they not come to cast off all? what shall we think brethren, of such, in such cases? According to the hope, so is the joy; if the hope be sound, so is the joy; if Rom. 12. 12, the hope be false, so is the joy which springs from it; the Lord hinders it not haply, doth not damp, and overcast the soul; and O how Satan endeavours to water such a plant as that is! for what more available to lay a soul asleep then this? he hath joy in holy things, this is an high attainment indeed, they take delight in approaching to God. And we read in Heb. 6. that such as fall Isa. 58. Heb. 6. away, may have a taste of the joy of the world to come; such a temporary faith, the light of it doth convince, and shew us things worth the rejoycing in, and then a false hope of a title to them, when it is no such matter; it will raise the spirit to rejoyce; Well, this is no ordinary pitch of affections, and yet but a Hypocrite; the stony ground received the word with joy, and they rejoyced in John Baptists light for a season; Thou art un­to them Mat. 13. Ezek. 33. as one that hath a pleasant voice, &c.

5. There may not onely be those affections and others, but the fervor of them; a mans affections may seem to be boyled up [Page 226] to a great height: Zeal for God seemeth to be much, this is Jehu his case, how hot and zealous was he for God? and so Judas 2 Kings 10. 16. seemed very zealous of good works, when he would have had the box of oyntment spilled. Ananias and Saphira seemed to have more heat of love then others, to sell their possessions to be with the forwardest, and yet you see what became of them; and so may we brethren. Not but that zeal is exceedingly to be com­mended, and lukewarmness is the most loathsom temper to the Lord, he will spue such a man out of his mouth; yet there may be this fire, which is not of Gods kindling. The false Apostles did zealously affect those Christians to whom the Apostle writeth, Gal. 4. 17. they seemed to be men of more then ordinary love, and warm affections to their souls; but yet they were but false Apostles, they did it enviously, to work the Apostle out of their hearts, so to hinder this work among them. Well remember this, such as are more forward then others are, there may be heat, as well as light, and yet but foolish Virgins, but hypocrites▪ when all is done.

Thirdly, An hypocrite, he may be careful in avoiding much sin; not only in an imperfect will, which is overcome by an interest, such as Herod and Darius had, who were wretches, though not so pro­perly hypocrites; but an hypocrite may go as far as they surely, they may forgo their Idolatry and gross wickedness, as Simon Magus left his Sorceries; and these virgins, therefore they are Acts 8▪ called virgins, though foolish virgins likely, though I will not build much upon it; but yet we see the unclean spirit may go out of a man for a time, and yet enter again; he may forsake his gross pollutions, and yet return to that folly again, wallowing in them as the swine and the dog, in that second of Peter; there is an 2▪ Pet. 2. 20. escaping the pollutions of the world, and yet notwithstanding a returning to them again; he that stole, stealeth no more: I was a drunkard may some one say, but now I thank the Lord I am none; I was a filthy wretch, but now I am filthy no more, this is very far, and yet all this may be but hypocrisie▪ a profession and no more, in the end we may appear to be foolish Virgins.

Fourthly, An hypocrite may have conflict within himself con­cerning sins, that others can take no notice of, and this is more then the former; there may be an inward▪ regretion and re [...]ctan [...]y against our secret evils; the Conscience being inlightened and di­ [...]ng, [...]hose vain thoughts should be abandoned; this pride of [Page 227] heart is loathsom against God, it quarrels with the Affections and Will, if it be a sin a man would keep, and so there is a busle in the soul, and many of us may mistake our selves, and think it is the lusting of the flesh against the spirit, and the spirit against the flesh in us, when it proveth nothing so.

Fifthly, They may also do much, many duties & services, be much in action, not Napkin up their Talent, but act, and act much, as the foolish virgins, you see they went as far as the wise, for ought appears, step for step. Did not Judas act as well as the rest, fol­lowing Christ up and down, going forth to preach the Gospel as well as the rest? did not Jehu act in an high manner for God? Come and see my zeal for God, he did much more then many would 2 Chron. 24. do. And did not Joash reform much in Jehoiadah [...] time? he was zealous for the Temple of the Lord, and blamed [...] Priests, they were not so forward as himself was, and yet what [...]d he at the last? have we not fearful examples in our own times, how many diligent Christians, as they seemed to be, and yet alas how went they out? yea truly I will say one thing more, sometimes there may be a doing, very great self-denying actions: Was not that a self-denying action of Rehoboam, and far greater then this of Jehu? 2 Chron. 11. 4. he had an Army ready to fight with Israel when they revolted, 180000 fighting men, and yet when the word of the Lord came and told him it was of God, and bid him cease, he obeys, though a kingdom lay at the stake, and he was in so fair a posture for it; and yet he is but a Rehoboam still, and one that forsook the Law of 2 Chron. 12. 1, 2▪ his God when he was strengthened, though before he made much of the servants of the Lord.

Sixthly, An hypocrite may have the assisting, inlarging presence of God with him in his service. They had preached in the name of Christ, his presence had been with them also, and yet you see they are cast out: It is said of Saul, that he had another spirit Mat. 7. 22. given him from that day forward, a spirit to gift him for the go­vernment, and when God had rejected him and his service, the spi­rit departed from him, and an evil spirit vexed him; he had a more then ordinary presence of God with him, and yet but a Saul, a 1 Sam. 10. [...]. wretch; many a Minister that preacheth your souls to heaven and salvation, may perish himself: he may have great gifts given, and much of Christ his presence with him in the exercises of them, and yet perish for all this. As the Nurse, though for the present eats [Page 228] dainty fare, not for her own sake, but the sake of the great mans child whom she nurseth: So may it be with us, the Lord prevent us with his loving kindness. And you that are Christians, God may give you a gift of Prayer, a gift in conferring, you may be eminent therein, God may assist you much therein; It is for his peoples sakes that he will build up thereby, refresh thereby, your selves may perish notwithstanding. O brethren, Is not this fa [...] that an hypocrite may go?

Seventhly, He may hold out very long, and yet in the end prove but an hypocrite, and this is the saddest of all the rest, and this you see plainly here in the Text, the foolish Virgins had well nigh gone to the end; when the Cry came they were found with the wise, indeed in a sleeping condition, but they were as for­ward as they for externals, had not their Lamps gone out; it is strange to [...]der that Judas should be such a rotten creature at the heart, and yet should follow him so far; many of his Disci­ples were quickly offended at him and went backward, and never walked with him again, but Judas went far; it may be we may think the better of our selves for our continuance so long in the ways of God▪ it is good if it be right in the root, so that it hold o [...]t to the end▪ Hypocrites may hold until they come, as I may say, within the sight of heaven, or the p [...]ice of the Goal, and then they tyre, and give up: Joash, how long did he continue follow­ing God? it was a long passion, considering it was not a new na­ture in it that was the principle▪ a torrent without a Spring to feed it, to run very long indeed; and so it may be with many a poor soul: do but consider under this head two things.

1. They may continue and weather out a persecution, endure the storm, and yet perish in a calm; may have indured persecution for Christ his sake, for his name and cause, and yet alas, fall short: Mat. 13. as for instance, the third sort of ground, it was not scorched with the Sun when it was up, but continued, and yet alas, brought not forth fruit to perfection, for the Thorns choaked it; he not on­ly withers like the Bull-Rush, before other hearts, but some­times like a tree, he continueth and abideth the heat of the Sun, Job 8. 17. And that Alexander that indured so much for the Apostle, hazarded his life for him, Act. 19. 32. is thought by some to be that Alexander which did him much evil, of which he complains 2 Tim. 4. 14. And have we not too much sad testimo­ny [Page 229] of it in our days, such as indured much affliction and perse­cution from the opposers of Gods people, yet now have turned their backs upon that truth for which they suffered.

2. Consider yet further, they may continue so long, as though they fall asleep with the wise Virgins, yet to rise again with them, they may be deeply seized on by security; and a man would think that then an hypocrites profession should come altogether to an end, he should never open his eye more; and yet you see the foolish Virgins after this, the Cry awaketh them as well as the wise Virgins, and they bestir themselves as well as the wise, to trim their Lamps; their Consciences had been awaked before, though their hearts were never throughly awaked; Some Will and Affections they [...]ad, but never through, and prevailing against the [...]lesh; well, that which was awake, fals asleep, and yet it holds out to be awaking again, and trimming up their Lamps again, as if none were more likely, nor fairer for heaven then they, until they find upon the tryal, alas they were going out. Well then brethren, we may continue through changes of times, through changes of our own hearts, we may have sleeping fits, and rise again out of them, and s [...]ir up our selves, trim our Lamps, and yet prove but foolish Virgins.

Eighthly, a foolish Virgin, or an Hypocrite may carry it so, as that the Saints have a good esteem of them, yea, the most searching of Gods people, as some have a more piercing eye, and can see further into an Hypocrite then others can, as the case may stand; but indeed some hypocrisie is of so fine a thread, that it doth e [...] fingere aciem oculorum, some Hypocrites are double and treble guilt, so that they are not so easily discerned to be copper, until it come to wear off, and it holds long; the Disciples of our Saviour, even he that lay in his bosom, could not discern who was the Traitor by any thing that appeared; they had as good thoughts of Judas, as they had of themselves, there was their simplicity and love, and yet he proved but a Judas, he walked with them, ate the Passover with them, if not the Supper with Mat. 27. 23. them. Thus we may have a name to be alive among the people of God, and yet be but dead; as it is said of that Church in the Re­velations. Rev. 3. 2. And so the wise Virgins you see, walked hand in hand with the foolish, they pass for all alike; and no marvel, when a man hath so much knowledge, such good and stirring af­fections, [Page 230] so full of action for Christ, walks so unblamably, suffer for Christ, hold out so long, no marvel if the people of God in love, which thinketh no evil, do judge well of such per­sons.

Ninthly and lastly, they may also upon all these grounds fore­going have a very great confidence of the goodness of their own condition; the foolish Virgins had admittance into the fellowship of the wise, walked with them, with their Lamps burning and shining; we find not that they suspect themselves at all, until at last they awake out of this sleepy condition of theirs, and then they see their Lamps are gone, or going out. I deny not, but an hypocrite may sometimes be self-condemned, as the Apostle speaks of Hereticks, after the first and second admonition reject, for fundamentals are so clear, that if he [...]earken not to the first, and second admonition, according to the Rule of Christ, in clearness, and meekness held forth, then he must needs be [...], con­demned of himself. If our own hearts condemn us, saith the Apo­stle, [...]it. 3. 11. God is greater then our hearts. But yet others may go on, and not suspect themselves. There is a Generation, saith Solomon, that are pure in their own eyes, (as they judge of themselves) yet are not washed from their filthyness. It is worth the noting, that all the Prov. 30. 12. Disciples were more forward to doubt their conditions then Ju­das, for they all asked, Is it I Lord, is it I? and our Saviour was Mat. [...]7. 2 [...]. fain to set it on with a terrible threatning, It were better for that man that he had not been born: and then he cometh out with it, Master is it I? thou hast said it, saith Christ; if he suspected himself before, yet he kept it close however. The hypocrite may hold fast his duties, gifts and performances, as his house when it beginneth to totter; he may hold them by his teeth as it were; as the godly man holds the practise of them, and will not let them go, so a hypocrite holds his confidence in them, and will not let [...]ob [...]. [...]5. it go. The world giveth him a good testimony, the Saints they bear witness to him, Satan he applauds him, his own heart flat­ters him, no marvel if he build a confidence upon all this; and therefore the foolish Virgins here, how confident were they, not only not suspecting their condition all this while, but when they saw that their Lamps were out, yet they go and cry for mercy, with what confidence, Lord, Lord open to us; though now they saw they had been hypocrites all their daies, yet so high were their [Page 231] hopes and confidence. You see then Brethren, a hypocrite may go very far. So much for the Doctrinal part.

For the Application then of this Doctrine: How sad is their condition, if a man reach to all this, and yet fall short of heaven? Ʋse 1. What shall we say of many of us, that have nothing almost of all this to say for our selves; have not so much as Lamps, so much as a profession of Christ? It is true, we have the name of Christ upon us, but what have we else? If a man may have so much know­ledge and fall short, what shall we say to such as have no know­ledge of God in Jesus Christ, as sottish and ignorant as if they never had heard of Christ, of heaven or hell almost? It is true, a less measure of knowledge, for the quantity, may prevail more upon a mans heart, then a greater sometimes; but where there is no knowledge of God, Jesus Christ will come in a terrible man­ner against such as know him not, as well as those that obey not his Gospel. It may be you have some knowledge, yet alas, where is your affection? you fall short of hypocrites in that: how ma­ny in this Congregation, that never knew what one heart-pang for s [...]n meant? do not dissemble before the Lord, didst thou ever mourn either Legally or Evangellically? And so for desire, have you thus desires toward the Lord and his waies? are they such a delight to you? thou hast heard his word many a hundred times, and didst never taste any sweetness, any savour or relish in it at all. Say, are not many of us so far from delighting to draw nigh him, it is the most burthensom day in all the week, the Sab­bath is, we care not how seldom it cometh; but I hope better things of you in this particular for the most part. If you have such affections, do you not, many of you, wallow in your filthy­ness? Indeed it is strange to see how some men have a tongue to speak for Christ, & seem to be wonderfully affected with any dis­honour put upon him, and to be great disputers for his Ordinan­ces and Sabbaths, ready to flie in the faces of them that speak against these things, and yet themselves are very Sinks and Puddles of uncleanness; will be drunk, will be filthy, will swear, and lie, and come and stand before the Lord, as if they were delivered to do all these things: what will become of thee? if a foolish hypocrite shall perish, where wilt thou appear? It may be, if thou avoid these gross sins, thou makest nothing of a secret [Page 232] lust, so be thou canst hide it from the eyes of men, thou despisest the presence of the Lord with thee in thy secret place.

Again, it may be thou hast done something for Christ, but thou couldst not suffer for him, but turn, and shift, and deny him before men: O, far before thee have many gone, and yet perished, ne­ver reached heaven. It may be thou art so gross, that even the people of God themselves can discern thy hypocrisie, and thy own heart may condemn thee: Well, if others that have out-stript thee in these things fall short, where wilt thou appear? thou comest behind the Pharisees far enough, and they enter not, they fall short; what will become of thee? If the Virgins, be­cause foolish Virgins, are not thought meet to enter into the Marriage-Supper, the door is shut against them; What wil become of thee that art an arrant strumpet-soul, that hast thy gods, thy Idols to worship, thy gold, and thy belly, thy sport and pastimes, to which thou devotest thy self, so that thou canst not come un­der the notion of a Virgin? O that the Lord would make men sensible! If such as take all this pains for heaven fall short, what is like to befall them that never set foot forward towards it?

Then, It may serve to stir up every one of us, that heareth this word this day, to take heed, be not high-minded, but fear, as the Ʋse 2. Apostle saith. You see how far a hypocrite may go; It may be further then many of us have gone; what need then had we to look to it, that that we have, and that we do, be in sincerity and upright­ness; for then it will hold out with the wise virgins. To you that make a profession of Jesus Christ and of his waies, I direct this Exhortation to you especially: And I shall back it with these two or three arguments; and then propound some few considerations to be made use of here in the tryal.

1. Then consider brethren, What ever men judge of you, or you judge of your selves, through mistakes sometimes, yet God he seeth through all. It may be, the cobweb is so thick woven, that the piercing eyes of the most judicious child of God cannot see through it, but God can see through it. And so the foundation of the house, he seeth to be upon Sand, when it may be the people of God cannot discern it. We are exceeding apt, secretly to bless our selves when the people of God think well of us; and if we may be but admitted into their fellow ship, we are well; [Page 233] it is a thing to be eyed in its place, but to make this our rest, is de­sperate; alas, they have so much to do at home with their own hearts, they cannot have so much time to pry into the actions of others; nor if they do, to enter into the heart of any; and charity binds them to think the best, where there is no discovery to the contrary; but what if all the Saints should admire thee, and look upon thee as a most precious glorious creature? Yet the Lord sees thee to be but dung, and dross, and rottenness: Men look upon the out-side of the Sepulchre, God pierceth to the rotten­ness within, his eyes behold the evil and the good; let it lie never so deep, the ends, God discovers them; Did you at all fast unto me, Prov. 15. 3. saith the Lord? no, but to your selves. So the Pharisees, they had covering upon covering to hide their rottenness with, but all would not do; they had their long garments, long prayers, and many good actions which they did, and much zeal which they seemed to have; and yet God seeth through all this, and calls them wretched hypocrites when all is done, and tels them for what end they did it, to devour widows houses, and to be seen of Mat. 23. men. So God saw the Idols of their hearts, though the Prophet could not. Our Saviour knew their hearts, and would not trust himself unto them. Would it not be a confusion to you, if the Ezek. 14. people of God should see your hypocrisie? how would you hold up your heads before them? Ah brethren, how will you lift up your faces before the Lord then, who searcheth the hearts? If you be found with no oyl in the heart, in the vessel, only a Lamp, a shew, he can, he will search it out, and that your souls shall one day know. And therefore it concerneth us now to search.

2. The great danger of hypocrisie in profession in these daies, now the times smile upon it, for indeed, let hypocrites pretend what they will, they are sensual, and it is their belly they serve, and not the Lord Jesus, and therefore as the times sway, you shall have them bow; where the loaves were, there those hypocrites would be, they followed not the Ordinance, the bread of life for it self, but for the loaves, they subjected it unto their bellies; the Bull-rush will not grow, except it have much mire and water; no more will an hypocrite, except he hath his advantages ordinarily, though sometimes they may go through persecution; yet that is somewhat more then ordinary. O how Judas loveth the bag, more then the Master, it was that that kept him so close to Jesus Joh. 8. 11. [Page 234] Christ: he had a sweet place of it while he had the bag. WelL, If ever mens souls were in danger of being undone by hypocrisie, now is the time Brethren; And now it is the more hard to discern whether we follow Christ for the leaves, yea [...]r no: therefore upon that account also, we had the more need to search and try our hearts, whether we be sound at the bottom or no.

3. The danger of the cure, if we be pocrites: Indeed in this respect the condition of a prophane man is better then a close hypocrite, his distemper is more apparent, and his own conscience cannot but judge him of many things; but now many times a hypocrite seeth not his hypocrisie, though sometimes he do: it may be at the first if he had hearkened to the voice of his con­science charging him with hypocrisie in this and that, he might have kept it tender; but smothering it, at last it groweth silent and harder seared, and the eyes by degrees are blinded, so that he seeth not his disease. 2. It is so like to uprightness of heart, that it is scarce discernable to the Physitian that should be instrumen­tal to heal it: Morbus vix sanabilis, saith one, qui sanitatem imitatur, and then when it is discerned, there is much more goeth to the healing of an hypocrite, then another sinner; he must first be emptied of himself, whereof he is full; he must be untaught, before he can be taught any thing of Christ. 3. If he do see his disease, he is usually unwilling to have it healed, he liketh it better to keep his lusts, secretly to have the delight of them, and pleasure of sin secretly, and yet the shew of godliness. Like a s [...]urdy Rogue, he hath a sore, and he knoweth it well enough, but he careth not for having it healed, because it is his Plow; it is that which brings in his profit or advantage, by moving others to commiseration; but many times, such persons as these dye of their wounds, and when the [...] would have them healed, they are fostred so and corrupted, there is no healing of them. The Lord grant it prove not the case of our souls.

Why, but you will say, how should a man know then (If a Object. hypocrite be such an one that may go so far) whether he be an hypocrite or no? for it may be you will say, for ought I perceive, an hypocrite is gone so far that I doubt I shall hardly reach it. For answer to this, I shall say these few things.

First then, for matter of affection, for knowledge, I think we Answ. can hardly make that Characteristicon, because it is common to [Page 235] both; and when men speak of it as a practical knowledge, an humbling knowledge, a warning knowledge, &c. These are the effects of it. But knowledge considered as knowledge, it is alike, though the Spirit of the Lord do shed it abroad upon some mens hearts and affections, so that it works there mightily, and re­maineth imprisoned in some mens heads and understandings. Therefore for the Affection, I cannot stand to give account of every affection spoken of before, but for That of mourning for son, which is specially considerable, you have heard a heart may be troubled for sin, and it is questionless true. But how shall we know then, whether our trouble for sin be right or no, or whether we be hypocritical therein? Truly Brethren; If ever we could look upon Jesus Christ crucified by his sins and for them, with such an eye of faith, and so mourn over him crucified by us, Z [...]h. 12. 10. and yet for us; this surely none else can work, but the spirit of grace, it is a special fruit of it, in that 12. of Zach. It may be thou hast been a poor creature, much vexed with thy sins, and weary by reason of them, and weary of thy groa [...]ing and trouble; but hast thou ever had a sight of Christ crucified, and mouraid over him whom thou hast crucified? This is the bitterness indeed, that a hypocrite cannot reach unto.

Secondly, Though an hypocrite may avoid many sins, yet he will have some lust, some Dalilah, some little one, and his soul shall live. Now if a man regard any iniquity in his heart, be it ne­ver so plausibly maintained, have he never such fair pretences for what he doth, that man is a hypocrite, and God will not hear such a mans prayers. If I regard iniquity in my heart, God will not hear my prayers. Judas must have his covetousness, he could Psal. 6. 18. forego all other. Herod must have his sisters daughter, all else he can forego. If there be any one lust, wherein thou sparest thy self, keepest it under thy tongue, be it never so secret, thy heart is not right. It may be a man would think, that the sin of his constitution he may give himself a little liberty in, and this is thy plea, It is my temper, to be vainly merry, a mans temper to be wanton, to be foolishly jesting, and men will plead their nature for it; why truly so might Job, he made a covenant with his eyes: David, I kept me from mine iniquity, whether the sin of his na­ture, Psal. 18. 23. or his present condition, that is to say, revenge upon his ene­my, when he had him in his hand. So the sins of a mans place, Job [Page 236] kept himself from them all; he did not oppress, wrong his man Job 31. 21. servant, despise his cause, oppress the poor when he had his help ready▪ in the gate to have sided with him. If men shall in any case, though they have never so urgent temptations, allow them­selves in any sin; surely such men are hypocrites and no bet­ter.

Thirdly, an hypocrite will do much, but he will not do all; he never hath respect to all the commandments of God. Why but you Psal. 119. 6. will say, No more can the most upright man upon the earth do all. Not Legally, but Evangelically he may, he may aim at all; though the Commandment be exceeding broad, he may search after all, that he may do them, he may endeavour it, though he cannot reach it, I have a respect to all; and where he cometh short, that is his burthen, that is matter of mourning to him. Take it in two or three particulars, that I enlarge not too much.

1. It may be an hypocrite will be wonderful strict in the duties of the first table, which we call ordinarily religious duties, as praying, reading, hearing, &c. But you shall find him very slight and slack in the duties of the second. Those in the 7. of Matth, they would Preach and Prophesie in Christ his name, but yet they would work iniquity with both hands. Judas would pray with Christ, Preach for Christ, receive with Christ, but he would then couzen and defraud, made no conscience of secret thievery. And it is very plain in that first of Isaiah, who were more forward then they in their sacrifices, abundant in their worship, multi­tude of their burnt-offerings and solemn assemblies, but in the mean time their hands were full of blood, they made nothing of [...]sa. 1. 10. to 17. that. And is it not so with some of us, we are frequent in hear­ing, frequent it as much as others, and yet notwithstanding make nothing of the duties of the second table, drunkenness is nothing, though wine be raging; make nothing of railing, reviling, of covetousness, which is Idolatry; he will hardly make a Covenant with his eyes, as Job did: maketh nothing of uncleanness, if not outward in act, yet contemplative, of a wandering eye, and wandring heart; and so of deceit. O this is dreadful, let not that man deceive himself, certainly he is an hypocrite, and though he may go far, yet he will be sure to fall short.

2. An hypocrite in his obedience, he will be much about little incon­siderable things. Some ceremonious things, or the like, more then [Page 237] the weighty matters of the Law; so the Pharisees, they forsooth Ioh. 18. 28. would not come into the Judgement-Hall, because it was the preparation to the Pass-over, lest they should be defiled, and not fit for the Pass-over; but they made nothing of the greatest mo­ral pollution that could be, of falsly accusing the most innocent person, and prosecuting him to the death, this they made no­thing of: and so they scrupled not to give thirtie pieces of Sil­ver, Mat. 23. 23. as a price for Jesus Christ, that they might bring him to death, but when they had done, they would not cast it into the Trea­sury. The Papists, they make much ado, it is a grievous offence to violate one of their fasting daies enjoyned by the Pope, but to murther Christian Princes under the notion of Hereticks, they make nothing of that; this is the condition of many a poor crea­ture, Mint, Annice and Cummin they must tythe, these externals and ceremonials; a Gnat they strain at, but a Camel they can swallow.

3. Another thing in their obedience is this; an hypocrite, he can be contented to take up the easie part of Christianity ordinarily, but not the difficult, that which is more inward and laborious: they can come to hea [...] the word, to confer with the peo­ple of God, to receive, &c. But the inward part, the great duty of self-examination, alas they are strangers to it, that high duty of spiritual contemplation, that of keeping their hearts with all diligence, because out of it are the issues of life, this they are Pro [...]. 4. 23. strangers to, they cannot down with these things; to forgive in­juries from their brethren, this is a hard duty, to love their ene­mies, yea to love them that think meanly of them, despise them, as well as those that think more highly of them, this is no easie duty; here the hypocrite will give others leave to take up this part ordinarily: truly Brethren, Search and see, is it not so with Mat. 5. 44. some of us▪

4. Another consideration is this, An hypocrite maketh not Jesus Christ his last end, he doth all for self-ends. Who do seem to be more Religious then the great Questionists of the times usually? yet the Apostle tels us, if they consent not to the wholsom words, even the words of our Lord Jesus Christ, and the Doctrine which is according to godliness, he is proud, knowing nothing, doting about 2. Tim. 6. 5 [...] Questions and strife of words, whereof cometh envy, strife, rail­ings, evil su [...]isin [...] and perverse disputings, of men of corrupt [Page 238] minds, and destitute of the truth, supposing that gain is godliness; there is the root of all this Brethren, of all this zeal and contention, supposing that gain is godliness; was not this the argument whereby the Devil would have proved Job an hy­pocrite? if thou touch all he hath, he will curse thee: doth he serve Job 1. thee for nought? he hath self-ends in it. O surely brethren, if our hearts condemn us, and tell us We work for our penny in the Vineyard of the Lord, we serve for our penny, it is not right; it may be we may pretend the glory of God, and may seem to take a right aim for God and for Christ, but like a deceitful bow, we turn aside, and have somewhat else in our eye that setteth the wheels awork, when the glory of Christ will not; O this is Hos. 8. 7. gross hypocrisie. So those in Mat. 7. they prophesied in the name of Christ, but not for his name, but for themselves; and though a child of God may be pestered with such thoughts creep­ing in upon him, yet he suffers them not to lodge with him, but whippeth them, and giveth them their pass, he mourns under them, prayeth for pardon of them, and healing and subduing of them.

5. Another thing is touching the conflict which the soul may have with sin. How may we know whether that be right or no? An hypocrite may have some regret doubtless in sinning, until he hath hardened his conscience so by custom, that he is past feeling.

Do but mind these two things. 1. Where the quarrel lies, where the battle is fought; Is it between the understanding, the judgement, or the conscience convinced, and the will? or is it between the will and the will, the affections and the affections? the former may be in an hypocrite, the other is not. Peter had this conflict be­tween his will and will, he should be carried whether he would not, that is to say, to be martyred; Why then, if he were alto­gether Joh. 21. 18. unwilling, how could he be a Martyr? No, he was willing, and yet unwilling; there is a lusting of the Spirit, and a lusting of the flesh; it is not for nothing that the Holy-Ghost expresseth it in those terms, he doth not say the spirit judgeth one thing, and the flesh lusteth after another, but there is lusting on both sides, the flesh against the Spirit, and the Spirit against the flesh, and those Gal. 5. 17. two are contraries; and they are in the will and affections, and therefore as contraries, they must needs fight until one be subdu­ed; [Page 239] the Apostle saith, with his mind he served the Law of God, Rom. 7. ul [...]. and with his flesh the Law of sin; but mind, there is not meant the understanding as distinct from the will, as sometimes it is under­stood, but it is understood of the regenerate part set in oppositi­on to the corrupt part in the soul, and the one fighting against the other, so that the things we would do, we cannot do many times. Consider then, Is it thus with thee? carnal affection carryeth thee out this way, but thou hast not only a judgement to the contra­ry, but thy affections and will carryeth thee to the contrary, and thou art not alway overcome, but ordinarily prevailest: O this is a sign of an upright heart.

2. Consider in this conflict also another thing, Whether you [...]e not treacherous, alway holding on the side of sin. So an hypocrite will be; he hath some regret against sin its true, but yet he favours it, and would willingly excuse for it, palliate and plead for it; and O how glad such a man is, when he hath but any Scripture that will seem to make for it, that he may have but liberty for his lust; as a co­vetous man, O how he is more then ordinarily pleased with those Scriptures which seem to make for it; and such a man holds in with sin, and will not come to the light, but hates it, is willingly ignorant of some things, libenter ignorantur, ut liberius peccent. Is it thus with us brethren? believe it, if it be, we have cause to fear all is not right with us, we are unsound at the heart, and though we may go far, yet the end will be rotten­ness.

Again lastly, See to it whether we love anything else more then Christ: If House or Land, or Father or Mother, or nearest relati­ons, or life it self more then Christ, we are hyporcites sure, and this is a thing will not be so easily known, specially by such as with [...]eter, denyed him, being ashamed of him; it may be upon a slight account; O happy is he that can afterwards say as Peter, Lord, Mat. 10. 37. thou knowest all things, thou knowest I love thee; though I dealt so unkindly and unfaithfully with thee for the time past, yet now sure I am I love thee, and that love preferred Jesus Christ before his life. If the heart be but upright, if there be never so little at first, yet it will grow, it will continue, the Seed of God will abide. And if never so much, if the heart be not right, it will fall short of heaven, as these Virgins, they went far. Well, the Lord give us understanding in these things.

Verse 7. ‘— [...].’

WE have done with the former member, that is to say, the foolish Virgins trimming their Lamps, going so far in a pro­fession of Christ, and yet fail when all is done. Now we are to consider the second member included in this general; and that is, that Believers are now to trim their Lamps; the wise Virgins were now to do it as well as the foolish; the real, as well as the formal professor. I will only briefly note two things from this clause of the Verse.

First, That though a Believers profession may decline and grow low, and that towards his latter end, or after he hath long professed Jesus Christ, yet it is not altogether extinct; it wants trimming in­deed, but it is not out with the foolish Virgins.

2. When this profession groweth thus low, it is the Believers duty to renew it, to trim up his Lamp.

Of the first in the first place, wherein are comprehended three notes, which for brevity sake I wrap up into one; partly, be­cause some of them have near affinity with what hath been alrea­dy delivered; and partly, because I would not dwell too long up­on the Text.

First then, That a Believer his profession may decline and grow low, and need a renewing. 2. That it may come to this pass after he hath long professed, or near the time of his Calling for. And 3. That yet notwithstanding it is not extinct altogether, as the profession of the foolish is, of which afterwards. A word or two briefly to each of these.

First, That a Believers profession may decline; which is somewhat of kin to what we spoke before, and therefore the less here. The Lamp may grow low.

First then, The light which appears to be in the Saints may grow low. It may admit of mixtures, sometimes of darkness which much dimmeth the light. I mean they may be much corrupted in their judgements, and turned aside from the simplicity of the Gospel of Christ; this is clear in the Galathians their [...]ase, ye Gal. 5. 7. [Page 241] did run well, who hindred you, what was the matter? It was an errour and a gross one crept in among them, to set up the Law and Moses with Christ, as necessary to Justification and Salvati­on: What a [...]mist is here about the Lamp? this made it twilight with them.

2. The lightsomness and joy of faith, this also may wear away in great measure, yet not altogether; the faces of the Saints do shine by a reflexion of the countenance of God upon them, as the face of Moses did, when he had been with God in the Mount; but alas, though they walk long in the light of his coun­tenance, may it not be lost▪ as we find the Psalmist complaining, Psal. 51. 1 [...]. Restore unto me the joy of thy salvation: he had it before, but now he had lost it, both which are implyed in that word restore: And do we not find it in that 50. of Isaiah, Who is there among Verse 10. you that walks in darkness and s [...]eeh no light? Where is the light­somness of the Lamp then? the pleasant paraphrase upon the works of the grace of Christ in their souls, so that they can see nothing at all. Look what comfort it is to have a [...]ight or a Lamp in the darkest night; such comfort it is to have the smiling pre­sence of the Lord. But now this is lost, thou didst hide thy face, Psal. 30. 7. and I was troubled; Gods face was clouded, and his face was covered.

3. Believers, as they may lose in a great measure their joy of faith, so may they lose their confidence of hope, so that they may be ready to say many times, their hope is even perished from the Lord, and hath God forgotten to be gracious, and will he be merciful no more? this you may see in many cases of the Saints. David, I shall one day perish by the hands of Saul. O I shall never see 1 Sam. 27. 1. through this world of wickedness that is in mine heart, but sooner or later, I shall be swallowed up by it.

4. A Believer may lose the degrees of those graces which are radical, and which indeed more principally are like the oyl in the vessel, yet that may grow low, and then no marvel if the Lamp which is fed by them do grow low also. As that of their faith, how low may they grow in faith? Indeed our Saviour hath pray­ed Luk. 22. [...]. that their faith fail them not altogether; but in a great part it may, decline. We see it in Asa, one while he could trust in God when a great hoast of the Ethiopians and Lybians come against him. By & by, when he was not so hard put to it, he rests upon the [Page 242] King of Assyria, for which the Lord reproveth him by the Pro­phet. 2. Chro. 16. 8. Where was Peters [...]aith when a little carnal fear turned him aside in so sad a manner? and indeed it is the want of faith in the people of God, that is the very root of all those turnings aside from the Fountain to the broken Cistern, from God to the creature: And so that of love as well as faith, faith works by love, and this also may de [...]line. You find the Church of Ephesus, She Rev. 2. 4. had left her first love; and that Angel of the Church also, he had it may be heretofore been full of love to Jesus Christ, and that love very laborious in feeding the Flock of Christ, but now his love was remitted. May not every mans heart Seal to this, that the Love of his Espousals to the Lord Jesus, the love of our Jer. 2. 2. youth, those springing affections are gone?

5. Another is this, A Believer may lose the fervor of all those holy affections that he hath had, his desires, his delight and joy, his anger and hatred against sin, loathing and abomination; time hath been, we could have cryed out for the living God▪ their souls break for the longing they had to God; but now the Chariot wheels drive more heavily. We have felt sometimes the babe springing in the womb; but now we can hardly feel in, our affections languish towards Jesus Christ. Solomon once had a zeal for the house of God, when he laid out himself in building a house for his name, [...] ▪ King. 11. 33. but what was become of that zeal when he could build a house to Chemosh the God of the Moabites; in favour of his Moabitish wives where was his zeal then? So Laodicea was grown luke-warm, theywere hot at first.

6. The outward acts of grace, they may be remitted; which in­deed are a great part of the profession. It is not a bare confessing Jesus Christ the Lord▪ with the mouth, that maketh a profession, but a suitableness of conversation, walking in Christ Jesus the Lord; now there may be remission of these acts. The acts of a moral man; which he elicits from the power of nature by moral precepts, or the power of Education, are called sparks, in that of Isa. which are of a mans own kindling; & the works of holiness & Isa. 50. 11▪ righteousness in the Gospel, is called the light of a Believer, which shines before others, and is indeed the main thing, let your light so shine before men; that they may see your good works. Now I say, Mat. 5. 16. a Believer, he may have interruption in this remission, in this he may either neglect them, or else do them in a slight manner, and [Page 243] that ordinarily. So the Apostle speaks to the Philippians, that Phil. 4. 10. their care again towards him had flourished, by which is implyed it had flourished before, but now it had languished and faded, they had not put it forth for him as they might have done; but now it revived. As a man in a fit of passion hath not the use of his reason; so the best of the Saints when the wills or lusts of the flesh prevail, (as they may in the best) they have not the use of their spiritual part. But so much for the first thing. I am brief, because I have had occasion to speak much what to the same purpose be­fore.

The second will be this, That these declinings may be in the peo­ple of God, even near their end, and the coming of Jesus Christ. This will be justified by the Parable, here the cry cometh which rous­eth the wise Virgins, and when they awaked and came to them­selves, their consciences were awaked, then they saw that their Lamps wanted trimming, they burned low; when they should burn the brightest, they are dim & dull; you need not much to be said for the proof of this part of the Doctrine, for of Solomon after he had lived long, and followed God, and had had extraor­dinary 1 King. 11. 9. appearances of God to him again and again, publike and privately; yet when he was old, saith the text, and should have grown better, he then began to love many wives, and then fell to countenance Idolatry, which is a blemish upon him to all posteri­ty. And so you see it in Asa his case, a good man, and a man ve­ry forward and diligent for the reformation; and yet in his last daies, see how many failings are noted of him, his unbelief, rest­ing 2 Chron. 16. 10. upon an arm of flesh, his imprisoning the Prophet that repro­ved him, his going to the Physitians and not to God, his oppres­sing of many of his people; the lower he ran, his day ran, the more dregs he ran, he ran not clearest at the bottom. So Samp­son, Judg. 15. 20. Ch. 20. v. 16. some twenty years after he had been overtaken with a Phi­listian woman, and likely repented of it; yet twenty years after, he goeth in to an harlot there. And the

Reason is plain for this, because that grace at the best, when it is Psal. 51. at its perfection, it is but a creature, and depending upon God as the beams upon the Sun, and as the stream upon the Fountain, and therefore no longer then he is pleased to feed it, will it sub­sist; let our vessel be never so full of oyl, our hearts never so full of grace, yet it depends upon the Lord Jesus and his fulness; and 1 Chron. 29. [Page 244] the Spirit, like the two Olive trees that empty the golden oyl in­to the vessels, uphold me with thy free Spirit, saith the Psalmist. And, O that the Lord would keep this upon the frame or imaginati­on [...] of their hearts for ever. Thou maintainest my lot, Psal. 16. Psal. 16. Now if he withdraw and forbear to empty out of that fulness upon us, let our conditions be what it will, alas grace will lan­guish, our Lamps will burn dim.

2. Because (truly many times) this is the time the people of God grow most secure, they have long followed hard after God, and now they think they may slack their pace a little; we are ex­ceeding prone to set up grace received in stead of Christ; when our mountain is made strong we lean upon it, whereas we should only lean upon our beloved; as the Church. And then no marvel if he let us see, to our sorrow, that grace is but a creature, and loseable in its own nature; the child getteth most falls, when it thinketh it can go it self without any holding; and this much for the second.

The third thing is, That though the Lamps of the wise Virgins come to want trimming, to burn low and dim, and at such a time as this, yet they are not put out; which is the complaint of the foolish Virgins in the following verse. The declensions of a godly man, at the worst they are recoverable. An emblem of this, was the fire upon the Altar in the Sanctuary, it never went out after once Levit▪ 6. 12. and 13. it was kindled. It is said of the good womans Candle, it goeth not out by night; she may sleep it may be, but it is by Candle-light; as persons that intend to rise again, and haply not to sleep long, will sleep by a Candle. Believers may fall asleep, and the Candle may burn dim, but yet it goeth not out. Prov. 31. 18.

Indeed it is true, a child of God his profession of Christ may be at such a low ebb sometimes, as scarce to be visible. A candle in the socket sometimes will burn so low, that a man would think it were even out, but it riseth again. So we would have thought Peters profession had given up the ghost, when he denyed and forswore his Master, in such a sad manner. And so David, his profession was very low. And so some of the Martyrs that subscribed a re­cantation, Trapp his Com. place of Apost. as Cranmer▪ So Tho. Whittle and Benbridge, Bilny and others, Fullers lives, pag. 122. now we could hardly see the light, yet it broke forth again, and shone gloriously in them all.

[Page 245] Again, It cannot be denyed but that a child of God may de­cline and lose divers degrees of grace, which for ought we know he may never recover again, never have his Lamp trimmed up as it was before; but yet, it never goeth quite out.

And so for comfort, they may live and dye haply, without the light of his countenance, and yet their Lamps burning. Our Saviour himself dyed without the sense of the Love of his Fa­ther, he had his supporting presence, but not that sweet refreshing presence, My God, my God, why hast thou forsaken me? for this is Mat. 27. 46. not necessary to the being of a Christian, as to believe with the heart, and confess with the mouth is, in persons grown.

Now that it is so, that their Lamps do not go out, neither the light nor heat altogether, nor the acts of holiness and righteous­ness towards God and towards men, are not altogether lost and laid aside. It will appear,

First by Scripture, the path of the just is as a shining light, which Prov. 4. 18. shineth more and more to the perfect day; Some interruptions there may be, but yet it shineth more and more; the Sun runneth his race, though now and then a cloud intercepts his comfortable beams from the earth. And that of the Psalmist, his leaf shall ne­ver Psal. 1. 3. wither, the leaf is the profession, he shall not wither but be green. An hypocrite indeed like a Bull-rush will wither, as we shall see by and by, when the mire and the water fails; but a child of God withers not. There are two Conditions which usually wither mens profession, but the child of God stands it out in both. 1. In a prosperous state, that useth to choak the word; they that will call upon God in the day of distress, in their afflictions wil seek him earnestly, yet when his hand is taken away, they no more Hos. 5. 15. remember▪ the Lord their Saviour; but a child of God now in his prosperous condition, he loseth not his profession altogether, though the Lamp may be damped, yet not extinguisht. And 2. For adversity, that indeed is a trying time: all this is come up­on us, yet have we not dealt falsly in the Covenant; will the hypo­crite Psal. 44. 17. alway call upon God? he will not call upon God alway, nor wait for him. Yea, the time of affliction usually is an advan­tage to the people of God; if ever their Lamp burn brighter then another, it is in the dark and cold night of persecution and af­fliction; a Torch, the more knockt against any thing▪ the more it burns.

[Page 246] Secondly, Because they have within them a Spring of oyl that feeds the Lamp, therefore it goeth not out. It is set forth in ano­ther metaphor in that place of John, out of his belly shall flow Ri­vers of water, springing up to eternal life. Now where there is Joh. 7. 38. this within, the flame will live while there is oyl to maintain it: It is like fire in a mans bosom, he cannot carry it so surely, but it will discover it self as fire in the bones, as the Prophet speaks of the word of God. And,

3. Because that cruse of oyl is continually supplyed by the Spirit, and from the fulness of Christ, therefore it never fails. If the oyl in the vessel could fail, then the Light in the Lamp might fail, but it fa [...]ls not; and why? not because it is not perishable in its own nature, being but a creature, but because it is kept by the power of 1 Pet. 1. 15. God; we are kept by the power of God to salvation; alas, if it were in our keeping, we should quickly, with the Prodigal, run our selves out of all, as we do in a moment lose the most precious frames the Lord is pleased to put upon us, but it is kept by that power, none is able to pluck them out of this hand of the Father & the Joh. 10. 28. Son. Sin is strong indeed, strong lusts; and Satan is strong, a Lyon, a Dragon, a Prince of the power of darkness; and Armies of lusts he hath warring in our members, a great strength, and all these pluck at us, but they cannot pull us out of this hand of Christ. And thence it is that their Lamps are not put out in obscure darkness. O how fain would Satan blow out the Candle, that we might walk in the darkness, not knowing whither we go; but it is held in the hand of Christ, and it is above the reach of his poy­sonous breath to do it. A damp of lusts from our own hearts, if any thing would do it, this would, and it maketh them burn ve­ry dimly and blew many times, but yet cannot overcome; the Lamp may want trimming, but it is not out.

For the Application then of this Doctrine. If it be so, that Be­lievers are subject to such declinings, yea when they should be at Ʋse 1. the best, in their latter end, when they should bring forth fruit in old age, that then they may be ready to wither, or in a great part, the leaves, their profession may change colour, and lose its greenness: What should this teach us all in the first place, but to take heed of placing our confidence in any thing which may fail us. If any thing on this side the Lord Jesus himself might be [Page 247] trusted in, it might be grace, for there is not any other so near approach to God, without which Angels were but Devils, the very perfection of Saints and Angels; And yet because it hath its imperfections, therefore it is not to be trusted to. Nothing indeed is more spiritual then grace, the choisest communications of the eternal spirit to the Creature, but yet considered in com­parison with the God of grace, it is but flesh, if it be rested upon; the strongest mountain, that a man would think should never be shaken, yet sin and Satan, if the Lord permit, can get under it, and blow it up. Yea, if our grace were perfect, yet we might not rest in it, because yet it hath its comparative im­perfections, it self being but a derivative, and dependent Being upon the God of grace at the best; it is but a stream, a beam, though nearer the Sun, and nearer the Fountain; and but the water of a Cistern, and if whole before, yet this resting upon it, would make it a broken Cistern. Well then bretbren, if our profession flourish never so, if it be spring time with you, trust not in it; for there may come a fall after this spring, there may come a time of scorching heat may make you wither, in a great part at least. Though your Lamp burn, and shine never so gloriously, and the light be great which ariseth from these sparks of Gods kindling, you see it may come to want trimming, to burn more dimly, therefore trust not in it.

2. It should teach us then to live by faith, in respect hereof. Alas brethren, we are withering every moment; if we have not waterings every moment, what would become of us now? whence must this come, but from the fountain of Israel, the Isa 27. 3. eternal spring and fulness which is in Jesus Christ? Of his fulness we receive, saith the Evangelist: What made the difference be­tween Ioh. 1. 16. the rest of the Disciples, their profession of him, and Pe­ters? all their Lamps were damped in that hour and power of darkness, it was so great and gross; but his was almost gone and giving up. And for those acts, the flame was even out, but that the Lord blew it in again by the breathing of his spirit, O La­bour to live by faith in Jesus Christ, for preventing grace then, that we may not be removed from our stedfastness. The Apo­stle had a strong perswasion, that neither life nor death, the intise­ments Rom. 8. of the one, nor the terrors of the other, should separate him from the Love of God in Jesus Christ, O it was that love he hung [Page 248] upon! You see that grace it self, which is the oyl in the vessel, which seeds the Lamp, is loseable, and therefore much more the external fruits and effects of it. Now if the power of God do not keep us we are gone, therefore we must hence learn to live by the faith of the son of God, as the Apostle did, not by sense nor what we fee [...]; though never so much, yet that must not be our life, or Joh. 14. 19. if never so little, that must not be our death, but still live by faith in the son of God, who liveth for ever, and therefore his people shall not dye, nor their Lamps be put out in obscure dark­ness.

3. Consider then, have we not declined? have not our Lamps Prov. 20. 20. burned much clearer then now they do, hath not our light been clearer then now it is, and our warmth been more then now it is? this is matter of humbling to us. Have we not received much mix­ture of error in these erting times? we cannot imagine how much darkness it brings upon our Lamps, to have one error mixed with much truth. Besides, may not the Lord Jesus say to us all, I have somewhat against you all, in that you have left your first love? Time was, when you were zealous for the house of God, and it [...]v. 2. [...]. did even eat you up; now you are grown to a Gallio's spirit, care not for these things; Now we seek our own things, and nest our selves in security, it is well with us, and therefore we consi­der not the danger poor souls are in, by such as go up and down with the power of delusion, few mourners in Zion for these things. If the Church were under persecution, it is likely we should lament; truly I look upon its present state as more de­structive to it; so many Vipers [...]ating at the very heart, and bowels of Religion; where is our burning of zeal for God against these things? sure it should humble us.

4. We see that Believers may decline, and these times do give an abundant proof of it; how many that have been as burning and shining lights, have been benighted, and inveloped in the most Egyptian darkness, entertaning the most desperate opinions, walking after their own Lusts; and yet afterwards have been restored? O how should this make us fear before him! be not high-minded, but fear; here thou seest one, and there another, Rom. 11. 20. their lamps next to a being quite extinct, yet thou hast light and heat maintained; O boast not thy self, lift not up thy self, but fear before the Lord: humility indeed is a kind of a nurse of the gra­ces, [Page 249] conservatrix virtutum, as Bernard saith. If he spared not the Angels in their pride, will he spare thee? A Novise is in danger of falling into the condemnation of the Devil, in danger of be­ing puffed up; He giveth grace to the lowly, but resisteth the proud. Some do observe that word, be ye cloathed with humi­lity, 1 Tim. 3. 6. [...], be ye cloathed; the word cometh from a word signifying a knot, because it ties all together (as I may say) and so 1 Pet. 5. 5. knitteth the graces together, as pearls upon a Braslet, if the knot be broken, they are quickly lost. It is indeed brethren, the thief in the candle, the great waster; the Moth in the cloath consumeth it, and spoyleth the beauty and strength of it. It is the worm at the root of the Guord, it will smite it, and we see it by sad experience, when men grow so proud, and pretend to Angelical perfection in our days, they fall as low as hell, and brutish bestiality in their lusts. O therefore let us labour to walk humbly with God, be not high-minded; though at present we stand, and flourish, and shine, and burn, we are liable to de­clinings.

5. If we be so liable to declinings, then it should teach us so much the more to be diligent in improving. I am sure the Apostle giveth it as a preservative against declining and apostatizing; But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; grow in grace, and in knowledge; knowledge is that whereby the Lord doth reveal himself to his people, from grace to grace, as you have it in that place of the Apostle, whom behold­ing 2 Pet. 3. 17, 18. as in a glass, &c. But observe here, keep your selves, that is, fall not from your own stedfastness; and how should this be? One means is to grow in grace; If we would not have our Lamps burn dim and low, we must labour to supply them, so as they may increase; the path of the just is as a shining light, which shineth Prov. 4. 18. more and more to the perfect day; and the wind of that Spirit, which bloweth where it listeth, it riseth higher and higher, as some note. Joh. 3. O see to it then, ordinarily while the fruit is in growth, the leaves wither not, nor the fruit fals, except in some great storm or wind. Labour to grow then, first in bigness, then in sweetness; grow more mellow, sweet, full of love, humili­ty and self-denial.

6. If we be so liable to decline, it should teach us to avoid all those things which tend to a declining, else we shall never avoid [Page 250] the thing it self; we must take heed of sleeping then; for though our Lamps be never so bright when we begin to sleep, when we awake, they will burn low, if not extinct, and will have great need of trimming up. Security is the undoing evil in all things; where was the joy of Davids faith when he began to be secure? Psal. 30. 7. Take heed of putting off the day of his appearing, that will gender to security, and that security will bring a neglect of our Lamps, and then they will grow low and decline.

2. Take we heed of false Teachers, try the Spirits, whether they be of God or no; they have a strange influence upon the life and liveliness of mens profession; were they not these that hindered the Galathians? Ye did run well, who hath hindered you? who hath bewitched you, that you should not obey the truth? Ye did run Gal. 5. 7. and 3. 1. well, in the [...]. the rase wherein they had Lamps or Torches; but who hath hindered you? The Apostle Peter maketh it the imme­diate cause of the backsliding, and declining at least, if not utter apostacy: Beware, saith he, lest ye also being led away with the error of the wicked, and fall from your own stedfastness, [...], 2 Pet. 3. 17. is to be carried out of his way, to go with another; the power of error is greater then we are aware of. The Apostle speaks thus, This I say, lest any man deceive you [...] with enticing words beguile you. They have cunning Col. 2. 4. craftiness, [...] cogging with the die, Satan changing himself in­to an Angel of light, and his Ministers into Ministers of light, and Eph. 4. 14. cogging with the die, like cunning and deceitful Gamsters: how easie is it to deceive the hearts of the simple, yea the hearts of his, but that they are kept by that power? But a great way they may prevail, and so we may lose our stedfastness; and therefore take heed what spirits we give ear to. Alas, do we not see in our days, what fearful work Satan hath made among Professors? how many have their Lamps quite put out, that went for zea­lous Christians, are become meer Atheists? how many have suffered a great abatement in their zeal, and vigour, and life, and closeness of walking with God by this means? O therefore take heed of falshood at the beginning.

3. Take we heed of learning their ways, by conversing with dead-hearted Professors, where there is not that life and power, that light and heat, but a cold, luke-warm frame; for such as our [Page 251] Company is, such shall we be in a great measure; why, must men make no friendship with an angry man, lest he learn his ways? And truly brethren, a formal Professor, a loose Professor, that hath little of the power of Godliness upon him, he is a quench-coal, and by degrees you shall find your selves growing to a more listless indifferency, then before; therefore though you may pity them, pray for them, stir them up, and provoke them as occasi­on serveth, yet that inward familiarity, as to lie in their bosoms, which will be followed with a conformity to them, take heed of, you shall find it will work a declining.

4. Take heed of deceiving our selves with false measures and weights. The Apostle tell us of some that compared themselves 2 Cor. 10. 11. with themselves, and were not wise; or comparing themselves with some others, which are haply behind them, this maketh them slack So the Church of Laodicea, what was the reason Rev. 3. 17. of their lukewarmness? they lost their love, the heat and burning of their Lamps were gone, whatever light they had, why they thought they were rich, and had need of nothing, they needed not that eye-salve to buy of Christ, nor gold, nor raiment. O this is the desperate undoing sin indeed, when men think now, O they bless God they are rich, it is for others to press forward, they need not walk so painfully as others, their corruptions are more subdued then others, Si dixisti sufsiciat, periisti. See Phil. 3. I forget what is behind, &c.

5. Arm your selves against the smiles, and discouragements of the world, for though like Sampsons foxes, they look with their faces contrary waies, yet the effect is one and the same; not to fire, but to quench that light and heat that is in a believer, for the smiles of the world are her embraces, she doth use to smother with them, and as I may say, overlay a soul; when Davids mountain was made strong, and by Gods favour too, then he began to Psal. 30. 7. be secure, to fal asleep, and his Lamp was almost gone, when God hid his face from him, his comfort was lost in a great measure. How many Demas's are there, which forsake the work of Christ for this present world▪ yea, indeed many that can endure the frowns of 2 Tim. 4. 1 [...]. the world, yet are overcome by her smiles; Jesurun kicked not, Deut. 32. 15. nor forgot the God of her salvation, so much as when she waxed fat. So in that of Nehemiah; they took strong Cities, and a fat land, N [...]. 9. 15, 16. and possessed houses full of all, wels digged, vineyards, and olive-yards, [Page 252] and fruit-trees in abunndance; so they did eat, and were filled, and became fat; and delighted themselves in the great goodness; notwithstanding they were disobedient, and rebelled against thee, and cast thy Law behind their backs, &c. and slew the Prophets which testified against them. O wat [...]h against this, take heed we do not abate our earnestness after more and more of Christ, lest while we are panting like the Hart after the water brooks, we take up with a drop, for all the Creature-comforts in the world are no more, and our thirst after spirituals be more cooled, and we so­lace our selves under our Guord, instead of the Aple-tree, the sweet shadow of Christ. And to this end, alway keep fresh up­on your hearts the love of Jesus his smiles; when the Diamond is present, the Load-stone cannot draw.

Again, Arm we our selves against the frowns of the world; di­scouragements we must expect to meet with sooner or latter, specially if we do not like a hollow-hearted bulrush bow and bend, and comply with every thing, a notable embleme of an Hypocrite; If we stand firm like an Oke or Cedar, we shall feel strong gusts; It may be some of us have known what they meant▪ and some have had experience of their weakness to bear up against them. O how should this humble us, and make [...]s double our watch! Satan will raise a storm, if the Lord per­mit him; thinking on a sudden to blow out our Lamps, but we must arm against it, and be sure to go on, though it be weeping; As the Milch-kine that carried the Ark up from the Philistins 1 Sam. 6. 12. to Bethlehem, they had their Calves left at home, which were a strong avocation, and yet saith the Text, they went strait for­ward, lowing and lamenting after their Calves, but yet they went forward. It may be we may be put to it; as that Marquess of Vioum in Italy, even Galeacius, that forsook house, and lands, and wife, and children▪ and all for Christ. It may be we cannot do it without some reluctancy, yet it must be done; it may be we shall have many discouragements from our own hearts, strong temptations, violent temptations; haply more then ever yet we have had, so that we cannot go on but weeping and wail­ing▪ yet resolve upon it, by his grace, however we will go on; such a well-grounded resolution, often renewed with a waiting upon the Spirit for his strength to perform it, will carry a man on far.

[Page 253] 6. Be sure not to neglect the Ordinances of Christ, nor be slight in the using of them. And one of the two I doubt we are often guilty of, and therefore we may thank our selves for much of the deadness that groweth upon us daily: these are the golden Pipes, whereby this Oyl is conveyed continually from the Lord Jesus, for the keeping our Lamps alive and lively. Would you not wither, but continue your verdour and greenness? you must keep close to the waters of the Sanctuary; they shall be like Trees Psal. [...]. 3. planted by the rivers of water, his leaf shall never fail; he that delights in the Law of God, meditates in it day and night, there is private conversation with God. And they that are planted in the house of the Lord, shall flourish in the Courts of our God, yea in old Psal. 92. 13. age they shall flourish, and b [...]ing forth more abundantly, when ma­ny times it is the declining time. A diligent, careful, serious use of all the Ordinances, with an eye to faith, seeing through them all, but as empty pipes without his presence to fill them, this ex­ceedingly conduceth.

7. Be sure your aim be as high as heaven, and the perfection Gal 6. which shall be at the resurrection of the dead. So the Apostle, N [...]t that I count that I have attained, but I press hard forward, I hil. [...]. and all his diligence was, that he might attain the resurrection of the dead; by a Metonymie of the Adjunct, it is put for the per­fection of that [...]a [...]e at the resurrection; see how high he aimed at, and therefore he did not languish, nor loi [...]r, nor stay in what he had received, but pressed hard forward toward the mark of the pri [...]e of the high calling; he that aimeth short, even at so much as will serve his turn, and compass his design, when he hath done that, there is an end. But I a [...]m at perfection, saith the Apostle, and so should we if we would keep our Lamps alive, never rest.

8. Be much in prayer; pray hard for the supplies of his Spirit, he hath promised them if we ask; importunity will prevail if we be Strangers, much more, if Children; it is the spirit, that keepeth all alive, and therefore pray for more and more of this Spirit of Jesus Christ. See how Moses followeth the Lord with request upon request, when he had been in the Mount, and seen Exod. 33. him face to face; one would think this was enough to have stop­ped his mouth for a great while; no sooner was he come down, but he is praying for the guidance of that good Spirit, O Lord, [Page 254] shew me the way where in thou wouldst have us to go; well, God grants him this, this satisfieth him not, but he must have Gods presence with him, an Angel would not serve his turn, but his presence he must have, and when this was granted, this would not serve his turn neither, but then, O Lord shew me thy glory: Pray­er is the richest trading for heaven: Build up your selves, praying in the holy Ghost. Ah it is the prayer of faith that fetche [...]h in rich supplies from the Lord continually. Iude 20.

9. Take heed of grieving this good Spirit then, when we have his presence, by any willing transgression: this grieveth him, our Ephes. 4. 30. unthankfulness, and slighting of him, minding the world; grieve him not, for if he depart, be sure our Lamps will be but in a sad taking.

10. Then every day we must be trimming; the Lamps of the Exod. 30. 7. Sanctuary were drest or trimmed every day, he made them well, as the Original word signifieth, they were disordered; burning every night, there was somewhat wanting oyl, and raising the week likely, and removal of dross from them, which they might contract; he drest them, and made them ready every morn­ing; the morality implied in this Type, surely is this; that we should daily dress up our Lamps, they will need it every day; renew our repentance, renew our resolutions, our walking clos [...]r with God, to love him, &c. daily endeavour to draw nearer to him; neglect your Lamps but a week or so, and see what fearful work there will be.

Again, such then as can say with Moses, they have lived thus long, and their sight fails not, nor their strength, &c. They have great cause to bless the Lord.

But though a Child of God is thus apt to decline his professi­on, thus apt to grow dim, his Lamp to want trimming, yet it never goeth altogether out: And what use should we make of this.

1. It reproveth that opinion of falling away utterly from justify­ing and renewing grace; the condition of all believers is here set Ʋse. down by the state of the wise virgins, their Lamps indeed did de­cay, and suffer an impairing, but not altogether dye; No, this spring of grace, once sprung in the heart, springs up to eternal life, though some interruptions there may be; did he pray that Ioh. 7. 38. Luke 32. 32. [Page 255] Peters faith should not fail him, and did he not pray for all believers? indeed his faith did as near fail him, as ever mans did, but yet it revived again, and so David, and others.

2. Yet do not abuse this Doctrine of grace, as our hearts are ex­ceeding apt to do: If we cannot fall away utterly, then if once, Be sure, we have the root of the matter in us; if once we have Oyl in our vessels, it will never be altogether spent, our Lamps will never be blown out. This is dangerous and next to desperate; and therefore the Apostle in a like case, with a kind of abhorren­cy at the thought of such a thing, speaks thus; shall we continue in sin, that grace may abound? God forbid; because he hath made Rom. 6. 1. us partakers of the sure mercies of David, that will never fail, shall we therefore neglect our worthy walking of them? it argues a very ungodly frame of heart where this is to be found. We should the rather be encouraged, our hands strengthened, to Phil. [...] 12. work out our salvation with so much the more earnestness; were it not a very unchild-like and wretched frame of heart for a child to say: Well, I know my fathers heart towards me, let me do what I will, he will not cast me out of doors, his inheritance is sure; he may haply be mistaken, and prove himself a Bastard and not a Son: And so it is here, Gods Children have all of them such child-like dispositions in them, as they will hardly dare to make such an use of such a rich treasury of grace. Or if they do, they are like to smart for it.

3. A word of strong Consolation to many a poor drooping soul; If once thou have but grace in thy heart, the oyl in thy Vessel, it is ne­ver lost again, though in its own nature it be loseable. Thou art afraid some temptation or another from Satan, the world, or thy own heart will blow it out; some blast or other will wither thee; O thou shalt never be able to keep thy Lamp burning in the midst of so many contrary winds of lust and corruption; but though thou canst not keep it alive, the Lord can do it, and he will do it. Indeed while the Virgins slept, for any care they took of their Lamp, it might have gone out; but the Lord kept it burning though it were but low, and needed dressing. Be of good courage then, poor drooping foul, and he shall strengthen thy heart; didst thou ever know of any that had this oyl in their vessels, that had the real work of grace upon them, that did quite extinguish and dye? surely thou didst not. If the Lord [Page 256] do but seal it up to thee, that thou art one of the wise Virgins; believe it for thy everlasting comfort, thy Lamp shall never be put out in obscure darkness.

4. What shall we render to the Lord for this unspeakable grace towards us? how hath he lifted up our condition above innocen­cy it self in Adam? he was made liable to fall away, and the Lord did not engage himself to keep him; we are made now in the second Adam in a surer Condition, we have a better tenure in Jesus Christ, which is the root of our stedfastness and stand­ing; because he liveth, we shall live. If Jesus Christ could die any more, then might the Saints that are in him, dye again al­together, Ioh. 14. 19. when once they are implanted into him. O he liveth for ever, and that Spirit of Christ which liveth and dwelleth in Heb 7. 25. his people, it never dyeth and faileth, and he hath made it the very tenure of his Covenant, he will put his fear into their hearts, Ier. 32. 40. that they shall never depart from him. We it may be that know not what it is to be almost gone and blown out, at the brink of ob­scure darkness, know not what that mercy is; but such as have been made to believe that God would cast them into the bottom­less pit, that he would utterly destroy them, and forsake them, O how sweet a truth must this needs be! that though their flesh and heart fail them, yet God will never fail them, whatever he Psal. 73. 26. may seem to do for a season; but so much for this Doctrine.

The second Doctrine is this: When a Believers profession grow­eth Doctr. 2. so low, and he is declined, specially at such a time, it is his duty to trim his Lamp, to renew his profession, to look after a re­storing. So here, they arose, and trimmed their Lamps, when the Cry came; and this did the wise Virgins as well as the foolish. Concerning the foolish Virgins I have nothing here to say, nor shall I trouble my self, or you with what haply might be spoken of the Hypocrites trimming his Lamp, wherein it differs from the Believers. The wise Virgins trimming, I have spoke the last-day to that purpose, shewing how far they might go. But I will speak here to the wise Virgins, because I would not dwell too long upon these things.

So you find Solomon: his declinings were great, and that at his latter end; but he arose again, and repented, as appears by his Book of Ecclesiastes, and Proverbs, &c. written after this [Page 257] his backsliding, as is generally conceived. And so the Church of the Philippians, their love and care of the Apostle suffered a nip­ping, Phil. 4. 10. a winter, and had ceased to flourish as formerly, but they re­newed it again; It hath flourished it again, saith the Apostle: Eurychus may fall down, and almost beat his life out of him, but it is still in him, and there must be means used to draw it forth, as there is pains taken with Trees that have a fit of barreness come upon them; Spiritual life runs to the heart, and there ap­pears little or nothing without, sometimes; as conquered men do from their outworks to the Tower; but it must be brought forth again, we have a command for it, to those two Churches in the Revelations, Sardis had a name to live and was dead; likely the most of them were dead, and yet there were some things re­maining, Rev. 3. 2. which were ready to die, and these must be strengthened, the things which remain, which were ready to die; for their works were not perfect before God. O it was hypocrisie that did eat them out of their life of Godliness, its a consuming thing indeed. And so the Church of the Laodiceans, their love was waxed Luke-warm, neither hot, nor cold, neither dead altogether, nor lively; now saith the Lord, be zealous therefore, and repent. But you will ask me here,

What it is to trim these Lamps that is here required? I will speak but to two or three particulars.

First then, In the trimming of the Lamp, there is usually a supply of the Oyl, if it wanted; as when it hath burned long, if it be not supplyed, the oyl being spent, it will not live, except it be sup­plied. And it was high time for these Virgins now to be awaked hereunto, they might else have slept until all had been spent, and the Lamp had gone out, as well as the foolish; grace being but a Creature, it liveth by a continual supply of the Spirit of grace, the first cause of it. So then in the trimming of the Lamp, there must be a fetching in of more grace, a recourse to the fulness that is in Jesus Christ; for the Lamp is ready to languish or dye else for want of oyl.

2. There is a stirring up also of the grace which doth remain, some oyl remaineth, that must be made ready, the ready passage between the Vessel and the Lamp, the heart and the conversation; it must indeed be cherished; for being little, haply it is ready to dye, like a spark among much ashes, stir up the gift that is in thee, there is none that stirreth up himself to lay hold upon 2 Tim. 1. 6. Isa. 64. 7. [Page 258] God. The wick in the Lamp must be raised, it being burned low, so it is in this case. It may be, in such a declining conditi­on of a poor soul, there is more grace lying deep, and low, lying asleep in the habit, more then the soul is aware of; this must be stirred up, faith stirred up, and love to Jesus Christ, and his people stirred up.

3. In the trimming of the Lamp, there is a taking away the filth, and the dross that it gathers, and snuffing the wick which would hinder the light and burning of it, that it would be very dull and dim. Now what is this brethren, but the putting away those ini­quities, repenting of those evils; whatever they have been that have thus far prevailed against their profession, that security, that carnality, that self-confidence, those things which laid them asleep, which choaked the Lamp, that it could not burn. Whenever we are under any declining, do but search and see, commune with your own hearts, and you will find there is some evil which lies close, some soil we have gathered, and hereby the spirit of grace hath been grieved, and he is departed from us. Now this snuff must be taken off, deal not gently with it, this filth and dross must be removed, if we would trim up our Lamps.

For the Application then of this briefly in a word.

It may serve to stir us up every one to this duty; If our Lamps Ʋse 1. be at present, or shall hereafter come under any declining. Alas brethren, do we not slumber and sleep often, and neglect all this while the trimming of our Lamps, and will they not quickly burn low and dim, and need a serious trimming of them? I doubt this duty will be incumbert upon us, and required of us oftner then we are aware of. Do we know how soon the Bridegroom will come? his voice goeth before him, we have often heard, but have we trimmed our Lamps to this day, are our professions more glorious then formerly? And for Motives hereunto, con­sider,

First, Such a restoring is a thing feizable, hough the duty be Note. thine, yet the work is Gods: he engageth to help, yea to do it in­deed, he restoreth my soul, saith David, and it is for his own name Psal. 23. 3. sake; for the glory of his Grace. David had many decays and backslidings, witherings, and faintings, but God restored [Page 259] his soul still; and he is as ready to do it for his people now, as ever he was; therefore do not say, alas this is a work too difficult, or hard, or there is no recovery; my Lamp is so near extinct, as there is no hope for me; he that kindled it at first is able to restore it. It is indeed a work of some difficulty, and will cost you something, but yet it is fei­zable. Peter was at as low an ebb as ever poor Believer was; Ma [...]k. 16. 11. what was become of his profession? and yet Peter is recovered, and after the recovery owned as eminently as any of the rest, and more for his Comfort. The lost groat was found again, and the Luke 15. 6, 9, 24. lost sheep was found again. And so the Prodigal Son, he ran far, and lavisht away his Patrimony, and yet he is restored again; the winter may deform the face of the earth, but the Spirit of God can renew it again in the Spring; now he hath promised to give this Spirit, and he sendeth forth his Spirit to find out the lost Child, the lost sheep, and therefore there is encouragement.

2. Consider, until this be done, you are not fit for Heaven, nor to enter with him, you are not ready: the wise Virgins trimmed their Lamps, and then they were ready, saith the Text, and they that were ready went in with him; happy creatures that are found ready with their Lamps burning at that day of his appearing, which we know not whether it may be at hand. A wicked man is not fit for heaven upon any terms, it would be a place of no rest unto him, no more then the Air is to the fish, or the water to a man, they are not con-natural; and truly no more is a gracious man fit for heaven while his Lamp wants trim­ming. Heaven is the inheritance of the Saints in light, and is he fit for it that is even going out in darkness? O no, the Lamp must Col. 1. 12. be shining and burning bright, or else there is no suitableness to heaven.

3. Hereby God will have much more glory by you then otherwise he is like to have; for minde you, it is the shining of our Lamps, the glory of our conversations, suitable to our profession, that gi­veth occasion to the men of the world to glorifie him; so saith our Saviour, Let your light so shine before men, that they may see your Mat. 5. 16. good works, and glorifie your father which is in heaven: This is all the Lord expecteth, that he may be acknowledged, and have the glory of all his grace of us; we have the sweet and comfort, and [Page 260] everlasting advantage of it; and it cannot but be upon every be­lievers heart to glorifie God, it is indeed the end of our coming into the world; now we cannot glorifie him so, while our Lamps burn so low, we are under declinings, but when we are fruitful and abound in it, as our Saviour saith, herein is my father glorifi­ed, that ye bring forth much fruit; this is that which God is glori­fied Joh. 15. 8. by. It may be, we have some few good works; but they are but a few, and so few, that scarce any can take notice to glorifie God for them; methinks this should stick much with us. Specially the nearer we come to glory our selves, the more should we mind the glory of God, the more zealous should we be for it. O be­gin to lay about us to glorifie him here, learn the work of heaven for ever, if not before, yet at least now we are ready to reap the wages of heaven, the glory and joy unspeakable, and Rivers of pleasures for evermore.

4. Consider, Is it not a shame for us brethren, whose salvation is much nearer now then when we believed, began to believe that our light should not be more dim, our heat more abated, our zeal for God, the fervor of our affections; surely it is a very great shame: as if the nearer we come to the enjoyment of God, the less de­sirable he were; time hath been when we have some of us fol­lowed hard after God, it is well if we have mended, or held on our pace; the time hath been haply when our Conversations have been bright, and a beauty of holiness appeared in them, and others have taken notice of it, and glorified God; it is well if we be not grown Luke-warm. O what a shame is this, the nearer we come to the Sun to be the colder: hath not the Cry passed and awaked us, and do we not finde that our Lamps are dim, and we are in our profession very low? O look to it, that our last days be our best days, and we go not out like a snuff.

But you will ask me, what should we do to trim up these Lamps of ours?

First, You must remember from whence you are fallen, look up to the top of the hill where once you were, and now you are undis­cernably Rev. 2. 5. tumbled to the bottom, you know not how: O how much ground have you lost, search and try brethren: Com­mune with your hearts: Consider your ways, as David did, and turn to the Lord. It will exceedingly shame us, and that shame be a spur to us to consider how far short we are [Page 261] of that love, that zeal, that diligence and closeness of walking.

Secondly, We must repent of it, we must be humbled for our former miscarriages, our declining to lose our first love; the more love we have received, the less we return to him again: Is not this unworthy? Besides, how much might we have honoured the Lord, if our light had shone before men, if there had been a Majesty of holiness alway upon our conversation, such as sometime hap­ly there hath been, and is not this matter of humbling?

Thirdly, Then we must do our first works, It is not a sorrow on­ly for our miscarriage that is enough, but we must do our first works; If we have been zealous before, and now are become Luke-warm, be zealous and amend, do our first works; we have Rev. 3. 19. been more diligent and close in our walking with God, now we are more remiss, we must remember whence we are fallen, and do our first works. O why should we not labour to exceed the love of our espousals, when we followed so hard after him? our souls panted as the chased Hart after the water-brooks; and this it may be before we had many hints of his love, some sight of him likely, else we should not follow him, some touch upon our hearts, as in Elisha his case, and Sauls; the people whose hearts God touched, 1 Sam. 10. 26. they followed, but did one taste of his love? then draw thee out so earnestly; and now thou hast had many a smile, many a sweet refreshing from his presence, many a Ring broken between Jesus Christ and thy soul, and wilt thou not now be as diligent and as earnest in following after him? it is the nature of true Grace, that as it cometh from heaven, it will never cease until it reach to hea­ven again.

Fourthly, We must beg earnestly of the Lord to work this and all our works in us and for us; It is he that restored David his soul when it was even lost; and so he doth ours: he maketh them to return when they are even giving up; O give him no rest, until he send forth his spirit, and give thee to be filled with that spirit, Psal. 23. 3. with might in the inner man, that thou maist burn and shine, and the fulness and fruitfulness, the burning and brightness of thy conversation may be a witness to all that behold it, that of a truth the Spirit of Jesus Christ is in thee. He is wonderful ready to help in such a case above what we can conceive; for it is he in­deed, in case of such backslidings, that puts words into his peoples Hos. 14. 1. mouths, when they have nothing to say, and cannot look up, nor [Page 262] hold up the head for shame, nor look their God and Father in the sace, they have so grieved him, and shamed their profession; yet then the Lord puts words into their mouths, in that fourteenth of Hosea; It is the very case of the Prodigal, for he was a Son, and therefore calls God Father in his return, denyeth not the re­lation, nor calls it in question, notwithstanding his unworthy, car­riage towards him, but he had mispent all, as sadly as thou hast done likely; and yet when he came and returned, his Eather giveth him the meeting, and runs and falls upon his neck and kis­eth him, and was ready to make up all again; therefore go to him, be earnest with him, and see if he make not your Lamps to shine again gloriously; and swallow up that glory in his greater glory, his presence for ever.

Verse 8. ‘And the foolish said unto the wise, give us of your Oyl, for our Lamps are gone out.’

IN this Verse we have another part of the Parable, wherein we have, upon the awakening of the conscience of these hypo­crites and formal professors, and the discovery of their conditi­on, their request to the godly, their Application of themselves to them, and the reason of that request. The request, Give us of your oyl; the reason of it, for our Lamps are gone out. The reason be­ing first in order of nature, as the cause of the other, the root from whence the request doth spring, we will begin to speak a little to that.

[...], They are extinct, or they are going out, and yet we have not a supply to keep them alive, they are gone; and for their own part, they had no oyl in their vessel to do it with; the Note from this Clause is,

An hypocrites profession will not carry him through all Conditi­ons. Doctrine.

These foolish Virgins made a shift to satisfie themselves, and [Page 263] blind the world with their Lamps which they carryed, and went as far with them a great while as the wise did, but the end is that which differenceth persons conditions; as the Holy-Ghost speaks by the Psalmist, Mark the perfect man, behold the upright, the end of that man is peace; he doth not say, mark the perfect man; for in his life time he hath such a distinguishing Character; his life is peace, and the other is trouble: No, but the end, whatever his life hath been before, his end is peace.

This is a clear case, his profession will not carry him through all conditions, and that for these two reasons. One of them will be sure to meet with them all; for either, 1. Their profession fails them before the day of death, and so carries them not through; or else, 2. At death.

First then, ordinarily; I think it is a truth, that a formality, or pro­fession of Christianity, if there be no more, doth fail a man, and is discovered to others and to himself, so that though he hath rest­ed upon it, and made it his hope heretofore, yet now it fails him: Here you see it is the very case, when the cry came to prepare them, to awake them, that they might fit themselves for his ap­pearing; which is infinite mercy that he did not rather surprise them while they were in this sleep and security: Now I say, be­fore the Bridegroom himself came actually to fetch them that were ready, it is discovered to themselves, and they see they are hypocrites. And it is discovered to others that their Lamps are gone out, they are themselves made the Publishers of their own shame therein. You know Judas was discovered, unmasked be­fore his death, and laid open to be what he was indeed; a thief, a wretch, a traytor. And so those many Disciples that followed Jesus Christ, he knowing their hearts not to be right, delivered such a trying word as gave them offence, and they went backward, and Joh. 6. 66. walked with him no more.

And the Reason of this is very plain, Because they have not a spring within to feed their profession. As far as the spring they have, or the wet, or mire, they move by little; as far as that will carry them they will go, but then not a step further. A beast, and a servant, or a child follow a man; the one followeth him for a bottle of hay, so soon as he laies that down before him, he go­eth no further after him; but the son followeth him home, and will not be shut out by any means. As haply now, while Religi­on [Page 264] thrives, he will be on the Sun-side of the hedge, where it is warmest, he is a Summer-bird; suppose now a time of tribulati­on Job 27. 10. come for the word sake, will he abide? No, he withers as the sandy ground, in the 13. Matth. Will he delight himself in the Al­mighty, and alway call upon God? No, their profession are like Job 6. 15. Jobs friends, deceive him in the day of trouble; as a brook, and as the stream of a brook they pass away, like a loud flood, make a great shew, run very fiercely, carry all before it for a time, but it is presently dryed up, because it hath no spring to feed it; as some note, that in Peru there is a diurnal-River, which runs in the day with a great stream, but in the night the channel is dry, be­cause in the day the Sun melteth down the Snow upon the Moun­tains, and that maketh a great stream, but in the night it ceaseth. In grace now it is otherwise, there is a principle within, there is the Spirit of grace dwelling in the hearts of Believers, and this supplyeth them continually; there is a new nature, and that is a thing durable. But,

Secondly, If it fail not before death, as here it doth, yet some passions being longer then some, Joas [...] held out long, yet he was discovered before death; but suppose they continue longer, yet 2 Chron. 24. usually they will not carry them through death; men may make a shift to live by a form, but they cannot dye by a form: indeed affliction opens many mens eyes to see that they were but rot­ten; counterfeit gold will not endure the fire, or not the seventh fire at least, fire is of a searching nature, and yet notwithstand­ing some they pass this tryal, and are not discovered until death, and then it fails them. If Balaam dye his own death, and not the death of the righteous, what a miserable creature will he be? Numb. 23. 10. And death doth open many mens eyes: O what labouring is there then many times to be spared a little, that they may recover strength before we go hence and be no more seen. All the life Psal. 39. ult. time they thought all was well, but now they find they are deceived, their Lamps are gone out. O brethren, the valley of the shadow of death is full of such damps, as every Lamp will not endure, every profession will not abide, but it overcometh them. But haply they may go down quietly, and go away with confidence in their conscience; a strange confidence have many poor blinded hypocrites, whose consciences are sear­ed, Yet,

[Page 265] Thirdly, Be sure brethren, It will not carry them through the Judgement; after the death the Judgement; we may make a shift to pass through this world, and haply delude our selves, and think all is well; and through death, and yet never dream of our misery; but if we be hypocrites, be sure that a form will not endure to appear in Judgement, before the ever lasting burn­ings, the consuming fire. There the Lord will examine mens hands, what ever their professions have been, and their hearts; as it is said of Tiberius, when he examined a fellow that pretended to the Crown, he was so confident and cunning, he could not trap him in his words; at last he examined his hands, and finding them hard with labour, he found him to be but a servile mechanick fel­low; he was then so startled, saith Mr. Caryl, that he had no more to say. So the Lord will examine mens works then, and the principles of their works from which they acted, and they shall be forced to confess they are hypocrites, and their mouthes shall he everlastingly stopt, depart from me ye workers of iniquity; you tell me ye have preached in my name, or prophe­sied, &c. let me see your hands, you are workers of iniquity.

For the Application then, What a terrible word to all formal professors, who have only a Lamp, a form of godliness, but deny the power of it in heart and in their conversations. Let all such, if any such be here present, know,

First, Your profession will fail you sooner or later. You think when you have done so many duties, you have acquired such gifts, and such supposed graces of the spirit, and [...]w all is well, these are enough to lift you up to heaven, a Tower, a Ladder that will reach to heaven. But alas, it is not so, it is but a Castle build­ed Mat. 7. 22. in the air, they are lying words you trust in, who cry, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. You are his people, and have his Ordinances; a Job 8. 14. fine web a spider weaves, takes great pains, spins it out of her bowels; but alas, it never cometh to any thing, it will not make a garment to cover their nakedness from the Lord Jesus. Hypo­crites rest in a formality, and some observances of the Law, as if it were their hope that should secure them from all storms and in­juries whatsoever, but alas it will not, these things will fail.

Secondly, Is it not worthy observation also, that an hypocrite, if he go to decay in this life, his hypocrisie be discovered, he decaies [Page 266] quickly, suddenly, more suddenly then another man ordinarily; therefore he is compared to a Bull-rush, that withers before any other plant when they are once blasted & cursed; as God doth curs Job 8. 12. them many times, alas the next day they are gone and withered; as the tree that was dryed up by the root, which the Disciples won­dered at; a sad thing to-have leaves without fruit, a form without Mark 11. 21. power; the withering curse doth light upon them soonest, sooner then prophane persons, and how quickly are they withered? they are like the grass upon the house top, that withereth before it groweth up.

Thirdly, It will be sure to sail a man when he hath most need of it; as in the hour of temptation, the hour of affliction, the hour of death, and the hour of judgement; in all these usually it fails as a man, standing him in no stead [...]; as the brooks run in the winter when there is no need of them, but in Summer when the tra­veller is ready to perish for thirst, then are they dryed up, in that place of Job: Like the Apples of Sodom; if a man come to touch them, would be refreshed by them, they turn to dust: Job 6. 15. poor creatures think they have faith until an hour of temptation or affliction; when they should act it, then they have none: So they think they have love and bowels, but when an opportunity is offered, and they have most need of them, then they fail; like the house there in Matth. 7. It was builded as fair to see to as ano­ther, as the wise mans house, and served him while it shone up­on his Tabernacle, but when once the storms arose, the winds came, and the waves beat against it, alas it fell, and great was the Mat. 7. 25. fall thereof.

Fourthly, that which will set an edge upon all the former, is the sad disappointment of the hypocrite or formalist in all this, for his hope is cut off like a spiders web; there are two Pillars he leans upon, as Sampson upon the Pillars in the house; the Jachin and Boaz: What are they, but the good things of this world, and life eternal; and alas, both fail him. For the good things of this life, they many times leave him; the mire and the water which made the Bull-rush to grow, they are dryed up, & what is become of his hope then? he leans, laies hold on his house, and is loath to▪ let it go; but let him hold it as fast as he can, yet down it [...] 8. [...]5. must go, when the Lord cometh to manifest his displeasure against him.

[Page 267] Secondly, For things eternal, those he expecteth, and is as high, until he be discovered to himself, in his expectation of hea­ven Isa. 29. 8. as any other; but alas, he is but in a golden dream all this while, as an hungry man dreameth he eateth, &c. but it is no­thing Job 8. 14. but a fancy, when he awakes he is never the fuller, but ra­ther vexed so much the more, being disappointed; for a man to have his hope cut off, is the greatest cut in the world, nothing breaks the creatures heart more then this. O how great hope may a Minister be raised to, being an instrument in the hand of God to save others, that he also shall be saved; they themselves have means to castout the Devil, and shall they go to the Devil? It is indeed the very emphasis of damnation to be cast down from Mat. 7. 22. such a height of hope, to be so near to heaven in their hopes, and yet miscarry.

O, how should this make us afraid of hypocrisie and formality, which is ready to creep upon us? how bitter a thing is it in the end to hypocrites, yea to the people of God in their way, when God opens their eyes to behold it in its colours? therefore let us be exhorted every one of us to take heed of it, lest it be found in such prevalency among us, as to denominate us hypocrites: be­lieve it brethren, If we be hypocrites, our duties will not com­mend us to God, be they never so many, never so plausible, be­cause our hearts are not changed, which is a notable sign of an hypocrite; he doth much duty, but never reacheth to a better heart, is not changed from glory to glory; but he pray­eth and sinneth, and weepeth and sinneth, getteth no strength against corruption.

Again, an hypocrite, he will rest and lean to his duties, he leans to his house, which is of his own building. Now truly Bre­thren, true grace where it is, if we should lean to it instead of Christ, it would not stand, much less a counterfeit; the believer he rests upon God alone, his presence in the Valley of the shadow Psal. 23. [...]. of death, not upon his house, upon the web of his own weaving, but would be found in Christ.

And lastly, how much comfort is here to a poor child of God, though it may be he flourish not so, and have not such a glorious shew and formality, such a compleat form of godliness as ano­ther, yea his own conscience beareth him witness before the Lord, that his heart is right before him, and he hath a power of grace [Page 268] upon his heart, to subdue that to the Lord. Surely brethren, it is much rather to be chose; a little spring, then a great swelling torrent, for there is a living principle, it will continue and hold out, it will not dry up in the day of drought and disappoint our hopes, but as great Rivers in their heads are small streams many times, so here it will increase and grow from one degree to ano­ther, to a place of broad Rivers, until it empty it self into that fulness, and so of glory to all eternity: Look to the truth of it Brethren, if there be oyl in the vessels; you see the wise Virgins, though they had their Lamps to trim, yet they were not gone out; but so much shall serve for this Doctrine.

[...] Having considered already, that a form of godliness without the power will not carry the hypocrite through all condi­tions, it will fail him sooner or later; I am now to consider of their reflection upon this failing of their Lamps, They were out, and they saw that they were out; and thence it is that they go a begging for oyl; the note I will raise from hence shall be as comprehensive as may be, we will hasten; It is this,

Though an hypocrite may long be hiding himself, yet at last, when Doctrine. it is too late, he shall be discovered to himself; this is the very case of the foolish Virgins in this place. There will be two or three things considerable if we take the Observation asunder. As first; That an hypocrite may long lie hid from himself. 2. That at last he shall be discovered to himself. 3. That ordinarily this is when it is too late.

For the first, That they may long lie hid from themselves; this is plain from the Parable, for how long did the foolish Virgins walk with the wise, and thought their penny as good silver as theirs all this while? but they were asleep; they had good thoughts of Psal 30. 7. their condition, else they would have had little lift to sleep; the wise Virgins would hardly have slept if they had not had some assurance, their mountain had not been made strong by the favour of God; and the foolish, as foolish as they are, would hardly have slept, if they had not had a good opinion of their conditions: If their consciences had been awaked, and their worm gnawing; could they have slept if they had seen their danger, now to have their portions with hypocrites, being such themselves? In that [Page 269] place formerly mentioned, you have seen, the hypocrite hath a hope until it be cut off, and his confidence is great, he leans up­on Job 8. 14, 1 [...]. his house; as the foolish builder in the Gospel, he thought his house a good security against all storms whatsoever. And so doth many a poor Formalist think his form of godliness, the green gourd shaddow enough from the everlasting burnings. Did Ju­das Mat. 7. 26, 27. suspect himself? he was not so jealous of himself, as it should appear by the story, as the rest of the Disciples were, but was last in the enquiry. And it is likely enough, Jehu when he pro­claimed his zeal for God, spake as he thought, poor man; what was Mat. 26. 25. under those broad leaves of that profession, yet appeared not. As Hazael, Is thy servant a dog? It may be if one had told Jehu how afterward he would play the wretch and the carnal Polititi­an, and build the things he now destroyed, or do Gods work to the halves, no farther then his own interest led him, he would have thought as strange as Hazael did.

Now the grounds of this may be such as these, in a word or two.

1. The depth of our own hearts; hypocrisie, of all other works of darkness, hateth the light, and therefore if there be any more deep and remote corner of the heart then another, there it lurks. Joh. 3. 19. O saith the Holy-Ghost, the heart of man is deceitful above all Jer. 17. 9. things, and desperately wicked, who can know it? the most sharp and strong sight, the most eagle-eyed creature in the world can­not find it out to the bottom: indeed Brethren, there is darkness and depth enough in every one of our hearts to deceive all the world; the most piercing discerning spirits are blinded and de­luded▪ as Juglers, they say, can cast mists, and make a man believe strange things, when it is nothing so; but that is not so much, but the depth of the cunning of the heart is such, that they can deceive themselves. It is great cunning to deceive others, but if that cunning be yet out-witted, and be deceived by it self, this is more. Yea, I will say it Brethren; with a holy re­verence, that if any thing in the world could lie hid from God himself, it would be the cunning heart of a sinner: If there be more difficulty, or could be, in Gods discerning one thing then another, here it would be, and therefore his knowledge of the heart, is set forth by a searching of it; indeed he knoweth all things, but after the manner of men he speaks; if [Page 270] men cannot easily find a thing, it lies hid in the darkness, in some corner; then they must search, as searching for the lost groat; or else if they would find out any thing to perfection, then they search: So here it noteth the perfection of Gods knowledge of the heart, and withall the difficulty of the finding out the heart, though not to himself; yet after the manner of men, if any thing were difficult to God, this would be. If any man seem to be religious, and bridleth not his tongue, his Religion is in Jam 1. 26. vain, he deceiveth his own heart; he is a cunning Jugler indeed, that can juggle himself into a belief of his own juglings, &c.

2. From the subtilty of Satan: All his care is to keep a poor soul in ignorance of its condition; and how doth he be [...]ir him­self he knoweth, if once the disease be discovered, it is in a way to be healed, and therefore it is said of sinners altogether in dark­ness, that they are under the power of Satan; to turn them from Acts 26. 18. darkness to light, and from the power of Satan to God; while they are under darkness, they are under the power of Satan, he can lead them whither he pleaseth, for they know not whether they go, as the wise man speaks. And that is the reason surely, that Antichrist, that first-born of the Devil, by might and main keepeth his Proselytes in the dark, takes away the Key of know­ledge from them; he knoweth if once the light should break in upon them, it is very great hazard but they would break out from him, from that bondage and slaverie that they are in to him; therefore Satan will be exceeding industrious, and how will he fill a poor creatures heart with false reasonings concerning his Con­dition? O if there be any stirring or conviction at any time, how doth he labour to lick them whole again, to make up the breach the Word hath made in their consciences, himself will turn Preacher and pretend to the tongue of the Learned to speak a word in due season, and put on the garb of an Angel of light, and preach peace, peace; O he is a cunning dauber, specially ha­ving our hearts on his side, and therefore as ready to be beguiled, as he is to deceive us.

3. From the similitude of a form of godliness, to the godliness it self. It is true, life cannot be pictured, but yet a man may be drawn so to the life, as by a dim sight, or by the help of a mist cast before the eyes, and wires whereby such poppets may move, [Page 271] we can scarce discern it from a man. Similitude is the mother of mistakes, therefore the Romans made their Ancilia so like to that which they say fell from heaven, that if any might steal it he might seem to one to be mistaken: how like brethren is gilded brass to gold? how like may a Bristoll-stone be to a pearl? how like to a Saint was Judas? the Devil is Gods Ap [...], and he will imitate his work. And therefore for sincerity it self he hath a [...] counterfeit; which looks as like it as can be. As when men shall seem most self-denying for Christ, or forgo all, and give away all they have to the poor, as if they would become mendicants indeed, this is very much, and yet they might do this, give all to the poor, and give their body to be 1 Cor. 13. burned, and yet not have love to Jesus Christ; can there possibly be more love shewn then in this? and yet you see there may be counterfeits in that also. This is the third Argument.

And they do from hence deceive themselves. Such as will run Jam 1. 22. from Sermon to Sermon, and with much seeming delight hear the word of God, are affected, moved; but they do it not, de­ceiving themselves with a paralogism, a false reasoning, for they are ready to conclude, O surel should not have such a desire to be up early and seeking after Christ, as they think, though indeed they seek him not, nor his face, but somewhat else in the Word; they should not delight in approaching to God, as you have heard, if there were not theroot of the matter in us; but they look not at the doing of the Word, the main thing, and therefore Isa. 58. they delude themselves with this self-reasoning. So the fool build­ing his house upon the sand from the foundation upward, they are as like one another as can be, and as likely to stand out a storm, and therefore they reason from hence, surely they shall hold out; if the wise mans hope will shelter him, theirs will shelter them. But alas, here is a paralogism, they look not at the different foun­dations, the one upon the rock, the other upon the sands; the one receiving Jesus Christ, but as Jesus it may be; the other as Jesus and Lord: the event sheweth, that a deceived heart was their undoing.

Fourthly, Because alas, the hypocrite usually is not much in searching of himself. Surely, if Gods knowledge of the heart be set forth to us as a searching of it, it will imply so much; we should search our hearts, else we shall never know them, for he [Page 272] speaks after the manner of men, with a special respect to the heart-knowledge; there they search as men do for hid treasures, for what they would find, and lyeth secret. A cunning cheat looks like an honest man, until he be searched into, and throughly [...]ed, a slight examination will not find him out; and so truly will ma­ny a rotten heart go for an honest and good heart, until there be a search: Hypocrites are like Sepulchres, which appear not; they are fair and beautiful, being painted without, but it appears not Mat. 23. 27. what they are within; if you would see what a Sepulchre is indeed, you must break it up, and down into it with a Candle, & search it out; there you shall find loathsom rottenness, & dead mens bones. Now I say, an hypoerite oridinarily is not diligent in this work, and therefore his heart deceiveth himself, and this ariseth from se­veral grounds. Haply, 1. He is too sloathful, he is not one of the diligent laborious Christians that will take pains in this work. If an overly view of mens hearts would do, every one would search, but to rifle every corner of their hearts, and when the heart turns the back tergiversatur, is loath to answer to the Que­ries which are put to it, but flings an hundred waies up and down, and no hold of it at all; now in such a case he is a diligent Christi­an indeed that will not be bastled, but will urge it home upon the heart, and will have an answer better or worse; and thus from time to time an hypocrite will hardly take pains in this great work; and therefore no marvel if his heart deceive him, and he be hid form himself. 2. Haply, he is confident of himself, as in the place of Job; and who almost are men of more flourishing hopes then the hypocrites? were there any deadly doubt of their Job 8. 15. condition, then the Pharisees; and yet were there any more rotten then they were? they thought if there were any men should go to heaven, they were the men; men of such knowledge as they were, and such duties and strict lives as they were, was it possible they should miscarry; and you see how bold they are to plead it at the last day, as in that 7. of Matth. Now that which a man thinketh he hath already, or thinketh he is sure of, he will not trouble himself to enquire after it, it is but needless labour: If a man be sure, as he thinketh, he hath his groat, he will not light a Candle and seek it. 3. Because haply they have some­times some of them misgivings of heart; sometimes hypocrites may, and therefore they may be loath to come to search, they [Page 273] suspect themselves, some do, and yet not so strongly, but that they have a false hope to ballance their fear, and to prevail. A Bankrupt, he that suspects it, hath no mind to cast up his accounts, he had rather do any thing; they may, I say, some of them lave such misgivings, which though they be not so clear as to amount to a knowledge condition, and to put them on to a recovery out of it; yet they may be enough to make them loath to search. A man is loath to search his coyn, he suspects he shall find many bad pieces there, and haply thereby prove himself but a beggar; finding all brass instead of gold. A man is loath to take up the grave-stone, he may suspect what he shall find within, which he is not very willing to see it may be, nor to endure the stench of it, and there­fore pleaseth himself with the paint and outward beauty of it, and therefore no marvel if it be hid from his eyes.

Fifthly, It is a righteous hand of God upon hypocrites, they are even paid in their own coyn; that since they have deceived others with fair shews and pretences, and endeavoured, as I may say, to deceive the Lord himself, that they should deceive their own souls, and should be hid from themselves; that they may go on the more securely, until they see by woful experience, that they are tumbled into the pit. And surely this was one of the things which were hid from Jerusalems eyes, the things which belonged to her peace; the first, i [...] not the chief thing, was the knowledge of her self, Luke 19. 42. is a choice place; of saving as well as moral knowledge; now they had neglected their time, implyed; the hy­pocrites drew near God with their mouths, when their hearts were far from him, thinking to put off God with such Idol-wor­ship, as if he had not been a God which searched the heart, and could find it out; therefore the Lord tels them; well, saith he, now the things which concern your peace are hid from your eyes, and this is one of them among the rest, the knowledge of Christ, the remedy is the other main thing. O it is a fearful hand of God brethren, when he giveth them up to blindness of mind, so that they shall discern nothing which concerneth them, and so not know their own conditions: if the Lord hide, who can find? as if he search, who can be concealed? But so much for this first thing.

Secondly, At last he shall be discovered to himself: He shall see himself to be but an hypocrite, this is many times so. I mean not only in hell, mens eyes shall be opened, but at death, or before [Page 274] death many times the hypocrites eyes are opened to see himself what he is. It is true, sometimes he may go down in peace to the grave, such a peace as Satan, and an hard heart and seared con­science gives; but yet you see here in this Parable, that before the coming of the Bridegroom, they saw their Lamps were gone out, and that they wanted oyl, the great work, the grace in the heart, which before they cared not for. I will not press it too far, and say, that because all the foolish Virgins here see that their Lamps were gone out, therefore all hypocrites and formal professors be­fore their death, are discovered to themselves as well as to others, that they are but hypocrites, but it is so many times, and ordina­rily; surely else I know not what can be the meaning of this part of the Parable; was it not so with Judas? was it not discovered to him when he was detected, and his conscience so wounded that he could not but go and proclaim himself a wretch, a traytor to his Master before all the Court? if he were so blinded before, by lust, by covetousness, as not to see what he did, yet now his eyes were opened, he saw what his condition was; and the terrour of it was such, that he went and hanged himself.

But how and when doth the Lord discover hypocrites to them­selves? Why truly brethren, haply in the hour of affliction, then the Alchymie gold being not able to endure the seventh fire, dis­covers it self what it is; so the hypocrite, will he pray alway? Or in the general, by any other means whereby the Lord blasts their profession, and maketh it wither, then they come to see it was but a gourd, under whose shadow they delighted themselves; so you see God doth blast their profession. Here it was not until their Lamps were gone out that they saw it, that they wanted oyl; while they could sparkle & walk in the light of their own sparks, & think all is well with them; while they can maintain their profession, and keep up duties, &c. haply, they see not the hypocrisie lies hid under those broad leaves, but when they wither, & they become as trees twice dead, then haply they come to see it. Not that alway those whose professions wither, do see thēselvs to be hypocrites neither, for they may turn down right prophane, as many poor creatures have done, and returned with the swine washed, to the wallowing in [...]ude 20. the mir [...], and grow past feeling, the conscience much seared and 2 Pet. 2. 20. hardened; but yet many times this is a means whereby God doth discover hypocrites to themselves; sometimes they have had [Page 275] somewhat of a presence of God, and now they have none, now their leaf fals; now as Saul, they have no answer from God, Eph. 4. 19. neither by Vision nor Prophet, and now they see the woful case 1 Sam 28. 6. they are in; now they are pluckt, as I may say, of their plumes, their nakedness appears. Not that a child of God may not want his presence, and a great while too, but there is then a sickness of love for him, a mourning after him ordinarily, or a sad complaint that they cannot mourn after him; but an hypocrite, he findeth a want of the former presence, and his heart is little or nothing troubled for it, he is contented to let it go.

Secondly, It may be sometimes without any such affliction; yet the Lord may discover to an hypocrite that he is no better, that he is rotten at the heart; though the guilt wear not away, yet he can shew the soul that it is but Alchymie; though the paint of the Sepulchre continue, and be not washed away, he can shew a man that he is an Hypocrite; not but that a Child of God may think himself an Hypocrite, sometimes under temptation, but he is not so; but when God revealeth it to the soul, he setteth it on with an evidence indeed that it is so.

But why doth the Lord then discover Hypocrites before the day of the discovery of all things? why truly it is,

First, That they might have a taste of that bitter Cup which they are to drink the dregs of to all eternity; the Hypocrites Cup, if any be more deep then other, this is it; and if any more deadly dregs in it, this is it. Now God will kindle a beginning of hell in their consciences, that as the Saints have some fore-tas [...]s of hea­ven, and the joyes to be revealed, to sweeten their Cup of af­fliction, so Hypocrites might have some of the gall and worm-wood, to imbitter all their delights in this world. What com­fort Mat. 27. had Judas of his thirty pieces of silver, when God opened his conscience, and let him see his condition? what an hypocritical, dissembling wretch he had been, to betray the Lord of life and glo­ry with a kiss, a sign of love, and a bloody traiterous heart; to sell his Saviour, whom he had followed so long, and acted by com­mission from him so long, and his Master that had never done him hurt, but good, to sell him, the Lord of life and glory, for thirty pieces of Silver? O this could not but gall, and cut him to the heart! the Devil helped him to a booty indeed, but God added this sorrow with it. Indeed of all sins, God hath not re­vealed [Page 276] himself so terribly against any in Scripture as this; and therefore when the soul cometh to see it, that hath any know­ledge of the terrors of the Lord displayed against it, he must needs be for the present in a hell above ground; this shall they have of my hand, saith the Lord, they shall lie down in sorrow; Yea, and sometimes he anticipates their death, and they live in sor­row, and wo, and misery; God doth (as I may say) set a mark upon them, as upon Cain.

Secondly, That they might be warnings to others for ever, to take heed of Hypocrisie; for when men that regard the work of the Lord, and consider the operation of his hand, shall behold a Judas hanged up in Gibbets, being made a Magor Missabeb to himself; doth it not preach aloud this Caution, to take heed, and beware of hypocrisie? these things, saith the Apostle, were 1 Cor. 10. written for our ensamples, that we might not do as they did; so are these things acted for our ensamples, that we might take heed; or, if they have not such terrors, but their professions are blasted only, and wither, and they prove fearful creatures, their latter end worse then their beginning; is not this a warning written in Capital Letters, that he that runs may read? O take heed of rottenness at the root, for all our fruit will give Isa. 5. 24. up as the dust, as the Apples of Sodom, we shall wither and come to nothing, and go out like a snuff, as well as them, if we be not sound at the heart.

Thirdly, It may be a stumbling block to some others, who are ready to receive any prejudice against the ways of Christ, and therefore they shall have a block to stumble upon. O here you see what becometh of this preciseness and flourishing profession of Religion, it is all but rotteness at the root, it is better to take on fair and softly; a soft pace in religion, saith the Moralist, or civil, honest Man; as good continue in a meer wallowing, as being washed, to enter into it again; yea better, saith the profane man, and therefore he satisfieth himself in his carnal state, which is wosul; for suppose some professors wither, yet do all? Some, they keep their leaf, it shall never fail; some lose their verdour, but recover it again; and what if some wither? will you therefore offend against the generation of the upright? saying, they are all of the same stamp. God forbid. It is a sad thing, to consider how many poor hearts are hardened in sin upon this [Page 277] very account, which addeth to the Hypocrites doom; but what if a discovered Hypocrite be so vile, the condition so dangerous? is not their own as dangerous? if thou be prophane, and a worker of iniquity, there is no more entrance into glory for a Dog or Swine, then for a Goat; no more for workers of iniquity, that professed­ly commit iniquity, then for them who profess longer, do much in his name, and yet when all cometh to all, they are found but workers of iniquity, though secretly; but so much for the second. Mat. 7. 22.

The third and last thing considerable in the Observation, is, That many times it is too late, when Hypocrites are discovered to 1 Cor. 6. 9. themselves; this is plain in the Parable; for the foolish Virgins all the time of the getting oyl in their vessels, they complain not, not see their want of it, nor the going out of their Lamps, but only when it was too late; for before they could get it, the gates were shut.

We must not here understand it generally of all Hypocrites, as if none might be discovered to themselves, while there is hope, and so as to recover themselves; for then it would follow, they should none of them be pardoned; for the Lord Jesus is the Prince exalted to give repentance and remission of sins; Now if Acts 5. 31. they never come to know themselves to be guilty of this great evil, even their hypocrisie, how should they repent of it? and if they repent not of it, how should it be pardoned? It is true indeed, there may be hypocrisie in a Child of God, which he may acknowledge only in the general among his secret sins, which he knoweth not of; but I think, where hypocrisie is so raigning a sin, as to denominate a man an Hypocrite, he must surely come to the knowledge of it, and acknowledge it before the Lord, or else how can he hope of pardon for it; now I say, there is pardon for all manner of sins, only that against the Holy Ghost excepted; and therefore sure, some Hypocrites God doth uncase▪ and unmask, and rip up, and shew them the abomina­tions of their hearts, that they may mourn over them, and mourn after Jesus Christ, and loath themselves for it, and so be pardoned; therefore remember this, lest if God should come now, and open any painted sepulchre, any rotten-hearted Hy­pocrite among us, when we see our wound, we should faint away; for though many times it is so, that God discovers it not to Hypocrites until it be too late, yet sometimes he doth, and the [Page 278] sin in it self is pardonable; therefore there is hope concerning this thing in Israel.

But for the making good this assertion, consider, either they are discovered not until judgement, or else not until death, or else not until their day of grace [...]e expired many times, though it be before death.

1. If they be not discovered to themselves until judgement, God never reproveth them of their hypocrisie, and sets it in order with all its circumstances, and aggravations, until the day of judgement, when the secrets of all hearts shall be displayed, and all the nasty corners of sinners souls, all the hidden things of darkness, then surely you will all acknowledge there is no remedy; it is past help; there remaineth nothing then, but a fearful look­ing for of their doom; and some may go down in peace to the grave, (that is to say) not a peace of God, but of Satan; a se­curity and stupidity of conscience, knowing nothing of their fearful condition, which others also which are not so much as Hypocrites, may do.

2. If it be not discovered until the day of death, or the time of deaths approach; then, though not alway, yet ordinarily, I be­lieve it is too late, and that is not a time that ordinarily▪ God is found, or will be found; for indeed, if it were, then there would very few perish out of the visible Church; every man almost, ex­cept a very desperate, ignorant, prophane wretch will have God, and Christ, and mercy in their mouths, and many liftings up of eyes and hands, though they do but dissemble, and flatter him with their mouths; as is proved by too ordinary experience; come to many a poor creature upon his death, and you would think him a Saint, a true penitent, and that if God would restore him, sure he would never return to his folly again; but alas, alas, experience proveth how quickly such men return to their vomit again, to their wallowing in the mire again, and lay out their strength, and time, and meats, and marrow, and money, and all upon their lusts, with as much eagerness, if not more then before, and prove very Devils incarnate; or at least; grow as listless and lazy in seeking God after their restoring as they were before, though in the time of visitation, then they would seek him early, and nothing but seek him▪

3. He may discover Hypocrites to themselves before death [Page 279] likely, and yet many times the time is past; for the understanding of which, brethren, we must know that every Professor, and all professing people, who have the means of Grace, the Sun of righteousness rising upon them in his Ordinances, whether he arise upon them in their hearts, or no, this maketh a day of grace; Luke 19. 42. Jerusalem had her day, as you have it in that of Luke. Now this day may be conceived to be either revealed, so as that we may judge of it according to Scripture, or else secret, which God hath reserved to himself. The revealed is usually bounded by the time of a mans life, or the continuance of the means of Grace to a people at least: all that while according to our estimation, Gods patience waiteth upon men, upon formal Professors, to see, Acts 1. 7. if they will repent, and amend. Or else 2. There is a secret day which God hath kept in his own power, (that is to say) he resolveth with himself; however, it may be the means of Grace may continue longer to a people, yet if they stand it out such a time, so long, he will never make them available to their souls. So the Jews in that their day, O that thou hadst known, saith our Sa­viour, in this thy day, but now they are hid; mind you, now they were hid, they should never have a sight of them; though they might have the means of Grace, the Gospel preached to them yet longer, as they had, yet the things which belonged to their peace, were hid from their eyes. And so it may be with an Hypocrite, for ought I know, the Lord may open an Hypocrites eyes, convince him that he is an Hypocrite, and yet the time be past of his re­covery. So the foolish Virgins, you see their Lamps went out in obscure darkness irrecoverably, though there seemeth by the Parable, to have been a further time before the judgement, a time wherein they did use some impertinent and improper en­deavours for their restoring; they went to the wise Virgins, and them that sold, of which afterward; not to Jesus Christ that was hid from their eyes, or else if they did, it was to no pur­pose; you see they missed their aim, and then brethren, one of these two things will be the effect of it. Either,

First, The heart will sink and die within them through some despair; either when God hath opened this wound in their Consciences, they will die of it; their life, and souls will go out at the wound, as you see in Judas's case; he could not so much as look to Jesus Christ, that he might be saved; but his heart was sunk within [Page 280] him, when he saw how he had played the wretch with Jesus Christ, selling his Saviour for so small a price, when he had pre­tended so much love to, and to value him at a so low a rate. Or else,

Secondly, The heart will grow desperately hard, and Consci­ence seared afterward, that it will be past feeling, and so commit all iniquity with greediness; and yet with a brazen face, and with the highest confidence, come, and cry, Lord, Lord, open to us, as it is here in the Parable, and in the seventh of Matthew; after a thaw, it will freez harder again, and then Conscience will be covered with a stone, as it said in Job.

And surely brethren, the reason is plain, why the Lord doth not ordinarily discover Hypocrites in his Church until it be too late; for a just recompence of their hypocrisie; his soul abhorreth hypocrisie more then any thing; their Sacrifices, and solemn meetings are an abomination to him, he is even weary to bear Isa. 1. them; why? because they drew near him with their mouths, honoured him with their lips, but the heart was wanting; that which God looks at as all in all, in our services; and therefore they were like dead carkasses, however garnished with many, pretty, sweet flowers, common gifs, and very taking manner of per­formances of them, yet they are but dead Carkasses, and there­fore he abhorrs them; and therefore no marvel, if he seal up men under such a Condition until it be too late. The Lord intendeth not mercy to such a soul, such a people, though their own hy­pocrisie and iniquity intervene as the immediate cause of the exe­cution of this purpose, and therefore it is, that he letteth them walk in their own sparks, the light of them please themselves with their Lamps, their profession, until they have trifled away the season of grace: A sad consideration for Hypocrrites.

For Application of this; Then it may serve in the first place for a startling word to all formal Professors; the Lord make it an Ʋse 1. awakening word. I doubt I speak to many sleepy souls; our voice is not loud enough to pierce the ear in the heart, and therefore, O that he would do it. Brethren, if I seem unchari­table to you, it is my love to your souls, it is for your sakes, else I have no such delight to speak things so cutting and wounding as these are, I fear brethren, in such a multitude of Professors, that [Page 281] many of us have no more but a form of Godliness, and many of us not so much; but I speak not so much to them. You see that five of them were foolish, and they had nothing but Lamps, a Profession; I cannot conclude from the equality of number, that there are as many wise as foolish, or no more foolish then wise; but many foolish there are, that we may conclude, and yet we expound it according to the Analogy of faith, they are more by many then the wise. You may then brethren, be very confident of your estate, rest as securely as if you had the greatest assurance of your Condition; the foolish Virgins slept as sound­ly as the other, suspected their Conditions no more then the other, nor so much neither in all probability. You think, bre­thren, that because you conform to Gods Ordinances, you have some knowledge, and there is the light of the Lamp, though it may be but little, a Glow-worm, or the Moon, no heat in it, no affections to Jesu; Christ, you never felt your hearts burn within you when he conversed with you: never knew what it was to be s [...]ck of love for him, to delight in him, and yet you are secure, and think all is well with you because you hear, and read, and keep the external part of Sabbaths, though you know not what it is to san­ctifie it in your hearts, you think all is well: Alas brethren, I pray you consider, did not Judas follow Christ up and down, and did more then many of us have done, & yet at last appeared to others; and himself to be but an hypocrite? though I discommend not, but encourage you to do these things, and to abound in him, yet let me tell you, and O that God would speak it to your hearts: you may do it, and much more, and yet be but Hypocrites: God looks not so much at the multitude of your sacrifices, as he doth at the frame of the heart, the truth in the inward parts, at the Psal. 5 [...]. 17. sacrifice of a broken and contrite spirit, that is to say, a heart made truly sensible of its own vileness and emptiness, so that it expecteth nothing for it self, but lies at Christs foot for healing and mercy, and mourns after him. Now I pray you brethren, you that are so confident of the goodness of your condition, in the midst of all your Sabbaths you keep, and duties you per­form, have you ever found such a heart, yea or no? O that the Lord would awaken you: yea, are there not some that ground their confidence upon their own security, because they never doubted, never suspected themselves; they can bless God for it, [Page 282] they have alway had a good heart towards God, and they never had cause to suspect their hearts and affections towards him, and shall they begin now? Brethren, let me tell you, this is a truth in Jesus, that a notorious Hypocrite may go on long, and never question his condition; yea, it is rather the sign of an Hypo­crite, that he never did question his condition. Was Judas ever the better for his backwardness to question his conditi­on, because he was the last that we read, put the question, Lord, Is it I? Surely no, he was a Judas: the Lord pitty you, for you know not the danger you are in, poor, confident, secure Creatures; You may take your selves to be sweet Christians, and yet be in the gall of bitterness, and the bond of iniquity; your Lamps may burn long, and yet no oyl in the vessel, and at last go out; and then you will cry out with the foolish Virgins, alas, our Lamps are gone out, our profession is gone, it will stand us in no stead now.

2. Another word shall be an Exhortation to us all then, If it be thus, that an Hypocrite may thus long lie hid from himself, and Ʋse 2. yet at last be discovered, and that when it is too late. O how should this quicken us Brethren, to work out our salvation with fear and trembling! O be not high-minded, but-fear. You see these foolish Virgins they had a glorious profession, and we may in Phil. 2. 12. Rom. 1 [...]. 20. our dayes come to the like pass, and when discovered, be made a Magor Missabeb. O fear, and tremble before the Lord, lest this prove our own condition; how should we be much in the great duty of self-exanimation and searching, whether we have misgiving hearts, or no? yet let us search, if we have mis­giving of heart, that it is not right with us; O how inexcusable shall we be, that we were so lazy, we would rather venture our immortal, precious souls, then take a little pains to search, and secure their condition? Is there any man that suspects his estate, that will think much of his pains, to spend day after day, and time after time, to search into it, and if it be possible, to secure it? Why what account do we make of our souls, brethren, that we can be so wretchedly careless of them? do you believe you have souls? do you believe they are immortal? do you believe it brethren, that they shall live for ever in the enjoyment of God, or else in unexpressible misery? do you believe, brethren, [Page 283] that hypocrites shall have the deepest damnation? And do you suspect your selves to be hypocrites? and yet will not be per­swaded to be at a little pains with your deceitful hearts? yea, much pains and often, to secure the eternal welfare of your poor, and yet precious souls?

2. Suppose you do supect your selves to be hypocrites, how do you make a shift to quiet your consciences? do they not trouble you? are your hearts so desperately heardned that you have no disquietness seizing upon you? can you enjoy your selves? I believe you must needs then sometimes have a terrible apprehension of wrath approaching, why will you not search? It may be you may find your condition better then you expect­ed, and so may live more comfortably and sweetly then now you can; while you have such a suspition of your selves, your condi­tion may be safe, but cannot be comfortable, and you cannot be satisfied without this comfort in respect of your outward con­dition: Is that so great in your eyes and this so little? O for sin and shame let us set a higher value upon these things, be more afraid of losing our souls, then of losing the world.

But then see if thou be confident of thy condition; either this confidence is well grounded or groundless, and whether soever it be, there is great need of searching still. If well grounded, Brethren, yet we must know that the renewed searching and discovery of the soundness of our confidence, and the truth of our condition, is that which will renew our joy in the Lord; our thankfulness to him, for the impressions of these things upon our hearts, they are apt to wear away with time, and therefore if we would keep them fresh upon our hearts, the sweetness and safety of our condition, that our hearts may be more enlarged toward the Lord; then we must be often perusing our evidences, and the grounds of our confidence.

Besides, alas Brethren, how much doth daily intervene, which is enough to darken and cloud all; if we do neglect this great work of searching, it may be within a while our hearts will be so over-grown with weeds, that we shall not discern the root of the matter within us; so much ashes, that we shall scarce find the fire; O therefore keep up this inward difficult differencing duty of a diligent impartial search and trial of our selves.

And then if we be confident upon no good ground, we had [Page 284] most need of all to search; yea, and how shall we come to know the grounds whereupon we are confident to discern them clear­ly, except we search? it may be thou maist upon the search find, that thy condition is dangerous, thou art but a Formalist; is it not better then that thou shouldst know it, then be ignorant of it? is not the knowledge of the disease half the cure, if it be cura­ble? is it not better to disease thy self a little now, then to go to hell in a golden dream?

Again, the time must come that thou must know it, when it is remediless, if thou know it not; there is nothing hid that shall not be revealed; do not think your Figleaves will always hold before the everlasting burnings they will quickly scorch and burn, and then your nakedness and shame and confusion shall swallow you up. s [...]it not better for a man to know his wound before it prove incurable? surely it is.

Again consider yet further the higher your confidence is now, the lower will your hearts sink when you come to see your disappointment; a fools Paradise, the Proverb hath it, is the wise mans hell: you are foolish Virgins, and please your selves with a light of your Lamp, and can take as much delight as any other upon the best grounds: remember Brethren, it will be the cutting of your souls asunder, when you shall find too late, that you were so befooled out of your immortal souls. You have had heretofore many of you the signs and marks whereby you may judge in some measure of your condition, make use of them, and the Lord give you to understand wisdom in the hid­den part. But when you have done all, this is the result, that you cannot find but your hearts are right with him. B [...]g of God to search you, for indeed he only can search the deep things of a Psal. 139. mans heart, as it is in that 17. of Ier. and so the Psalmist tells him, Lord, for ought I can discern thou hast made me willing to part with all iniquity for Christ, to receive him as my Lord, but my heart is too deep for me, O do thou search me and try me, that if I be not willing, thou wouldest discover it to me: If I be, that thou wouldst seal it up to my soul; that which I know not shew thou me, &c.

Lest any poor soul should gather discouragement from hence, whose portion discouragement is not, I wil speak a word to Ʋse 3. [Page 285] such to stay their hearts. Some will be ready to say, alas, If this be so, then sad may be my condion, for ought I know; I may long be hid from mine own iniquities, and yet at last come to see I am an hypocrite and rotten.

1. Consider it may be so indeed oftentimes, and it may not be so; look not only upon the black and terrible part of the cloud, but upon that which may prove a door of hope to thy poor soul, therefore be up and doing, searching, that thou maist find out the uprightness of thy heart; and then be sure, though thou maist see afterward much hypocrisie in thy heart, thou shalt never see thy self to be an hypocrite truly. I deny not but a child of God may come in an hour of temptation to misjudge his condition, and mistake himself for an hypocrite, when his heart may be sound towards God; but if once sound, for ever sound; thou never wilt lose it again, only be sure thou run not away with mistakes concerning thy self.

2. If thou do now or hereafter see thy self an hypocrite, yet there is hope concerning this thing to recover and restore thee out of this condition; though hypocrisie be a dangerous sin, yet it is not desperate.

3. For the discovery of it when it is too late, which some may catch at, and say, I, here is a word indeed, a killing word to my soul: for I cannot but suspect or judge my self an hypocrite, now I see my condition, though I have been led by a deceived heart all this while, therefore sure now it is past time, for God ordinarily discovers hypocrites to themselves when it is too late.

First, be sure thou make not a false judgement of thy self, that thou be not now under an hour and power of dark­ness, when thou canst not judge aright of thy condition, thou maist upon the search be able to approve thy heart upright to the Lord, though now thou take thy self for an hypocrite, be not rash in so serious and everlasting a concern­ment as this is.

2. Thou bewailest it, mournest under it, and this is no sign of the time being past; usually then God seals up men under hard­ness, if they sink not into dispair. Why, but did not Esau that sold his Birthright, when the Blessing was gone, seek it with Heb. 12. 17. many tears? yea, he sought the Blessing, but he sought not Re­pentance; [Page 286] they were not tears of repentance for his wickedness and prophanness in selling his Birthright, if they had, likely he had not miscarried; thou mournest, and what is the matter? It is for thy hypocrisie: O thou wouldst fain have a chan [...]ged heart, a right spirit renewed in thee, this thou breathest after, this thy soul breaks for longing for: be not discouraged brethren, this is no sign the time is past. But blessed be the Lord, and magnifie his grace towards thee, that he hath not let thee go on any further untill the time might have been exp [...]red, and the door of hope shut against thy soul; thus of this Doctrine.

The next thing is the Question or Request that the foolish made to the wise, Give us of your oyl, for our Lamps are gone out, &c. Give us of your oyl. This short Question is a double demonstration of their folly. First, that they had their oyl, their grace to get at such a time as this, when they should have been ready to have entred in with the Bridegroom. Secondly, that they sought to the creature, and not to Christ for it. Give us of your oyl. From the first we may note thus much.

It is very great folly to put off the getting of grace untill the last: Doct. Math. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof, and these things shall be added, saith Christ, the Wisdom of the Father. Say our own hearts, seek first the world and the plea­sures of sin, and afterwards the Kingdom of God when there is no more content to be taken in these things; thus we walk con­trary to God, to Christ, and therefore surely that is folly. They are foolish Virgins indeed that had their oyl to get, when if ever, they should use it. I will not stay upon it to give you more Scripture; But a few Considerations by way of Arguments, which if not singly, yet put together, I doubt not will amount to a demonstration of this folly.

First then, this shall be first, It may be had; though it be difficult, yet it is not impossible, you see many daily (some at least) do obtain it: Labour in vain, we count him a fool that will take it upon him to wash an Ethiopian, to wash a Boyl, it will never be white or clean; so if this were in vain it would speak men to be wise that do neglect it, delay it, put it off; however it is true, God knoweth who is his according to his [Page 287] purpose of grace, that we are not to eye, but look at what is be­fore Matth. 11. 28. Zech. 1 3. 1. Revel. 22. 18. us, in Scripture Rule, we are called upon to come to Jesus Christ, to look to him, He is lifted up upon the Pole of the Gospel, he is held out Crucified before our eys, there is a Foun­tain, and not sealed but opened Fountain for every one that will; there is enough in the Fountain, and it is freely set open to every one that will, to come and take of it freely; indeed if this were not so, there might be some shew or colour for mens put­ting off, or neglecting the getting their grace; but it is to be had brethren, and is exposed to every one; Proclamation is made to every creature without any exception.

2. That which is only worth the having in comparison, to neglect this; the getting of this is folly: you would count him a fool in grain that should have an Inheritance offered, or a rich Cabinet of Jewels, but he should please himself with picking Straws, hunting Butterflies, or some such toys, this is childish folly, these are not worth the labour (the pains) truly brethren, all things you pursue while you neglect this, put off this, they are no better; what is the Chaff to the Wheat? what is the Shadow to the Substance? what is the Fancy to the Reality? and all the world is no more; with much fancy it is said Agrippa appeared, this meat that perisheth, the fat and sweet of all the creature delights, they are but shadows to set forth the substance, Acts 25. 23. 1 Cor. 7. 31. Psal. 63. 5. Prov. 11. 13. My soul is filled as with m [...]rrow and fatness, this is really so: Yea truly brethren, a form of godliness, though it be light of carriage, [...]n empty thing, and so may be had with more ease and less interruption to the stream of mens hearts, which run natural­ly another way, yet it is empty and not worth the having, and that poor hypocrites will know in the day of wrath▪ when they shall find that this will profit them no more then riches, and therfore as the Wise man speaks Wilt thou set thine eys upon that which is not? so much more here a form of godliness, it is not, it hath no being: you would count him a fool that should chuse the Shell before the Kernel, a Core before an Apple. Well brethren, these are the things that are worth the having. O it is precious; You have heard how precious a Christ we may have, and from him ariseth the preciousness of Faith, the preciousness of Love, and the preciousness of the Promises; a dramm of Gold, a spark of a Diamond, is worth an houseful of dung and dross; and [Page 288] such is all the world, yea, and a form of godliness, and all things else, to a spiritual discerning eye; therefore sure he is a fool that shall be ever laborious, & so expensive [...]aying out his mony his time and substance upon that which is not bread, will not profit; upon dung and dross, and let his gold and pearls pass. Phil. 3 8.

3. It is that which must be had of necessity, It is that one thing necessary, without which there is no seeing of God, without grace no glory, no heaven in heaven; if it be not begun upon earth no Luke 10. 42. holiness, no happiness: There lies upon you all brethren, an undispensable necessity to get grace, to have it, if ever you be sa­ved; sure we do not believe this, else we could hardly so put it off; you must have Christ, you must have Faith, you must have Love and obedience brethren, or else you are condemned; you So Lazarus. may go to heaven though you be not rich, though you be not great, though you be not of a name among men, which are things men do so greedily gape after; but you can never go to heaven without grace, without Christ enjoyed; yea, you may go to heaven without so much guilt as some have, such gifts in Prayer, in speaking, such great endowments of a lower nature, but you cannot be saved without you have this true gold; you must have bread or else you perish, you may live without sawce, but you must have bread; what shut the Israelites out of Ca­naan Heb. 3. 18. but their unbelief? and what will shut us out of heaven but our unbelief? and so consequently the want of all other grace.

4. Another Consideration will be this; it is so necessary a thing, as that all things else will but help to sink us, all is vain without it, our Priviledges will sink us, our outward mercies, or Church mercies, and Gospel mercies will but sink us so much the lower, as you heard well lately. It were better you had never taken up Lamps, then to have no oyl in your Vessels; bet­ter you had never had the form, if you have not the power as well as the form; was not Judas a more miserable wretch then such Iames 1. 26. as never owned Christ? he is the son of perdition with a witness, an heir of hell: that which now sinners most glory in, will prove intolerable to them another day: Ah, wo to Church-Mem­bers, wo to formal Professors above all others, wo to such as Matth. 10. 15. hear, and read, and pray, and receive, and have not Christ; above all men in the world, these are the fools, because they [Page 289] lean upon that which will not only fail them, but wound them, sink them so much the deeper; and neglect in the mean time that which should make those things useful to them, and for the glory of God and their own eternal peace.

5. It is that which will not alway be to be had, and therefore to delay is very great folly; indeed if it were a thing of no value, a thing that men might not miscarry in, though they go without it, it were not so much matter: or yet, though it were a thing so absolute necessary, if they might have it when they would, or had their wills at their command, that it were alway to be had, a man were not to be so deeply condemned for his neglect, but so it is brethren the Market is not alway; He that in one place saith, Ho every one that thirsteth come, saith in another Isa. 55. 1. Ioh 12. 35. place, O Ierusalem Ierusalem, that thou hadst-known in this thy day; It is but a day brethren, and will not last alway, the night will come wherein no man can work: why, is not this a great piece of folly then when men know the Treasury wi [...]l not alway stand open, though now it do▪ nor the Fountain alway be open though Rev. 3. 18. Heb. 12. 17. now it is; and yet will content themselves with their dry bottles and empty purses in a poor condition as the Church of Lao­dicea: surely brethren, God will not alway be mens sinning­stock, nor always waite upon them to be gracious, though now he do, and then consider, is it not fo ly to put it off?

6. Yea, I will tell you brethren, It is that which will not long be to be had by us if we lay not hold upon it; It was not long after the Israelites came in out of Egypt before the Lord de­nounced Num. 4. 30. and 34. against them, Said in his wrath they should not enter into his rest; though he bore their manners indeed afterward, yet they had quickly lost their hope of Canaan. Believe it brethren, God is now more swift and more peremptory in his determina­tion against souls in these days of Gospel-light then heretofore; O how shall we escape if we neglect so great salvation! saith the Heb. 2. Rev. 3. 20. Apostle; your judgement is nearer then when you had no pro­fession, no name; If a man continue a wild Olive, or prove an empty branch, he will not be long endured: now if men did be­lieve this, sure they would count it gross folly to trifle away the season, specially being so short a season, and so uncertain a sea­son; who can tell if he putoff Christ, how soon his heart shall be sealed up, and the everlasting doors of his soul have locks and [Page 290] bolts to clap upon them, that they shall never lift them up to receive the King of glory, and then they are undone for ever.

First Use then will be to reprove us all of this folly as many as are guilty; how many poor graceless souls hear this Word this Ʋse. 1. Luke 12. 19. day? you think you are the wise men who by your wits can live, and by your industry increase your selves for the world; but if you will believe God rather than your own deceitful hearts, or Satan, you are fools; was he not a fool that provided so industri­ously for many years, when he had not a day to live? This night shall thy soul be taken away from thee, and not one thought nor act of care for eternity, nor for his precious soul, though he might be sure he must live to eternity, Psal. 49 1 [...]. and 13. you hope that your selves or else your houses shall continue for ever, which maketh you so industrious to build, & inlarge, and beautifie them, and fill them with treasures; Ah poor creatures, that spin their bowels out to make a Cobweb, & one stroke with a Wing sweeps it quite away, Psal. 39 6. In vain do men trouble themselves, get­ing goods and know not who shall enjoy them, whether them­selves shall enjoy them one day, or whether any of theirs shall enjoy them a day; but you are sure that you must indure an eter­nity, your souls must last whether your houses do or not, either with God, or separated from him, and yet you generally neglect them; are we not fools? are not the most part of us such fools? many deal with God thu: so youth, they must take their pleasure; in old age they will not take so much pains, as Diong. when he took the golden cloak from Apollo, said, This garment neither agreeth with Summer nor Winter, in Summer it is heavy, in Winter it hath no warmth, &c: but because men have some secret reserves of others, that they think will bear them out, they can ward off many such blows as these, they never reach their hearts, be­cause they have a privy coat of Male, some carnal reasonings or other wherewith they oyl their spirits, that this Ink will not stick, will not take impression: therefore I will inforce this Use with some Considerations, which I intend as to cut off the very sinews and strength of a Formalists security.

First, We have not one day at command, this is that which men do not believe, they think they have much time before them, [Page 291] specially those that are young; and indeed old sinners dote in this point as well as others, they always think they may live a year longer still, if they were never so old, yea, they promise themselves long life, and then they cannot but believe them­selves, they have so good an opinion of the faithfulness and wisdom of their hearts; but alas, do you not know the num­ber of your moneths is determined, and have you one day at Iob 14. command? Guido Bituricens. reports that one inviting Me­nodamus to a Banquet to morrow, he asked him why he did in­vite him to morrow, he durst never promise himself to morrow, expecting death every hour; we are but a breaths distance from eternity; who can say he hath such an interest in the dispensa­tion of God, as to say he shall live unt ll to morrow? who can say, that is in unbelief, but he shall be in hell before the morn­ing light, before another Sabbath, do you not believe this? wherefore was that written, Thou fool this night, &c. but for our learning, that sinners might hear and fear. Men have not leisure to provide for their souls untill they have filled such a bagg, compassed such an estate, then they shall be at leisure, They must go to such a City, and buy and sell, & get gain; but what James 4. 13. if in the midst of all that thou be cut off and have not grace, what will become of thee then? you cannot command a day; Can you say with Ioshua, Sun stand still and hasten not; or Sun go backward; will the Lord hearken to your voyce as he did to theirs, that so you may have a little time when your glass is run, to work out your salvation with; O that ever we should be so vain to believe our own hearts without the least ground in the world, and not to believe God▪ where there is all the reason and arguments, and all the experience in the world to confirm it.

Secondly, Remember this brethren, We have not God at com­mand, the Spirit bloweth not where we, but were it self listeth; Ioh. 3. 8. therefore Millers and Mar [...]iners will not lose the wind, they have it not in their fist. This is a deep deceit in the opinion, that lays men to sleep, they are so secure, putting off the main Work, they dream they have God and grace at command, as if he were bound to give them grace and heaven when ever they shall think they have enough of sin; O no brethren, he will not be commanded by us; no sure: will he be alway intreated by us? there is a time when he will not be found. It is not [Page 292] your Lord, Lord, open to us, that will move him, if once the door be shut against you; Then shall they call, but I will not answer▪ they shall seek me early, but shall not find me; and what reason is Prov. 1 28. there you should expect God should be at your beck when you have so long resisted his Spirit in his Word and his Spirit stir­ring and moving upon your hearts, whereby he hath striven and taken pains with you, when the Lord had his bosome ope [...], his wing spread, his hands stretched out, his voyce lifted up, his Embassadors sent to woo you you would not know when the grave and hell shall swallow you up, or open for you, and you think you can have God at your call; believe it, believe it, He will not be found, He is not at your command.

Thirdly, Remember this, That you have not your hearts at command neither, you cannot alway move towards God; this is usually a reserve to sinners against the fear of the other; though God be not at our beck, yet he hath promised if we return and repent, he will accept, be it when it will; I, but what com­fort is this, except men believe thatthey can return when they please they can receive Christ and close with him at any time; Can you so? Surely brethren, if this were so▪ no man would hardly go to hell that is convinced there is a Christ to be had, and salvation through him, and him alone: O be not mistaken, you know not your selves; how many resolutions of reformation have many of you broken? you see you cannot command your hearts, Ep [...]r im was sensible of it, O turn thou me, and I shal be turned▪ can you think a good thought of your selves? what Ier. 31. 18. solly is it then for men presuming upon their own strength, which is none, to neglect the season when the Lord offers his Spirit and grace, yea, and striveth with us by his Spirit many times, and yet we will not, but put it off.

Then it may serve to stir us up every one to cut off all delaies Ʋse. 2. whatsoever; and now brethren, while it is called to day, to get this oyl in your Vessels, that you may not have it to do when you should in the greatest extremity use it: Alas brethren, I am a child and cannot speak, and O that the Lord would perswade by his Spirit this day: now since he hath given you another Sab­bath, and another opportunity to be called upon; what doth the Lord yet say unto thee? Seek his face, will you not be clean, will you not close with Iesus Christ, O when shall it once be? O [Page 293] answer the Lord, and say, to day Lord Jesus, to day will we close with thee, we will put it off no longer; blessed be the Lord that hath not taken the advantage against us, and put an end to our day of grace long since: O admire that mercy, and now im­prove it, lay hold upon the opportunity.

Shall I a little stir you up to this?

1. Consider I pray you, and believe that it is the greatest de­sign of Satan to fool us out of our salvation, to draw away from us day after day, untill we have not one day more to live; when God cries to day, to day, to day, If you will hear his voyce, harden Heb. 3. 7. not your hearts: who is it think you that crieth to morrow, to morrow, that Corvina vox, as Augustine calls it, Cras, cras? Surely it is Satan that Lier, that will not stick to contradict the Lord: and what is the devills intent in this think you? doth he mean you shall repent to morrow, as he saith? no I warrant you but when to morrow is come, it will be to morrow still, and the next day, it will be to morrow still; and O how this pleaseth him to steal away our precious time, and rob us of our lives, our day of grace, and our souls at once. If you be ignorant of this device of Satan know it this day for a truth; The devil ca­reth not if all the world were such Christians in the future tense, Semper vic [...], as Seneca saith, but never live indeed; they will, and they will, but never do it; the Lord make you wise to discern this cunning craftiness of the wicked one.

2. Do but consider, How long a day of grace you have had many of you already, you have even grown old under the means of grace, and yet are to begin to get grace; me thinketh this should shame us, and warn young, ones, for it is likely many that are older thought they would repent and believe and close with Christ long enough before this, but that to Morrow never came; if we had any shame in us, it might wound us and shame us that Jesus Christ should waite so long upon us, and we never had a heart to give him any entertainment yet to this day; If many a poor soul had had but half the patient waiting upon them, what would they have been long before this?

3. Though you delay the getting your grace, remember that your Judgement lingers not, nor Condemnation slumbreth not, it 2 Pet. 2. 3. cometh on apace, whether you go towards heaven or no; there is a set time to every poor soul wherein he shall get grace, or else [Page 294] not for ever; and how doth this hasten upon you, do you know how near it is? and there is a set time for [...]udgement to seize upon you, if you be found without grace: O therefore be exhort­ed, now while it is called to day; there will be no Manna found upon the seventh day; if you get it not before, you are undone, they found it so by experience.

4. Do not expect brethren to have a second day of grace if you trifle away one; if once the Apostles shaked the dust off their feet against a people, sad was their condition; when the Apostles turned away to the Gentiles, and the Sun set among the Jews, did it ever rise again? surely no. Though we have a day, yet re­member it is but a day, and one day, and no more: if we let it slip we are und one, because we shall never have a second day: Foelix put off Paul▪ when he was so far wrought upon, as to Acts. 24. 25. tremble, he put him off untill a fitter opportunity, but it never came for ought we read; well, if the Spirit do move, and stir, and strive with thee, take the opportunity, strike while the Iron is hot, thou dost not know but this may be the last hour of the day with thee, and that thou shalt never feel any such breathings more, but thy heart shall ever be like a dead Sea, and seared, and past feeling any more.

5. Untill then all our services are abomination to God; let our professions be what they will, and let us think as well of our conditions as we can, believe it breth en our Prayers, our. Hearings, our Receivings are abomination: what do we do here to receive the Supper, if we have no grace, no faith, no love, no repentance, can we be prepared? do we not imbrew our hands in the blood of Jesus Christ? and is not this an abomination? were not the Sacrifices of the Jews abomination, as if they slew a man, as if they cut off a dogs neck? was, or could this be accep­table? [...]. 66. 3. did not his soul hate these things? and what are our sa­crifices but the slaying and crucifying Jesus Christ Ah, while we come with ungratious hearts to those Ordinances, O how of­ten hath many an hypocrite had his hand in the blood of Jesus Christ? every such service and duty he performeth to God; and is not this sad? is it not high time to look about us?

6. Lastly, If at last you do come to get Christ, and God will waite upon you so to the last as to overcome you at the last, and you shall not mifcarry: Suppose it be so, though this is not [Page 295] ordinary that men should so desperately presume upon it, yet it cannot but be a grief and wound to you then to remember how you have spent your strength in sin and upon your lusts, & now have little or no time remaining, little strength to lay out upon his service; to testifie your love to the Lord Jesus; surely this will be a burthen: And therefore brethren, as you tender your souls welfare, as you would not be cheated out of your souls, and held in a sools Paradise until it be too late, or at least untill you lose your comfort much of it, which otherwise you might have. O now while it is called to day will you hearken to the voyce of him Psal. 119. 60. that speaks from heaven, even Jesus Christ, hast thou not as much need to make haste as David had? I made h [...]ste and delayed not to keep thy righteous iudgements; haste not thou as much need as Paul, he went presently, consulted not with flesh and blood, but [...]orthwith went to preach the Gospel; the Disciples forthwith, Gal 1. 16. Mat. 4▪ 0. Isa. 21. 12. Psal. 118. 2. and 3. saith the Text, Left their Nets and followed Jesus Christ; if they had lingered, who can tell whether &c. O therefore let me bespeak to you in those words of the Prophet, If you will inquire, inquire, return come; those that either mockingly, or else fearfully asked, Watchman what of the night what of the night, &c. when will this burthen come upon us? we see it not, yet your morning cometh, and also the night; though you have a morning of flourishing and light, yet the night as surely followeth it, as the night doth the day; therefore if you will inquire, inquire, return, come: how many expressions here are to shew the vehemecy of the call? O come now, now, now away, come away, come away; the dul­ness of them to whom it was made, if you will inquire, inquire; every man will pretend a willingness to have Christ and grace, and they will inquire after heaven if you will inquire, inquire; then saith he, now or never, if you mean to escape, lay hold up­on salvation before it be past, and no recalling of it; the word Inquiring: signifieth an earnestness; this inquiring, like the bubling up of a Pot through heat; so then, it may be that God puts fire under thy conscience, and it beginneth to bubble, & thou art rest­less; now if thou wilt ever inquire, inquire after Christ, and grace, 2 Cor 6. 2. for this is the expected time, this is the day of salvation: while he thus moveth by his Spirit, there is hope he will be found; there­fore as you love your souls, trifle not away such a precious season.

There are three or four Considerations that I would propound to you, at tending to the furtherance of this work.

[Page 296] First, That you labour with God and your hearts, to shake off your [...]loathfulness; men would have grace and heaven, but they would have it drop into their mouths; they would have Christ, but they will not follow him, nor follow hard after him; you see many of the Israelites, when they were on the other side Jordan, could have been contented for their ease sake, to have continued where they were, if God would have let them alone; they had so many enemies to encounter, and such a Jordan swelling to pass through, they had little mind to it; and when they were on the other side, gotten over Jordan, what did they do? Up saith Joshuah. Many years after they came over Jordan (some say Josh. 18. 3. seven years after Judah had their lot, as long as the whole Land was in conquering) and had conquered a great part of the Land; why are ye slack to go up and possess the Land? they were contented now to have sitten still, and taken their ease; and truly, I doubt it is so with many, they are afraid if once they begin to stir and to close with Christ, O they shall have their lusts, their sins about their ears, temptations thick and threefold; it may be some have found some such thing when they have begun to stir, and there­fore they are willing to take their ease.

Secondly, Be sure you miss not an opportunity you might enjoy; do you know where or when the Spirit of Christ will breath? Lie at the house of mercy, thou knowest not when it may come to thy turn to be put into the water; O hear, and hear as for your lives, and think with thy self when thou hearest, that this voice of God sounds in thy ears, O to day, to day, if you will hear his voice.

Thirdly, Take heed of hardening your hearts, as the Psalmist Psal. 95. 7. Heb. 3. 7. speaks, harden not your hearts. It is said of the people to whom that Evangelical Prophet was sent, that they made their ears heavy: God said, make their ears heavy, because they themselves had Isa. 6. 10. [...]hut their own eyes, clapt to the windows, and would not admit the light; like the deaf Adder, which they say, stoppeth one ear with her tayl, and closeth the other to the ground, lest they should hear the Charmer, and so be taken. Ah Brethren, are we not guilty in this kind? we stop our ears, if we come to hear, we fill them full of prejudice, or else we resolve what we will do be­fore we come; we resolve not to be taught by any Minister of them all, we are at a period concerning our souls; and some are [Page 297] so desperate as to speak such words as these are haply, or think so; if they speak them not, all the arguments in the world shall not perswade them to leave their profitable sins, or their pleasant lust, they will put it to the venture. O Brethren, how just is it with God, when men harden thir own hearts, especially if they have any stirrings and convictions within, how just is it with God to say Amen to such resolutions; you will not hearken to my voice, well, you shall never hearken to my voice: you will have your lusts, well, you shall have them, and judgement and damnation to boot, Acts 7. 51. they alway resisted the Holy-Ghost, and Ezek. 7. and 9. and 12. they hardened their hearts like an Ada­mant. Acts 7. 51.

4. Cast away from you, Brethren, those nets and snares which in­tangle you, and hinder you in this great work; as the Disciples did their nets when Christ called them, they left all and followed him; Joh. 4. 28. I mean not that every Christian is called to leave his imployment, but such as are called to be Ministers of the Gospel, I think are called to cast away worldly incumbrances altogether: but thou must take heed they hang not so fast upon thee as to hinder thee, be sure thou sit loose to the world, it will else sooner or later be a pull-back to thee. O for such a resolution as Jerom had, If his Father were weeping upon his knees, his mother hanging about his neck his Brethren, sisters and kindred all with lamentation intreating Mark. 10. 50. him to forbear, he would cast down his Mother, and trample upon his Father, run over them all to go to Christ. Do as Bartim. then, Doth he call thee? off with the Cloak, away with that which hinders thy running to Jesus Christ; every weight, and the sin which so easi­ly Heb. 10. 1. be setteth us, as the Apostle saith. If we come with the world rooted in our hearts, it is five to one but we shall be tryed as the young man in the Gospel was; and as that other was, the Foxes have holes, &c. you hear no more of that forward man afterward.

O but we are young, and therefore we may have time enough before us, it is time enough for us to look after grace many years Mat. 19. 27. Mat. 18. 20. hence. No my brethren, it is your duty to remember your Crea­tor in the daies of your youth, while the milk is in your breasts, Ec [...]l. 12. 1. and you have some strength to lay out upon Christ: The first-fruits were not to be delayed to be paid, Exod. 22. 29. A young Samuel seasoned so young, a young Timothy, they may be emi­nent [Page 298] servants of Jesus Christ, when others at the same years are but beginning to enter upon the work. Besides, is not thy life as uncertain as anothers? do you not see that young men dye even as the old? and young men are like to perish as well as old, if they be not found with oyl in their Lamps? and young men may enter with the Bridegroom as well as old, if they be found ready. And therefore I pray you, for Christs sake, do not so deceive your selves, but while it is called to day, young and old, hearken to this voice of God, and put no [...] off this main work any lon­ger.

Alas, but you will say, my case is the case of these foolish Virgins, I have long made a profession, and I have my grace to seek, and therefore there is no hope for me, a gray-headed sinner, who have tri­fled away my time.

You know some were called at the 11. hour, Brethren, and in­dured not the heat of the day with others, and yet miscarried not; while the day of grace lasts there is hope, and while the Lord knocks by his Spirit and Word there is hope, that to us appears to be a day of grace; and that thy spirit is moved, is yet a further Argument. And therefore be of good courage, if he have given thee a heart now at last to look after him; and though thou lin­geredst with Lot, until God was even fain to pull thee out of the burning, the everlasting burnings; thou haste so much the more cause to magnifie the grace of Christ toward thee, that he would after so much abuse of the day of grace, look upon thee at all, and when thou wert as a dry stick, no strength nor vigour to serve him at all; therefore God could have no eye at thy ser­vice, nor any thing thou wert like to do, but meerly to exalt his grace, and therefore for ever thou maist more easily Conquer over-that temptation of resting in any thing in thy self, priding thy self in any thing of thine own, and give him the glory of all, in an humble walking before him.

The second demonstration of their folly is, that they went to the creature for grace; They said to the wise, give, &c. Doctr.

It is a note or point of great folly to seek unto the creature: when men have neglected to seek to Christ, then to go to the creature for grace; you see this is the practise of foolish Vir­gins; [Page 299] how far we may urge this, I cannot tell, but me thinks we do not put it too far, if we may stand upon it at all; Whether they would now at last, being sensible of their want of the oyl in the vessel, the grace in the heart, they would have some of that oyl which they had in their vessels; or whether only somewhat to make their Lamps burn as they did before, it appears not, nor yet what their highest [...]nd was in it, appears not; if they aimed not at the highest end, Gods glory, and their own salvation, as the ultimate end, then they were grosly foolish in that respect; for to miss the end is the most fundamental point of errour and folly; but if they be supposed to aim right, yet there is this Argu­ment of their folly in the very Text, which shall be all I will say for the confirmation of it.

They take not the right means for the accomplishing that end, and therefore they are foolish; for wherein doth folly con­sist else but chiefly in this; they find not out or use not the right means, for the attaining of a right end. Now was this a right means, to go to the creature, to the wise Virgins for oyl? Give us of your oyl; this argues either desperate ignorance, that they knew Joh. 1. 16. not whither to go to get oyl, that they were ignorant of the Fountain of Israel, the fulness that is in Jesus Christ, from which fulness his people receive grace for grace; and such blindness as this to be in men that profess Christianity, it is very strange, and argues great stupidity and folly; or else if they did know it, they had no heart to go to him, they would not; if they could get it otherwise well and good, and bring oyl to him, they had hope of acceptance, but they would have none from him, and this would argue a worse kind of blindness: But of these things we will not spend our conjectures, nor in such uncertainties. Whatever the case is, sure it is, that they went not to him, but to the crea­ture for their oyl; from the Sun to the beam, from the fountain [...] 2. 17▪ to the stream, and so to the broken Cistern: and is not this folly?

This then will teach us thus much, That the Papists are as like these foolish Virgins as they can look; poor creatures, those merit-mongers and money-changers that fill the Temple of God; do not some of them sell, and others buy their pardons and indulgences? do they not go to the Church-treasure of merit, to make up what is wanting of their own, and not to Jesus Christ [Page 300] in the hour of their necessity? I know not what some of them may do, and some others I believe may be wiser in this thing, but surely many poor creatures are led away with this wicked error; I cannot call it better. Surely Brethren, If any be the foolish Virgins to the life, the Papists are, some of them, if they be true to their Principles.

2. It may serve to reprove many among our selves, that put off all the work which concerneth their souls; live as if they cared not for God, nor regarded him at all; the people of God, and Ministers of Christ are the object of their scorn or disregard, they sleight them above others; but when an hour of destructi­on cometh, O then, when they are ready to dye, the Minister must be sent for, and he must speak a word of comfort, right or wrong; they are ready to think, I doubt, that as much is in it, as in a Popish Absolution, according to their conceit then, as if it were in their power, or they were in Christ's stead to give them grace; they hang much of their confidence upon them: This is just like the foolish Virgins. Brethren, the Lord deliver poor souls from such an end as God made with them, as you have it in the Parable here. It is the way indeed to stop our mouths, to hang too much upon any creature.

3. It may be we are a little better instructed many of us, then to think that men can give grace; But it may be we expect it from Ordinances, which alas are but empty pipes, though they be gold­en and precious pipes; this opus operatum sticks closer to us, then we are aware, many of us, I doubt. If men did not look for it from Ordinances, would they not labour to bring better frames of heart with them, and bring the Lord along with them to the Or­dinances, that his presence might fill them? Well, let us take heed of this Brethren, sit not down by broken Cisterns, for they all say it is not in us, the Word saith, and Prayer saith, and Receiving saith, it is not in us, we can give no more then we have, we are but the means. And therefore let us all learn to be wise in this point to salvation, go where it is to be had, to the Fountain, his fulness, Jesus Christ is the Olive Tree, he that emptieth himself in­to the golden pipes: O therefore in all our wants of grace make out to him, eye him in every Ordinance; the fatness and sweet­ness must come from the root and not the branches, therefore look to it, Brethren, that we be in him, abide in him, live by faith [Page 301] in him, in Ordinances above them. Yea, when we have most re­freshings in them, remember who it is that hath filled them, lest when all is done, we prove our selves but foolish Virgins.

But so much for this Doctrine.

Verse 9. [...]—’

HEre we have the wise Virgins answer to the foolish Virgins request; their request was, that they might have some of their oyl, because their Lamps were gone out; to this the wise Virgins answer; wherein we must note concerning the reading of the words, they may be read two waies, either by way of redun­dancy, yiélding to the cutting off that particle [...], [but] go you rather to them that sell; and then the words are read thus, lest there be not enough for you and us, go you rather to them that sell: Or else by way of Elypsis they are read, and then the defect is to be supplyed, as in our translation, not so, lest there be not enough for you and us; not so, are not expressed in the Original, but are supplyed, as you see they are written in another Character: Such defective speeches are ordinary in Scripture, as in that of Abraham and Sarah, when Abimilech asked him, What saist thou, Gen. 20. 11. that thou hast done this thing? and he said, because I thought that surely the fear of God is not in this place, and they will slay me for my wives sake: here somewhat is to be supplyed, his resolution to dissemble his wife, that is concealed and supposed, and only the reason expressed; and so it is here. Now which way ever we read the words, the sense is the same still, and in both, the deny­al is implyed, and but implyed, yet necessarily implyed, for with­out it the sense is not full nor clear: as if we should read them thus, lest there be not enough for you and us, but go and buy for your selves; there is not a compleat sense; but read them either of the other waies, and the sense is full and plain, as by adding the denyal, as in our Bibles, not so, lest there be not enough; or else by cutting off that (but) that [...] thus, lest there be not enough [Page 302] for us and you, go and buy for your selves: here the denyal is im­plyed also, and must be understood. But because generally they are read as in that translation, by the most learned and godly, as Beza, Grotius. So then the denyal being here necessarily supposed and supplyed, from thence I would take up this Note.

They that go to the Saints for grace, for oyl, are like to have▪ a denyal. Doct.

Here at last they went to them; when they had spent their time and opportunity of getting grace, they go to the wise Vir­gins for grace; but they were too wise to give an yielding an­swer to such a request. Indeed so far is that rock, the Lord Je­sus, higher then we, that we are exceeding prone rather to take up nearer, and any where, ready to hang our hopes upon every hedge. You see the Prodigal, as long as ever he could hold out, he would never come unto his Father. The poor man in the Cospel Mat. 17. 16. brought his child to the Disciples first, to have him healed, before they went to Christ, until they found them empty, that they were Physitians of no value, healing was not in them; and so it is with us all: If we can have grace by any other means, we would not come to Christ, such is our natural enmity against him, such is our despondency many times when we come to be sensible of our condition. But alas, every creature, if they un­derstand themselves, must needs say, it is not in me to▪ give, as Peter said in another case of healing, Why look you upon us, as if we Act. 3. 12. had healed this man by our holiness. But let me give you some few considerations to make it out; and then we will apply it.

First then, It is above their fulness; though many a child of God have a great fulness of grace indeed, be ye filled with the Spirit, and not with wine, saith the Apostle; and so that you may Eph. 3. 19. be filled with all the fulness of God: there may be an abounding of grace, yea of all grace towards them, that in all things, alway, they might have an all-sufficiency, though I think there are but very few that here below do know by experience such a fulness, by comprehending the height, and depth, and breadth, and length of this love of Jesus Christ; but suppose every child of God be thus filled, every wise Virgin sooner or later, yet it is not a ful­ness of redundancy, that is to say, such a fulness, as that from it [Page 303] there can be spared any thing for another, as we shall add by and by. It is but the fulness of a Cistern, not of a Fountain, which can still shed abroad, and be full still; So it pleased the Father that all fulness should dwell in Jesus Christ: All fulness, that of his ful­ness Col. 1. 19. we might receive grace for grace; Of his fulness, he is the ful­ness of the Sun, the fulness of a Sea, of a Fountain, and such is Joh. 1. 16. no creatures fulness, there can be no redundance.

Secondly, As their fulness is not enough, so also have they not a strength and power to communicate of their grace to another, no more then a man can devide and part his life between him and another that is dead, it is above his power, and therefore in Scri­pture usually it is called a new creature, to shew us the great tran­scendent power, whereby Jesus Christ is formed in a soul: It is 2 Cor. 5. 17. the Fathers proper work, through the Son, by the Spirit; the Fa­ther giveth it, the Son purchaseth it, the Spirit applyeth it and works it; Create in me a clean heart, O God, renew a right Spirit Psal. 51. 10. within me, saith David; holiness is a creation, and peace is a crea­tion, he will create the fruit of the lips, peace, peace; a creation is Isa. 57. 19. of nothing, or somewhat utterly unfit to receive such a form or being, so that the fruit of the lips they are weak, and cannot reach such an effect, it is Gods Almighty power, and the same Eph. 1. 19. & 20. power that raised up Jesus from the dead, that must raise a dead soul to believe in Jesus Christ. When Rachel would have of Jacob that which was beyond his power to give, he saith, Am I Gen. 30. 2. in Gods stead, that I should give thee children? So may the people of God and Ministers say to some sometimes, who come to them as if they could give them peace or comfort, and expect that as soon as ever they speak a word, presently all their doubts and fears should be quelled and subdued; no, no, it is too heavy a weight you lay upon them; it is a thing above their reach. This the second.

Thirdly, If they were able to do it, they have no authority, no commission to do it, and therefore they may not do it; Jesus Christ Isa. 61. was annointed for this very end, to do the thing, I come to do thy will O God, in the 40. Psal. and what is that will? Why, that none that the Father hath given him should be lost or perish, but his blood and Spirit should be given to them; grace and glory should be gi­ven to them; this is the will of God, even your Sanctification, and 1 Thes. 4. 3. this will he came to do, it was that the Father designed him to; [Page 304] to deliver his people from their sins, therefore was the spirit poured out in such a full measure, yea without measure upon the head of this our high-Priest, that it might run down to the very skirt of his garment, to the very lowest Christian that belongs unto him. It is not every member in the body, nor any other, but Psal. 123. [...] the head which is made the seat of the animal Spirits, to com­municate them to the least and lowest member: Now it is not what men are able to do, but what they have Commission to do, that is authentick: If they were able, there is no Commission, the Lord Jesus only came Authorized to open the Prison doors, Isa. 61. to Preach deliverance, and to give deliverance to the Captives. This the third.

Fourthly, If all these did concur in men, yet they might want a heart when all is done, and then all the rest would avail little to us in our necessity; and though it be true, the Saints do retain bowels of mercy, and do put them on, and long-suffering and pa­tience, Numb. 20. 10. yet alas, how short-nostrilled are the best of the Saints, in comparison of God: Moses his patience was at an end, yet the weakest man, and had often interceded for them; yet ye Re­bels, must we fetch water out of the rock for you? though the murmuring was not against him, but against God. If a sinner put off getting grace and coming to Christ until the last, our pa­tience will hardly hold out so long, let the power of my Lord be great, as thou hast said, &c. herein our weakness doth much ap­pear, we are ready to cast off and give up men if they come not in quickly, and if afterward they do come in, we are ready to shut our hearts against them. But if there were a heart, yet there is no power, and that will answer all; therefore if we go to the creature for grace, we are like to have a denyal.

Before we apply this, or else as a part of the Application, shall be to speak somewhat by way of satisfaction to a doubt. This seemeth to cross the Scriptures; are not the Saints bound to com­municate one to another? to do good, forget not; is not this of a larger sense, then meerly giving a little of our estates to them, if in want? So again, when thou art converted, strengthen thy Bre­thren, saith our Saviour to Peter; and, how can you say then, Luk. 22. 32. that if we go to the Saints for grace, we are like to have a de­nyal?

[Page 305] To this I answer, the Saints may and ought to communicate their experiences to others, as their necessity requireth; the humble shall hear hereof and be glad; how? when his soul made Psal. 34. 2. her boast in God. And so again, the Psalmist as a type of Christ, He brought me up out of the horrible pit, out of the mierie clay, and Psal. 40. 3. set my feet upon a rock, and established my goings; he hath put a new song in my mouth, &c. And what then? Many shall see it and fear, and shall trust in God: And so saith the Apostle, That 2 Cor. 1. 4. ye may comfort others with the comforts wherewith your selves are comforted of God; this is doubtless a duty, to communicate our experiences, and also to exhort one another while it is called to day, as the Apostle hath it; and to reprove one another, this is a duty, but this is far from giving of grace: For the more distinct Heb. 3▪ 13. Lev 19. 17. understanding therefore of this note, only two or three par­ticulars.

1. For any merit of our works we cannot give, for indeed there is none at all. If we deserve any thing at the hands of God, it Lam. 3. 22. is wrath and ruine, it is meer mercy we are not consumed every time we approach this consuming fire with our filthy garments upon us, because his compassions fail not; when we have done all commanded, if we could do it, we are but improfitable servants; Luk. 17. 10. but alas, how infinitely short do we fail of what is commanded in many things; in all things we offend all, for who doth any thing as he should? & our sufferings of this life are not worthy to be com­pared to the glory: there must be a proportion in merit, now they are light, that is weighty, they are for a moment, that is eternal, Rom. 8. 18. and a far more exceeding and eternal weight. Now no man can give that which he hath not.

2. The glory of our works; That we cannot give away that is the Lords, that others may see them, and glorisie your Father which is in heaven, Mat. 5. 16.

3. The influence of them upon others hearts. That, we cannot give neither, we may speak and do, plant and water, but it it God that giveth the increase; the husband-man may plough, and sow, 1 Cor. 3. 6. and harrow, but he cannot give the rain of heaven, former and later, he cannot give power to the seed to dye and rise again, it is beyond his reach; who can touch the heart but the Lord, he is the God of the Spirits, whose dwellings are with our spirits especial­ly, and he can fashion them as he pleaseth, but this is not in our [Page 306] power, and therefore no marvel if they that go to the creature for grace, they miss of their purpose.

For the Application; this reproveth then the Papists, who take Ʋse 1. upon them to give, or which is worse, to sell grace, to sell merits, to sell pardons of sins past, yea and for sins to come also; are these like wise Virgins, they would not take upon them to give any of their oyl to the foolish; if any were wiser then others, me thinks they should be afraid to buy and sell heaven, and pardon, and merit; the Church of Rome indeed is not like the wise Virgins: This gave such offence to Luther, he could not brook it, but it was a great occasion of his casting off the Antichristian yoak.

Do but consider two or three things, wherein it may appear how much they are too blame in this respect.

1. They take upon them the office of Christ, intruding in­to those things which are above them; he inviteth, Come to me, Mat. 11. 28. and I will give you rest; I counsel thee to buy of me wine and milk without money, or money worth. No, say they, come to us, to our treasurie of merit, though they pretend to make the blood of Christ the substractum, the bottom of their treasurie; which to me, maketh the matter so much the worse, the abuse of the name Rev. 3. 17. and blood of Jesus Christ to so high a wickedness, as selling and buying pardons for money, being most abominable. Christ calls poor sinners to him, and they call them to them, so that they usurp the power and authority of Christ. Let them see to it.

2. Yea that which is given freely by Jesus Christ, they would sell for money; for money they would sell pardons for never so many years to come; strange prodigious fopperies are there re­ported concerning them; Without money, and without price; but Isa. 5. 1. they will have money for their Pardons & Indulgences: Was not this a Declaration infallable, that Simon Magus was in the gall of Rev. 22. 18. bitterness and bonds of iniquity, because he would have bought the gifts of the Holy-Ghost for money; yea the power of gi­ving the gift of the Holy-Ghost to others, and is it not more dan­gerous then; to buy or sell the grace of God? that which is sa­ving Acts 8. 23. for money; to pretend to it, for do it they cannot. Simon Magus his great guilt was this, that he would have the power [Page 307] of giving the gift of the holy Ghost, as the Apostles had, that so he might make a rich trade of it, to sell it to others, as he himself had bought it; and truly those that will buy in such cases, will not stick to sell: O how much more then are these men in the gall of bitterness, that shall sell grace, sell pardons, sell merit for money! Surely the wise Virgins refusing to give, would much more have abhorred this, to sell the Gifts of the holy Ghost for money? What got Gehezi by making that which was 2 Kings 5. 25. free, mercenary.

3. They wrong the Saints exceedingly, such as were so indeed, whose merits they pretend to sell; for if they were wise Virgins, they had none to sell; if they were foolish, none can question it, but they had none at all; and if they were wise, and had never so much, yet they had none to sell, none to give. Surely God is not more tender of his Name in any thing, then in his Grace, not more tender of wrong any where, then here, and his people are not more tender, or should not be more tender any where of wronging him, then here in his Grace. And therefore surely those that are Saints indeed, will be little beholding, they shall have little thanks for their labour.

4. Besides that, They do but delude poor souls, and so bring their blood upon their heads; alas poor deluded creatures! they make account they are enriched out of a treasury of the Church, and their iniquities are done away, and to their woful and everlasting confusion, they will find one day, this hath but increased their guilt and condemnation. Wo be to them that go down to hell with the blood of so many poor deluded Creatures upon their heads; the Devil deludes men, makes them believe he giveth them great things, great sums of money, and when all comes to all, they prove but leaves; thus do they carry on poor souls in a golden dream, until they awake in hell, in remediless ruine. Well, If there be any such here, that heareth this word, I would advise them and intreat them, to take the Apostles advice to Simon Magus, O pray, if it be possible, that Acts 8. 22. this thought of your heart may be forgiven; it is, that you should either buy or sell, give or receive from the Creature this Grace which is proper to Jesus Christ, and to him only to give: you have infinitely wronged a gracious Saviour, you had need to bleed over him, to mourn over him, to be deeply humbled indeed for it.

[Page 308] Again, How should we then bless the Lord, that we are de­livered from this Antichrist, darkness and bondage; that it is given to us through rich grace, to see this, that we should not go to the Creature, but to Jesus Christ. Our Fore-fathers were under this bondage brethren, many of them, and so might we be, but that Grace hath made the difference; and what had be­come of us then? he hath shewed us wh [...] [...]s good, and what is right, when they are left in Egyptian darkness; and what is the best thankfulness for this brethren, but to improve this Ioh. 1. 16 our privledge, that we have a Fountain, fulness to go to, who cannot, who will not say that he hath nothing for us, that he hath but enough for himself, for he hath enough for us all, being the Olive-tree, the fountain, the Sun of righteous­ness. What should we do; but make use of Jesus Christ, and much use of him? he hath much to give, he hath a fulness of great redundancy, and he hath a commission to give it, and power to conveigh it, and a heart as long as his power, and commission to give, and to give freely to every poor Creature that cometh. If you go to men brethren, you are like to have a denial; the wise Virgins, they say they have it not to give; if any be so foolish and proud, as to think they have any to give you, and you so foolish as to believe them, alas you are but deluded; but the Lord Jesus will neither deny you, nor delude you, you shall have, if you come to him, buy wine and milk, yea this oyl of grace, yea you shall have abundantly, he came that his people might have life abundantly; Eat and drink Isa. 55. 1. Ioh. 10. 10. Cant. 5. 1. abundantly my friends, saith he there in the Canticles, and freely shall you have it without money, or moneys worth; be as poor as as you may be, it is all one, you shall have enough to en­rich you, and no delusion, but a reality. O who would not then go to the fountain, rather then to a dry bottle, a broken cistern, wherein no water is! you shall have a denial from the Creature, but Christ never denied any that came in the sense of his wants, and waited upon him for supply; and so much for this.

Lest there be not enough for you and us; they might well doubt indeed, whether there would be enough for themselves and them, for even now their own Lamps had need of a supply; though the form of words seem to carry a doubtfulness in them, [Page 309] there might be enough, and there might not; yet I cannot be­lieve, but the wise Virgins knew full well, and so they do know at this day, that there is not enough for them, and others; This is most sutable to the Analogy of Faith in other Scri­ptures.

The Doctrinal Note from thence, will be this; There are none have any surpl [...]sage of Grace, or more then will serve their own turn. They have none to spare, lest there be not enough for you and us; and that this is so, other Scriptures plainly speak; If the righteous scarcely be saved, saith the Apostle; the righteous, be 1 Pet. 4. 18. he as eminent as he may in righteousness and holiness, yet he is scarcely saved, so as through many difficulties, many a hard pull he hath, when all is ready to fail him, but that God never fails him, else all were gone; His flesh and his heart fails Psal. 73. 26. him many times; Strive to enter in at the strait gate, saith our Saviour, for many shall seek to enter, and shall not be able. Sup­pose that some men strive more then others, yet all will be little enough, they shall hard and sharp be saved; they have none to spare; he that gathered much had nothing over; saith the Text, Luke 13. 24. concerning the Manna; though some are more industrious, pain­ful Christians then others, yet they have nothing over: the very Angels in Heaven, that have such a fulness as no Creature on earth yet hath, yet they cannot spare a jot of their fulness, though they be so full; not a jot of their holiness; how much Exod. 16. 18. more we then?

First, Let a man begin never so yong, to look towards heaven, as young Timothy, and young Sam. and yet they shall not have any more then what is necessary for themselves to have; a man would think, he that beginneth so yong, should in time grow to be exceeding rich in faith and good works, that if there were any works of supererrogation, these should be the men; but yet we find not in Scripture any of them in so high a strain. 2. If a man be never so earnest, diligent and forward, zealous for God, though he serve the Lord instantly night and day, yet shall he have no grace Acts 26. 7. to spare. David was a man of strong affections, as most Chri­stians, and as warm they were toward God, as strong were his Psal. 63. 2. desires after him, and love to him, as will appear by his spiritual breathings, and was as much in following after God, and after grace; in so much that when he was debarred from the Taber­nacle, [Page 310] and Ordinances, where he used to behold the goings of God, the way of God, his glorious power and grace; when shut out from these, how sadly doth he take on? you may see then by the stir and disquietness of his heart in the interruption, that he was strongly bent to follow after Christ, and yet at the close of all, had he any to spare? Yea, 3. Let a man continue so to the end, if it were possible, without any interruption in his growth, and yet he shall have no grace to spare; had the Apostle any to spare, who was a man labored as abundantly as any other? yea, more then they all, and yet he was nothing, and when all was done, he would be found in Christ, not having his own righte­ousness upon him, he had not yet attained the resurrection from the dead. But then, Phil. 3.

2. For the opening of the Point, let us note this also; That though a Christian may have more gifts of Grace then may be suf­ficient for Salvation, yet he never hath more, especially saving grace, then is needful. I mean he hath none to spare; a man indeed haply might spare some of his gifts, but none of his Grace; though it is true, whatever Talents the Lord bestoweth to fit a man for his Condition, his place, he should be answerable to the Lord, and so they are necessary to the fruit­ful carrying on of his Calling or Condition, yet to heaven they are not so necessary; but all the Grace a man hath, is necessary for him, so necessary, as he can spare none: especially that Grace which is more particularly a mans own (if I may so call it) and that is, sincerity and uprightness of heart; others do partake with us in the sweet effects of the other Graces, of faith and love, &c. but the sincerity of all without the rest, are nothing: this is more especially our own, and who is there that could ever say, that he had so much uprightness of heart, that he could spare any of it? can a man spare any of his life? this is the life of Religion and Grace.

3. Another thing to make this out, will be this: The greatest Grace where it is given, usually hath the greatest corruption to wrestle with; a spring-tyde of Grace, a spring-tyde of Corrupti­on: strong workings of the spirit, strong lustings, of the flesh, and strong temptations, such as many of us never knew what they meant: so that a Child of God indeed that is proved, know­eth that he hath little enough for himself, though it may be God [Page 311] hath given him more then to many others; where sin abounds, Grace abounds: may there not be temptations to exercise the strongest Faith? Some Goliah-lust, or another, which requireth all their faith, and humility, and patience, to encounter with it; we never turned Gods treasuries of temptation, to know what he hath in store for poor souls.

4. Let a Child of God have never so much Grace here, yet he Phil. 3. fals short of the resurrection of the dead; short of that pitch which he ought to aim at. Indeed if men could reach this fulness of the measure of the stature of Christ, and go beyond it, then there might be some thoughts of having somewhat to spare; but until then, we are alway on the wanting hand, sure, alway under emptiness. Now though some be so bold, as to plead for a perfection in our days, we see by a divine hand upon them, they are let loose to all manner of wickedness, and except that were the perfection, I understand not what perfection they are capable of.

5. When they have attained to the top and pitch, (brethren) yet alas, if God should enter into judgement with us, we should ne­ver be able to stand, as you have it; therefore the Apostle would Psal. 143. 2. be found in him, when he had done all; surely then brethren, if when all is done, there is such an imperfection, incompleatness, as to justification, and eternal life, that we must go out of all, deny all, as we have heard, then no man surely hath any grace to spare.

For the Application then, It is a reproving word to as many as Ʋse. are ready to think they have enough. The Papists tell us of works of supererrogation, and I believe that piece of Popery may cleave to some of us faster then we are aware; but let us take heed of it; when we begin to be so full, as we think we run over, and could spare any of what we have, and we may therefore sit down and breath us. Believe it, this is the way to make the Cruse of oyl give over running; as long as they had an 2 Kings 4. 5. empty vessel, the Cruse ran, but when all were full, it gave over; God will not in vain pour out this precious oyl of his Spirit, to have it lost upon proud Creatures, and bury the Glory of his Grace in an unthankful, proud heart. That Ancient could say, and likely by experience, Si dixisti, sufficit, periisti; and may not many of us say so, did we ever get good by it? it [Page 312] is the ready way to go backward, to tumble to the bottom again, when we think we are got high enough, higher then this or that Christian; the Apostle saith, God resists the proud, but he gives Grace 1 Pet. 5. 5. to the lowly. The Heathen could say, even Plato, that a proud man is void of God, without God, God is far from his thoughts, and he is far from the favour of God; and indeed so it is, God knoweth such a man afar off, at a distance, he shall have no Psal. 138. 6. close familiar communion with God. Well, the Lord reprove us, as many as are guilty in this kind.

2. It may serve then, to press with the Apostle forward toward the mark of the prize, &c. O how lazy are most Professors! who Phil. 3. 13. 14. walk as if they never cared whether they reach perfection, or the fulness of the measure of the stature of Christ; as if we were unwilling to grow too like heaven, for fear we should be taken from this earth sooner then we are willing to depart. O what earthly, heavy, drowsie spirits have we! how slowly do we drive? What, is heaven nothing in our eye? the enjoyment of Jesus Christ nothing to us, that we make no more haste toward him? O then, as the Martyr said, haste after as fast as we can; Take heed of such a thought, you have been diligent long enough, you may now slack your pace, you are pretty well for one; believe it brethren, nothing will sooner quench the spirit then this: no­thing will sooner damm up the fountain, and shut out the light; you can never have too much; It may be you have (through rich mercy) what carrieth you (in some measure) through your present condition, you know not what you shall meet with: believe it, before we die, we shall have exercise for every degree of our Grace, our Faith, our Love, we shall have no­thing over. It may be with thy measure, which is less, thou maist make a hard shift to get to heaven; but why should we not all press after a more abundant entrance into Glory, which 2 Pet. 1. 11. will be much more for the Glory of his Grace, and much more for the comfort of our souls? Well then, place that behind you brethren, which we have attained; as Jehu in his furions march caused the Messengers, as he reached them, to turn behind him still, and so went on; let not our eying what Grace we have received, be any further then to thankful­ness; take heed of poring on them to pride, for that is the way to decline; who knoweth how much one thought of pride doth cast [Page 313] us behind hand, if the Lord take the advantage, for he resisteth the proud above all others; cast them behind then, stay not, rest not until we come to the resurrection of the dead. And then,

In the last place, It may be an encouragement to some poor trembling hearts, who it may be, when they hear this word, are ready to lament themselves. If this be a truth, that they that have most grace, have none to spare; what a condition then are such as I in, who have so little? If they have occasion to use all, and little enough sometimes: What will become of me, who have so little, like a grain of Mustard-seed? If the Cedars of Lebanon have no strength over much, but are ready to be blowed up by the roots, all they can do is but to stand to the utmost: What shall such a bruised reed as I do in the contrary winds of temptation and corruption?

First then, do not judge amiss of thy condition, thou thinkest such a one is so & so eminent for grace, an Oke of Bashan, a Cedar; God judgeth not as man judgeth, thou mayst have more humility, and more love to Jesus Christ; there may be more sincerity & truth in the inward parts, in a poor creature, that hath little parts or gifts to make a glittering to dazle the eyes of men; Herein lies the strength or weakness of the soul indeed; Look to this then, and gaze not so much upon glorious outward appearances.

2. Remember that thou are not accepted for the greatness of thy grace inherent. God doth not give his Spirit and such graces, in a greater and a smaller measure to some then to others, and then accept accordingily; he accepteth in Jesus Christ, and every poor believing soul doth enjoy whole Christ, his righteousness fully im­puted to them: Therefore this is your acceptance, and herein you are alike, blessed be the Lord, that in this, which is the main thing, he maketh no difference between the strong and the weak, though one man may more strongly and clearly apply him, and have more of the comfort, yet thou mayst with a trembling hand, hold him as surely; or rather he will hold thee, if thou canst not hold him, for the imbraces are mutual between Christ and a poor believing soul.

3. If thou have not so much as another, thou shalt not likely have so great tryals, so great things to do with it, thou shalt not be tryed above what he will enable to bear, and he will make a way to escape also. If his grace be sufficient for thee in all conditions, [Page 314] what matter is it? only press hard after more and more, what­ever thou hast reached too; and at last thou shalt attain the end of thy hope, the salvation of thy soul, and in due time thou shalt reap, if thou faint not.

Verse 9. ‘— [...].’

HEre is the third part of the answer of the wise Virgins to the foolish Virgins question: Which is not to be under­stood as a serious advice from the wise to the foolish, directing them to the ready course to procure oyl to themselves; except we could understand by them that sell, Jesus Christ, or Father, Son and Spirit, who selleth, and would have us buy of him with­out money and without price, Isa. 55. 1. for the Bridegroom, Jesus Christ, seemeth to be distinguished here from them that sold, ac­cording to the meaning of the wise and foolish Virgins here; but for that I shal leave it. If that may be the meaning of the wise Vir­gins, surely the foolish Virgins understood it not; for it appears not that they went to him to buy, but used some other imperti­nent endeavours; as they went to the wise Virgins before, and not to Christ. Here is little ground for Papists to bottom their Do­ctrine of perseverance to be attained by their own industrie and pains; for alway his price is not comprehended from being, if it be from God, from Jesus Christ; it is alway excluded, Come buy without money, or without price, as before, except they purchase it of men. But we may understand these words, as many godly, learned do, for an upbraiding, a mocking, an Ironical consent, as there are many instances in Scripture; Rejoyce O young man in thy youth, and let thy heart chear thee; but remember, that for all these things God will bring thee to judgement. And so that of Eccl. 11. 9. Elijah, he is a God, cry aloud, he is either in a journey, or talking, 1 King. 18. 22. or some such thing, that he cannot hear. And so Micaiah spake to Ahab, Go, and prosper, and the Lord shall deliver it into thy hand. 1 King. 22. 15. And that of Jesus to his Disciples, sleep on now, take your rest, which Mat. 26. 45. is Ironical. So as when Ahab would be humoured, the Prophet [Page 315] speaks after his mind; if so, as it should seem, he might perceive he spake not as he meant, how long shall I adjure thee to speak nothing but that which is true in the name of the Lord? So these foolish Virgins, they would have their grace from a creature, and the wise answered them according to their humour, and Ironical­ly yield to them, to send them to others, though themselves had none to part with; Aug. Ep. 120. and Calv. so understood them; and so doth Beza and our Annot.

The Note I would briefly hint to you from hence is this;

That such as trifle away the day of grace, and are not serious in the work of getting grace, the time shall come when they shall have Doct. none to pitty their misery.

If men may expect pitty or compassion from any; it is either from the Lord, who is a God of bowels, and unspeakable, unsearch­able compassions: Or else from the people of God, who as the Psal. 86. 15. children of God, do put on bowels of compassions, as the Apostle speaks, they are cloathod with bowels, so that their compassions are eminent, and to be seen by them that have to do with them; but Col. 3. 12. yet the time may come brethren, if you now neglect so great salva­tion as is offered to you, held out by Jesus Christ himself the Son of God, speaking from heaven, not frō the earth, that you shall have no pitty from the Lord; no nor from his people: from God, that is Heb. 2. 3. plain. I will but name it, because it may seem impertinent to the Text; yet if it serve to no other purpose, it may serve to shew us, that the Saints, if they do not pitty in some cases, where it is evi­dent the day of grace is past, and men have wretchedly sinned it away, that they have the Lord for their pattern for it, therefore I mention it; Then shall they call, saith the Lord, and I will not an­swer, they shall cry, &c. I will mock when their fear cometh, and laugh at their calamity; Prov. 1. 26. It is spoken after the man­ner of men, and sheweth the heavy aggravation of their misery, that the Lord shall be so far from pittying them, that he shall laugh at them. So in the 2. Psal. where the Annointed of God is lifted up upon Zion, there are some that will not be bound, will not have him to reign over them, count it a bondage, and a grie­vous one indeed, the Lord shall laugh at them, he shall have them Psal. 2. 4. in derision. But for the people of God, they expect it may be to [Page 316] be pittied in such a condition by them, but they may meet with nothing but a mock, though a holy one; and indeed there is need of much holiness, and in act too, to mock and not to sin; So here you see, and so the Prophet by a spirit of Prophesie, go and buy of them that sell. But lest this may seem to be ground enough to build it upon, because it is of doubtful interpretation. therefore take another Scripture, where he speaks of the Destru­ction of persecutors of the people of God, such as Doeg was, and there is the like reason for hypocrites, when discovered undeny­ably, and their Lamps gone out; as here, the righteous shall see it Psal. 52. 5. and fear, and laugh at him; when God should destroy him for ever, and pluck him out of his dwelling place, and root him out of the Land of the living, then the righteous should see it, and laugh at him, have him in a holy derision; yet with an holy awe of that glorious and fearful God, who was so just in his judge­ments upon him.

And is it not just with God it should be so, When such hy­pocrites have in their hearts despised the long-suffering, and pati­ence, Reason. and tenderness of the Lord waiting upon them; and made a mock and a jeast, it may be, at the intreaties of God, at the ear­nestness of the Saints, and their pressing so hard forward, that now themselves in extremity should be mocked at by the people of God themselves?

This may be then in the first place, a warning-word to all such trifling professors, as all the while Jesus Christ stretcheth out Ʋse 1. his hands to them, even all the day long, they will not come to him, they will sit under the shadow of their own gourd, while it is green, and not under the shadow of Jesus Christ; they will sit by their own bottle, their own cistern, and not come to the Fountain which is opened for sins, for uncleanness. Remember Brethren, there will come a day upon you, wherein (to the Ez [...]k. 13. 1. cutting and wounding of your souls) you shall be sent to those empty things for comfort. Papists will not now be perswaded but there is enough for them in their Church-treasurie, and lay out their money upon them; but when the Lord shall shew them their treasure is empty, there is nothing in it, it will not reach to pay the uttermost farthing, no no [...] one farthing will it reach to [Page 317] pay, then will the Lord and his people send such poor deluded souls to their Merit-mongers, to their indulgences; Now go to your treasurie of Merit, for some sucker and r [...]lief; now go to your dry bottles, see if there be any drop of water there to cool your tongues, your inflamed souls with the displeasure of the Lord. As the Lord in the day of his peoples deistruction, sends them to their Idols which they doted upon; in a mocking way at their callings, I will save you no more, go to your Idols, your gods that have eaten the fat of your sacrifices, &c. You have made lies Judg. 10. 14. Deut. 32. 37. your refuge, now go and shelter your selves under them; now go and see whether your gourds will shade you from the scorch­ing of the everlasting burnings? O how this will grate and gall a guilty conscience, every such word will speak confusion and hell to the very heart of a sinner, and this is that you must expect. You that now cannot down with a searching powerful Ministry, can abide the shining, but not the burning of a John Baptist, that will deal faithfully with you; but you must be daubed and bol­stered up, you must have such as will speak peace, peace to you, right or wrong; the time will come when God shall shew you that this hath been the ruine and undoing of your souls; and then in contempt and scorn you shall be sent to them, Go now to your Parasite-Preachers; when the consoience is all on a flame, and you see your Lamps are gone out, and the Bridegroom is ready to come, and there is but a step between you and hell▪ Ah the woful condition of such a soul! then may the Lord and his people say, Now go to your daubers, now see if they can heal your breaches, see if they can bind you up, if they can cool you and quench you? you shall have it of Gods hand to lye down in sorrow: Isa 50. 11. and then see whether your daubers with untempered morter, shall lull you asleep? O how grievous will this be from the Lord, when they shall have nothing but derision from him, and from his people! Now, the people of God will pitty you, and pray for you, but the time may come, if you know not the things which belong to your peace in this your day, that they shall laugh at you, they shall in a mock, a holy scorn, send you to your false refuges for help; Go to them that buy, go to your flatterers, see if they can com­fort you.

[Page 318] 2. This then is a comfort to the people of God, that are now guided by the holy Spirit to go to Jesus Christ, to the Ʋse 2. Fountain indeed, to hang their souls upon him, replenish themselves still from his fulness, as it is in that first of John; because Brethren there will come a day of distinguishing be­tween such as have made the Lord their hope, their strength, Joh. 1. 16. and such as have dallyed and trifled; and as the one shall have a mock from God, and from his people; the Believer that hath been used to make the name of the Lord his refuge, he shall then find acceptance, find a free access, What time I am afraid, saith the Psalmist, I will trust in thee; dost thou not love Psal. 56. 3. to be flattered? wouldst thou have thy soul dealt faithfully with, and not gently, as is said concerning Absolom; happy art thou: when others shall be sent to their broken Cisterns, thou shalt be admitted to the Fountain, to the fulness of Jesus Christ, to which thou usually hadst recourse: as the wise Vir­gins here, they trimmed their Lamps, they got a new supply of oyl; but the foolish are sent to them that sell, to their flatterers, their Mountebanks, their money-changers, to see what they can afford them.

In such a time as this, thou shalt come to the true Physitian, to the high-treasurer of heaven, &c.

Verse 10. [...]—’

HEre it seemeth they had no more wit then to go to buy of them that sell.

How difficult is it to beat a man off his creature-confidence and Doctr. refuges which he hath for his soul?

For these foolish Virgins here, they had kindled sparks of their own, and walked in the light of their own sparks a great while, and all that while it was an exceeding hard matter to perswade them to the contrary, but their penny was as good silver as other mens; to perswade a painted hypocrite, while his paint lasts, that he is but a Sepulchre, and full of rottenness, and no resting in that conditlon, is as hard, as to perswade a man that looks up­on his money baggs, he is a beggar. But now a man would have thought when this Lamp had gone out, and they saw their sparks of their own kindling would not endure to eternal life, that then they should have bethought themselves of a higher born flame, a higher principle that would endure to get that oyl, and that fire from heaven that would aspire, and never rest until it reached heaven: my meaning is, that when they saw the profession and form which they could by their industrie and parts work out of themselves, went out and failed them, they should have thought of going to a higher principle, but what do they do? they go to the creature you see, to the wise Virgins for oyl, & there they have another repulse; they had none to spare for them: By this a man would have thought they might have taken a hint, that sure it is not to be had then from the creature, we must look higher; if any creature could furnish us, tht wise Virgins, the Saints indeed could furnish us; but we have knockt at their doors, and it is not to be had there. And do they now bethink themselves of going to Christ? no, not at all. Let it be consi­dered yet further, that they had a very sharp blow, to rap their fingers off the creature, which a man would have thought should [Page 320] have made them afraid of ever laying hold upon an arm of flesh again, for this Irony, or holy mock of them, go to them that sell, if they understood it so, was a reproof as full of Vinegar as can be. As that of our Saviour, sleep on, now, (saith he) take your rest; now they are at hand, let us go hence; they had little list to sleep Mat. 26. 45. after such a reproof as that: and yet we see these foolish Virgins are so stupid, that this mock of them, it beateth them not off at all, but to the Creature they go still, to try whether there be any oyl to be had among them that sell; the flatterers and merit-mongers, they think not of going to Jesus Christ.

And whence doth this appear brethren? but first, From our corrupt nature, which hath departed from the Lord, and is now ful of enmity to him, and is loth to return to him; so proud we are, that as long as we can find any thing in our selves, we will go no further; but when we see our own gourd is withered, our tor­rent is dried up, such is the enmity of our wretched hearts to God in the way of his Grace, that we would go any whither for succour rather then to God, to Christ; the Jews would not Ioh. 5. 40. come to Christ, that they might have life; they might have it for coming for, but they would not, they would take any pains in their own works; men will rather put themselves to any pen­nance, mortifyings and maceratings of the flesh, as the Papists some of them do; will be at any charge for their indulgences, from men, rather then they will go to Jesus Christ. Thus the Lord complains of his people, that they did wander from mountain to Ier. 50. 6. hill, expecting help here and there, but forgot God their rest­ing place. The Raven would not return to the Ark, if she could get a place to rest any where upon the earth, though the Dove had no rest any where else but in the Ark. Ah what woful na­tures Gen. 8. 7. have we brethren! so contrary to the God of love, and fulness of bowels and compassions; surely we can see nothing in him, wherefore we should be so averse, but the pride and re­bellion of our own desperately wicked hearts; how should this exceedingly humble us!

2. Not only nature, but it should seem, they were accustomed to it also, and that increased the natural inclination to it; at first their sparks were of their own kindling, they would have fire out of their own flint, and oyl from within: well, this failed you, so they went to the wise Virgins, and were habituated in it, it was a [Page 321] rooted evil, and well watered; and therefore no marvel, if at the very last, they thus go to them that sell, Can the Ethyopian change Ier. 13. 23. his skin, or the Leopard his spots? no more can ye that are accustomed to do evil, learn to do well; here is a first nature, and a second nature, nature upon nature, and what is harder to carnality then nature, while it remaineth unchanged? naturam expellas, &c. You may keep a Woolftame, and train him up like a Dog to follow you, but he will retain his woolfish nature still, and if he have occasion, will manifest it; where a Creature hath been used to betake it self for refuge, thither will it go in time of need, the Chicken to the wing, the Conies to the rocks, the Fox to her holes, and the Child of God to the rock; what time I am afraid, Psal. 56. 3. I will trust in thee, as before; and poor Hypocrite to the Creature, this or that, somewhat in himself, or somewhat in some other, as you see: for this he is accustomed to, to go to his prayers, to the opinion of flattering persons, &c.

3. Another reason may be this, in Professors that have long rested in a formality, and now at last come to see their nakedness, God plucks off their plumes, letteth them see they are naked, and yet they go not to Christ, it may be, because he holds their eyes, hideth this wisdom from their eyes: alas, if the Psal. 16. ul [...]. Lord shew us not the path of life brethren, we can never find it out our selves, we shall grope at noon-day, though we have never so Luke 19. 41. much glorious light about us, and Christ be held out never so plainly to us: we shall grope and wander, and never have a heart to come to him, as it is said of the Israelites, God did not give you to this day, a heart to understand. O saith the Psalmist, Teach Deut. 24. 4. Psal. 86. 11. me thy way, and I will walk in thy truth. Now God and Christ, in a just displeasure against us in such a case, may hide himself from us, a [...]d will not be found: either we shall not have an heart to seek him at all, or else not an upright heart to seek him, and therefore though we seek him, he will not be found.

As this should teach us all to be humbled before the Lord for wickedness and averseness of our hearts to Christ, that we will not come to him, so long as we can get a drop out of our dry Bottle: we will not come to the Fountain, but wander up and down, and weary our selves to seek rest anywhere then in Jesus Christ. Hast thou been a Prodigal, and hast thou known this by experience? hast thou shifted, and shuffled, and lick [...] thy self [Page 322] whole as often as thou couldst, and born it out by head and shoulders, the Convictions thou hast had sometimes, when thy Lamp hath been dying? O how should this teach thee now, if the Lord have, notwithstanding this, shewed thee the path of life, shewed thee the Fountain, the Olive, whence the oyl is to be had indeed: this should teach us I say, to loath our selves: Ah wretch, wretch that I am, that should carry such a heart toward Jesus Christ!

2. It may serve to advance and magnifie the justice and mercy of the Lord: on Hypocrites justice and severity, that since they have loved to wander from Creature to Creature, and would never come to Jesus Christ. Now at the last, when they must come to close with him or never, he should be hidden from their eyes: Is Ier. 14. 10. not this a righteous, a severe hand? are they not paid in their own coin? the Lord grant we fall not any of us under this stroke of Divine justice, to be left and given up to a wandring heart, because we love to wander. O methinks, this severe hand of God upon them, lying upon them to the very last, should affright poor Formalists, that have nothing else but a few broad leaves to be their refuge: when these wither, what will you do? what must shadow you from everlasting burnings? you will say Jesus Christ; but do your hearts say so indeed? and why do you not now make sure to close with him? for if you wander thus up and down from Creature to Creature, who knoweth whether he may not make you examples of his displeasure, and suffer you, yea, give you up to wander, as those foolish Virgins, that you shall never be able to look after him, because he will never look after you again.

And then it serveth to magnifie the mercy and grace of Jesus Christ, that notwithstanding this be the natures all of us, and we practise accordingly, and have made many a poor shift likely to quiet a guilty, accusing, galled Conscience, sometimes with one, sometimes with another shift, sometimes with a duty, a prayer or tears; O if we could but weep for our sins, all would be well; this would make a calm, and we are at peace; sometimes the opinion of others, or sometimes our own opinion of holiness and our selves, to which we have done all that we have done it may be. Well, that after all this, now the Lord Iesus after so long being slighted, and such forms, and duties, and fig-leaves, and any [Page 323] broken Cisterns, empty Bottles, and husky vanities, preferred before him, that yet he should manifest himself to such, to any of us, and give us that true oyl of Grace in the heart, whereby the sinfulness and emptiness of all our former shifts have been discovered to us. O what shall we render to the Lord for his love! behold what manner of love is this, that will overcome all our slighting of him, that will not let us alone under our fading gourds, until he bring us under his own shadow, and never suf­fer us to wander up and down from him any more; have our souls tasted of this his love? O bless him, magnifie him, make your boast in God, let the humble hear thereof, and be glad, live Psal. 34. 2. his praises; what, can you do too much for him who hath thus loved you? but so much for this.

[...]. Here we have had the sad surprisal of these poor Creatures, that have their Grace to get, at the last they are taken, before they are ready for Christ; for alas, their Lamps ware out. Let men put off the coming of Christ as long as they will, and trifle away their day of Grace, though he tarry a while, yet he that shall come, will come, and will not tarry. Well, now he cometh.

But that is not all neither, he cometh upon them, not only while they are getting their Grace, but while they are seeking up and down to the creature for it, and never look at him at all; and this maketh it so much the sadder indeed, when Jesus Christ shall come to judgement, particular or general, to find men with their backs upon himself, and their faces upon their formalities and profession, upon their flattering false Teachers, that at a venture cry peace, peace, though there be no ground; will it not be sad brethren? The Lord help us every one to look to it, for I intend not to stay upon this; either we are such as seek our oyl of Jesus Christ, we live by faith in him; or else we seek to the Creature, we hang our hopes upon somewhat else; if so, whatever it be that relieveth us in the time of our trouble on this side Jesus Christ, this is the ob­ject of our whoredom; Now shall the Bridegroom find us in the very act of whoredom, playing the whore, in departing from him, and will this be peace or comfort to our souls? How will you lift up your faces before him? brethren, how can a Woman that pretends faithfulness to an Husband, if he take her in the very act, how can she hold up her head to him? O the confu­sion [Page 324] and amazement will be upon us, if Jesus Christ find us in the like Coudition! can you think how poor creatures will hang the head, and be filled with their shame, whether shall they cause their shame to pass from them?

O then brethren, If you have neglected the day of Grace, and while oyl hath been offered you, and that upon easie terms, without money, and without price, and now you be convinced of your want of it, because you know not how soon it may come upon you. Let me beg of you, that whenever he cometh, he may not find you going up and down to buy of the Creature, but coming to him, waiting upon him, (as the Apostle did) that you may be found in him; hence the poor thief upon the Cross found mercy, Phil. 3. though it were at the last. O take heed of deceit here, for every one will say, that they have no other hope but in Jesus Christ, and him they wait upon all the day: O that it were so brethren; but I doubt he will find many of us going to buy, when he com­eth, and not of him, but of them that sell; then they are run­ning to their flattering parasitical Preachers, then they must have an absolution, a comfortable word, though they have lived never so wretchedly, as if a few comfortable words of a daubing Moun­tebank, would transform them from Devils incarnate, into Saints in a Moment, which is not much better (if any thing) then the Priests mumbling over the bread and wine, to change it into the body and blood of Christ. Then when Christ is coming, the Bride-groom cometh; doth he not find many running then to a prayer, then to a Sacrament? if they can but have that, they think they are secure enough; poor ignorant creatures! what is this, but to go and buy of them that sell, instead of going to Jesus Christ? Well surely, as this will much concern him to find men so un­dervaluing him, who is a Saviour to the utmost, to go any whe­ther, rather then to him; so will it be confusion to your souls, if you be found in the very act; there will be no denying, no excu­sing of it; you will have nothing to say for your selves; therefore let us be warned to take heed of this. But so much for this.

Verse 10. ‘— [...].’

IN this Verse you have a twofold observation of the coming of the Bridegroom: His coming is, to make a full distinction and separation between the precious and the vile, the end is the differencing thing, Mark the perfect, &c. the end of that man is Psal. 37. 37. peace; hypocrites and real believers promiscuously go in and out in this Church Militant, this heaven upon earth; but now there shall be a difference put; to some the door of heaven is opened, and they enter, to others it is shut, it is clapt against them.

We will in the first place a little consider the first, they that were ready went in with him unto the Marriage. There are divers things Note-worthy in this little clause; I shall but briefly run over them. 1. Some then it seemeth are ready for entrance into glo­ry. 2. Such as are ready do enter. 3. That they enter with Christ, with the Bridegroom. And 4. That this glory is set forth by a Marriage, or a Marriage-Feast, as the word elsewhere imports, of which afterwards.

I will wind up the two first into one Note or Doctrine.

That such as are ready when Christ cometh, do enter into Doctr▪ glory.

This is sufficiently clear from the Text, the Parable setting forth the state of all the Saints as they shall be differenced from hypocrites at the day of their appearance before Christ, for it is the Kingdom of heaven is here compared to the Virgins, the Church visible, to the wise and foolish, the Church invisible to the wise Virgins, so I understand it. Now these wise Virgins, they were ready prepared for the entrance in to the Marriage, though the foolish were not; they that were ready, that is to say, all the wise Virgins, they entred in; so that this reacheth the condition of Gods people in all times and ages, who are a part of this King­dom; [Page 326] The Israelites, when God had proved and prepared them, by enuring them to the wilderness, to so many hardships, then they entred into Canaan. [...] not before fourty years; they wan­dered before they must enter, but when once prepared they en­ter. So the Apostle, when he had finished his course, and fought the good fight, then he was ready to enter, and he entred into glo­ry; therefore it is, that it is said of the righteous, he is gather­ed like 2 Tim. 4. 7. a Shock of corn in his due season: that is to say, when it is Job 5. 26. fully ripe and ready to the sickle; a wise husband-man will not reap the field while it is green and unready, no more will the Lord gather his Saints to him until they be prepared; they must hang in the Sun so long, and endure the nipping of cold and injuries of weather so long, until they be ready, and then they are ga­thered.

Two things I shall do before I come to the Application. First, a little inquire what is meant by this readiness; and herein indeed only put you in mind of what you have heard in a great part, while I have been upon this parable already, and all of it doubt­less at other times you have heard again and again; but I would put you in remembrance, as is necessary; and then, 2. The argu­ments to confirm this point, and so to the Application.

First then, a man is ready, or this is a part of it, when he hath gotten this oyl in his vessel, without this no readiness; though the foolish Virgins be awaked after their long profession and falling asleep; yet you see they are unready, and are all in a hurry, as people unready use to be; when the Bridegrom cometh, they are going to them that sell, that they might buy oyl, therefore they were unready; my meaning is Brethren, untill a man hath re­ceived from the Lord the spirit of holiness to dwell in him, to be a living Cruse of oyl that never fails, to be a spring of grace in his soul, to water, and refresh, and supply him in all his conditions, a man is not ready to enter. Paul was a chosen Vessel, but though he: was a strict man, (I pray you mind it Brethren) I doubt stricter then most of us, the strictest sect of the Pharisees, and touching the Law blameless, at least in the Pharisees sense, in the outward observance of the Law, which is more then many can say. Well, now when the Lord meeteth him going to Damascus, If he had called for him out of the world, had he been ready Heb. 12. 14. for him? surely no▪ woful had been his condition: there must then [Page 327] be a holiness, without which there is no seeing God. This is one thing then, he that hath the root of the matter in him, the seed of God in him, he is ready in part, so far he is prepared.

2. There must be also the brightness shining, the activity of the graces, they must be in act, or stirred up and bettered before we can be ready, for the wise Virgins were not ready, though they had oyl in their vessels, because their Lamps were not trim­med, their oyl grew low, must be supplyed, therefore they go about that work in the first place; If Christ had come and given them no warning, but taken them sleeping, they had been all un­ready, therefore you shall find still in Scripture, the graces of the Saints smell sweetest, and be most lively usually toward their latter end: When was Paul, or David, or any of them more sweet? they must stand with their loins girded and Lamps burning, else they are not ready altogether.

3. There must be mortifying of corruption, a subduing of ini­quity in a good part, in how great a measure is hard to say: It is true, at the first when we believe, sin hath its deadly wound, but it many times recovers in a great measure, and strugleth hard for life; it must have many a thrust, a blow by the sword of the Spi­rit, wielded by the hand of faith before it will die. When our Saviour saw how lively that pride and ambition was in his Dis­ciples, he telleth them, they must be converted, and become like little children, in respect of that emulation, before they could enter Mat. 28. 3. into the Kingdom of God. When sin had gotten such a hand over David, had he been fit to have dyed then, to have entred into glory then? though I believe it cast him not out of the state of grace, yet it laid him in a swoon, and prevailed much against him; now was he ready to enter while sin was so strong? surely no: We must first overcome, before we sit down with him in his Throne; we must fight the good fight, of which this is a great part; and Rev. 3. 21. how low the Lord will have our corruptions brought, and how much deadned he will have the root of sin, before he tumble down the walls of these Tabernacles of clay, we are not able to say.

4. A man is never ready until he can go out of all this, and the main thing with him is to be found in Jesus Christ, &c. This is indeed the first and last, upon the matter, of all, for Christ is all; we are ready then to go in to our heavenly Father, when we have [Page 328] our elder Brothers garments upon us, when we have put on Christ, which is for holiness, as you have heard, & for redemption from our sins, our vain conversations, our foolish and hurtful lusts. But withall, if we have him not on, and girded close to us for righteousness, we are not ready; if we have him on, but he sitteth loose upon us; therefore you shall find this was the main thing the Apostle Paul minded and strove after, that he might be found in Jesus, not having his own righteousness upon him, he speaks of the day of death and appearing before him, the resurrection, that he may be found then in Jesus. When we have done all, if we de­ny not all, we undo all again, this only will terminate the sight of the Father, he will see through all other coverings whatsoever; therefore the Apostle prayeth that One siphorus may find mercy in 2 Tim. 2. 16. that day. It is mercy then that must stand us in stead, even when we have done all. Remember this brethren as a fourth part of this readiness.

5. A finishing our work; so our Saviour, I have finished my work, &c. Joh. 17. 4, 5. and thus Paul; I have finished my course, &c. 2 Tim. 4. 7. And thus David, Acts 13. 36. served his ge­neration, &c.

Now these are the readinesses for an entrance. But we must know that some of the Saints have not only an entrance, but an entrance is ministred to them abundantly into glory, they go with 2 Pet. [...]. 11. a full sail, not only make a shift; though it is true, they have no oyl to spare from themselves, for they can spare none of their abundant entrance, it is that wherein God is most glorified in them, and this they cannot part with, and themselves have great­es comfort in. Now this is not common indeed to all Believers, I pray you mind that, lest any poor soul should be causelesly dis­couraged, because he findeth not that readiness for it, to which afterwards we shall speak.

First then, to this abundant entrance into glory, as a readiness or preparation, there is required, besides a faith in Jesus Christ for righteousness, holiness, redemption, a knowledge reflecting, whereby they know that it is thus with them; many a poor soul hath the salvation of God near him, and Jesus Christ in their arms, and knoweth it not, and is weeping after Christ when he stands by him, as he did Mary; and it may be, if they should now die, they would think themselves undone, the terrours of God are ready [Page 329] to cut them off, the fear of what would become of them; and yet they shall have an entrance into glory too, they would not miscarry, but they pass as through a narrow pinching wicket: But now a man that hath a perswasion, he hath an abundant en­trance into glory; there must be then to this readiness, a making the calling and election sure, by adding faith to faith, and grace to 2 Pet. 1. 9, 10. grace, as it is in that place of the Apostle Peter. Then when Si­meon had gotten Jesus Christ into this arms of his faith as well as of his body, and saw his salvation with the eye of faith, as well as of the body, then he cryeth out, Lord, now lettest thou thy servant depart in peace. Now he was ready to enter into glory. And so the Luk. 2. 29. Apostle Paul had such a perswasion, and therefore he was ready, henceforth there is laid up for me a Crown of glory, &c.

2. There goeth many times, if not alway, to this abundant entrance, as a readiness or preparation to it, an earnest waiting of Ioh. 14. 14. [...] hil. 1. 21. the soul for its change, a desire to be dissolved and to be with Christ, which is far better: There is many a poor heart when the body of death weigheth them down, and tryeth them, groan earnestly, and could be contented to dye, that sin might dye with them. As Sampson said, let me even dye with the Philistians, if no other way will destroy their lusts. But alas, when they are to seek in point of assurance, they look upon death as a dark passage that leadeth them they cannot tell whither, this maketh them fly back, this kills those desires, nippeth them as soon as they put forth, they come to no maturity: But now when a man hath the right art of believing, notwithstanding his body of death he groans under, as the Apostle, that yet he is perswaded through Christ it is pardoned, and shall be utterly dissolved and not hinder him, then he can bless the Lord, and desires with Paul to be dissolved. So many of the Patriarks it is said of them, they dyed full of daies, 2 Cor. 5. 4. [...]om. 7. 24. Iob 42. 17. Gen. 25. 8. satisfied with daies; that is to say, they lived as long as they desired, they had now a desire to be at home, knowing that while they are present in the body, they are absent from the Lord, from that near, and sweet, and full Communion with him, whereof they have had a little taste and earnest, but if they know not that they shall be present with him by departure▪ but for ought they know, more separate from them, no marvel if they go to death with drawing back.

Yet I deny not, but a child of God may be ready before he desire [Page 328] [...] [Page 329] [...] [Page 330] it; And may desire it before he be ready for this entrance. I say, a child of God may be ready before he desire it, as in the case be­fore mentioned (and upon other grounds, as Hezekiah and Da­vid, that I may declare thy power to this generation) may be rea­dy Psal. 71. 18. and not have such an assurance, but he is not ready for an abundant entrance, until the Lord come with a full sealing of his love to his heart.

2. He may desire it before he be ready, as in some passionate impatient fit, as Elijah, 1 King. 19. 4. weary of his life, the King persecuting him, and thinking he should fall by his hand, would have God take away his life from him, but he had not yet done his work. And so Job, God had not yet done with him, he must pass through more changes, and prosper and flourish again, and hold forth his name to that generation before he departed, he had not done his work. But I speak of the serious, settled, well-grounded frame of a Believers heart, upon a sound perswasion of the Love of God in Jesus Christ, and a knowledge that he hath finished his course, then for such a one to wait for his change, when the blessed hour will come, is a part of readiness for an entrance, an abundant entrance into glory. But this is not the portion of every child of God; many Suns set in a Cloud, &c.

For the second thing, which are the arguments of the point, they are such as these. First, because else Gods work would be in vain, he hath prepared an inheritance for the Saints, a Kingdom 2 Cor. 5. 5. prepared before the world was; and his work upon our hearts, what is it but to prepare us for this Kingdom? as the Apostle speaks, he that hath wrought us to this self-same thing, is God, he hath wrought us to it, there is no suitableness between heaven and an ungracious heart; a glorious Kingdom, and a vile filthy spirit; therefore the Lord takes much pains with us to purge us to himself, to purifie us, to adorn us with the rich graces of his Spi­rit, and all is to work us to heaven, to salvation, to prepare us for this entrance, and therefore when God hath done this, shall his work be in vain? surely no: not a soul that is so wrought up by the Lord to a heavenly frame, and temper, and nature, that shall miss of an entrance, when it is thus prepared, else Gods work were in vain, the greatest work of God.

2. Because else the Lord Jesus would fail of his purchase and [Page 331] prayer for his poople, who did buy us at so dear a rate as his own most precious blood; was it think you, to suffer us for ever to be at such distances from him, whom he so dearly loved? did his love to us draw him out of heaven to us, and will it not (think you) draw us to heaven to him? he will not have his Spouse that he hath redeemed with his blood, to be absent from him any longer then is needful for his Fathers glory and their good. It is a fruit of his death and of his prayer, Father I will, that where I am, there Ioh. 17. 24. Chap. 14. 3. they may be, for they are the fulness of Christ, and he account­eth himself, as I may say, imperfect without them: and therefore he will have them there. Indeed Brethren, so dear is the heart of Jesus Christ to his people, that he would not suffer so long an ab­sence, at so great a distance from them, but that there is a necessi­ty in it; though at his first pitching his love upon us, he looks at nothing, but notwithstanding all blackness, and deformity, and loathsomness, his love overcometh all: Yet before they come to this Communion and fellowship with him, they must be purified with spices and odors, as those were for the King of Assyria, and for other holy ends.

3. Because else the promise of God, and hope of the Saints would Ioh. 6 fail, and heaven and earth shall sooner fail, then the word of pro­mise. Christ hath promised not only to give life, but eternal life; God hath promised to give not only grace but glory; there is a Crown laid up in the purpose and promise of God, and if they should miss of this, they would be made ashamed of their hope; now this cannot be, the Psalmist prayeth, that he might not be Psal. 84. [...]. ashamed of his hope, which is virtually a promise, it shall not be; never any yet were disappointed that hoped upon right grounds▪ Indeed if men make Promises to themselves of heaven, let them live after the imaginations of their hearts; or whether they truly believe or no, their own promises may fail, but Gods promises never fail, nor a lively hope founded upon them.

4. That the poor, weary, tossed, afflicted people of God may have rest in the bosom of the Father and the Son, and holy Spirit, there Heb. 4. 9. remaineth a rest to the people of God, they have not their rest here, expect it not; but either from within, or without, or both, we have our troubles; the world casteth them out as the off-scour­ing of all things, they are the despised, hated, mocked people; the song of the drunkard, the laughing-stock of the world, and there­fore [Page 332] because they cast them out, the Lord will receive them. If we have not persecution without, we shall have our exercises, what between corruption and temptation, and sometimes the terrors of God, and sense of his wrath, sometimes breaking bones, hiding his face from us; there is no rest until we come to enter with him; now we lie among the pots, but then we shall indeed be made glorious, like the wings of a Dove in sulness. Now this is agreeable not only to the truth, but the goodness, tenderness, bowels of the Lord to his people, that his poor af­flicted People should rest with himself, when he hath by these filings, and scourings, and siftings, and turnings up and down made them meet for the inheritance of the Saints in light. So much for the Arguments.

For the Application of this, that they that are ready do enter into Glory. First, it serveth to shew the blessed condition that the diligent, lively, prepared soul is in; heaven Gate is ready to re­ceive such a soul: the bosom of Abraham, of Christ opened ready to receive him, he shall enter; they have this priviledge, that many that profess Jesus Christ have not; many shall seek to enter, but shall not be able, that strive not, as he doth: Blessed is that servant (saith our Saviour) that his master shall find Luke 13. 24. watching, shall find ready for his coming: why he will not leave Luke 12. 37. any such soul behind, they shall all enter into glory: how blessed a condition this is, may appear by many considerations more.

2. Such a soul as this cannot be surprized, so far as he is ready, he is never surprized: surprizals are terrible: if Jesus Christ had come without any warning upon the wi [...]e Virgins while sleeping, it had been terrible to them, though they might have entred with him also; but if we be ready, that day will not take us at unawares: indeed if a child of God be once ready, he cannot be altogether surprized more, though in part he may, if he carry it not the better; he will be still habitually ready, if not actually; so the foolish Virgins were not. They still have the root of the matter, though it may be under ground, and hid from their eys, and is not this a blessed thing? as often as you think of the com­ing of Christ, to think, now let my Saviour come when he pleaseth; I am through rich grace ready for him. A servant, [Page 333] when his work is done, a Spouse, when her ornaments are put on, and the house trimmed, and all ready for her Bridegroom, now come when he will, I am ready for him; before the thoughts of his coming are troublesom and painful, now they are pleasant and delightful.

3. When death comes, how shall they lift up their heads with comfort, because their Redemption draweth near; O how will they be able to welcome death, welcome Jesus Christ, welcome the kingdom of heaven! it is their entrance into a kingdom, Luke 21. 28. though it be bitter indeed, and terrible to the wicked, and though there be some reluctancy in nature against death, and a Paul would rather be cloathed upon, then dissolved; and since it is the birth of sin that brought it into the world, no marvel if 2 Cor. 5. 4. Grace it self have no delight in it, yet considering that it is an entrance (though narrow and pinching) into Heaven, into Glory: the Saints that are ready for it, they can bid it welcom. As a poor, weary, tossed Marriner can bid his Port welcome, though there may be some fear of Rocks, or the like in his landing.

4. Are they not blessed souls that shall enter, that now all their distances between them and Jesus Christ shall be done away? now he whom your souls loved and longed for, yea, your souls have many times broken within you, for the longing for him, now he cometh to take you to himself, that you may be with him, near him, alway in his bosom. Is not this a blessed Condition? what tends all your striving, and running, and fighting, your wrestling, praying, and weeping to, but this? now the end of your hope, the salvation of your souls cometh upon you: blessed, yea for ever blessed is such a soul: if Christ and heaven, the Father, Son, and Spirit enjoyed in an unspeakable bosom-communion, will not speak a man blessed, nothing will: but thus much for this first.

2. Then methinks brethren now we should be putting the question to our own hearts now, whether we be ready or no? O here is blessedness Ʋse. 2. indeed! you cannot but judge that man or woman (though a man of sorrow while in the world) haply through temptations, and a heavy body of death, yet that shall enter in Glory when all is done; sure you cannot but judge this man a blessed man, that is ready for it, for he, and he only shall enter. And can it be [Page 334] but you should reflect now, and enquire of the Lord, and of your own hearts? Lord, am I ready for this coming of Jesus Christ, or am I not? for one of the two I am; Dear friends, I shall not use any more arguments to you, but these two or three considerations.

1. How uncertain this coming of Christ to you, to call for you, is? do you know when he will appear? do you know brethren, whether you shall be warned again, called upon again to pre­pare for his coming? this may be the Cry, it may be the Cry is past with many of you already: is it not high time to awake, to look about you, to consider whether you be ready or no?

2. To consider, That there will be then no time given to pre­pare. If you be ready, well and good, you enter; if not, you are shut out, as afterward we shall speak. O then, how can we satisfie our selves, and quiet our Consciences with an ignorance, how it is with us? It is high time surely brethren, to en­quire.

3. Except we do enquire, we are not likely to take a course to make ready: he that thinketh he is ready, or careth not whether he be ready or no, if he be unready; now he is like to be un­ready, for such a man will not set about the work. O that the Lord would therefore perswade you this day to consider with your selves, are you ready, or are you not?

4. There is very great need of this enquiry, because alas, many are ready, and think they are unready, and then cannot have the comfort of their Condition, except they come to see to it in some measure. 2. Others are ready, and know it, but are not so thankful for it, have not the sweetness of their condition so fresh upon their spi­rits, because they do not oftentimes review their condition. 3. There are many that are unready, and think themselves ready: and O how is it likely it should be better with them, until they come to know how the case stands with them? will any go to buy Gold that they might be rich, or white Rayment that they might be cloathed, untill they see they are poor and naked? surely no. 4. Others are unready, and though their hearts mis­give them they are unready, yet they care not much for it; or else, they know not how it is with them, and they are contented to be ignorant. Now except the Lord perswade us all brethren, to look into our state, it is never like to be better with us: such as [Page 335] we are, such shall we be found at the appearing of Christ, yea, eve­ry day farther and farther off.

Therefore shall I beg of you brethren, that you would consider it, set some time apart, it is the weightiest business you have to do in the world; you will have a time for all other necessary things, your eating, drinking, managing your civil affairs; and is the soul-concernment the least, that you should so slight it? Well then, wil you this day retire your selves, deal effectually with your hearts? what if this night you should be taken away, or you should never see Sabbath more, are you ready for the coming of Jesus Christ? I doubt our hearts would answer no; alas, our work is to do: alas, how many poor souls that have not a Zech. 12. 10. week, a moneth haply to live, yet have not one dram of Grace! O put that question, have you this oyl? have you the Spirit of Grace and Supplication given to you? have you Christ dwelling in you, and transforming and changing you into his image from Glo­ry 2 Cor. 3. 18. to Glory? Ah dear friends, what mean our loathsom conver­sations then? what mean the vileness of our hearts, the ful­ness, and rottenness, and sin that is there? are you mortified in any good measure, or no? It may be you have forsaken the pollutions of the world, but is the heart of sin killed, hath it its deaths wound, out of which continually the life and spirits of sin are emptying, are you weary of it? do you loath it, and your selves for its vileness? O do not deceive your selves.

Again, Are your Graces lively? It may be thou hast a spark, but it is buried in the ashes. Indeed I doubt brethren, these times of prosperity to the Church, bury more Christians alive, then any days that ever we saw: why now, are we ready? are our Lamps burning, our loins girded? O how active, and stir­ring, and lively are the Graces of the Spirit in some, over they are in others! you are so far unready for the coming of Jesus Christ, and so far it will be uncomfortable to you; besides, do ye live by faith above all this for righteousness, else we are not ready? Is this the top of all, that we might be found in him? (saith the Apostle) search and see, take heed, you have to do with despe­rately wicked and deceitful hearts.

Again, Are we ready for the abundant entrance? how few of us have this perswasion? our calling and election is not made sure; we do not know what would become of us, if God should [Page 336] call for us: how can his coming be comfortable to us? we are so far from waiting for his coming, that every thought of it goeth cold to our hearts; that which should most warm us, re­fresh us. O brethren, let me beg of you for Jesus sake, no longer to slight this great and necessary work; give your hearts no rest, until you see whether you be ready or no. Suppose you shall find your selves unready, it is better to know it in time, then when it is too late: now there is hope, if you be not ready, you may obtain mercy: you may make the more haste to get ready, that that day may be a blessed, a comfortable day to your souls.

3. Then brethren, If we be not ready for his appearing, shall I Ʋse 3. beg of you brethren, for Jesus sake, and for your poor souls sake, that you would now resolve whatever business be done, you would not leave this at six and sevens. It is the one thing necessary you have to do: nothing will yield you a dram of comfort, nor arm your hearts against the fears of death, but this; nothing will give you entrance into Glory, but this. Indeed if riches would be an entrance, or he that keeps the doors, and openeth, and no man shutteth, could be bribed with the multitude of gold, it were somewhat for men to heap it up as the dust, and raiment as the clay; if men were admitted according to their glorious apparrel, or if the riches of the head, and treasuries of humane knowledge would do it, Scholars might do well to spend all their time in searching after that, and none, or little or none to make ready for the appearing of Jesus Christ: but surely brethren, surely you will find, nothing will find an entrance, but readiness for his coming. The Lord give you believing hearts this day: how un­wearied are men for other things which are trifles, and will not profit, and not one hour in an hundred spent seriously with their own souls? And though some men have more time then others, yet surely brethren, he that is most busie, must find time for this great work, or misearry. O therefore labour, press hard after it, use all means possible, you must take pains brethren; such unready hearts as we have, will not be had in readiness without much and constant pains-taking: As a Garden that is quickly overgrown with weeds, it must be taken pains with again and again; so here, &c. And so in keeping an house clean [Page 337] and ready, there must be pains taken with it. Ah brethren, ex­cept your souls follow hard after Christ, you will never find him to your comfort. The Lord touch your hearts, and then you shall find him.

Again, you will say, Why I hope I am ready; Well then labour to maintain this readiness. Alas, how soon is the sweetest frame lost? think not, I have now done the main work, therefore you may take more liberty then other men, now you may indulge your selves, take more ease, more liberty about the world, then other men. Alas brethren, how soon will the world, and cares of it overcharge you? how hard a thing is it to buy, as if you pos­sessed not, to use it, as if you used it not? and if you be overcharged Luke 21. 34. with the cares of the world, this day will overtake you at unawares. Yea, I tell you brethren, if that day take you at unawares, as I doubt, if it should come at any day upon us, it would take many of us when we are overcharged: O ease your selves of some of your burthen, have no more to do then will give you leave to maintain your communion with God, and make sure of the main thing, to get your souls ready, and keep them ready for the appearing of Jesus Christ: O that we would be perswaded to this end, to have every day some converse with this his coming, and to labour to work the thought of it upon our hearts, that accordingly we may be affected with it, as we find our selves ready or unready, and so be carried out to make provision for it.

And how should we willingly submit to any dealings of God with us, that tend to make us ready. Therefore the Apostle would have them count it all joy, when they fell into many temptations or Iames 1. 2. trials; this is the knocking of the torch, this is the snuffers which must take off the wick of our Lamps, and so trim them up; we shall find one day, we have more cause to be thankful for our afflictions, if sanctified, then for the contrary dispensation: I do verily think there is nothing here below helpeth us forward more. And labour to see all working together for this great end, that we may be found ready at the appearing of the Lord Jesus. And labour for a readiness, for an abundant entrance into Glory. As the Apostle exhorts them.

And though at present thou canst not find thou art ready, be not discouraged, for thou mayst be ready in a good part, and for [Page 338] the main, and yet not know that thou art ready: only stick not here, let not fear so overcharge thee, as to hinder thee, and weaken thy hands, but make it thy work with thy whole might, to make ready for his coming, pray hard, study thy heart much, stir up thy soul, and the graces that are there; though much corruption do appear, & the ashes fly about their ears in this searching, yet search and try, and yet not so much blow the little spark as to blow it out, but labour to cherish it, increase it; O Lord increase our faith; then corruption will down, then communion with Christ will rise higher and higher, for it is with us indeed according to our faith; therefore whatever we do, take heed of what weakens our faith, of discouraging, desponding thoughts, study promises, the ne­cessity of God in Christ: O the unsearchable treasures of com­fort that are in every promise, in every letter of his Name! Labour to live by faith brethren, and as that groweth, all the rest will come on; and thou wilt come at last to be sensible that thou dost believe, to feel it, and know it, and then thy readiness for Christ will be more then ordinary, and thy entrance abun­dant into this Glory.

The next thing we are to consider in this coming of Christ, is, that they went in with him to the marriage, [...] Verse 10. The note will be this.

That such as are ready for the coming of Jesus Christ, they go in with him to the Marriage with the Bridegroom. Doctr.

Here is to be noted then. 1. The Marriage; and 2. The going in with Christ the Bridegroom to the Marriage: and some what said for the opening of them. And then we shall confirm the Doctrine, and apply it.

First, The Marriage here, what is meant by that? Here then by Marriage, we may understand a Marriage-feast, the con­summation of the Marriage, and the Marriage-feast, made in token of joy: nothing was more ordinary then this, at Mar­riages to make feasts. As in the example of Sampson, at his Marriage they made a feast. And so Laban made a feast of seven Iudg. 14. 10. daies long for the Marriage of his daughter, fulfill her week, and then I will give thee the other also. And so again in Cana of Galilee, Gen. 29. 20. [Page 339] you see they were at a Marriage-feast. So now at the Mariage of the Lamb; of the Lord Jesus, there is a feast, a Marriage-feast: Yea, but you will say, this is not ground enough to understand here by the Marriage, a Marriage-feast, for they are distinct things: It is true, they are distinct, but yet in ordinary practice they were not separated one from another, but went so together, that usually in Greek and Latin, the Feast is comprehended under the word for Marriage, if not principally signified in many places. So in that of Laban, he made a Feast, saith the seventy Interpreters, he made a Marri­age. So there was a Marriage in Cana of Galilee, (that is to say) a Marriage-feast was made there. And so it seems the Syriach renders it usually in the New Testament by a Feast; as Grotius upon this place, and Matthew in the beginning noteth. Therefore here by Marriage, we will understand a Marriage-feast; Ioh. 2. So Esther 1. 3. The King made a Marriage-feast.

Now the Kingdom of Heaven is compared to a Feast, both the kingdom of Grace, and the kingdom of Glory. The kingdom of Grace is a Feast, and a rich Feast, full of royal dainties, as you may find by several Scriptures; In that of Matthew, The Mat. 22. 4. Kingdom of Heaven shall be compared to a certain King, who made a Marriage for his Son, which the Syriach well terms a Mar­riage-feast or Banquet, which Matthew cals a Dinner, and Luke cals a Supper; and indeed it is both, for the Father, Son, and Luke 14. 16. Spirit do come in, and dine and sup with us; they do continually eat bread at his Table, as Mephibosheth did at Davids Table, 2 Sam. 9. 7. So it is clear, Behold I make a Feast of fat things, of wine on the Lees, a Feast to all Nations; what is that, but the Gospel Isa. 25. 6. of Jesus Christ, and the Ordinances thereof, and Christ held forth in them to be a Feast to every one that will come to him, as the carkass is to the Eagles; as the Lord sometimes in Scripture invites the fowls of heaven to a Feast he maketh for them, (that is to say) Mat. 24. 28. Ezek. 39. 17. to the dead carkasses of his enemies; but here, to the carkass of his Son, who is slain for Sinners, a crucified Christ is the carkass, he is the fatted Calf indeed, he is the kidneys of the wheat, the fat, Deut. 32. 14. the finest of it: his flesh is meat indeed, and drink indeed. Now this must be spiritually understood, not carnally; the Kingdom of Rom. 14▪ 17. Heaven is not in meat and drink, much less in eating and drinking the flesh and blood of Christ, carnally, as the Papists say, [Page 340] but spiritually: It is joy, peace, and righteousness, joy in the holy Ghost, here is the Feast. If here below we must know that this Rom. 14. 17. Feast may be lookt upon, either according to the externals, or else the internals of it; and yet in both respects spiritual; The Jews that fell in the wilderness, did all eat the same spiritual meat, and drink the same spiritual drink and yet they fell in the wilderness. 1 Cor. 10. The ordinances, the word, the sealing ordinances, baptism and the Lords supper, sitting at the Lords Table, these are the externals of the Feast, that many Carrion-Crow may come to. And you see there in the Gospel, He that had no wedding garment upon him, yet came to the Feast; Sure he went no further then the exter­nals, you see he is cast out into utter darkness.

Now this may be called the Marriage, or the Feast, because here below they are necessary for us as signs of that spiritual communion; the Lord seeth it good we have these royal dainties thus represented to us by visible, sensible things, because of our weakness; and to magnifie his own condescending Grace to us, to make that mysterie of salvation by a crucified Christ, which all the reason in the world cannot fathom; and that which neither eye hath seen, nor ear heard, yet in a sort visible to the eye, and to be perceived by the ear, that we might even in Isa. 64. 4. this sacramental sense even touch, and taste, and handle (as I may say) the word of life.

2. As they are seals and pledges of this spiritual communion, being seals of the Covenant of Grace whereof Jesus Christ is the sum and substance, it sealeth it up to a believers Faith, and so stands us in great stead: And,

3. It is a means of our spiritual communion, the Conduit­pipe that runs wine, the dishes that hold the dainties, though but gold, as Kings and Princes use to be served up in such State, yet it is not them we feed upon, they are but the means, the vehicu­la, and therefore because they have such a respect to our spiri­tual communion with Jesus Christ, they may be so called.

But secondly, the internal communion with Jesus Christ is that indeed which is the Feast, the Marriage-feast, even here below, to eat and drink the flesh and blood of the Son of God, which giveth life, and maintains life; this is the Feast, Eat and drink, yea drink abundantly, saith the Lord; I shall be sa­tisfied abundantly with the goodness of thy house; abundantly Cant. 5. Psal. 36. 8. [Page 341] satisfied, watered, inebriated with the fatness of thy house: what is that? not meerly with the Ordinances, no; but with Christin them, beholding his might and glory in the Ordinances, the mighty prevailing of the Spirit of Christ against our unbelief, Psal. 106. 4. to quiet all our doubtings, O it is this, to see the good of the chosen of the Lord; those choice inward refreshings which the poor believers have from the presence and powerful workings of Christ in them, to the joy of faith, and to strengthen against corruption, to strengthen for action, for suffering his will, this is that they cry out after, even after the living God, to enjoy him. And all this is but the Kingdom of God below, this is but the first course, as I may say, of this feast.

For secondly, The Kingdom of glory as well as the Kingdom of grace; which is that now I am to speak to; this is a feast, a Marriage here called, that is to say, a Marriage-feast; for what is the Kingdom of grace here below, but a foretaste of heaven? as Grotius upon Matth. 22. saith. As in the Marriage-feast at Cana of Galilee, contrary to the usual manner, our Saviour kept his best wine last; so it is here, as by and by we shall see here the wine, the spirits indeed. But a little to prove this by a Scripture or two, that it may appear plain, ye that have continu­ed with me in my temptation, I appoint to you a Kingdom, as my Fa­ther Luk. 22. 29, 30. hath appointed unto me, that ye may eat and drink at my table, in my Kingdom: So many shall come from the East, and from the West, and shall sit down with Abraham, Isaac and Jacob in the King­dom Mat. 8. 11. Exod. 32. 6. of heaven; sit down, [...], their table jesture, Joh. 12. 2. they that sit at the Table are Guests: But now eat­ing and drinking in Scripture many times do signifie a feasting; and so it is here to be taken: and let it be noted by way of fur­ther Judg. 9. 27. proof, that the Jews did not ordinarily drink wine, except at their feasts, and then they did drink abundantly, if the observa­tion of some be true, as Piscator in his Schol. upon Math. 26. 29. cited by Mr. Brinsly; but whether so or no, sure we are, they did use to drink more liberally then, eat the fat and drink the sweet, when it was a good day or a merry day to them; for his heart was merry, his heart was good; and the sadness of the heart was Neh. 8. 10. called the evil of the heart in the Hebrew often; insomuch that the ordinary word in the Hebrew for a feast, is a drinking, [...]. So in Ahashuerus his feast is called, and Labans feast is [Page 342] called a drinking; and it appears by the abundance of wine our Gen. 29. Saviour made at the Marriage-feast at Cana of Galilee. There­fore you shall find that the feast which Christ maketh is a feast of wines on the Lees well refined; come and buy wine and milk without Isa. 25. 6. money, and without price. And so for this Kingdom of heaven, Mat. 26. 29. this Marriage-feast at the height, is called a drinking of new wine with them in the Kindgom of the Father, that is to say, the King­dom of glory, called his Fathers Kingdom; because at that day, that is to say, at the day of the resurrection, he will give up his dispensatory Kingdom to his Father, that God may be all in all: 1. Cor. 15. 24. And for other reasons, but I must not stay upon that. Well, here he will drink new wine with them, which is nothing else but a periphrasis of this feast, this Marriage-feast in heaven. The cup of blessing, the cup of consolation, the cup of health or salvati­on is the feast of Christ here below: but this now must be drunk new in the Kingdom of his Father; there will be a new feast of wine, a feast of new wine. And so much for the proof of this.

Now we must understand Brethren, that this feast in heaven is not any corporal thing, I hope it is needless to tell any of you this; the heathens dream of an Elysian-field, and the Mahometans of their carnal delights after death, those are poor husks, that will not satisfie a soul of a child of God here, they are sordid and in­finitely below a heaven-born spirit; no, it must be somewhat of as high a nature as the spring from whence they come. Why you may judge what it is in the General Brethren, though particular­ly we know not what we shall be: What is the Kingdom of hea­ven here below, but righteousness, and peace, and joy in the Holy-Ghost, the sweet and spiritual communion with Jesus Christ, the Rom▪ 14. 17. fellowship of his death and sufferings, life and resurrection, whereby we are in part changed into his Image? that a man liveth upon will change him ordinarily, therefore the King, you know, would have the children in Dan. fed with a portion of his meat; generous­spirited wine, will beget more and better spirits then course and cold, &c. So here, by this communion we are changed in part, 2▪ Cor. 3. 18. though alas, in how little a part. But now in heaven Bre­thren, the same communion heightned, it shall be so powerful, as that we shall be like him indeed; then shall we be like him, this we know, saith the Apostle.

[Page 343] I will instance in a few things Brethren: Then will there be the love of Christ manifested to us. It may be thou hast had thy heart touched with him, and thou knowest not what aileth thee, poor soul, but follow him thou must, thou canst not give him over, thou art sick of love for him; but thou hast scarce ever had a good Cant. 1. 2. look from him, little of his love, or as thou thinkest, none. Now Brethren, will it be the Love of God in Jesus Christ to us, that will be the feast indeed, O thy love is better then wine; it is better, it is spirits, it is life, it is that which giveth life, and keepeth life, and fetcheth life again when it is even going; this then is the feast, the love of God in Jesus Christ to thy poor silly soul, that thou lookest upon as neglected by God, and neglected by men, no man careth for thy soul. Believe it Brethren, you that follow Christ thus, you shall have a time of making out his love to you, and this will be the feast, the Love of God will answer all the dainties that can be devised, a compleat feast, it is virtually all. Even among men you see, Love will turn a dinner of hearbs into a feast; O how much more then where Love it self is the filling of Prov. 15. 17. every dish!

2. The souls joy in this love, not to speak of the souls returns of love again, and praises, hallelujahs to eternity, which are the fruits; but the joy in this Love, it consists here in joy, in that place to the Romans; can it chose but be joy to a poor soul think you, to see the heart of the Father. opened to us in Jesus Christ, his Rom. 14. 17. bowels of Love all shed abroad upon us? therefore the Kingdom of heaven is so expressed by joy, enter thou into thy Masters joy, or the joy of the Lord. But to speak a little to soul-heightning Mat. 25. 23. considerations of this feast in those particulars, that we might get our hearts in love with heaven, with this feast.

First consider, It is now Brethren to be more immediate, then here below, it is new wine, the most excellent in its kind, that is reserved until the last; the excellency of this feast of wine in hea­ven will appear by this among other considerations: That the Communion shall be more immediate, Dulcius ex ipsofonte, waters are most sweet out of the Fountain immediately; now God shall be all in all when the Kingdom is given up to him, he shall be instead of 1 Cor. 15. 24. all Ordinances; Now indeed the Conduits run wine, and we may drink, and that freely, but yet it is not so immediately, we are indeed not fit for such a condition; we must make use of them un­til [Page 344] he come again, use these shadows and types; So that the com­munion is not so immediat [...] N [...]e see him not as he is, but then we shall, saith the Apostle [...] more through a glass darkly, 1 Ioh. 3. 2. 1 Cor. 13. 12. and sullyed glass by our polluted breath our corrupted hearts do sully Ordinances, else we should see him much more brightly then we do; but there shall be no more need, but face to face. If the beauty of Christ his love do take us so, when we have but dark hints of it, as a face in a dim glass: O what will it be when we shall see him as he is? we shall not need the pipes any more, but even go to the Fountain, the Rivers, the Seas of Love.

2. More sincerely, it is now altogether without mixture: Alas Brethren, we now eat the Lord Jesus our Pass-over, and feed up­on his love, but all the while it is with sowr herbs, there is a mix­ture of grief when we look upon our crucified Saviour. Cruci­fied by us and for us, and so his love is better then wine now to Cant. 1. 2. us; but alas, there is some gall or Vinegar mixed with it; some sin, some temptation, some affliction without, that weakens the comfort the soul might take in the love of Jesus Christ. But in heaven there shall be none Brethren, no mixture at all, here the Lord giveth us a cup of trembling to drink, a cup of mixture: Psal. 75. 8. that is to say, ready prepared wine, and his people drink round of it usually, and he seeth it necessary; there must be some Acrimony, some salt to keep us from corrupting, before we come to our glorified state, and so be able to bear that his love without any mixture at all of the contrary; No anger, the meat sweet, the sauce sweet, the wine sweet, the bread sweet.

3. More fully, infinitely more fully; if I may so speak of that which a finite, though a glorified creature is capable to receive: Now we have a drop or two Brethren, but then our fulness, then the narrow-mouthed vials shall be enlarged to receive more fully, and to express more fully to Jesus Christ again in his high and everlasting praises. What is that which cometh through the Con­duit to the Fountain? the Sea it self. Ah Brethren, here we are at a loss, we do not know what the Lord hath to pour out upon us, the fulness of his Love in Jesus Christ, so as that we shall be swallowed up. It is so much here, that the Apostle admireth it, behold what manner of love is this, that we, poor worms, should be called the sons of God? then they shall admire much more; but [...] Ioh. 3. 1. alas, the measure doth not appear, it cannot enter into the heart of [Page 345] man, it is too narrow, and the love too great, it cannot enter into his heart to conceive: Some of the Saints have had so much of love manifested, and joy in that love, that they have been fain to beg of God to hold his hand, they could hold no more; and so great, as to quench the flames, that they could not hurt nor pain them, they could feel nothing; O sure this was a flood, that Psal. 16. could put out such flaming torments. But yet this is nothing, it appears not what we should be, at thy right hand there is fulness Mat. 25. 23. of joy; and so much, as that the Saints are said to enter into it, it cannot enter into them, they are swallowed up; O this will be a full feast indeed; here there will be an abundant drinking. And it must needs be so, Brethren, if we consider;

1. What it is that maketh this feast; or first, that it is a feast; it is not an ordinary meal: Now you know men at a feast do more liberally provide for their friends here below, it is a feast indeed, but nothing to this.

2. Who provideth this feast; it is not a poor mans feast, but the feast of a King; such a feast you see Ahashuerus made for his Princes; now a King will make a feast like a King; Princes have Hest. 1. 3. their names from liberality and free, with a free spirit, thy Princely spirit, all those as a King did Arauna give to the King, li­berally, 2 Sam. 24. 23. freely; it was a great gift freely given. So here, it is a King that maketh this feast; Kings usually have larger, more noble spirits, as they have larger purses, and therefore at their feasts they use to shew the Magnificence, and glory of their Kingdom. And so doth God here Brethren; A King, yea the King of heaven, the King of glory, the King of Kings, and King of Saints, he will shew the glory of his Kingdom, and his magnificence, the excellency of his greatness in making this feast; therefore surely there must needs be fulness of love and joy.

3. It is a feast, not an ordinary, but a Marriage-feast, and such used to be more then ordinary also, being a time of greatest re­joycing; you see the Marriage feast at which Christ was, what an abundance of wine there was turned from water by our Sa­viour; if you compute it, it will appear some 300. gallons full; six water-pots, holding three measures a piece or two, and each measure an hundred pints; very great store indeed.

4. It is a feast, a Marriage-feast, not only for a servant or friend being married, but for a Son, the only Son, a Son and heir [Page 346] of all, a beloved Son, most dearly beloved; all these surely will exceedingly heighten the considerations of the fulness of the feast brethren, the fulness of that love which shall there be manife­sted, and of the Believers joy in that love; these things are height­ned to us in that place of Matthew: Indeed the very feast here Mat. 25. 34. in the Gospel is heightned by these considerations; but much more then this. Yea,

5. Consider yet further, It is a Marriage-feast, for which pre­paration hath been making from eternity, God hath been provi­ding for it, Come ye blessed of my Father, inherit the Kingdom pre­pared for you before the world; in these things he would have us surely to understand the decree and purpose of such a thing: And withal, we may note the greatness and magnificence of the feast. You know men if they would royally entertain a Prince, they make provision long before, and as long as they can, to get all about them, the rarities that the earth or Sea affords, specially if a King be the provider. O Brethren, the Lord hath been laying in, as I may say, this wine, preparing it for us from eternity: therefore surely it will appear in an unspeakable fulness.

Lastly, It will be more constantly, without interruption; and last­ingly, without any end: No interruption at all; here we have our vicissitudes, now we have a sweet cup, a draught, a full draught, Cant. 2. 5. a flagon, it may be to stay us when we are sick of love; by and by we have nothing but our wormwood and our gall to chew upon; now we can behold him, have a glorious view of him, and our hearts ravished with it; by and by he is upon the Cross nailed by our sins, and we cannot but look upon him with a mourning eye. But there, Brethren, shall be no interruption, nothing but eating and drinking this Love of God in Jesus Christ. All his thoughts will be love to us, and all our thoughts love and joy: no room for one sigh, for one tear of sorrow, for one groan any more: and then, it is not for a term, and then to end, but it is for ever, at thy right hand there are pleasures for ever­more. Psal. 16.

For the time when, and the place where this shall be; It will be at that day in the Kingdom of the Father: It will begin at the souls going to the spirits of just men made perfect; it goeth to Christ, this day thou shalt be with me in Paradise; it goeth to the bosom Mat. 26. 29. 2 Tim. 4. 8. and 1. 12. of the Lord Jesus, to Abrahams bosom; and beginneth this feast. [Page 347] But the fulness of it is not until the glorified body shall be united to the glorified soul, and then both together shall be filled with this fulness of love, and fulness of joy to all eternity.

For the place, It is in heaven, where Jesus Christ sitteth at the right hand of the Father: There Stephen saw him, and there he abideth, where he is, there the Saints will be; some think this is Luk 22. 12. typified probably by the upper Chamber where they did eat the Pass-over and the Supper; but no more of that.

Now the second thing cometh under hand, that is to say, That they go in with the Bridegroom to this feast. Wherein these things will be considerable.

First, How he brings them in unto the feast. And then,

Secondly, Why it is so. And then somewhat to the Applica­tion.

First then, he may be said to bring them in, and they to go in with him into the feast, because he is the meritorious cause of their entrance into glory: As he is the entrance of a Believer into the Eph. 2. 18. grace wherein we stand, as the Apostle speaks, so also into the glory. There is no acceptance with the Father, no access, but in Rom. 5. 2. and through Jesus Christ; as a poor creature hath no admittance into the presence and table of a King, but that the son takes him by the hand and leads him in; the Lord Jesus then is the merito­rious cause, he went to prepare a place for us. Ioh. 14. 2.

Secondly, he doth now, as I may say, when a soul is brought to His ascention and return to fetch them. heaven, after the manner of men, I may say, he doth receive it, and so present it; they go in with Jesus Christ. But,

Thirdly, And chiefly at the last day, at that day he shall come again with his glorious Angels, to gather all the Saints together, and so to bring them to his Father, to deliver the Kingdom up un­to him, to present them as a Spouse without spot, or wrinkle, or any Eph. 5. 27. 1 Thes. 4. such thing; thus he shall appear the second time without sin, to them that look for him, and so they shall for ever be with the Lord.

Fourthly, He brings them unto the Marriage, they go with him even into those joyes, unto that eternal bliss and glory he leads them into, and there sitteth down with them at the Mar­riage-feast, eating & drinking with him this new wine in the King­dom Heb. 9. 28. of the Father; It is not only his bringing of them, or their going in with him into the place where these glorious manifesta­tions [Page 348] of God shall be for ever, but even into the very depth of those discoveries, and there he sitteth down with them.

For the Arguments, Besides that none else could do it for us, as you heard.

First, His faithfulness to them requireth it, He hath promised he will never leave them, until he had fulfilled for them all the good that he hath spoken; now this is spoken, that he will give Ioh. 6. 54. them glory as well as grace, that he will give them eternal life, and raise them up at the last day, else he were not a faithful High-Priest nor a faithful Saviour, if he should leave them short; you know it was his last Will and Testament, in that place of Ioh 17. and will he see his own Will and Testament violated? Father, I will that where I am, they shall be also; now they can­not Ioh. 17. 24. Ioh. 6. 39, 40. come to be where he is, except he bring them with him, as the Apostle speaks, they shall enter in therefore with him; ha­ving undertaken to save them, he will do it to the utmost: yea, it is the will of his Father also, which he hath undertaken to see fulfilled, therefore how can he be faithful except he make it good to the utmost? this is one.

2. His own Communicative, He is not willing to be alone in the enjoyment of this glory wherewith he is glorified with the Fa­ther, he would not ingross those delights and pleasures which are at the right hand of the Father for evermore, but would Ioh. 14. 16. communicate them to some; now he is in heaven, and his people upon earth, yet he would not be alone in those comforts, but though himself must sit at the right hand of his Father, yet he sendeth the Spirit the Comforter to his people, to give them a taste, an earnest of those joys of that Feast that is to come; indeed so much joy, that it is unspeakable and full of glory to many of the people of God: many Saints are, as I may say, in heaven upon earth; the Lord Jesus would not eat and drink abundant­ly, and let his people have none, that were unkindness indeed; where there is little goodness in a creature, as all in the crea­ture is but little in comparison of him, Job would not eat his Iob 31. 17. morsel alone; so will not he Lord Jesus, but he will have his people to go in with him to the Feast, to the Marriage, and drink wine with him, as you have it in the Canticles, He hath eaten his honey and honey Comb, and drank his wine and milk, and what Cant. 5. 1. then? Then drink ye, O my friends; yea, drink abundantly, &c.

[Page 349] 3. Because they have set their love upon him, therefore he will put this high favour and honour upon them; as it is in the Psalms, Because he hath set his love upon me, therefore Psal. 91. 14. will I be with him, and deliver him, and honour him; with long life will I satisfie him, and shew him my Salvation. Give him to injoy it, and not only here but hereafter: The Saints they do love the Lord Jesus, every one of them, their hearts are set upon him, and they cleave to him with full purpose of heart in all conditions; as the Disciples did, they continue with him in Luke 22. 29. his temptations; in his poor condition, in his imprisoned con­dition; therefore he appointeh them to sit down with him: And so you know they are not every one that is admitted to a Marriage Feast, they were the friends of the Bridegroom, or of the Bride: there were thirty young men attending Sampson, these were at the Feast among others: And so, who goeth to the Kings Banquet of wine, but the Kings Favorite, even Haman? Esther 5. 5. he goeth along with him, he puts it upon him as a great honour; and this is the glory of Jesus Christ, the honour which he doth to the man whom he delights to honour, who hath set his love upon him, even to bring him in to the Feast, the Marriage Feast; he hath not been ashamed of him before men, nor will the Lord be ashamed of him before men and Angels, and his Father, though while he was here below, it may be a man full of infirmities; so the Saints are called his friends in many pla­ces: 2 Chro. 20. 7. Mat. 12. 50. Abraham my friend: Ye are my friends, Ioh. 15. and so his Mother, and brethren, and sisters they are called these are the Favorites which must needs be at the Marriage Feast.

4 For his glory as well as for theirs: Indeed his glory is theirs, Mat. 5. 16. and theirs is his; now the Lord Jesus cometh to be made glorious in his Saints, when the light of the Saints shines before men, and they see their good works, he is glorified; the vertues of him that calls them out of darkness to light are shewed forth: but alas, this is with so many cloudings & interruptions, it can scarce be called a glory; He shall come to be glorified in his Saints, saith the Apostle; will not the fulness of the Saints being brought 1 Pet. 2. 9. Ephe. 1. 2. and 3. in, be his glory? they are called the fulness of Christ; so that he accounteth not himself full without them, but to be, as I may say, imperfect, without some of his Members; now at that day he will bring them all, and then he will be glorified indeed in them [Page 350] more fully then ever; then the general assembly of the first born H [...]b. 12. 23. being gathered together, how much honour will he have in it? that by his death, by his blood he hath redeemed such an innumerable company, that he hath by his Spirit sanctified them, kept them alive, cheared them, comforted them, raised them, and brought them together, and put so much glory and beauty upon them all; herein he will be much glorified: and that every one of them shall have to the full, be filled even to admirati­on of him; will not this honour him exceedingly, acknowledge and hold forth the glory of his grace before his Father and 2 Thes. 1. 10. Angelsglorified?

5. He will exceedingly rejoyce in them, as well as they in him; he spake those things, made that prayer in the world, that they might have his joy fulfilled in themselves: his joy efficienter, and his joy subjective, for herein he did and doth rejoyce exceeding­ly, Ioh. 17. 13. Luke 22. 15. surely according to his desire to communicate with his people, which is according to his strength of Love to them, will be his joy in the communi [...]n, therefore saith he, thy love is better then wine; to see his own love take such an impression upon our hearts as to draw out our love to him, this is a great joy to the Lord Cant. 4 10. Jesus. I desired with desire to eat this Passover with you, saith he to his Disciples; great desire, so great joy: so saith he, I have eaten my honey and honey comb: he doth, as I may say, feed upon the graces of his people, that is to say they are pleasing, delight­ful Cant. 5. 1. to him, even when there is mixture in them. O what will it be then when there shall be no honey comb, no wax, no imperfecti­on, when grace shall be glorious: will it not be his joy and delight to pour out of his love, and manifest himself in the most open glorious manner to his people, and then to behold them, to be filled with love, swallowed up of this love, and filled with this joy? yea, swallowed up with that also, to see their faces to shine gloriously with grace, and joy, and comfort unconceiveable O this will be joy to him!

6. Because indeed the Saints they are ready to enter in with him; they are his Spouse, though here considered only as Vir­gins waiting upon the Bride, yet they are the Spouse; and sure, if any must be brought to the Marriage Feast, the Spouse must be there, the Angels shall be rather attendants; the Saints shall sit down with Jesus Christ at his Table as his Spouse for [Page 351] ever: as the poor man in the Parable, his wife is compared to an Ewe Lamb, which did lie in his bosome, and eat and drink with him; so shall the Saints surely, because of this relation of theirs 2 Sam. 12. 3. to the Lord Jesus. Ah, blessed are ye Believers, ye that are ready for the appearing of the Lord Jesus.

Again, Now the Saints are made ready for this glory; now we are not able to bear it old Bottels will not hold this new Wine that he will drink with them in his Fathers Kingdom: strong Duties were too strong for the Disciples then in their minority, as I may say, how much more the Duties of heaven, everlasting Hallelujahs, and admiring of God in Christ: therefore they must be changed before they can be fit for that feast; a little joy now would swallow us up, so as to unfit us for any thing: Alas, the Apostle, like a wise Nursing Father, would not give strong 1 Cor. 3. 1. meat to babes, they could not bear it: and so our Saviour, when upon the earth, they could not bear many things, therefore he fed them with milk; if you should give strong meats to children, and wine, what would sooner ruine them? therefore saith the Apostle, I speak the Wisdom of God in a M [...]sterie among 1 Cor. 2. 6. 2 Cor. 12. 4. them that are perfect, yet he had some things which he saw in his Vision that he could not, or might not utter to them; likely they could not bear them. You see Israel could not indure to behold Moses face when it had but a beam of the divine glory within the cloud reflected upon him; and the glory of the Angel asto­nished Iohn▪ so eminent a man in saith, and love and holiness: therefore I say, we shall then be fitted for this Communion; Exod. 34. 33, 34. the old Bottles be made new, the capacities of soul inlarged, the mouth opened wider then we can conceive, and the body raised in power. It must be an extraordinary stomack, brethren, that can continually sit at a Feast and d [...]gest it and never be satiated; therefore it is that the Marriage feast, the fulness of it, is reserved for heaven, and heaven is so compared in Scripture.

For the Uses of the Doctrine, First then, Behold what maner of love the Father hath loved us with, that we should be made the Favorites, a people so near to him, that he will take any of us with him into the Marriage. The Apostle admireth the con­dition of the Saints for what they have in hand already: What manner of love is this, that we should be called the Sons of God? 1 Ioh. 3. 2. [Page 352] that is to say, made such; his Word is operative, he cals things that were not, as if they were; but saith he, this is not all, it doth not yet appear what we shall be, until Christ who is our life Rom. 4. 17. appear, then shall we appear with him in glory: the Saints in hea­ven, though their apprehensions, as well as the rest of their ca­pacities shall be inlarged, heightened, perfected, yet shall not be able to comprehend the depth of the river of pleasures at the right hand of God, no more then a Vessel that is put into the Sea can comprehend the Ocean, and therefore they shall admire it, then the Lord Jesus shall come to be admired in all the Saints, their fulness will be unspeakable, greater then that of the Saints 2 Thes. 1. 10. here; though sometimes they are filled with Joy unspeakable and full of Glory; yet alas, in both conditions far short of com­prehending it, therefore we should admire it, Such things as eye hath not seen, nor ear heard, nor can enter into the heart of man, God hath prepared: Do you not see how Haman glorieth in it, Isa. 64. 4. though he had little cause, if he knew all, that he among all the Courtiers was invited to the feast of Wine to the Queen; he ac­counted it an high favour, a significative testimony of his especial love to him above others. Ah brethren, you that are Saints in­deed, let me speak to you all in the words of the Angel to Mary, you are highly favoured of God, you shall all be admit­ted to this Marriage Feast; be thou as poor in outward conditi­on as may be, and as poor in Spirit as may be, never so low in thine own thoughts, thou shalt enter into this Marriage Feast; thou thinkest with the poor Publican, Thou art not worthy to come near the place where his honour dwels, nor lift up thy eys towards heaven, nor be reckoned among his people, nor come to his Table here below: Well, be thou as vile as thou canst in thine own eys, thou shalt enter with the Lord Jesus into the Marriage Feast, if thou be ready for his coming. O admire this Love! the Lord help poor weak creatures unbelief in this point, that they may admire it; what, will he admit such a one as I? such a vile creature? such a grieving creature to his holy Spirit? yea, such as he hath once pitched his heart upon to love them, they shall enter with him into this feast: Saith Mephi­hosheth, What is thy servant, thou shouldest look upon such a dead 2 Sam. 9. 8. dog as I? &c.

2. If this be so, that the state of Glory, or Kingdom of glory, [Page 353] into which the Saints enter with Christ, is such a Marriage-feast, it shall be an invitation then to poor sinners to this Feast, this Marriage: Wisdom hath builded her house, hewn out seven Pil­lars, killed her beast, mingled her wine, made it ready, a cup of Prov. 9. 1, 2. mixture, that is to say, a cup made ready, and now sends forth her Maidens to cry, turn in ye simple ones, &c. O that the uncircum­sicion of our hearts, that are the Messngers may not hinder: but the Lord Jesus by us, brethren, doth invite you sinners to this feast. he would fain have his Table full of guests, how welcome would he make man, woman, and child; if they would but come, he would cast out none that cometh to him; no, no, in Ioh. 6. 3 [...]. any wise whatsoever, as I have told you sometime from the Text. But for the better understanding of this Exhortati­on. I will note two things, and then a little further press it upon us

First then, That we do not invite you to this Feast, this Marriage in heaven, to enter in with Christ, continuing such as you are, in your blood and uncleanness; but we do first invite you to come to Jesus Christ here on earth, that so you may enter in with him into the Marriage; your union with Christ, and your communion with him must begin upon earth, though it end in heaven; and this communion here is two-fold, though both spiritual; it is internal, and, external; internal, a fellowship with the Father in the Son, a fellowship with Christ in his death, the power of it, that we may dye to sin, and be free from the condemnation. God will not have this Marriage-Feast for his Son in heaven filled with Goal Birds, condemned creatures, such as have their bolts and fetters upon them, the nastiness of the prison upon them, the evil savour of their sins upon them, such as have their prison cloaths, their rags, by the exactest righteousness that ever creature performed. upon them; no, no, you must first come to Jesus Christ, have these bolts knockt off, He it is that looseth the prisoners; you must first have your [...]ilthy garments taken away from you, and be robed with the royal apparrel, such as is put upon them whom the King of Heaven delights to honour with so near an aporoach to himself for ever: you must have the savour of his Oyntments anointing Zech 3 2. [...]our head, his Spirit poured out upon you first brethren; as they used to annoint their heads with sweet oyl at their seasts, [Page 354] before you can come to that feast, sinners, do not think you shall croud into heaven in the condition you are in; but be perswaded in the Name of Jesus Christ, first to come to him, to get your hands and hearts, and all washed in innocency it self, in the blood of the spotless Lamb, else believe it, there will be no entrance for you.

(2.) There is an external communion also, which men that have no more but a profession may have: eating the spiritual bread, and drinking the Sacramental feast brethren, which the Saints ought to come to, have communion with; the Lord Jesus and his people will, until he come again; it is not an indifferent thing, 1. Cor. 10. 1 Cor. 11. 24. Acts 15. 9. Mat. 26. 29. Do this in remembrance of me; and as often as you do it, ye keep in remembrance the Lord his death until he come; Now brethren we do immediatly invite you to come to Jesus Christ, to close with him, that you may be washed and cleansed through faith in his blood▪ and have your hearts purified by faith in him, and then to this Sacramental Communion with Jesus Christ, which is a sign and pledge of this Marriage-feast in heaven, as plainly our Saviour tels his Disciples, I w [...]ll hence­ [...]o [...]th drink no more of this fruit of the Vine, until I drink it new with you in my Fathers Kingdom. Well, this is but the first.

Secondly brethren, that by your now coming in to Jesus Christ, you do, as I may say, take up your room in your places before hand at his Table in his heavenly Kingdom: In which respect the Saints now are said to sit together in heavenly places, Ephes. 2. 6. and hereby you will come to have fellowship with the Lord Jesus in his Resurrection and Ascention, and his Work in hea­ven, which is, to prepare a place for his people (and as I may say) to keep it for them; and as one sweetly expresseth it wri [...] ­ing as I may say every ones name over his Mansion, over his Place, even with his own blood, that none shall take it from them over their heads: If Jesus Christ prepared not a place for you Ioh. 4. 2. in heaven now, brethren, you will find no room at his Table.

Therefore now brethren, Let me press this Exhortation upon you, that you would come to him, now, even now, while it [...]s called to day, it is his voyce brethren that speaks to you; O that your ears were bored to hear, the fatted Calf is killed, the Lord Jesus is Crucified for sinners, the Wine is mingled, all is ready, there wants nothing now but your coming to Dine and [Page 355] Sup with Jesus Christ: yea, indeed but your opening to him, Rev. 3. 20. he knocks, he will come to you, to feast with you, bring his royal dainties with him, and his wine of the Kingdom, his Royal Wine with him. O his love, which is better then wine, if you will but open to him; O do not nectere moras now; can the Lord Jesus, brethren, find in his heart to have his blood poured out, to become royal Wine indeed, full of spirits, sweet and cor­dial to a poor fainting soul, to give his own flesh to eat? which is bread indeed, it is virtually all dainties: therefore the Scrip­ture setteth it forth by Wine and Milk, and Honey, and Bread, and Marrow, and Fatness, the fat of the Kidni [...]s of the Wheat, by Apples and Flagons: Is he willing▪ brethren, to be the Feast to be fed upon, and shall we not come? O therefore come where the Carkass is; follow not your Carrion any more, the stir [...]king loathsome delights and pleasures of sin for a season: Be ye no more drunk with wine, but be ye filled with the Spirit of Ephe. 5. 18. Psal. 36. 8. Christ, saith the Apostle; be Inebriated, as some read it; abun­dantly satisfied with the goodness of his House, and with the flowings of his heart towards you poor sinners.

But me thinketh now I hear the returns that sinners make to Jesus Christ, to this invitation; say some, I have a feast al­ready, Stoln waters are sweet, and bread eaten in secret is pleasant, Prov. 9. 17. and shall we forsake these delights we have in the world for we know not what? Ah poor souls, you know not what you say, if this be the language of your hearts. If you mouths were not much out of taste, you would never judge sin a sweet thing; a poor child of God that hath his taste healed, though but in part, he drinketh nothing in the world so bitter to him as sin, that which goeth down so merr [...]ly with many. Were not the Num. 11. 5. Israelites mouths much out of taste, when they preferred their Onions and Garlick, stinking things of Egypt, before their sweet, their heavenly Manna, their Angels bread, fit for them to eat, or which came by their Ministry.

(2.) Remember this brethren, though it be sweet to the taste, it turns to bitterest gall; as the Wise man speaks of wine that moveth it self aright, it sparkles, is lovely, sweet to the taste, at last it biteth like a Serpent, and stingeth like an Ad [...]er. Prov. 23. 27. Behold such are all the delights of sin; and whether you believe it or no now, you shall be sure to feel it after a little season, for [Page 356] your pleasures are but for a season. So that you know not what you say, if any thus excuse himself for coming.

Again, Shall you change for you know not what? Indeed you do not know, for eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive, before he hath had expe­rience of it himself. O that I might but perswade you brethren Isa. 64 4. to make a tryal, and if you do not find one days communion of Jesus Christ be not worth a thousand with your companions in sin, then believe not this Gospel any more; there is much sweetness indeed in the breasts of the world, to a wordly Pal­late: O what drink, golden drink do poor Earth-worms drink? and this is their Nectar. Believe it brethren, if the Lord do but bring you, and set your mouths to the wounds of Jesus Christ, set your mouths to the sweet promises of pardoning grace, and purging mercy, to draw from them strong consolation, you will find the other but Gall and Wormwood to you. O let them perish, saith Galeac. and his money with him, that preferreth all the world before an hours communion with Jesus Christ.

I pray you therefore do not excuse your selves with them in the Gospel, I have bought this, and that, and I cannot come, I Luke 14. 18. Phil. 3. 8. have so many Custodiums, I cannot mind these things, I have so much to do in the world, and it is to be minded. A poor ditch­water, that is preferred before this Wine of the Kingdom; will dross and dung, meat and husks, which is Swines meat, nourish your souls to eternal life? make as much account, brethren, of these things as you will, to slight now the matters of eternity, time will come when you would give all the fruit of your la­bours, if it were a thousand times more, for one sight of Jesus Christ, one taste of his love, one hours communion withhim, before you go hence, and be no more.

Alas, But some will say, I am a poor sinner, the vilest filthy creature, lame, and blind, and have all my life time been feeding with Swine upon husks, and swill, and trash, these de­lights of sin and pleasures of the world, O my days are consumed in sin; and doth he invite such as I? and may I come? Yea, bre­thren, you find the poor, lame, and blind from the hedges and high-ways side were invited to his feast; if you come but to Mat. 22▪ 10. Jesus Christ, he will open the eys of the blind, he hath eye­ [...]alve for you, and he will be legs to the lame, and cloathing [Page 357] to the naked, if you do but come to him, put on Christ. It is not any other infirmities, (which will abide upon the best of Gods people in part) that can exclude us, or cast us out, but only the want of the wedding Garment; if a man be never so well fur­nished Rom. 13. 14. otherwise as he thinketh. O therefore come Brethren, the Feast is made for such as you, you are invited to it; the simple, the man void of understanding, (that is to say) the sinner, for sin is folly in Scripture-phrase; you are invited to turn in this Prov. 9. 4. day to the Feast, the Marriage-feast which is begun here upon earth, but will end in heaven, therefore be not discouraged.

Ah but you will say, I have no such appetite to the Feast, to hunger and thirst, and is there any invited to come to it, but such as have an appetite? what shall they do there? I answer, no marvel thou hast no great appetite, until thou hast more communion with him, if thou hast had any: And no marvel, if thou hast no appetite, if thov hast never been with Jesus, for thou hast so long lived upon trash, that it takes away the sto­mack to the sweetest and wholsomest food in the world. But withal remember this, who ever will, is invited to come, bre­thren, and take freely. It may be thou dost not find, poor sin­ner, Rev. 22. 18. such a strong desire, such a breaking of soul for longing; but hast thou a Will? wouldst thou have Christ, wouldst thou have his body, this meat indeed; this blood, this drink in­deed; this wine of the Kingdom, and begin this Feast, this Marriage-feast upon earth; why dost thou not take him then? come, and take it freely; O that this might be the day of his power, to many of your poor souls, that you might become a Psal. 110. 3. willing people, that you might have a heart to close with him, to take him upon his own terms, that you might begin your hea­ven upon earth, your communion with Jesus Christ.

I will but add one word more, and that is this; It is no indifferent thing, whether you close with this invita­tion or no? there is a necessity lies upon you to come to the Marriage-feast, except you resolve upon it to perish for ever; God he was wroth, and sent forth his armies to destroy, &c. Ah what gnashing of teeth will there be to poor sinners in hell, Math. 22. when they shall see their neighbours, who heard this Gospel with them, sit down with Abraham, Isaac and Jacob at the table of Christ in his kingdom, and themselves cast out! Ah bre­thren, Mat. 8. 12. [Page 358] I beg for you a believing heart, you must either feast with Christ, or starve for ever with Satan and his Angels, and then not a drop will be had to cool your tongues; now flagons Luke 16. 24. are tendered you, now wine and milk without money and price, now rivers of pleasures at Gods right hand, and fulness of joy is promised you, is held out to you, cometh a begging to you; Ah then, then brethren, shall you beg for a drop, and shall not have it; rivers of burning brimstone will be your bathing, when the Saints are swallowed up of those rivers of pleasures at his right hand; then will you be chewing upon your gall and wormwood, then will you be breaking your teeth upon your gravel, when the Saints are drinking this new wine in the king­dom of their Father with Jesus Christ. Ah think of it brethren, think of it; you have now your good things, many of your eyes stand out with fatness, you spend a world upon your lusts, live like Epicures, wantonizing in the abundance of your enjoyments; how woful will that sentence be! Son, remember, thou in thy life time hadst thy good things, Luke 16. 5. and now thou art tormented; hadst thy wine and drinking unto drunkenness, now the stings of it abide upon thee; the Saints have their worst first, and the best kept until the last; but you have your consolation in this world, and the wine of astonish­ment Luke 6. 24. will be your portion for ever, if you will not be per­swaded. Therefore take your choice brethren, I set life and death before you, and consider of it, How will you escape, if you neglect this great salvation? you may now be received to the Feast, Heb. 2. 3. the door stands open, it will not alway be so, it will be shut against you. O how will you answer it another day before the Lord Jesus, if you now trample under foot his blood, and precious offers of his Grace, though by the hand and mouth of a poor worm like your selves?

Thirdly, Then Brethren, let as many as have received power Ʋse. to believe in the Lord Jesus, and so are admitted to the beginning of this Marriage-supper upon earth, to inward fellowship with Jesus Christ in the Graces of his Spirit, and merits of his death and re­surrection, labour brethren, to prepare your selves for this Feast in heaven, by feeding heartily upon these dainties upon earth; the more men eat and drink, the more their stomacks are extended [Page 359] usually, and the more they will receive; surely it is so in spiri­tuals, the more a soul feeds upon Christ, and the more abun­dantly he drinketh, the more he may, it enlargeth the desires; Hitherto (saith our Saviour) you have asked nothing, little or nothing; Ask, and ye shall receive, that your joy may be full; Ioh. 16. 24. the more abundantly the soul is satisfied with the goodness of the house of God, the more will the mouth be opened to receive; now, as our capacities do enlarge, so much the more fitter are we for this Marriage-feast. O therefore let us not come to the table of the Lord brethren, this sign and pledge of that Marri­age-feast in heaven, but with mouths opened, souls enlarged, that we may eat and drink abundantly, he that cometh hungry, will hardly go away without his fill; we come with narrow hearts, mouths half-opened, and therefore go away with little or nothing.

Fourthly, This should much edge our desires after Heaven, and Ʋse. the glory that is to be revealed: it is a feast, who is not willing to go to a Feast, if he be hungry and pinching? and yet alas, how backward are we for heaven? how do we hang back? it is a sign we have little desire after that fulness of communion with Jesus Christ, all is not right with us, we are not ready, when we can be contented to sit down by the pipe, and may go to the fountain, to the rivers, the ocean of unspeakable delights in the Lord. O therefore brethren, eye heaven more, and the Glory of it, this Marriage-feast; the eye affecteth the heart; though it is true, it doth not appear distinctly what we shall be, yet some hints are given, whereby we may conceive how transcendent the delights of heaven will be above all we enjoy below. What Solomon dehorts men from as an occasion of lusting after wine; look not upon the wine when it is red, when it giveh his colour in the cup, moves it self aright, when it sparkles, and Prov. 23. 27. hath a pure colour, if you look, you will be enticed by it. But here is a feast of wine, of new wine, more excellent, transcen­dent, full of spirits and vigour; look upon it brethren, with the eye of faith, and serious contemplation; sometimes behold how it sparkles, what a spirit there is in this wine, that to all eternity maketh the Spirits of the Saints to exult, and triumph in his glorious praise, a duty so far above our cold and heavy frames here below. O methinks this should somewhat quicken [Page 360] us, and raise our desires to heaven, to be with Christ, drinking this wine new with him, in his kingdom, that here we drink only sacramentally; and these are not deceitful meats, your expectations cannot be so high of heaven, but you shall find abundantly more to admire.

Fifth Use shall be a word of comfort and encouragement to the Ʋse. people of God according to the necessities of their various con­ditions, if so be that the Saints shall enter in with Christ unto the Marriage, unto this Feast.

First then, Here is matter of encouragement against the troubles and afflictions the Saints meet with in the world, and from the world. It is true, this is a time wherein at present the world smiles upon Religion, but they are but like the Crocodiles smiles, ready to devour them notwithstanding, yea indeed, her very embraces are killing. But if times should but turn a little, the world would be the world still, it hates the Saints, and it would discover it self, what it is, more plainly then now it doth; the times will not bear hostility against the people of God: but suppose such an hour of temptation may come upon us, this may encourage us against it (brethren): What though the world may give you gall and vinegar to drink, as they did to Jesus Christ before, you are now going ready to enter in with the Bridegroom to the Marriage-feast of new wine, and drink with Heb. 12. 2. &c. him at his Table in the Fathers kingdom to eternity. Indeed brethren, there is so much refreshing to a poor creature in this Feast of wine on the lees upon earth, in the Church, in this poor and dark communion with him, that it is enough to allay the bitterest cup which God puts into his peoples hands to drink; witness this comfortable Prophesie, Though you have the bread of afflictions, and water of adversities, yet will I not remove your Teachers any more into a corner; give wine to him that, &c. Isa. 30. 20. Prov. 31. 6. This will sweeten all; one taste of honey and sweet­ness at the end of the Rod, (and all wicked men are but Gods rod to chasten his people) I say, this taste enlightneth the eyes, reviveth the poor drooping fainting soul; Ah what are the Luke 22. 28. joys of Heaven then! Again, suppose it be not a persecution for righteousness sake, but it is from the hand of God for thy sins that thou smartest; yet this brethren, methinks if our hearts [Page 361] were more upon it, would allay the smart; there will be a time, when there will be no room for one sigh, nor one groan more, no interruption will be in your joy. Yea, suppose it be sin that most troubles thee now, and temptation, and this is a bit­ter thing indeed to a gracious heart: O remember brethren, that in the Marriage-feast there will be a swallowing up of all these things.

Secondly, It may be encouragement to a poor soul that longs, and presseth hard after a fuller communion and fellowship with Christ, Rom. 8. 17. and cannot reach it; but still let them attain to what they can, their desires are higher, and reaching after more; and that desire 2 Tim 2. 12. speaks emptiness in part, and hunger, and that hath pain, the soul must needs be restless in such a condition. O remember brethren, there will be an entrance into the Marriage-feast, where you shall ever be with the Lord, you shall be ever drink­ing with him this new wine in his Fathers Kingdom, at his King­dom: suppose there be not that to satisfie and fill thee, in the pipe (though the Conduits run wine, and the Ordinan­ces be a feast of fat things) still thou wouldst have more; there brethren, your desires will be swallowed up, your enjoyments will be above your desires. I know it is a sight of Christ crucified sitting with us at the Table, which is the reviving of the poor soul; but alas, he quickly loseth that poor imperfect glimpse he had of him; but there shall thy eye be sa­tisfied with seeing him in his glory, and thine ear with hearing his blessed voice: there shall thy soul be filled indeed, and alway filled, because alway swallowed up in this fellowship and com­munion with the Lord Jesus.

3. It is matter of encouragement to such, as it may be, are not admitted to every dish, or every course in this Feast of fat things, this Marriage-feast upon earth; it may be the people of God may not be satisfied in some, to admit them, though the Lord have received them, it appears not to them; it may be their own spirits are not free to enjoy them in such a way as they are to be had in the places where they live, some stum­bling block or other is in the way, which they cannot get over, and so they mourn after them, but cannot enjoy them. O that God would remove all stumbling blocks, and help his people so to prize them, as not upon every slight matter to be kept from [Page 362] them: but suppose thou canst not come poor soul, and yet thy soul longs for them, and haply more then many that do enjoy them, if thou couldst without sin. Be of good comfort, though it is true, thou maist lose many a sight of Jesus Christ sitting with his people at the round table, and thou knowest not what thou losest, yet if it Cant. 1. 12. be meer tenderness of Conscience which keepeth thee off, and not perverseness, thou hast sure much of the inward fellowship and communion with Christ, otherwise he can, if he please, supply it otherwise; but however, though not admitted among men, thou shalt enter in with Christ unto the Marriage-supper for ever, and this will make amends for all. Though far be it from me to strengthen any mans hands in the neglect of the Ordinan­ces of Christ on earth, and take heed, that our excuses will speak loud enough for us in Gods ears, whatever they do in mans. But if thou canst not be admitted to the pipe, Is it not a comfort that thou shalt be admitted to the fountain, to the sea? O me­thinks this should put on such above others, make a vertue of necessity, and so much the more long for his appearing to thee, that thou mayst enter in with him to the Marriage-feast.

Fourthly and lastly, It may serve to allay the bitterness of death: It is a bitter thing, not only to the wicked; it is bitter, it must needs, having the sting of sin in it, and being a trap-door, 1 Sam. 15. 32. (as I may say) to let them sink or drop into the everlasting flames, this must needs be bitter: But to the Saints it is in some sort bit­ter also, nature is dissolved by it: it is the fruit of sin, and we find by continual experience of the Saints, that there is a hang­ing back; But methinks, this consideration, that it is an entrance into this Marriage-feast, should much sweeten it to a child of God. Our Saviours death was the bitterest that ever was en­dured, O it was a deadly cup, but this was it that sweetned it, the consideration that he should drink this new wine with his people in his fathers kingdom, there feast with him for ever: for the joy that was set before him, he endured the Cross; so brethren, do but set before you continually this joy, this pouring out of this love Heb. 12. 2. of Christ upon your souls, those immediate, sincere; full, con­stant, and eternal delights of your souls in the light and love of the Father, and of the Son, and see if it swallow not up the bit­terness of death unto you? But so much for this Doctrine. [Page 363] [...]. Here is the second Consideration of Verse 10. this coming of the Bridegroom, a doleful consideration it is to all such as were not ready, for the door was shut; what is the sence of shutting the door in the Parable, I suppose is easily understood, (that is to say) an entrance is denied to them that were with­out; as well as they that were within, were shut in by the shut­ting of the door. But I conceive that is the thing meant here; the scope of the Verse being to shew the different end of a believer and an hypocrite; the one is received into the Marriage-feast, the other is shut out, the door is clapt against them.

The Doctrine will be a sad word; it is this, That the Gate of Doctr. heaven, or the door will be clapt against all formal Professors, and foolish Virgins that are not ready to enter with Christ; for this is implied in the other part of the words; they that were ready, en­tred with Christ into the Marriage, and the door was shut; upon whom? surely upon them that were not ready for that his com­ing; whatever hopes they are big with, now they prove abor­tive. There is a door of entrance into Heaven, and an outer door, (as I may say) which I may call a door of hope, which the Hypocrite hath not, when it cometh to a pinch, not a well-grounded hope, The wicked is driven away in his wickedness, but the righteous hath hope in his death. There is a door of hope Prov. 14. 32. to him, but none to the wicked; but his hope which he had before, many times at death, is like the giving up of the Ghost; Iob 11. 20: Rev. 22. 15. without are dogs, &c. either filthy persons, such as with the Dog returneth to the vomit again, after their sorrow, and vo­miting up their sweet morsels; such as with the Dog are some­times 2. Pet. 2. 22. sin-sick, and seem to repent, to vomit up the bottom of their stomacks, but return to it again with delight after their repentance, and tears, and prayers; these are shut out. Dogs also, who are they, but such barking, biting, foul-mouth'd, false Teachers? such as the Apostle speaks of, Beware of Dogs, evil workers, of the concision; beware of such as would bring in the Phil. 3. 2. circumcision as necessary to Salvation; beware of these, they are Dogs, though they may seem never so zealous and holy, have a sheep-skin upon them, they are Dogs, and Woolves, and all manner of workers of iniquity, as Sorcerers, Whoremongers, [Page 364] and Idolaters, and whosoever loveth and maketh a lye. Why, you will say, these are not Hypocrites sure, they are down-right profane persons? brethren, a man may live in these sins many of them, and yet carry a fair shew, but the gate shall be shut against them, whoever they be. As for Adultery, or whoring, though men be not guilty of the outward act, is there not heart-adultery? is there not contemplative wickedness? against which Job resolveth, I made a Govenant with mine eye, why should I think upon a maid? he that lusteth after her beauty in the heart, commits Iob 31. 1. adultery with her in his heart; yea brethren, by the thoughts, the very spirits (as I may say) and oyl of sin are squeezed out, or extracted, as in a Limbeck, and that is more deadly and dange­rous; Prov. 6. 25. Mat. 5. 28. a man may eat a thing, and do him no great hurt, but the oyl of it is deadly, haply. So the Murtherer, it may be many a man that hath a form of Godliness, never imbrued his hands in blood, but his heart hath been steeped in blood, full of envious and malicious thoughts, he can with wishes and desires of revenge and malice murther and bury all his neighbours. And so, though it may be we make no pictures of Images, or fall down before them, to give them any absolute or relative wor­ship, yet we have Idols in our hearts, we love money, are cove­tous it may be, and this is idolatry, and fall down to our own parts, our own gifts, and live in this, like it well; these bre­thren, shall have the door shut against them, and such as love and make lyes, though officious lyes, to help others; nothing more ordinary in mens Callings and Shops, then to lye, and speak falsly for a little advantage; and yet it may be have a co­lour, and a shew of Profession, and allow themselves in these things; They shall be shut out, the door shall be clapt against them; many shall seek to enter, but shall not be able. No marvel, for the Gate is not only strait, but shut against them; it is strait, Luke▪ 13. 24. when it stands open in mens lives, and they will not strive, and therefore fall short. But now this strait Gate is shut against them, and therefore they cannot enter. But so much for the proof of this Doctrine; I shall not stay long upon it, nor indeed is it needful, having spoken before to their surprizal.

Only a word or two brethren, for the opening of the Point, and then to confirm it, and then some short application of it to our selves. For the opening of it, What is meant by the unrea­diness [Page 365] here supposed? for it is against them that the door is shut; And then the shutting of the door, what is meant by that? First then, What is meant by this unreadiness? I hope you have not altogether forgotten what was spoken lately to the readi­ness of a poor creature to enter in with Christ to heaven, which if you remember, you may easily conceive what it is to be un­ready; we will not speak to the readiness for an abundant en­trance, but only for an entrance into heaven, and you remem­ber they were such things as these.

1. There must be a pardon of a mans sins, a righteousness of faith in the blood of Jesus Christ, else a man is never ready; Eve­ry Zach. 13. 1. unbeliever therefore is unready, let him be as specious in his shews and pretences as he may, yet he is unready, he is in his sins condemned, &c. Joh. 3. And though the Gate of mercy, and the kingdom of Grace [...]and open for sinners to come to Je­sus Christ, yet the Gate of Heaven, whereby an entrance is made into Glory, stands not open to any, but such as are par­doned, have the robes of their elder Brother, the Lord Jesus, Joh. 8. 21. upon them. Ah how sad a word is that of the Jews, ye shall die in your sins; then surely brethren, they are not ready for hea­ven, the door will be shut against them.

2. There must be a dying to sin, as well as a pardon of sin, before we can be ready; as you heard; the roots must be wither­ed before the wall be tumbled down; therefore every unmorti­fied man or woman is unready. Hear this word of the Lord, ye whose Lusts are yet in their full strength, your pride and hardness of heart, and sensoriousness, your looseness and wan­tonness, you that walk with a froward mouth, and perverse lips, Prov. 6. 12. & 18. whose hearts devise mischief, whose feet make haste to do evil; it is an ill sign that the old man is mortified, you are an abomi­nation to God, as the wise man speaks, and will he not clap the door against all such workers of iniquity? no evil can dwell with Psal. 5. 4. God. Ah brethren, you that cherish that old man of sin, (as I may say) rub him, and chafe him, and pour wine, and strong drink into him, aqua vitae, and spirits into him; by your meditations of sin, vain thoughts, lustful, proud, passionate thoughts nourish your sins ordinarily, and so blow up the coal into a flame, you are far from mortifying your lusts: instead of bringing water and the blood of Jesus Christ, to kill your sins, you bring to the [Page 366] flame: well, all unmortified persons are unready, let our profes­sion be what it will, the door will be clapt upon such, I mean such as are altogether unmortified, have done nothing in the work. I know a child of God may not be so mortified as he should, and sometimes for some acts may cherish sin, use the bel­lows to the fire within, but it costs him bitterness afterward; he liveth not in such a course: If he do, it is good for him to be jealous of himself how the case stands with him.

Thirdly, He is unready that hath no real holiness put upon him, without it none shall see God; he knoweth his prima facie, as I may say, he can see the image and comeliness upon a soul if it be Heb. 12. 14. there: If not, he will not own any bastards, any supposititious chil­dren, changelings that Satan laies in the lap of the Church, as I may say, and rocks in the Cradle of security, but the Lord will shut the door against them. This real holiness, you know what it is, a conformity to the will of God in our understandings, 1 Joh. 1. 5. light as he is light, and no darkness in him. In our wills and affecti­ons, conformity to his will revealed to us. A holy disposition of heart to do his will, suffer his will, and delight in it; which occa­sioneth our grief when we cannot; well, this is holiness. Hear this then ye that never mind the will of God, purblind ignorant creatures, stubborn rebellious creatures, you that have iron sin­news and brazen faces, which refuse to return or to be ashamed, though the Lord do blazen your iniquities before you continual­ly by his Heralds, which cry aloud, and teach Jacob their transgres­sions, and Israel their sins, and spare you not, nor spare them­selves, yet you refuse to return, and to be ashamed to conform to Isa. 58. 1. the will of Christ; you never were brought to that sweet submis­sive frame of Paul, Lord, what wouldst thou have me to do? Acts. 9. Well, believe it, thou art unready, the gate will be clapt against thee.

Fourthly, Then others are unready; And who are those? Such as have received work to do, and they have not done it, men of no action for Christ; then the Apostle was ready, and our Sa­viour, when they had done their work he gave them to do: Christ had wrought out a perfect righteousness for his people, and therefore he went up to heaven, and the world seeth him no more, Joh. 16. 8, 9. and this the Spirit convinceth the world of; if he had not done that work perfectly, heaven would not have held him: Remem­ber [Page 367] this then Brethren, they are unready that have not done their work, whether Magistrates, Ministers, or private people: He giveth to his servants, some five talents, some ten, some two, some one; mind you, he that had but one, haply out of envy at others who had more, or dejection and discouragement, or thinking he had little, and therefore could do little good with it, hid it in a Napkin, and did not trade with it; and therefore, was the gate open to him? No, thou wicked and sloathful servant, saith the Mat. 25. 26. Master to him, &c. and so he is cast off; the merchandise os wisdom is better then the merchandise of silver, and the gain thereof then Prov. 3. 14. fine gold: that is to say, the great gain and improvement that cometh by using the wisdom and knowledge, the gifts and graces which God giveth us; O the tongue of the just is as choice silver, and the lips of the righteous feed many. Do we do our work Bre­thren? Prov. 10. [...]0, 21. or have we never set stroke in it? God hath given some charge of souls, how little have they done in it? Masters of Fa­milies have the charge of children, of servants, their souls, you have done nothing, you have gifts and parts enough for every thing else. Well Brethren, such shall be shut out also.

Now to shew you two or three sorts of persons, who will like­ly be unready in some, or all these respects.

First then, all such as trisle away their time in the world, spend­ing their strength for that which profiteth not, labouring for the Luk. 14. 18. meat which perisheth, which will not endure to eternal life: you see the world was that which kept them from coming to the Feast in the Gospel, one could not have while, another could not have while: a man cannot have two treasures, except he had two hearts, two contrary treasures, earth and heaven both; and where the treasure is, there will the heart be also; therefore Bre­thren, Mat. 6. 21. while men are so altogether taken up with the world, they cannot but neglect the main thing, and so are found unready. [...]et worldlings hear this word and tremble, if any others be likely to be found unready, you are the men. Even the people of God themselves, if they be unready in part, it is the world likely will put them out of order, off the hinges; take heed, saith our Saviour, your hearts be not at any time overcharged with the cares of this world, because there is no time but that day may overtake Luk. 21. 34. you, and then you will be taken unawares; therefore much more a man that is drowned and buried in the world, he will be sure to be unready.

[Page 368] Secondly, Such as do but dally with God, and Religion, and the things of eternity; they spend themselves and their strength to feed a formality, to put forth broad and pleasant leaves, and there is all; but for faith, and repentance, and the great works of a Christian, they scarse ever meddle with them at all; they go to the creature here with the foolish Virgins, go to the opinions of others, to the graces of others, to their flattering parasite Preachers, to be seared and daubed up; such as these are likely to be found unready, none in more danger then a formal pro­fessor.

Thirdly, Such as fail in the midst of their Christian course, as you see these Virgins did; usually such are hardly recovered again, for you see how they wandered up and down from moun­tain to hill, from creature to creature, and come not to Jesus Christ. So in the Gospel, when the unclean spirit is gone out of a Mat. 12. 43. man, &c. Such are like to the Laodiceans, spised out of the mouth of God, which none returneth to again; the Dog returneth to Rev. 3. 17. the vomit, but not a man; our time is fruitful in experiences of this kind; you see the door is here shut against those Virgins which failed, I mean it of a total Apostacy, not partial declinings; such the Saints themselves had, the wise Virgins, but the other lost all, true saving grace they had none, their form, their pro­fession, it went out, and then they were in darkness, could not expect the coming of their Lord with their Lamps burning. So much for the opening of it.

The door is shut, the meaning of this is no more, but that an entrance into heaven is denyed unto them that are not ready, there is no mansion made ready for them that are not made ready for these mansions: the Lord Jesus he is the door into the Church, Ioh. 14. 2. the Kingdom of grace, and into the Kingdom of glory, as you have beard, they that enter, must enter in by Jesus Christ, have ac­cess by him; now he will shut the door, that is to say, shut up his bowels and tender mercies for ever; though they have been Joh. 10. 17. opened to poor sinners here upon earth, then they shall be shut up, he will have no more compassion on them, but when they cry and call, shut out their prayers; they have clapt the door of their hearts and lockt them against him, and now will he shut up Prov. 1. 28. his heart, and lock it against them for ever. Time was when the Jews might have found Jesus Christ, but now, saith he, ye shall seek [Page 369] me, and shall not find me, but shall dye in your sins. Indeed Bre­thren, Ioh. 8. 21. the door may be shut against a man here on earth, after Gods waiting upon a people to be gracious to them, he sware in Psal. 95. 11. his wrath, they should never enter into his rest, which was a type of heaven. And so those that were invited to the feast, they shall not taste of my dainties, saith the King, for they are not worthy; If men refuse and reject the Gospel, either professedly or in pra­ctise, no marvel if the Lord turn the key of heaven gates upon them, and they be shut out, without any more hope for Mat. 22. 7, 8. ever.

For the Arguments to confirm this a little.

First, Because this feast in heaven admitteth no Guests without a wedding garment, without holiness no entrance into heaven, no man Heb. 12. 14. Ioh. 17. 3. shall see the Lord, except the Lord Jesus have known them, and they have known him, which is life eternal: for so the Apostle puts them together, we know that we know him, or rather are known of him, else Brethren, there is no entrance, he knoweth no man, will acknowledge none then, but with a wedding-garment here, in the administrations of the Kingdom of grace; a person may creep into the feast withont the wedding-garment indeed, for the word preached, it is for all, but the distinguishing Ordi­nances men may be admitted to haply, though they have no wedding-garment, as you have it in that place of Matthew, but he shall not abide there, but shall be cast out, he will bind him hand and foot, and cast him out; though he [...]eaveth the admittance Mat. 22. 11, 13. of them into the visible Church and visible communion in his or­dinances to us, who can judge but according to appearance and by the rules of charity; yet himself cometh and vieweth the guests, and who are fit to be owned as the guests of heaven, that shall have entrance there, he whose eyes are a flame of fire, or like it, piercing into the inwards of our souls, to see what our spi­rits are cloathed with. And if he takes it so ill of them that creep into the Communion of his Saints and Ordinances here below without a wedding-garment; Surely then, he will never admit any to this feast of new wine to eternity, without such a wedding-garment.

Secondly, Another Argument or Consideration to make this out, may be this, they that are unready shall not enter, the door shall be shut upon them, because they have neglected, despised the [Page 370] Lord Jesus, who is the door, and hath the key of David, and open­eth Rev. 3. 7. Rom. 10. 21. Isa. 65. 2. and shutteth, therefore now, they shall be rejected; the door hath stood open all the day long, all the day long hath he stretched out his hands to a rebellious and gain-saying people; he would have gathered them, and they would not, therefore now he will not; now he will despise them, as they have despised him, and there is all the reason that can be, that they that would have none of Christ, by whom alone there is access to the Father and to this glory, that he should have none of them neither; they have resisted the motions of his Spirit, the Holy-Ghost offering to convince them, and now he will resist them, clap the door against them.

Thirdly, Because now the time of our working and Gods waiting is at an end; God hath long waited to be gracious to us, but now there is an end of waiting, he seeth it would do no good, as long as sinners could for sorrow, or pain, or death, hold their vani­ties, keep their sins, their sweet morsels, they would never spit them out, therefore now he will wait no more; though men were unready when Christ cometh, yet if he would stay a while longer, wait a year longer: O if it might be but a Sabbath, but a day, what new creatures would men become? they will promise fair: No, no, the time of waiting is done, he will not stay a jot, they have had warning enough, the cry hath past before him often enough, Behold the Bridegroom cometh, go ye forth to meet him, but you have not taken the warning; now when he cometh and receiveth his own which were ready for him, no more waiting, the door is shut. Though here in the Kingdom of grace God may be Luk. 13. 7, 9. intreated to spare a barren tree or Vineyard a year or two long­er, yet when the time of waiting is at an end, and he seeth no­thing will do, he will down with them by the roots, into the fire with them; so it is no time for us to work then, to think of put­ing on Christ then: if we would gather Manna, it must be upon the six daies, there was none to be found upon the seventh. If we understand this of the day of the resurrection from the dead, then it is clear, as the tree falleth so it lyoth, either hell-ward or Exod. 16. heaven-ward: But if of the time of death, truly Brethren, how ever this may sometimes through the exceeding riches of his grace be a time of repentance and faith to some, yet ordinarily it is not so. Alas they have enough to do to bear the weakness upon them, they can mind little else; or if they do return, it is [Page 371] but feignedly for the most part, with Judas; and usually, when a sinner hath so long trampled under foot the blood of Jesus Christ, the Lord giveth them up to hardness of heart, that they shall never repent or believe, seeing, they shall see and not perceive, Isa. 6. 9. &c. least they should be converted and he should heal them, as it is there in the Revelations, Let him that is filthy be filthy still, let him Rev. 22. [...]1. that is an hypocrite, be an hypocrite still, this is fearful indeed. So much for the Arguments.

For the Application, Then Brethren, What have we all of us to bless the Lord for, that yet the door is not shut against us, as we may hope; indeed if God have sealed up any heart under hard­ness, because of its long resisting the Holy-Ghost, woful is his condition: but doth he not breath now and then, and stir and strive, that is a good sign he hath not done with thee yet, his waiting and striving time is not over, he hath not given thee over yet, &c. What have we to bless the Lord for? what are our lives Brethren good to us for in any respect besides, but that we might work out our salvation, make sure of God, and Christ, and heaven, get our wedding-garment on, put on the Lord Jesus for righteousness and holiness, that our nakedness may not appear, for heaven will not bear the nakedness of a sinner; now, though sinners have neglected this opportunity, alas how many of us have we are exceeding busie, making provision for our lusts, our pride, our luxury, our backs, our bellies, provision for our wives, our children, but none for our poor souls; and yet not­withstanding this, he waiteth, the door standeth open: If you had many of you been cut off a year or a moneth ago, and the grave had shut her mouth upon you, would you not have found heaven shut against you, and hell opening her mouth wide for to swallow you up? Yea Brethren, if this day he should come, Ah I fear, I fear, Brethren, as secure as many of us are now, and sure of our conditions, we should find the gate clapt against our souls: O therefore Brethren bless the Lord, admire his patience and long-suffering, that yet draweth out our day of grace, that yet holdeth his bowels open, his arms open to receive us. This is the first.

Secondly, Then it may serve to lay before us the doleful con­dition of poor trifling creatures, trifling professors, that not­withstanding all the ado they make with their Lamps, trimming [Page 372] of them, and going up and down to buy, they are found unready, the door is clapt against them; the Lord grant that none of your poor souls may ever see that woful day Brethren, you will then know to your bitterness and sorrow, what it is to sin away a day of grace, an opportunity, while the door stood open to receive you: Ah surely there will nothing wound poor sinners more then this, the time was, I might have been happy, I might have had heaven, the bowels of the Lord Jesus stood open to me as well as to others, but now alas it is past; did it make the Lord Jesus weep for Jerusalem, and was not her condition sad then, and will it not make your hearts bleed? O sure it cannot be, but every Luk. 19. 42. such thought to Esau, prophane Esau, poor Esau, when the bles­sing was gone he sought it with tears, every thought sure of this time was, I might have had the blessing, but wretch that I was, I sinned it away, I despised it, preferred a mess of pottage before it, and therefore now there is no recovery of it. Every thought sure in hell, that heaven gate did stand open to you sinners, you had as fair offers of grace and as long a season and opportunity to close with Christ as others, but now they are gone, will fetch blood from your very hearts and souls: O the condition is sad and dole­ful!

Thirdly, It shall be a word of Exhortation to us all, that we would lay these things to heart, It may be we have not so much minded them; If this be true Brethren, What need had we to look to it, that we be found ready to enter? which is an Exhortation. I have already prest upon you, there is a promise left of entering, & a threatning also that some shall not enter, even as many as are not ready; you see it here by the wise Virgins who enter, and the foolish against whom the door is shut; and the Apostle to the Hebrews, Take heed lest any of you fall short through un­belief, Heb. 3. 18. as those fell short; the Apostle maketh that use of it, to warn the Hebrews, though Disciples in profession, and many of them doubtless in reality such; so here from this example, I desire Brethren, both mine own and your hearts may be quickned to look about us, lest when all comes to all, we have the gate of hea­ven clapt upon us.

1. Then you that are yet in the gall of bitterness and the bonds of iniquity, have yet your filthy garments upon you, your rot­ten Acts 8. filthy rags of your own services, duties, prayers, alms, as if [Page 373] those were a wedding-garment; you that are more profane it Zech. 3. may be, and cloath your selves with violence, as with a Cloak, and with cursing, as with a garment; and so for all manner of Psal. 73. 6. prophane persons, I would beg of you for Jesus Christ sake this day, you would consider this doleful word, the gate will be shut against you, if you be found unready for the appearing of Christ. Now there is none of you but your consciences will tell you, that Psal. 109. 18. you are not ready for it; can a drunkard, a swearer, a blasphe­mer, be ready for the coming of Christ? can you hold up your heads sinners, when he appears, and look him in the face with comfort? Ah no. Either men believe not this coming of Christ to them, or else because it is not present, they put it far from them, therefore they are not affected with it. O that I could preach this day Brethren, as if hell were at sinners backs, as if the Lord Jesus were at your backs now ready to call for you out of this world, that you may be a little startled. That I would beg of you, shall be this, that you would without any more ifs and ands, without any more delaies, set about this work, to make ready for his appearing, lest the gate be clapt upon you; you have too long delayed it already, therefore now, if ever, set about the work.

What would you have us to do? you will say; I answer Bre­thren, without any more delay, to consider your waies, and turn to the Lord, to repent that you may believe, and believe that you may repent. O that you might have hearts to believe this terrible threatning, that so your hearts might be shaken (sinners) out of your security; for this is the reason you make nothing of all these things, you do not believe that there will be a shutting out, or you do not consider it, and that your selves are as likely to be the men that have the door shut upon you as any others; O therefore learn this day, a necessity of believing, if you would not be shut out, a necessity of repenting; you see they were shut out by reason of unbelief. I know what answer your hearts Heb. 3. 19. will make to this, If believing will do it, you will never be shut out, for you do believe, and will believe, and have believed; alway you have had a good heart, and a good faith towards God and Christ; Brethren, I tell you, that you never lookt upon the Brazen Serpent for healing, if you were never wounded; It is for them thatare wounded. You that are all faith now, before [Page 374] God have touched your hearts, and set your sins in order be­fore you; if ever God come and shew you your guilt, there will be nothing but doubting, and fears, and terrors; It is an evi­dent sign to me, that a sinner never did believe, because he mak­eth so light a matter of it: No, no, Brethren, you do not come to him indeed: the door stands open now, and you are invited to come and enter in by the door, by Jesus Christ, into the Marriage-feast, but you do not come to him; O therefore be exhorted sin­ners, now while the door stands open, to come and enter in, take heed you fall not short by your unbelief; and then upon this faith in Jesus Christ will follow a Gospel-repentance, a melting and mourning over the Lord Jesus, whose love and bowels you have abused, and the love of Jesus Christ will constrain you to another course of life then you have led, quite contrary, you will not be the same men: O break off your sins by righteousness, be abrupt Dan. 4. 27. in your repentance, in greatest haste; men think it is hard to break off in the midst of such a design for the world, or suddenly to leave their companions in sin, but by degrees they will do it; O break off, &c. Again,

Secondly, For you that have somewhat more then ordinary of a profession of Jesus Christ, I beg of you to look to it Bre­thren, that you have the main thing, lest when all comes to all, the door be shut upon you, as upon those foolish Virgins; me thinks if we did but consider how many poor souls of great hope have gone out and sunk under such a sad disappointment as this is, it were enough to startle us all: O look to your footing Brethren, for Jesus sake look to your Evidences, the day is com­ing, that if we be not ready, there will be no entrance for us, let us pass for what we will here among men. I cannot stand to press these things, I have already spoken much to the same purpose before.

1. I pray you consider, that upon this moment of time, (for our lives in comparison of eternity are no more) a hand breadth, a shadow, a vapor, nothing; you that have lived thirty, sixty Psal. 39. years in sin, now it is past the season you have had in your plea­sures, what is it but like a dream when it is past? but as short as this time is, upon it depends eternity; he hangeth the heavyest weights upon the weakest wires: O Brethren, me thinks if men did but believe this, and it were present now and then upon their [Page 375] thoughts, there is an eternity to be enjoyed or lost, an eternity to be endured or avoided, an endless happiness or endless misery; this should make you see to it, to make sure you be ready, lest this gate be shut upon you: Brethren, you live to eternity, and you dye to eternity; how careful was that Painter of every line, very exact, took much time to draw a piece, O saith he, Eternitati pingo. As you live here, so shall you live to eternity: If in sin, Brethren, you shall lye down in an eternal bed of sorrow, in everlasting burnings shall your souls be rouled up together; if you make it your work to make ready, to be found ready for his appearing, there is an entrance into everlasting joyes, a feast which never shall have end.

2. Though time be short whereupon eternity depends, yet you have time Brethren, though it is true, none but the present time be yours, that which is past is gone, that which is to come, you know not what it may produce, whether you shall see it or no, but you have a time, now while it is called to day; Ah Bre­thren, some of us have had a long day, our day of grace hath had already, some six, some seven, some eleven hours, and yet it is day with us, we have not wanted time, but we have wasted it, trifled it away, but since yet there is time, let this stir us up: O the long-suffering of God should lead you to repentance: Ah blessed Rom. 2. 4. are your ears, for they hear, and your eyes, for they see; Bre­thren, they see a crucified Christ held out before you, with his arms stretched out all the day long ready to receive you, they see the door open, stand open for poor sinners to come: Your ears, they hear the joyful sound, now you are called upon, and intreat­ed to be reconciled, to believe. Well, you cannot say, sinners, another day, but that the Lord gave you space to repent, space to make sure of heaven, but you neglected it.

3. This opportunity and season, it is headlong, it staies not [...], maketh haste; and to keep pace with your season of grace, you must make haste, and if it be once lost, it is never recovered again. O therefore Brethren, with the greatest haste I beg of you, to set about this work, lest at last you cry out, all too late, all too late, as it is said of a Lady that likely spent her time vain­ly; but when she came to her death-bed, O then she lamentably cryeth out, O time, time, a world of wealth for a moment of time, an inch of time. Opportunity is bald behind, there is no hold to [Page 376] be taken of it, only by redeeming it; double your diligence, if you have lost a great part of your season; have you been idling and loytering a great part of the harvest? Now therefore lay about you so much the more earnestly, for the opportunity can­not be recalled when once it is past, that is the third. O what would the damned, that have been damned from under such means and mercies as you enjoy, give for one of their Sabbaths, for one of their Sermons, for one of the many daies you enjoy! but it is past help.

4. Consider Brethren, If the door be shut by Jesus Christ, none else can open it; and he will not himself open it any more, and what will become of you then? It may be sinners think this is not so sad a word, that the door shall be shut, they think they can bring a golden key of their own that shall open it: No, no, be­lieve it Brethren, it is the key of David only that can open and shut this door, and this Jesus Christ alone hath the Wards of, Rev. 3. 7. your keys are not fitted for this lock; he shutteth therefore, and no man openeth, none else whatsoever openeth: Nor will he open it himself any more to them, he knoweth full well upon whom it is that he shutteth the gate; he knoweth who are, and who are not his; who are ready, and who are not. O therefore Brethren, I beseech you consider it, now while you have time, before it be too late, while there is hope concern­ing this thing; O let not the world, Brethren, nor your sinful pleasures eat out all your time, consume your season of grace, ex­cept they could open the gate of heaven for you; if they could, it were somewhat indeed for men to baffle so with Christ, and trifle away their souls as they do; but if you will not believe, nor be perswaded by any thing which in so much weakness can be said, nor by what is delivered in a better manner by others, you shall see it to your sorrow, when you come to heaven gate and find it shut against you. O then you shall know Brethren, what it was to have such a warning, to flee from the wrath to come, and not have a heart to embrace it. Thus much for this Application, and this Doctrine.

Verses 11, 12. ‘Afterwards came also the other Virgins, saying, Lord, Lord, open to us; but he answered and said to them, verily I say unto you, I know you not.’

I Would take up two or three brief Notes from these words.

That men may come very near to heaven, and yet be shut out, ne­ver enter into heaven. Doctr.

Which, though it be much what the same with a former obser­vation, I will speak a few words to it here, if it were nothing else but to refresh your memories, and but a word or two of it. It is plainly taken up from the Parable here, the foolish Virgins they kept their Lamps burning long, until the very point of the Bride-grooms coming; yea not only so, but when the door was shut and others received, which whether it be at the day of judgement, or at each particular souls particular day, we will not now enquire; but yet they come (mind you) after all this, and they bounce against heaven gate, as I may [...]ay, they cry, Lord, Lord, open to us; they would have heaven, and come to the very gate, as I may say, and they seek it of Jesus Christ too, and they are very earnest in it, the doubling of the expression imports; it is not a cold frozen prayer, such as many an hypocrite, yea sometimes many a child of God puts up, but an earnest cry, Lord, Lord, O Lord save us, shut us not out, save us, we perish, we sink, hell opens her mouth to swallow us up, O quickly open to us, or we are gone. Did not Israel come out of Egypt, and march through the wilderness, and through many difficulties, and enemies, and tem­ptations there, and come to the very borders of Canaan, and yet fell back again, were turned into the wilderness again? the Lord sware they should never enter into his rest: Many run, saith the Apostle, but all obtain not; yea some do run to the very last, un­til 1 Cor. 9. 24. they be even within sight of the Goal, and yet there sink and perish. So Joash did, he ran far, and yet fell short when all was 2 Chro. 24. 2. [Page 378] done. And when many fell back from Christ, Judas continued with him, the Bag its likely kept him more then Christ; but he Joh. 6 66. continued until the very last, and then perished. There was but one step, as I may say, between the young man in the Gospel and heaven, he went very far, did much, he had kept all those things from his youth; yet there was one thing wanting, which he could Mat. 19. 20. not reach too; our Saviour convinced him thereby how short he was, and had need of a Saviour; but we find not that he came to him any more: How near was Ananias to the Kingdom of God? he professed Christ in those persecuting times, owned him, but it seems his love of the world and distrust was not killed; he went far as well as others, to sell all he had, and to lay it at the Apostles feet, a very great piece of self-denyal, only a little re­servation in hypocrisie you see, carried him aside, and he perish­ed. To make this a little better appear, consider,

First, That the light and principles of nature will carry a man very far; how far did many of the Heathens go? how Saint­like would they speak? and how heroically and self-denyingly would they act many times? Yea, and some of them in their whole course, to the shame of most Christians; the sparks of our own kindling will rise and flie upward, but yet they fall short: Isa. 27. Because alas, 1. It leads us not to Jesus Christ, and by his own strength no man shall prevail for heaven, but he must lay hold upon the strength of God in Christ. The Doctrine of Jesus Christ is a mysterie hid from ages, from all people, but where the Lord is pleased by the preaching of the Gospel to make manifest the savour thereof. Now there is no other name, but the name o [...] Jesus Christ whereby men can be saved. 2. Because alas, there is not any of them but they hold the truth in unrighteousness; though Acts 4. 11. they do much, yet they have a light more abundant in them then they walk up to. It is imprisoned in their understandings, not shed abroad upon their hearts, so that they could see nothing but folly and that which is worse. And so every one must needs be condemned of his own heart.

Secondly, Common grace and gifts of grace, that will carry a man very far, there is a taste of the heavenly gift, and the powers of Heb. 6. 4. the world to come; and this will seem to enliven and warm the af­fections, and carry out a man to do great things; as those foolish Virgins had, and so Ananias, and others.

[Page 379] Thirdly, with all these, a mans secret false ends concurring, help to carry on a man far. Judas had the bag, which he loved more then Christ, and as long as he had the bag he was well enough, he could follow on; so long as there were loaves to be had by follow­ing Christ, what multitudes follow him, and throng upon him? Our Saviour knew their deepest ends, though haply they saw them not; their hearts were too deep for themselves, but not for him. So many ends, so many springs and weights there are upon Ioh. 6. 26. a man, which will add somewhat of strength to him in his course; they are indeed the marrow of the bones that moysten them, and give life and vigor to his actions. So it may be a man cannot keep his conscience quiet, it is roused a little, and is dogged, and snarls, and it will not be quiet, except he stop the mouth of it with some duty and service, and following the waies of God as to the externals. And so a mans glory and honour, specially when Religion is in repute, it is a dishonour to be esteemed otherwise; mens reputations will carry them further then we are aware of. Yea, if the waies of God were discountenanced, yet a man may go far in them upon this end, to have his name much set by, as a couragious heroical spirit, he may suffer much, and yet not love Jesus Christ: It is then, love to himself, to his honour, or somewhat else that is the ground of it; but alas, Brethren, when all this is done, it may carry a man near the Kingdom of heaven, but he shall fall short. And that upon these two considerati­ons.

First, because, though they may come near Christ, and haply delude themselves, and think they have him, yet they never were in­gra [...]ted into him; and historical faith and temporarie, that will com­ply with the times, a man may have, and miraculous too, and yet never implanted into Christ; and then, though a man may come near the Kingdom of heaven, yet if be he Christless, he is undone, he must needs be shut out. The Lord will in giving those gifts, those common gifts of the Spirit to men, honour himself by them; he will have glory, but they may never have the comfort of them, they may tend to their further sinking and condemna­tion.

Secondly, because that all those things, though precious in themselves, yet they never change a mans heart, it remaineth the same still, so they never do him real spiritual good; Judas a tray­tor, [Page 380] a Devil, though it appeared not to men, because cloathed over with so many common gifts and graces. And so Ananias his heart was not throughly changed. Alas Brethren, the giving of these gifts to men, whereby they do much, as a gift of prayer, or a gift of prophecying, or preaching, whereby they do much, and pass for eminent persons with men, they are but like flowers laid in a window, as Doctor Preston compareth them, they grow not; Or else, as outlandish plants removed into another Coun­trey, they grow not, they prosper not, because the soil is not changed; the grace they have doth not redundare in personam, make their persons good, no more then a pearl in a swines snou [...], changeth the nature of the swine; the pearl is a pearl and preci­ous, but the swine is a swine, and filthy in her disposition. And so beauty in a whorish woman, it is beautiful and lovely, but she is nevertheless whorish and abominable; and therefore notwith­standing all the Attainments of a man by nature, by common grace, by his own ends, which will carry him very far, put a great lustre upon him, seem to bid fair for heaven, carry a man after the things of God to the very last, it may be, yet it will not change a man, and therefore no admittance for him, he is shut out when all is done.

First then Brethren, If a man may go so far and yet fall short, Ʋse 1. What will become of them that never set foot forward toward heaven to this day? It is true, many come to hear the word now and then, or constantly; I make account this is but little, when it cometh to the doing, the practising: What have you done to this day many of you? the young man in the Gospel did all Mat. 19. 20. those things, he thought, and that from his youth, and yet you see he fell short: Thou never didst any of those things, thou never didst love the Lord thy God, worship him as thou ought­est, makest nothing of renting his name in pieces, of prophaning his day: what else meaneth so many idling, so many sporting themselves, so many walking up and down, so many drinking up­on the Sabbath-day? thy parents, thou never didst honour them; thou hast been an unclean wretch, injurious, thy tongue taught to tell lyes and speak folly, a covetous wretch. Brethren, what do you mean? sure you will never come so much as near the Kingdom of heaven: If any perish, you are the sinners are sure [Page 381] to perish. They fell short that came to Canaan, what will be­come of you that never came out of Egypt? if you are yet by your flesh-pots, your Garlick and Onions of Egypt, and will not be beaten off your loathsom delights of the flesh, your mirth, and company, and gaming, and dicing, and drabbing, and drink­ing: Must a mans righteousness exceed the righteousness of the Pharisees, or he cannot enter into the Kingdom of God; Do you be­lieve Mat. 5. 20. this Brethren? What will become of thee then, that art so far from what they did? they prayed often, much, and long; they fasted often, they gave much alms, paid tythe of all; they were no extortioners, nor unjust, but thou art such a one; they were no drunkards, but thou art a drunkard; they were no un­clean adulterers, but thou art one; and yet they fell short, and where wilt thou appear? the Lord shew you how unlikely you are for heaven.

Secondly, this sheweth also the woful condition of hypocrites, Ʋse 2. they carry a sair sail, and seem it may be to be driven with as fair a gale as any; only there is a Leak spr [...]ng in the bottom, and they sink, or rock themselves just in the very harbour; this is the saddest of all the rest, many a storm they have ridden out, they have indured many a wave, and to split themselves in the very harbour, within sight of the land; as a man miscarrying just at the gate of the City of Refuge: O how high must such mens hopes have been! and how low will their hearts sink now when so [...]ad­ly disappointed? hope so disappointed maketh ashamed, con­foundeth the soul: as Esau his hopes were at the highest, when he came with his Venison to his [...]ather; this will kill the heart. O Brethren, above all others, hypocrites will be cloathed with the deepest confusion, because they have been men of the fairest hopes for heaven. Therefore it is said, he went away sorrowful; for it must needs be so, for he was a man of more light then Mat. 19. 22. others, and surely had a conviction that Jesus was the Messiah, & that it would be advantagious to have him, and therefore coming Job. 27. 9. so near to him, and yet put back, he went away sorrowful: ano­ther man would have made nothing of such a repulse: hypocrites have great enlightnings, and they have had a taste of the heaven­ly gift, as I may say, as Israel had a bunch of grapes to taste the sweetness of Canaan, and encourage them to go in to possess it. Numb. 13. 23. [Page 382] O this, when God turned them back into the wilderness for their rebellion, that they should perish there, was a great aggravation of their misery; if they had never come so near it, and never tasted of it, they had not known what they had lost, what they had deprived themselves of. So here surely Brethren, hypocrites have many a taste, they have some glimmerings of heavens light and glory, somewhat they have to draw them on to the very borders, therefore for them to be turned off here and shut out, O sure it will much aggravate their misery: Ah wretch that I was, to come so near, take so much pains for heaven, and yet that I should miss it, will be the doleful ditty of hypocrites to eter­nity.

Thirdly, It may teach all young beginners, that are now, as I may say, starting in the race that is set before us, that you look to it, Brethren, you be so furnished as to be able to run so as to obtain; 1. Cor. 9. 14. you are now launching into the deep, O look to it there be not a privy leak somewhere, though it be but small, yet it may make a shift to sink you even at the very haven of heaven. Ah dear friends, it will be worth your pains to look into the truth of your condition, though it cost you many an hour, many a hot and cold fit, yet give it not over, be sure of this one thing, that you be bottomed on Jesus Christ, and have his Spirit to dwell in you, his fear put in you according to the Covenant of grace, and then you shall never depart from him, you shall never fall short. If once you be but in him, you shall enter in with him; the reason why these foolish Virgins entred not, they were not in Christ, they had nothing but their own account, their own profession, and what they could rap and rend, and get from the creature: alas, this was nothing, though it might carry them thus far, it would not make way for their entrance into glory; therefore let me beg of you to make this one thing necessary sure, neglect this, and all is nothing.

Fourthly, It may teach all of us, even such as have not only begun, but gone far, taken much pains for heaven, to tremble and fear, lest for want of a little more, we fall short. Ah dear friends, Heb. 3. if we would offer violence to heaven, it must be while we are here, when the door is shut it is too late; therefore now let us press, and spare no pains, and look to these two things.

[Page 383] 1. That what we do, we do it in Christ, and for Christ; else what do we differ in our work from the glistering Sinners among the heathens? And,

2. That our hearts be changed, and made better, and growing liker heaven every day then other, else they will nothing avail us at all; we shall be shut out notwithstanding all our prayers, preaching, gifts, performances, priviledges; nothing but an in­terest in Christ, and an heart sanctified by him, will give entrance into heaven; but so much for this Doctrine.

Another Note I will take up from the Virgins crying to God, now when they saw the Gate of heaven shut against them.

That the hearts of sinners are full of self-confidence and presum­ption; That they could have an heart to cry to Jesus Christ to open Doctr. 2. the door to them when it was shut, it is strange presumption and boldness indeed, for they had not one word to say for them­selves, why they should have entrance, but only, Lord, Lord, open, &c. in respect of any pleadings of Faith, or the Cove­nant of Grace they were dumb, not a word of this, but if they had any thing to say, it was such as those in Mat. 7. had to say for themselves; he had preached in their streets, and they had eat and drunk in his presence; so here, Lord, Lord, open to us; why, we had Lamps burning until a little before thy ap­pearing; we walked in fellowship with them that are truly ad­mitted now into thy presence; we have endeavoured to get some oyl to renew our Lamps, though alas, they found none; but however they would have heaven: this is very strong impudence, and confident presumption that is in the hearts of Sinners; the Lord Jesus turns them off, and they will not be turned o [...]f, now they will offer violence to the kingdom of heaven, when it is too late.

Whence ariseth this? Haply out of the ignorance where­upon heaven is to be had, upon what conditions; or else out of the presence of their eternal misery; now they see they are sink­ing to hell, they begin to cry out for opening of heaven Gate to them, now the Gate is shut upon them, they never cried before: but I will not insist upon this.

Only a word or two of Application: First then, it is no mar­vel Ʋse. 1. [Page 384] brethren, if sinners are so full of boldness and presumption; now let us tell them, that we will set life and death before them, as you have had it set before you many a time, every Sabbath, every opportunity almost, alas, they care not for it, they hang out a flag of defiance against God, they have made a covenant with death, and an agreement with hell, and this they make ac­count shall stand, let the Lord say what he will; though he tell them, he will break that Covenant, he disanulleth it in the day he heareth it; for both they and death are under his command, and therefore he may disanull their Covenant, he is Soveraign over them all; yet they believe it not, they rage, and are confident, for when the very overflowing scourge cometh upon them, they are so confident to go, and cry to God, when they see the very gate of mercy shut against them: O say sinners, here we shall have peace, though we walk after the imaginations of our own hearts, to add drunkenness to thirst; tho [...]gh God have told such men, His anger shall smoke against that man, yet they are confident Deut. 29. 19. nothing will drive them to seek a Christ, to make their peace with him, to accept of deliverance; and no marvel, for when they see the mouth of hell opened for them, and the belly of hell moved for them, and the gates of heaven shut against them, and they have no Christ to appear in, yet they have the face and boldness, as to cry, Lord, Lord, open to us.

Secondly, It may teach us to have an holy jealousie, and an holy pitty over poor creatures that can be, and are upon their death-beds, so confident, so presumptuous, they can come to God without a Christ, having all their life long trampled his precious blood under their feet, rested in their formalities, and yet can cry out then to God to open to them, as if thy were the only Saints upon earth, and were the only men of faith. Ah brethren, so they may do, and yet be but foolish Virgins; how have they carried it in their lives: they would never be perswaded to call upon God morning and evening, to pray in closet, in family, to make sure of Christ, and yet now they will not stick to appear and cry for heaven without him. O this presumption will not prosper, though be­lieving alway prosper; you may have the Gate of heaven shut upon you, your souls shut out for ever, and yet in your extre­mity have a Lord, Lord, in your mouths, therefore look to it betimes, before hand; but enough of this.

[Page 385] The third Note of Doctrine is this; Though men will not come Doctr. 3. to Christ for Grace, yet they will come to him for Glory. While Jesus Christ is dispensing the Grace of the Kingdom, they neglect him and his Grace, they are busied about somewhat else; but when he is to dispense the Glory of his Kingdom, then every one will come to him; Luke 14. 18. They cannot come, but now they will come. This is clear in the present case: These foolish Vir­gins, they would not come to Christ for Grace; for you see how many times they were beaten off from the Creature, and yet they fastned again, when their Lamps failed, which were sparks of their own kindling, or else some common work at most; then they went to the wise Virgins, not to Christ; when they repulsed them, sent them away empty, they went to them that sold, they would by no means come to Jesus Christ, not a word of that; and yet now the Glory of the Kingdom is to be dispensed, you see n ow they cry Lord, Lord, open to us: if they had taken this course before, and cryed, Lord, Lord, when their Lamps were gone out, O Lord, now we see our own sparks dye before they reach heaven. O pardon this our Hypocrisie, and O give us of thine oyl, thou art the Olive-tree, pour out of thy oyl into our vessels, as they went to the wise Virgins, and this in truth of heart, they had had oyl, they had been ready, and en­tred with Christ; no, but they would not; and see now, when the Gate was shut upon them, now they cry, Lord, Lord, open to us; they would not come to him for the wedding Garment, but they would be beholding to him to let them in to the Feast without one; though heaven would have held them but a little while, if they had entred in that condition. So the Jews, They would not come to Christ, that they might have life; that they Iohn 5. 40. 7. 34. might have the life of Grace, and then the life of Glory; but they would come to him to have the life of Glory. Ye shall seek Heb. 12. 17. me, and ye shall not find me, but shall die in your sins. This is Esau's case: prophane Esau, he would not keep his birth-right when he had it, nor seek it again when he had lost it, but the blessing he would have without the birth-right; he could part with the birth-right for a mess of pottage, for his lust rather then extreme hunger, (as some think) but the blessing, he could seek it with tears.

[Page 386] The grounds of this are such as these; First, Because it is a principle indelebly written in nature, to will happiness the end in general; (that is to say) happiness is not that which cometh under deliberation and matter of choice at all, but only the means that tend to that end: no man living can possibly prevail with himself to be willing to be miserable: it is as natural as for the fire to fly upward, or the stone to decline downward. A Ba­laam would die the death of the rigteous, he would go to hea­ven when all is done, notwithstanding his Sorceries and Enchant­ments against Jacob, and Divinations against Israel. A man would think such a wretch as he, that would have cursed Israel fain, if God would have hearkened to him, a deadly enemy he was to them, that he should scarce have desired to come where they should be; As I have heard of some whose spleen hath been so great against the people of God, that if they came to heaven, they would never come thither; such are worse then Balaam, yet he would die the death of the righteous.

Secondly, Because of the woful ataxie and disorder that is in all our souls, whereby we are in all things preposterous, in all things that are supernatural; in things purely natural and civil we do not expect the end without the means, none but fools and mad men do it. A man would live and have his health, this he desireth, therefore he will eat, you cannot perswade him to starve himself with hunger; he will take physick, though never so loathsom, ne­ver so bitter to him, & what ever it cost him, skin for skin, and all he hath, he will give for his life; this is the highest end he hath in these things; but now in spirituals there is nothing but confusion, the end we do confusedly aim at, we would have it; doubtless there is not the veriest unbeliever that heareth this, this day, but would have heaven, and you cannot with all the arguments you can bring, make him willing to perish in an everlasting separation from God, if he understand any thing what he saith; yet he would have this without the means, without this union and fellow­ship with the Lord Jesus, whereby he may be made meet for it.

3. Because of mens unbelief and unacquaintance with the my­sterie of salvation, the mysterie of free Grace in Jesus Christ: they do not believe that a man must come to Christ for Grace, or else they can have no Glory from him; That he is the way, the truth, Ioh. 14. 6. [Page 387] and the life; they think he will save them upon any terms; he came to be a Saviour of sinners, and sinners they are, and a Savi­our he is, and therefore let Ministers say what they will, they think if they have but time to cry Lord, Lord, though it be when the Gate is shut, as these foolish Virgins, it will do. Ah brethren, if the foolish Virgins had been acquainted with this, that they must have their oyl from Christ, or else they should never hold out, nor enter with him; would they not instead of those trifling, impertinent endeavours, made some application to him all that while? but they saw it not, it was hid from their eyes; The Lord will give Grace and Glory, and never will he Psal. 84. 11. give Glory sure, if he give not Grace. O for hearts to believe this, it would be a cure of this disorder.

Fourthly, Because of the enmity that is in our hearts against Grace, nothing is more contrary: wherevever Grace cometh, there is a continuall quarrel between it and sin: the holy Ghost when he cometh to dwell in a heart, he knoweth he must have no peace there, but continually lust against the flesh, and endure Gal. 5. 17. the lustings of the flesh against it self. O brethren then, where a heart is altogether in sin, what an enemy is it to Grace, and to Christ, as the Author of Grace? (so saith the Apostle) you, while you were enemies in your minds through Col. 1. 21. wicked works, hath he reconciled: now a man will hardly come to an enemy to help him, except he be in very great straits in­deed: as when men are sinking into hell, then they will come to Christ for entrance into heaven: for then their misery is present and imminent, they see there is no avoiding of it: hell is at their backs, the avengers of blood are now upon them, ready to hurry them away to destruction: therefore now it is high time for them to cry, Lord, Lord, open to us: but while they can but keep these things at a distance, put off the thoughts of heaven and hell, they care not for coming to Christ at all: yet as great as their enmity is, it may be overlaid by the present apprehensi­ons of their necessity and danger they are in if they come not to him; and this is that brings in any soul to Christ for Grace here, while he is dispensing Grace, until the Lord let the Sinner see his sins in order before him, see the hand-writing upon the wall against him, Mene, Mene, until God write his condemnation upon his Conscience in bloody Cha­racters, [Page 388] and visible, that he that runs may read it; he careth not for coming to Christ for Grace, and so for heaven; if a man neglect all this, yet when God sheweth him the rivers of burning brimstone, sheweth the teeth of the worm which is ready to fasten upon him, opens a mans ears to hear Satan come jingling with his chain to fetch his soul, to tear it away whether he will or no: O then, though he hath no mind to go to Christ, now he will go and cry, Lord, Lord open to me.

Why, But you will say, If he be such an enemy to Grace, and to Christ, as dispensing Grace, is he not much more an enemy to Christ, as glorious, and receiving sinners to Glory? Yea bre­thren, I believe for my part, that they are such enemies to an heavenly work, a glorious state, that if they were admitted with such hearts as they have, it would be a weary place to them, they cannot endure the reflection of the sun upon a burnish'd soul▪ how will they endure the face of the Son of righteousness himself? but the sence of their danger, and looking upon heaven as a place of freedom from the torments of the condemned, not as upon an holy place, wherein Grace is made glorious, therefore they de­sire to enter; alas, what would these foolish Virgins have done there, if they had entred in this unready condition? heaven would have been too hot to hold them; but freed they would be from misery, happy they would be, poor creatures, though they mind not that the happiness of heaven is such, as if they had not had Grace first to make them meet for it, it would have been no happiness to them. What is more tedious to them then the Glory of Holiness upon the Saints, then spiritual communion with God? they cannot bear this. All delight ariseth from suit­tableness between the object and faculty, and all grief and trouble from the unsuitableness of the object and faculty, and tru­ly Grace glorified is so much the more unsuitable; but yet I say, they apprehending that misery is approaching, would go any wihther for shelter.

Fifthly and lastly, Because now they can keep their lusts no longer, therefore now they would have heaven; as long as the sin­ner can keep his lust, he will be for no other Master nor Lord, he cares for no other pleasure; the pleasures of sin are the fools paradise to the wanton, and so is sport and pastime to the young gallant, they care not for any thing serious. If men could keep [Page 389] the world for ever, they would never desire to come to heaven; they could be contented to have their heaven upon earth; their inward thought is, they shall continue for ever, they call their houses after their own names, and they think as they would have it; now Psal. 49. 11. when they see they can hold the world no longer, now they would have heaven; therefore they care not for Grace, so long as they can have their fill of these delights; if men be Hypocrites, close Hypocrites, have no open prophaness or lust, yet some secret Dalilah they have that they delight themselves with; but when the pangs of hell begin to catch hold upon men, when their consciences do catch of the fire of hell, and this to flame, they see they are going, and there is no other way with them but one, and being at the brink (as I may say) the flame catcheth upon them, as it did those Executioners in Daniel, then, O for heaven; Lord, Lord, deliver us, save us.

For the Application, This may serve then in the first place to Ʋse. 1. justifie the Lord Jesus: let him be for ever clear when he judgeth, and justified when he speaks, though he speaks condemnation and everlasting separation from himself, to many men at the last day, or at his coming to Summon; if you call then, and he an­swer you not, if you cry, Lord, Lord, open to us, and he give you this answer, I know you not, blame your selves, you cannot but justifie him; why, because you might have had heaven and sal­vation in his ways; If you had sought early, you should have found, but you never seek him, until the Gate be shut against you; as long as you can keep the world, and your lusts, you will not come unto him, that you might have Pardon, might have grace, that you might live for ever; now your sins leave you, the world leaves you, or you must leave the world, they are ready to take away your souls from you, now you will come and cry, Lord, Lord open to us, is it not just and righteous if he cast you out?

Secondly, It may serve then to humble us brethren, all of us, before the Lord; for this is the frame of all our hearts by nature, though the Lord Jesus so loved sinners, that nothing was too dear for them, even to his very life and blood, and yet we are all of us so unkind to him again, that we would never come to him, we would not be beholding to him, through the pride of [Page 390] our hearts, until we cannot subsist without him, and then we will come, though it be too late; so that upon the matter Brethren, we do but make Jesus Christ our sinning stock all the dayes of our lives, and yet when we can sin no more, we would serve our own turns upon him meerly, we would have entrance into hea­ven by him, we desire him not for any loveliness that is in him, or in the Grace which is revealed by him: Is not this great cause of humbling? As suppose a Prince that deperit virginem, a poor, ragged, filthy creature, and he even dies for love of her: so be that she will but come and take him, she shall have all the privi­ledges of a wife; his honour shall be hers, his crown hers, his beauty hers: she shall be like him also, be she as uncomely as she may, he will put off his comliness upon her: no, she will not hear of coming to him at all, until at last, she is even perishing, and then cometh, and would have his Glory, but not himself, meerly to serve her self upon him. O this is great unkindness! do you thus requite the Lord, ye foolish people and unwise? And thus it is with all us, until the Lord mightily change us.

Thirdly, It may serve to convince us of our folly herein: folly is a thing we cannot endure the imputation of: But what greater folly is it, then brethren, to dis-joyn the end from the means, specially where the end is so necessary to be had to hap­piness, and the means so absolutely necessary to that end? surely then this is gross folly: he is a fool that would have health and strength, and yet will not eat, nor drink, nor sleep, nor recreate, will not use the means: well brethren, you would have heaven every one of you, you would have this blessed slate after death, we are carried to it with a natural impetus, the end is necessary, we must enter or perish for ever. 2. This means is as absolutely necessary to come to Jesus Christ, when the door stands open, while his bowels and bosom are open and ready to receive us, for when the door is shut, there is no remedy; we may enter, if we come while the door is open, afterward we cannot. Now is not he a fool in grain, that will trifle when the door stands open, and even goeth a begging to poor sinners, and yet think to enter when the door is shut? Ah Brethren, this folly fils every sinners heart: What is the reason else so few are perswaded, while it is called to day, to come, to seek him early, that they may find him? You are wise for the world, and men will [Page 391] speak well of you, if you do well to your selves; but you are fools in Gods account, in the account of Saints and Angels, they speak not well of you; witness the Fool in the Gospel, that spent himself for vanity, and neglected his soul, which that night was to be taken from him. O that the Lord would so convince us, that we might not dare to linger and trifle away our day of Grace, lest when we come to cry, the door be shut against us.

4. Hath the Lord so far shewed us this our folly, as now while the Gate stands open, to make ready, to get our oyl, not to put it off until it be too late? O bless his name, magnifie that Grace of Jesus Christ towards us: when others are mourning, ye may rejoyce; when others howl for sorrow of heart, you may sing for joy of heart; when others are crying, Lord, Lord, you shall be singing everlasting Halelu [...]ahs. Thou wouldst have Grace as well as Glory, thou wouldst have Christ, and none but Christ, with him all things else shall be given in; and thou wouldst have him poor soul, thou thinkest it long before thou have him; why, whence isit that thou art not trifling away thy time, going to them that sell? whence is this, but from the free mercy of the Lord towards thee? magnifie him, give him the glory of it for ever and ever.

Verse 12. ‘But he answered and said, verily I say unto you, I know you not.’

HEre is the sad Catastrophe of all the hopes of the Hypocrite in the Parable, and that wherewith I shall conclude my thoughts upon this Text; they would not be beaten off, though the door was shut against them; they come and bounce against it, with a Lord, Lord, open to us; to you, who are you, that I should open the Gate now it is shut upon you? upon what ac­quaintance shall I do this for you? you are strangers to me ve­rily, I say unto you, I know you not. In this similitude is held [Page 392] out to us the doom of Hypocrites, and such as are not found ready for the coming of Christ; Or if you will, rather the rea­son of the doom; the door was shut upon them, before they are excluded heaven, there is no entrance, there is a repulse; and here the reason of it is given, as there in Mat. 7. Depart from me, saith he, which is equivalent, it is as much as the shut­ting the door at least, if not more; the same reason is there given for it, I know you not. So that here seems to be two or three things note-worthy in these words: I will speak briefly to them, and dismiss all, winding it up in one application.

First, That many that profess to know Jesus Christ, and to be his people, yet are not known of him; he knoweth them not.

Secondly, Such as he doth not know, shall not enter; the door is shut against them; and when they plead to have it opened, they have a denial, which is presupposed, and (as I may say) included in the exceptive particle but; Lord, Lord, open to us, But he answered, I know you not; therefore I will not open the door to you.

Thirdly, Whatever formal Professors may delude themselves with, as if known of God, then it shall be declared to them, that he knoweth them not.

For the First, That many that profess Jesus Christ, and to know him, yet are never known of Christ; That this is so, I think the Text is as clear as the noon-day; as for these foolish Virgins, they did go forth to meet the Bridegroom, had their Lamps, took pains to trim them when they were out, and you see they have a Lord, Lord, in their mouths, at the very last, and yet saith our Saviour, saith the Bridegroom, I know you not; do but add that other Text, and there will need no more proof; and that is in Mat. 7. Many shall say unto me at that day, Lord, Lord, open to us; just as here, as if the door was shut upon them there as well as here; but what is it they plead? O say they, We have prophesied in thy name, and done many wonderful works, wrought miracles in the name of Christ; thou hast eat and drank in our streets; surely prophecying and working miracles in the name of Christ, will amount to as much as profession of him; they must needs have his name called upon them, that could do such things in his name: and yet mark the return, Depart from me, I never knew you: never knew you, not before time, nor [Page 393] since the world began did I know you; but chiefly I never knew you, (that is to say) when your profession was at the highest, when your Grace was most green upon the house-top, then I knew you not, therefore now I know you not.

Here I shall only endeavour to open to you what is to be un­derstood by Christs knowing of a soul, and so come to the next Note from the words, because I would hasten to an end.

First then, it is not to be understood, as if the Lord did not under­stand the wayes of an Hypocrite, and see the close contrivances of his heart, as if he did not know who they are: and properly to speak of knowledge, it is not the paint of the sepulchre can hide the rottenness within from his al-seeing eye; it is not the fair Ier. 17. 9. leaves that can deceive him, and cover the rottenness of the root from him; did he not understand Judas from the beginning, and knew he was a white Devil, a son of perdition, though he fol­lowed him as his Saviour? well were it for Hypocrites, if in this sense the Lord did not know them; and surely their hearts do so conclude with those Atheists in the Psalm, The Lord be­holdeth it not, and is there knowledge in the most high? but thus Psal. 73. 11. he doth know them, and that appears plainly by his not knowing of them, as afterwards we shall mention; and that appears by his declaration to them, that he knoweth them not; he know­eth full well to whom he speaketh this fearful sentence, but this is but the first.

Secondly, Yet after the manner of men, [...] yet we must understand it, [...], he may be said not to know them. I know you not, you are so deformed and dis-figured, so utterly unlike the men you were when you came out of my hands, that I know you not. As Jobs friends when they came unto him, his visage being so marred with the affliction, it is said, they knew him not; which some understand as a weak affirmative, (that Iob 2. 12. is to say) they scarce knew him; is this Job their ancient friend? Is this Naomi? they scarce knew her to be the same person that formerly, she was so altered; paint will exceedingly deform Ruth 1. 19. them that use it, they say; but sure I am, Hpyocrisie is the greatest deformity, it is the picture of Satan, who changeth him­self into an Angel of light, and therefore after the manner of men, we may look upon this speech of Christ as thus, I know you not, you have such strange apparrel on, you have [Page 394] such paint, such deformity, so ugly have you made your selves, I know you not.

Thirdly, He is said not to know them, in that he doth not ap­prove of them; in this sense knowing persons and things is often taken, Psalm 1. The Lord knoweth the way of the upright, the righteous, he approveth of it, though this be not all in that ex­pression, as by and by you shall see; but this is one thing, He deligheth in his way, he knoweth his people, at the last day, as he knoweth not Hypocrites, and this is part of it, Well done, good and faithful servant, &c. he approveth of them. And so the Mat. 25. 21. Jews, that is, One inwardly and circumcised in heart, whose praise Rom. 2. 29. is not of men, but of God; he is approved to God, and approved by God. So the Apostle Paul, That evil which I do, I allow Rom. 7. 15. not; [...], I know not, (that is to say) I approve not of it. I judge and condemn my self for it; I would not do it, because I allow not of it: and to come nearer, even to the same use of the expression, applyed to God himself, They set up Kings, but I Hos. 8. 4. knew it not, saith the Lord, it was not by me, by my advice, I approved not of it; They would needs have a King, and I yielded 1 King. 11. 13. to them indeed, but it was in wrath and displeasure; I never knew it, (that is to say) never approved of it: else he did understand it, and reproved them for it also at that very time by the Prophet Samuel. And by Jeroboam, though there was his disposing hand in it, and in a way of providence he gave the ten Tribes to him, yet he approved not of their revolting; the people had no com­mand from him, nor did they stay for it, to separate from the house of David.

Fourthly, He is said to know men, when he not only approveth of them in their wayes, but loveth and favoureth them; and not to know them, when he doth not love them nor favour them: as we are said to know God, when we love him, and keep his commandments; so he is said to know us, when he loveth us; and so that may be understood, He that loveth God, is known of God; (that is to say) is loved of him, favoured of him: For he 1 Cor. 8. 3. that loveth me, my Father will love him, and I will love him, and manifest my self to him. In the Hebrew Verbs of knowledge, Ioh. 14. 21. affection is included: and the ground of this seemeth to be, be­cause we know Love breedeth familiarity, and familiarity breed­eth knowledge and acquaintance: and so on the contrary, where [Page 395] no love, there is estrangedness, and that ends in a not knowing of a Person; so then, he knoweth not many that profess, (that is to say) he loveth them not.

Fifthly, This knowing here spoken of, may be also an owning of them for his own; an acknowledging of them: You only have I known, (saith the Lord) of all the People and Nations of the earth, and Amos 3. 2. therefore I will not pass by you unpunished; (that is to say) I have owned you of all the families upon the earth: you have been taken for my family: I have owned you, and therefore you shall be sure to be visited with the stripes and rods of men, not to destroy. So saith he to Moses, I know thee by name; (that Exod. 32. 12. & 17. is to say) I acknowledge thee, and own thee in a neer manner indeed; therefore that place of Amos is no more then that of the Apostle, I chastise every son whom I receive: this knowing them Heb. 12. 6. then, may be such an acknowledging of them for his own, they never were his children, never given of his Father, nor came to him, and therefore he acknowledgeth them not as his in so near a relation.

Sixthly, He knoweth them not by experience, (as I may say) he hath had no experience of them, they never came to him, to touch him, that vertue might go forth from him to heal them, and pardon them, and therefore he knoweth them not, (that is to say) he never had a touch of faith from them, whereby they are said to know him, for then he should have known them, and have known that vertue went forth from him to heal them; he had no acquaintance with them, they never acquainted them­selves with him, but their hearts were alway estranged and far from Jesus Christ: though they drew near with their lips, their hearts never touched one with another; they rested in somewhat else, as gifts and miracles, and therefore he knoweth them not by experience of communion with him, and letting out his healing Mat. 7. 23. power upon them.

Seventhly, and lastly, He knoweth them not, (that is to say) he careth not for them, nor their souls, to defend them, save them: let them do what they will, be regardeth them not: As in that first Psalm, The Lord knoweth the way of the righteous, but the way of the ungodly shall perish: by the opposite, there it appeareth, that Gods knowing the way of the righteous, is to keep it from perishing, the antecedent including the consequent many [Page 396] times in the Hebrew, and so the perishing of the way of the un­godly, the Consequent including the Antecedent, his not know­ing of their way, or else it is all on [...], Thou hast known my soul in adversity; this is one part of the meaning, thou hast had a care Prov. 12. 10. Ioh. 10, 27. of me in six and seven troubles, to see that no more were laid on then I could bear, to keep me that the Spirit that thou hast made did not fail &c. so the righteous man knoweth the life of his beast [...] he knoweth it, he is tender of it, to keep it; and so some un­derstand that, my sheep hear my voyce, and I know them, and they follow me, and I give them eternal life, I will know them to eternal life; now many professors he knoweth not, that is to say, he regardeth them not what becometh of them, let them sink or or swim, shift for themselves, take their own course, he regard­eth them not.

Now who these are among professors that the Lord knoweth not, I believe you easily understand; they are such as are meerly formal, have a Lamp and no Oyl, a form and no power. But so much for this first.

Secondly, The next Note from the words, you may remem­ber was, That such as he knoweth not, shall never enter into this Marriage-Feast, the door is shut upon them; and th [...]s is given as a reason, wherefore our Saviour would not open it to them upon their crying Lord, Lord; but he answered and said, I know you not, there is no reason you should expect to have the door opened, for I know you not; and so in that of Matthew, if he know them not, he sends them away from him, Depart from me, for I know you not.

First, Because many that profess Jesus Christ, yet are very strangers to him, and he to them, and therefore they shall not have the door opened to them, they never knew him, nor he ne­ver knew them, there was never any acquaintance; now strangers that we never saw, who useth to admit to a Marriage-feast; they are the familiars and favorites; if Jesus Christ knew them not, surely they are strangers, for he knoweth all his own chil­dren, his own sheep, let their condition be what it will, under never such desertions and cloudings, and questionings of his love, he knoweth them: A woman may forget her children, but God cannot forget his people, if once acquainted with them; he writes their names before him; yea, upon his very heart they are writ­ten, [Page 397] whither nothing can come to blot them out; now many a professor is a meer stranger to Jesus Christ, though he throng upon him, yet never toucheth him, he never had a sight of Christ, a touch of him, is a stranger to the righteousness of Christ, to the holiness of Christ, to the joy, and peace, & Kingdom of grace, and therefore surely he will not admit them, he knoweth them not it is no place [...]or strangers, but [...]or favourites; they must be friends of the Bridegroom, that must hear his voyce, & behold his bea [...]ty, & rejoyce in it for ever, which every professor, alas is not.

Secondly, Because of the pride of heart, which indeed is the great root of the former estrangedness of many a professor from Christ, and Christ from them; what was the reason the Prodi­gal would feed upon husks rather then go to his Father? O his stomack was too big to acknowledge his failing to his father, as long as ever he could hold out; and you see it plainly in the poor woman that had spent all she had upon the Physitian, a stout heart would not down while she had a peny. And surely you see you see here these foolish Virgins, they never went to Christ for oyl, but up and down where they could beg or buy of any body, they were too stomachful and slout; so the Apostle, They submitted not to the righteousness of Christ, as if it were an Rom. 10. 2. and 3. act of submission and self-emptying indeed, as it is to close with the righteousness of another, to be righteous and stand be­fore the Lord in; this they would not do, they would have heaven by their own works, or never have it: so the foolish Virgins would have oyl sowewhere short of Christ▪ or they would go without, and so they do. Ah, we are proud beggers, proud of rags filthy rags; and the Lord knoweth the proud indeed, but it is afar off, he will never admit them to the nearest com­m [...]nion with himself for ever, therefore he will not open to them. This is the case of many a professor, who will spin his own web, and [...]lk by sparks of his own kindling, and not by the light of God, they will to their Herb to heal them, and not to Christ the Physitian of their souls; and therefore if they be so stout, let them take what followeth, he will not regard them, he knoweth them not near, as his friends, but afar off.

Thirdly. They are all of them workers of iniquity, and there­fore he will not know them; he approveth them not, he careth not for them, he will not admit them. David that had but a [Page 398] spark of the holiness that is in Jesus Christ, the holy one of God, Psal. 101. 4. 119. 115. and God equal with his Father, he would not know a wicked person, Depart from me ye workers of iniquity, away with you, I am not company for you, I am a companion to all that fear God, both small as well as great, though he were a King; and a vile person he contemned, be he as great as he would, away with him from me, what communion can light & darkness have? can they dwell together? surely no: Depart from me, I know you not, ye workers of iniquity; into that holy place none that defileth can enter: now in this we may understand two things. (1.) That they do work iniquity, some sin they live in, if not many, notwithstanding their profession of Christ, and therefore they are workers of iniquity. (2.) That the very form of godliness and all their shew, is but a working of iniquity.

First then, they are workers of some iniquity or other, and that either, in an outward gross manner, as gross hy­pocrites, or else more closely and inwardly, as close hypocrites, and yet they are workers of iniquity, and the Lord Jesus will not know them, nor own them. First then, for gross hypocrites such as have their hands full of blood, full of bribes, their houses are builded by wrong, and their chambers by unrighteousnes [...] and yet they bless themselves in being a people to God; surely the Lord will not away with this: such are the gross hypocrites, among us, that will all the week long make a trade of lying in their shops, in their callings, of swea [...]ing & forswearing, of drun­kenness and adultery, and come and wipe their mouths with the Harlot, and say, hey have done no wickedness, they are pure in their own eys, yet not washed, &c. come upon these days and Prov. 30. 20. sit before the Lord as his people, as if they were delivered to do all these abominations; the drunkard will not believe, nor the swearer, but they are as good Christians as any, though all have their infirmities, and theirs are no more; well, th [...]e are lying words you trust unto, they will deceive you; for saith the Lord, Prov. 30. 12. I will not hear when you make many prayers, your hands are full of blood; God doth not regard the services of such a people; he examineth mens hands, to see if they be hard with labouring in their iniquities, [...], if so, it is not your words that are smo [...] ­ther then oyl, that shall serve your turn, Quid verba cum sacta videam? to cry Lord, Lord, and yet go and serve, and drudge [Page 399] for the Devil, as if he were their good Lord; will not the Lord search this out? O surely he will not know such a person as this.

(2.) It may be it is more secret; there is not an hypocrite but Psal. 66. 18. 58. 2. he regardeth iniquity in his heart, and in heart he works wicked­ness, if not with his hands; it may be he may wash his hands with Pilat, but not his heart. O how do mens mouths water after the pleasures of sin, the stoln waters and bread eaten in secret; if Prov. 9. 17. they durst do it for fear of being discovered and ashamed before men, or for a galled conscience▪ a secret lust, a secret wound which bleedeth inwardly, is not so visible, is as deadly as any other; now, I say, be it never so secret; let Judas cover his Treasury never so close, and Ananias and Saphira their double dealing, their covetousness, it is to no purpose; burning lips and a wicked heart, are like a Potsherd covered over with silver Prov. 26. 23. dross, it maketh a glorious shew, burning of lips with love, much love shewed with it, but the heart is wicked, and there­fore base as a Potsherd, a vessel of dishonour fitted to distructi­on, and shall never enter into glory, but be dasht in pieces.

But Secondly, the very form of godliness, though in it self materially it be good, yet as they use the matter, to make it a cloak for their sin, a fair skin over, a belly full of Garbidge and Isa. 1. 13. filthiness, it is iniquity; it is iniquity saith the Lord, even your so­l [...]mn meetings, Incense is an abomination to me, I am weary to bear them. What was the matter? why, they did but flatterwith their mouths, their hearts were not with him, therefore the Lord hated it; this is working iniquity, working out a form of godliness with much pains, and sticking there; the prayer of the wicked is sin, it is an abomination, it will amount to no more then to filthy garments, filthy rags; and in these brethren, the Prov. 28. 9. Lord will not know us: O no, workers of iniquity shall not dwel with him, Dine and Sup with him in heaven, the feast of new Wine, he will not open to them; and what greater iniquity then hypocrisie? Simulata sanctitas, duplex iniquitas; an hypocrite when he thinketh he is at the best, is at the worst, then his hypo­crisie is at the height, and God will not admit any, he knoweth them not.

Thirdly. Not our part of the Conclusion: that at that day it shall be declared openly to hypocrites, that the Lord Jesus [Page 400] knoweth them not; that is to say, that he owneth them not, not­withstanding all their seeming delight in his ways, and their fol­lowing of him in a profession yet this is the doom they are like to receive, He knoweth them not; this is also plain from this Text, and also from that in Mat. 7. At that day, that is to say, the day of general Judgement, or the day of death, which is every particular souls. Dooms day they shall say, Lord, Lord, &c. and then will I say to them, Depart from me, I know you not, I never knew you.

First then, Why is this so, that at that day many Professors shall have this doom I know you not, I never knew you; it shall be thus declared from the mouth of the Lord Jesus himself; it may be taken from the Office of Jesus Christ to be Judge; God hath appointed to judge the world at that day by one, even by Jesus Christ, and therefore he shal pronounce the Sentence either with his own mouth, or the ministration of Angels; but rather Acts 17. 31. me thinks with his own mouth this word shal go forth, which shal be as a flaming two edged Sword to enter into the bones & bow­els of sinners, and divide them in sunder for ever here sinners are shut up under sin, they have chains of darkness upon their hearts already, and hypocrites are lyable to this condemnation, and are held with the cords of their sins, and then shall be the time of the doom, therefore then it shall be declared; a Prisoner fear­eth what the sentence may be before he cometh to the triall; and so hypocrites sometimes may have some foretaste, some fearfulness may surprise them, but they skin it over again; but now it shall be declared by the Judge himself, he knoweth them not, and therefore they must depart from him.

Secondly, For a confirmation of the words of his servants, and an everlasting rebuke of their unbelief of his Word by them; for this hath been the message of Christ to formalists in the mouths of all his Messengers, your form of godliness will not carry you through all conditions, it will fail you sooner or latter; your fig leaves will not shadow you from the everlasting burn­ings, the hope of the hypocrite shall perish and give up the Ghost, God loatheth no sort of sinners more, though they take themselves to be highly favoured, yet they are deeply ab­horred of God; yet alas, there is scarce an hypocrite but hath his shifts to put by an hundred such thrusts as these, by the Sword [Page 401] of the Spirit, the Word of God, and he hath a deceived heart within him, telling him he hath fruit as well as leaves, though it be not fru [...]t found from him, and he hath had so many testimonies of his love to him, he cannot conclude he is a person abhorred of God, his hopes are high, he will not believe, not a word fasteneth upon him, and he is apt to think the Minister too straite when he goeth to the quick, and tels them, if any iniquity be regarded in the heart, the heart is not right with God, they will not believe, but keep their sin, and doubt not of their salvation: well now the Lord will dash this presumption of theirs, the height of unbelief, though they will not see their hypocrisie, and their forlorn condition, now he will make them see; if the servants word will not convince them, his shall, and confound them also, therefore he pronounceth it with a Verily I say, &c. that in the sinners own conscience he may be justified: you see, let Ministers say what they can, be they never such Bonerges, thundring from heaven upon men, yet they will not be beaten off, but at the very last come bouncing at the gate of heaven, with a Lord, Lord, open to us. The Ministers have often enough told them, that when they cry, the Lord would not hear them, they would but appear before the everlasting burnings to be consumed; they will not be­lieve, and therefore now the Lord Jesus himself he speaks, he declareth it, and with a full conviction to their consciences; for he with his Word reacheth the soul and conscience, so that now their confidence must needs be dashed, not a word more hath a sinner then to say for himself; and to confirm the words of his servants, his faithful Messengers, they have spoken as much as this cometh to before, and it hath been slighted, they thought God would be more merciful then those bloody Mini­sters are, who wound and spare not; but the Lord will now make them know that whose sins they retain, clave non errante, by a right application of the threatnings and terrors of God, not Ioh. 20. 23. one word of theirs shall fall to the ground, but that they had the mind of Christ what ever you thought of them; that is ano­ther Argument.

Thirdly, For a Declaration and Vindication of his own Wisdom, and Justice, and Holiness; his Wisdom in that now hy­pocrites shall see there was nothing could be hid from his eys, he knoweth through and through, even when they made the [Page 402] most dazling profession to the eye of the world, that his piercing eye saw through all this, saith the sinner there in that Psalm, and it is the language of all hypocrites in heart, Tush, the Lord Psal. 94. 7. seeth not, neither doth the God of Jacob regard it? doth he look to the thoughts, to a mans ends, the secrets of his soul? if he carry fair outwardly, will not this pass the test? yea with men: but thou shalt know hypocrite, that thou hast not to do with men, but with God; you may juggle so, as to cast a mist before mens eyes, but not before his; and though you think you can, yet he will now manifest it, that you have all of you been a deceived peo­ple, who have thought to deceive him; he will now appear to be a God of wisdom, and one that searcheth your hearts, and will recompence into your bosoms the very secrets of your iniquity. And so his justice and holiness; because an hypocrite hath flou­rished long, and hath had the use of many common gifts, and flourished in the eyes of men, made a great shew, and God hath born with much patience; Justice hath been, as I may say, asleep, but now he will repay them into their own bosoms; and so his ho­liness, Psal. 50. 21. they thought God was such a one as themselves, but he will reprove them, and set their sins in order before them. Now he will keep silence no longer, that it may appear how he hateth all their hypocrisie that hath been fathered upon him, and men have looked upon them as Saints, yet now his holiness will endure no longer, but shake them off; they shall now see that such impure hearts he cannot away with, to dwell with them, though with much patience he did bear them here, yet that he never knew them here, never owned them, cared for them here in the very height of their profession.

Fourthly, Because now is the separating time, nothing is hid that shall not be made manifest, saith our Saviour in another place, though chaff may go for wheat, and gilt for Gold, and alchimy for gold, and dross and tin for silver, now they shall be separated, it is high time now to unmask the hypocrite, he hath long enough deluded himself and others, now therefore he will make it known, himself will declare it, to put an end to their false imagi­nations: but enough for this.

Now to wind up all in a word of Application: In the first place, then it shall be a terrible word to all Formalists, all gross and Ʋse. [Page 403] close hypocrites; the Lord search you out this day, and make it a word of terrour, a shaking in your bones, that you may be sha­ken off your security. There are two or three things you shall see that are terrible to you herein, It is your portion, I must de­liver it to you. Let not any poor trembling child of God catch at the dogs portion, no more then the dogs should at the chil­drens bread, God would not have such sadned, nor would I speak any thing to the grief of such as God hath wounded. But for Hypocrites and Formalists let me speak it: 1. He knoweth you. 2. Therefore he doth not know you, because he knoweth you. And, 3. He will not know you at that day.

First, I say, He knoweth you; that is to say, he understands you, there are windows of Chrystal into your breasts, all is na­ked before him with whom you have to do; it may be you are a little affected with hearing the death of Jesus Christ, that so in­nocent a person should be so unworthily, treacherously and cruelly handled, and now you take your selves to be such as have received the Spirit of grace and supplication, and mourn over Christ whom you have crucified; and it is nothing but a natural tenderness, that would be as much affected or moved with hearing any sad story of another person: Believe it Brethren, whether you see this deceit or no, the Lord knoweth it. Your ends are deep in your actions which seem to be for Christ, and with much self-denyal sometimes, and yet even then in that self-denyal, there may be an end for self at the bottom, the com­manding wheel that setteth all a work; it may be this is too deep for any other to discern, or for your selves sometimes, yet the Lord seeth it, he knoweth all the depth of your heart. You pray, and fast, it may be, when you are in any distress, but little think it is for carnal end, for your corn, and wine, and oyl; that you howl upon your beds, you little think, when you pray and seek after God, it is for ends meerly that you might spend these Hos. 7. 14. things upon your lusts, that you may appear to be some body, be esteemed among men, be of esteem among the Saints. Well, Brethren, carry it as covertly as you can, so that your own souls are juggled into a delusion it may be, yet be not deceived, God is not mocked; men are apt to be deceived, and think that their se­crets of sinning, their bread eaten in secret, their morsels under the tongue shall never be discovered, but the Lord seeth all this, he [Page 404] knoweth you throughly, he searcheth the hearts, and tryeth the reins of the sons of men.

Secondly, because he knoweth you, therefore he doth not know you, he approveth not of you; it may be men do approve of you, Psal. 106. 4. your praise may be among the Churches, among the Saints, but yet your praise may not be of God, he loveth you not, savours you not with that favour that he bears to his people; indeed some love Jesus Christ had to the young man in the Gospel that was but near to the Kingdom of God, he doth not disallow of a form and profession, it hath its use, the leaves of the trees of righteousness they may be for healing to others; an holy profes­sion, and walking to the appearance of others, may Ezek. 47. 12. win others to Christ, and yet a man may perish when all is done; and a profession may serve as a Motive to quicken up themselves to look to the power; if the power of godliness be not good and necessary, why do men take up a form? and if it be good, why rest they in a form and neglect it? but if there be no more, he will not know such a man, he doth not know him.

Thirdly, What ever you dream of now, he will pronounce that sentence upon you at that day, O that dreadful sentence, that he knoweth you not, he never knew you. Ah dear friends, if the Lord would but single out any one of us, and tell us we are the men, what agonies would it put us into? Ah Brethren, this will make sinners ears tingle to hear this word from the Lord Isa. 33. 14. Jesus: O let fearfulness surprize the hypocrites; yea I tell you, this will make your hearts to bleed, and your heart-strings crack within you, this will pierce you through with the sorrows of hell. Ah dear friends, if the voice of his Messengers, discoursing of righteousness, temperance, and Judgement to come, be so great as to make a Foelix, a great man, a stout hearted sinner tremble that was not converted. O what will it be when the Acts 24. 25. sentence is pronounced against them from the Lord himself? for while you hear Preachers, though it be terrible when the con­science is opened, yet there is a Cordial at hand, but when once pronounced by the Lord Jesus, there is no more remedy; if one word from the Lord Jesus, when the Souldiers came upon him, and he asked them whom they sought, I am he, saith he; this struck them to the ground; souldiers in such Garrisons in Coun­tries Joh. 18. 6. [Page 405] kept by the sword they were won by, use to to be men of stoutest spirits, that would dare sometimes the very Devil him­self, and yet one word from Jesus Christ's mouth struck them to the ground. O Brethren, surely this word of sentence will speak men not to the ground, but to the lowermost pit: It will speak them dumb forthwith, that they have nothing to say for themselves; It will speak them into confusion and amazement, it will speak them into the flames of hell in a moment: O this roaring of the Lyon of the tribe of Judah, who may abide? If the Law was so terrible in the giving, what will it be in the execution? You read how the Mountains shook, & Moses himself trembled, but the sentence of the Law is nothing to the sentence of the Gospel, as this condemnation of hypocrites will be; it is to men that have Acts 7. 32. in appearance owned Christ, followed him, done much in his name, and yet he will profess he never knew them, they pretended acquaintance with him now, but he will never own them.

You then Brethren, that have only a semblance of holiness, you seem to have somewhat, and have nothing, then shall be ta­ken from you that which you seemed to have, then your vizard will be pluckt off; you pretend to be friends of Christ, and of his people, to be his Father, Brethren and Mother, but now will he profess he knoweth you not; you that preach in the name of Jesus Christ, and do not preach for his name, for his glory, but for your own; he will not own you, he will say to you, he know­eth you not, you rest in this your form, this you are ready to plead, and not stay your selves upon him, he will not know you, O but we do lean upon the Lord: so you say, but mark that of the Prophet, you lean upon the Lord, and say, the Lord is among M [...]ca. 3. 11. us, and yet they build up Sion with blood, and Jerusalem with iniquity, the heads thereof judge for reward; and the Priests teach for hire: that is to say, their tongues may be hired to say any thing, pass any judgement right or wrong, and yet lean upon the Lord; say you lean upon the Lord, and yet will be drunk, swear, lye, cheat, over-reach, be filthy and unclean, allow your [...]elves in c [...]mplative wickedness, be sure the Lord will not know such. Psal. 66. 18. You that regard any iniquity, never so little, never so secret in your hearts, believe it, the Lord will not own you, he will not know you, he will not here own you, much less will he when it cometh [...]o the judgement. It may be thou mayest soar a higher pitch in [Page 406] respect of parts, and gifts, and confidence, and pretend to live higher then other men, as many men of higher dispensations, they say now do; but yet as the Eagle, when at the highest pitch, hath a learing eye after her prey below; so have they such a learing eye, a lingering heart after their iniquity, and their mouths water at it, but for shame. O surely, Jesus Christ will never own such, fear and tremble at this word, as many as it con­cerneth. O how will such souls be filled with amazement, when they made no other reckoning but to come to heaven; if any men in the Countrey should be saved, a man would have thought they should have been the men; they have done much, suffered much, 1 Cor. 13. 2. wrought wonders, &c. and yet when all comes to all, the heart was never right with God, and therefore the heart-searching Judge will never own them, never care for them, become of them what Mat. 7. 22. will, he will never know their souls.

Secondly, then it may be for a searching word to poor crea­tures; O be not deceived, God is not mocked, he knoweth a Balaam to be a Balaam, though he profess never so much love to Israel: And O 1 Cor. 6. 9. if he would give me a house full of gold and silver, I cannot go be­yond the Word of the Lord; And O that my latter end might be as his: Yet the Lord can see he is but a wretch for all this: therefore Brethren, I beg of you, that it may be a searching word to us all, Whether ever we have known him, or be known of him; have you Gal. 6. 7. ever touched him with the touch of faith, for the pardon of your sins, for the healing of your corruptions? and have you found healing come from him, yea or no? have you known him, the power of his death, the power of his life, and Spirit, yea or no? Gal. 4. 9. If you have not the Spirit of Christ, you are none of his, whose ever you be, and he will not own you be sure, Brethren, for his sons, for his friends, to admit you to the feast, except you be his indeed. Ah dear friends, I doubt many of us will be found Rom. 8. 9. with the foolish Virgins, following after the creature, resting in somewhat else beside the Lord Jesus. Do not think your crying Lord, Lord, will do it, this you may do, and fall short; did not Judas come with his hail Master, and kiss him, and yet his heart full of treason against him? was this his kindness to Jesus Christ? and do not many of us kiss him, salute him with a kiss of love, and homage or obedience in shew, and yet in our lives deliver him up to be scourged by our loosness of carriage, that there is [Page 407] no difference between us and other men, open the mouths of the wicked, and this constantly, and without a returning to him, will he own such a soul think you? O how can we be contented to be uncertain in our conditions, lest when all is done, we should be disowned, shut out at that day.

Thirdly, Then Brethren, let us all labour and be exhorted to it, to study to approve our hearts to God, more then to men; a needful lesson to us all, and it will be our wisdom surely; for alas, what if men know us, and own us, and favour us as Saints, and precious people, and Jesus Christ will not know our souls, will this countervail? O Brethren see to it, that your praise be Rom. 2. 29. not of men but of God! O how apt we are to be lifted up and cheared if men think well of us! and dejected if we suffer in their breasts, if they disown us, to be cast out of their hearts, would go to our hearts it may be, and we could not be quiet. Alas, what is this to that fearful sentence, I know you not: If Christ disown us, what is it if all the Saints should own us? and if he own us, what should it discourage us, though they none of them own us. O labour to be more inward Christians, and build your comforts upon the sure mercies of David in Jesus Christ. No matter what is the rising way in the world, which is the rising Sun; Look to the mind of Christ, keep a conscience void of of­fence toward him, and make this your work, to be found in him when all is done, not in your gifts, not in your duties, not in your graces, but in Christ. O such a soul knoweth the Lord Je­sus, and such a soul is known of him, and shall be known to all eternity.

Fourthly, Here is an encouraging word to poor doubting souls; It may be they are ready to pass this fearful sentence up­on themselves, sooner then many a wretched hard-hearted hypo­crite, to whom it properly belongs; No matter man, though thy gifts be not so great as another mans, thou canst do little, or hast not those sweet refreshings and enlargements which another hath; Is thy heart approved to Jesus Christ, canst thou approve thy soul to him, that thou lovest him? as Peter, Lord thou knowest that I love thee; though it may be not so much as other Saints do, nor so much as the great things he hath done for thee call for; yet thou lovest him, and wouldst fain love him more; be of good 1 Cor. 8. 3. [...], for thou art known of him: If any man love God, he is [Page 408] known of God. A Judas may be an open professor of Christ, and come to him in the day. And a poor Nicodemus at the first, dare but come in the night it may be, and was a very shallow Scholar in Christ's School, which is the discouragement of many a poor soul. And Judas in the mean time a renowned Teacher of others, and yet behold how the one betrayes the Lord Jesus, and the other sticks to him when he was dead, and professeth him openly Joh. 19. 39. at such a time as that, when there was most discouragement against it. O therefore, Brethren, though your grace be weak and little at the first, if there be the root of the matter in thee, if thou canst approve thy heart thou lovest him, there is nothing in heaven nor in earth thou wouldest have in comparison of him, though thy infirmities be many, temptations be many, thou art a poor wearied creature, it may be with thine own heart, be of good comfort, the Lord Jesus hath already owned thee, and he will own thee in that day. And me thinks, Brethren, as on the one hand when such bold confident souls, that make no other reckon­ing but of salvation, but they reckon without Jesus Christ, when they meet with so sad a disappointment; in stead of an admittance, they meet with I know you not: O how will their hearts dye within them! So on the other hand, when a poor, trembling, doubting Thomas, that it may be knoweth not what to think of himself nor his condition, he is searching, and trying, and praying, and fasting, and humbling, & running, and pressing hard forward, and can get little ground of his corruptions, which much discou­rageth him. O he walks tremblingly, lest he should receive this fearful sentence at the last, that the Lord Jesus knoweth him not, hath never had any thing to do with him; notwithstanding all his profession, sin is in strength, corruption prevails, though it is the bitterness of his soul. O when such a poor doubting crea­ture that haply many times looks for nothing but a fearful sen­tence, depart from me, shall have this pronounced, O come thou poor soul, I know thee, I have known thee from the beginning of the world; though thou hast been doubting of my love, yet I know thee; though thou hast been made black with affliction, and thy visage so marr'd, as others knew thee not, refuge failed thee, no man cared for thee, for thy soul, yet I know thee; though thou hast been wounded Psal. 142. 4. with many sins, many temptations, and walked under many a dis­couraged heart, yet I know thee. O how will this be as everlasting [Page 409] life from eternal death, to such a soul▪ So that the soul shall now have now more place for doubting, the satisfaction shall come with a mandamus, he will speak salvation to the heart, that it cannot refuse it, the desire accomplished is a tree of life, as hope deferred is a sickness of heart, but now where a man could Prov. 13. 11. [...]9. scarce act hope, as it is the case of some poor creatures; O when the Lord shall against their hope, own them, and that to eternity, it will be unspeakably sweet, this will fill them with fulness of joy and glory for evermore.

But so much for this Time and Text.

FINIS.

CHRIST the Sun of Righteousness, hath healing in his wings for sinners.

MAL. 4. 2. ‘But unto you that fear my name, shall the Sun of righteousness arise with healing in his wings, and ye shall go forth and grow up as Calves of the stall.’

MAlachy is the proper name of this Prophet, it sig­nifieth an Angel or Messenger, only with the ad­dition of (') as is usual when common names are made proper. He is not so called, as if he were an Angel incarnate, as some have imagined, nor ye [...] as if he had his revelation by Angels. But haply the name might be put on him without [...]foreknowledge of what the Lord would call him unto▪ haply [...] Prophetical Spi­rit it might appear that God would make h [...] Messenger: But however, such an one [...]e was and [...]mporarie with Nehe­miah, because he exhor [...] to the building of the Temple, as Haggai and [...] those corru­ptions among the Jews, [...] the last, shew­eth to have been among [...] over the Jews, as marriage with [...]ng [Page 412] the tythes, Chap. 3. 8. Depravation of Divine worship, Chap. 1. 13. and 2. 8. And that this is the last of the Prophets, they themselves acknowledge, therefore he admonisheth them that they should take heed to the Law of Moses, keep that, they might expect no more Prophets until the great Prophet, the Lord Jesus come (and John his fore-runner). God did in Baby­lon Psal. 74. 9. cause Visions to perish from among them in anger. There is none to tell when this calamity shall end (said they in the Psal­mist) and now again he causeth it to cease from them; that their expectations of the Messiah, that great Prophet, and of Elias his fore-runner might be raised, and that by the want of Prophecy they might be the more ready▪ to receive Christ that great Prophet, and to praise him when he should be revealed; the Law and Prophets Prophecy until John; Zech. and Elizab. and Simeon, and the Baptist, were so immediately before him, that they rather shewed him, pointed at him come, than prophesied of his coming.

After he had reproved those corruptions among them (as you hear) he threatneth spiritual Judgements on them: he tells them their expectations would be frustrated, they looked for the day of the Lord, as if that would heal all their troubles: No (saith the Prophet▪) it shall be such a day as you dream not of: they looked for peace, but behold trouble; for light, but behold dark­ness; they looked for a day of shadowing from the displeasure of the Lord, but behold (saith he) the day of the Lord shall burn like an Oven. What day this is, is very much questioned, some would have it to be the day of the last Judgement only, and suitably they understand the rising of the Sun of righteous­ness to be his last appearing, that [...], illustrious appearing: But this seemeth not to be the All, if it be intended here; but this seemeth not to be a time for growing up as Calves; now is the time of perfection in glory. Nor yet secondly do I take it on­ly of the day of their calami [...]y, when they suffered so much under the Grecians, Kings of Syria and Egypt, the Seleucidae and Lagidae▪ (the two leggs of that Image in Dan. as some un­derstand Da [...]. 2. 33, 41, 42. it.) though this also might partly be meant: But this day I understand to be the time of Christ's appearing and mani­festation to Israel; which to some would be a day of grace and rejoycing indeed, to others a day of gloomyness (according to [Page 413] that in this third Chapter; The Angel of the Covenant shall sud­denly Mal. 3, 2. come into the Temple, but who may abide the day of his com­ing? and who shall stand when he appeareth? for he is like the Re­finers fire, and like Fullers Soap. And (alas!) the most of them would be found but dross, and stubble, which must be purged away, they could not abide the fire. So when they rejected the Lord Jesus, how fearful a day came on them? who could abide it? At the destruction of Jerusalem 1100000. slain, (beside near 100000. taken captive) This day burned like an Oven; O! a devouring fire it was: so fearful a thing its to have a day of grace, a day of Christ come on a people, and yet they sleight it and reject it: Greatest love rejected, turns into greatest dis­pleasure; flaming love into flaming wrath; heat of affection into a burning of an oven, a furnace. Hear and tremble (Brethren) at this, we who now have a day of Christ, and a day of grace, lest we find it in the end such a day as this, so terrible to us.

But now, lest those mourners in Zion (that did wait for the consolation of Israel, did fear the name of the Lord, were tender, and did tremble at this his word) should be discouraged; he opens here a creek to let them in to hide themselves; provi­deth a shadow, a skreen to set between them and this consuming fire, in the words of my Text, But unto you that fear my name, shall the Sun of righteousness (saith the Lord) arise with healing in his wings: Ye that tremble at my word shall not be scorched, nor this smell of the fire pass on you; as it was with the three children. The day of the Lord shall be a wounding to others, but it shall be a healing to you: they shall be cast into a burning oven as stubble or hay, but ye shall go forth and grow up as calves of the stall.

So that the words are nothing else (as I conceive) but a Co­venant of grace tempered into a cordial for poor drooping Spi­rits, which might now be ready to faint to hear how terrible a day this day of the Lord would be, which they had expected, promising themselves so much happiness in it, and their expectati­ons should not be frustrated, he would not make them ashamed of their hope.

But unto you that fear my name, &c. Here is Christ promised (who is the Covenant, the substance of it, the mediator, the [Page 314] surety of it) and with him all things else: Syn [...]hdochi under­stood in these few things here implyed and expressed, as light, and healing, and liberty, and growth, going on from strength to strength, growing fat, and flourishing, prosperping into a King­dom, yea an everlasting Kingdom. The Text then you see (being the summ of the Covenant of grace) must needs be a bundle of promises made to such as fear the Lord. I may not stand to open each of them, until I come to speak particularly to them, lest I hold you too long in the porch, and we not be able to view any of the inner rooms of the Text, so full of sweetness and comfort.

Therefore first we shall speak to that promise of Christ, unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and yet before we speak to the promise it self, some­thing we must say to the notion under which he is represented in this promise, and that is a Sun of righteousness; from whence we will observe this Note.

That the Lord Jesus is a Sun of righteousness. Doctr.

There are two things (Brethren) here to be cleared. First, that he is a Sun to his people. And secondly, a Sun of righteous­ness, and what is meant by that.

First then, for that he is a Sun; if it be granted that its he who is here meant, there need not much more to be said to make it good. And that its a particular promise of Christ-God, manife­sted in the flesh (surely) none will question: for who else is it that's that good Physitian that can give healing but he? I am the Lord Exod. 15. 26. that healeth thee; but that will appear better afterward. Let me add for the present a Scripture or two more to back this with, That Christ is held forth to us in Scripture, under the Metaphor of a Sun, arise and shine (saith the Lord to his people in their low and afflicted state) he commands Babylon to come down, Isa. 60. 1. so he would have his people to lift up their hearts, arise out of the dust wherein they had wallowed: Why, what is the mat­ter? thy light is come, the glory of the Lord is risen on thee: and who is this but the Lord Jesus? is it not he that was given to be a light to lighten the Gentiles, to be the glory of his people Is­rael? Luk. 2. 32. the Sun is the glory of the heavens and earth, when it [Page 415] breaks out, it maketh a glorious day, and every thing glorious whose beauty before did not appear, yea puts glory on things that had none before; its strange to see (Brethren) things how glorious (even over-dazling the eyes) they appear, when the Sun shines on them, which have little or no glory at another time. And here in the second verse, darkness shall cover the earth, and gross darkness the people: But the Lord shall arise on thee. Well, its he that is that light, that is that glory of the Lord. Add but that place in Luke, where he is said to be the day-spring from on high, visiting us through the tender mercies of our God: its true, the word there is [...]), which signifieth Luk. 1. 78. either the rising of the Sun most ordinarily, or else the place of the Suns rising, the East; or else some render it, a branch that did arise out of the root of Jess. But me thinks that is not so agree­able to the scope of the place, for the next words are, to give light to them that sit in darkness: therefore we may here note, that the day-spring, or rising of the Sun, is put for the Sun it self by a Metonymie, and the Sun by a Metaphor put for Christ, he is the Sun, which rising, maketh it day; yea some there are that would have it understood of the Sun at noon-day, of the rising of the Sun to the meridian, where it shineth most gloriously and most hot, according to that in Matthew, where the Sun riseth Mat. 13. 6. they wither that spring up quickly, and have no root; that is, the Sun arising to its height, then it scorcheth and withereth. And this I will not altogether reject here, because this seemeth to be spoken then comparatively, because the promise is made here to the comfort of such as did then fear the Lord, and may after­ward fear him, which could not be, except the Lord Jesus this Sun of righteousness had had some influence on them; therefore this may seem to be meant of his rising to the height of the in­crease of his glory, when manifested in the flesh. I mean the glo­ry of light manifested to us, though it were his own diminution: but haply more of this afterward. Now I will consider it only absolutely, that he is this Sun. The Lord is a Sun and a shield, Psal. 84. 11. and how can he so be, except it be in Christ, as God was in Christ reconciling the world to himself? So of a consuming fire, he 2 Cor. 5. 19. becometh a refreshing Sun to his people, in his influences on them.

But wherein is Christ said to be a Sun? We might follow the [Page 416] Metaphor very far, yet not too far neither. We abhor that dotage of the Manichees, who said Christ's body went no further then the Sun, but there it was incorporated, on which account they worship the Sun. But we will a little instance in two or three particulars, wherein the resemblance holdeth between Christ and the Sun.

First, the Sun is one, and therefore called Sol from Solus, he on­ly hath the ruling of the day ascribed to him. And so, Brethren, the Lord Christ is one, though he be two natures, yet he is but one Christ, one person; though he be God and man truly, yet he is but one Jesus, one Mediator between God and man, the Lord Jesus Christ, he speaks of him as man, not excluding the God-head: but to suit to the weakness of poor unbelieving creatures, 1 Tim. 2. 5. we may go the more boldly to him, the distance between us now being not so great, he having taken part of flesh and blood, Heb. 2. 14. whereof the children, his poor people, are partakers. Its true, many false Christs there have been, and some there are now in Mat. 24. 14. our daies; but these, alas, they are but blazing Comets, make a little streaming light for a while, and fall into a filthy slime at last. There are also some Parelii (as they call them) images of the Sun made in a cloud, fitly disposed for such a reflexion of his beams. But alas! how soon do these images and appearances vanish, as soon as by any disturbance the clouds cease to be so disposed; the Image of a beauty in a glass, in water, is far from the beauty it self: So do all false Christs, and false Saviours who­ever vanish. He is but one.

Secondly, the Sun is the glory of the heavens. Moon and stars have their glory, but one star differs from another in glory; but there is none like to the glory of the Sun. O! the Lord hath 1 Cor. 15. 41. put the excellence of glory on the Lord Jesus; he is the [...], the shining forth of his Fathers glory: he speaks Heb. 1. 2. here of Christ as incarnate, as the glory of God did shine in the face of Moses, so that the people could not behold; so now the glory of the Lord shineth in the face of Jesus Christ (as the 2 Cor. 4. 6. Apostle hath it) so that we cannot behold it, it dazles our eyes stedfastly to behold this his glory, as it doth to behold the Sun in 1 Cor. 1. 14. The wisdom and power of God. his glory: Here is the glory of his grace, the glory of his wis­dom, of his mercy, his power, and all in Christ: he is the glory (as it were) of divine attributes, they all shine forth in him, [Page 417] each with his peculiar glory. The Temple, the glory of the Lord filled it, so that they could not stand before him to minister sometimes. So, Brethren, now the Lord hath placed his name in Jesus Christ, he hath filled him with his glory: therefore (saith the Prophet) the glory of the Lord is risen on thee: that is, Jesus Isa. 60. 3. Christ is manifested to thee: was not his glory so great as to con­found John, though a vessel fitted to be filled with those glorious revelations from-him? He fell at his feet as one dead at the sight Rev. 1. 15, 16, 17. of him in that vision. How glorious is an Angel, that the very sight of him was an astonishment to John? what is the Lord of the Angels? If the Moon be so glorious, what is the Sun?

Thirdly, the Sun is full of light in it self, and filsall things capable of its light, and yet hath never the less; the twinkling Tapers of heaven, they have each of them their light, some more some less: and the Moon hath much light, and giveth much; but what's borrowed light? First, she hath it not in her self, nor in such abundance as the Sun hath. So its here, the Saints they are lights of the Sun (as our Saviour saith) but alas! like poor Mat. 5. 14. candles that burn dim, and sometimes through the thickness of the damps of corruption in our hearts, burn blew, and are ready to go out for the most part [...] but as the light in the socket, some­times up and sometimes down, and every moment a man would think it would go out▪ the Angels and spirits of just men made perfect, are like stars shining more gloriously and constantly: But alas! nothing to the Sun, he sheds the light abroad through­out Heb. 12. 23. the whole hemisphere at once: Set up many lights at once in a dark night, they will give light but a little way, and how poor and weak a [...]light, so that when the Sun shineth they appear not at all; and that the Sun should so long fill the world with his light and have never the less, this is admirable. But this is but a shadow (Brethren) to the light of Jesus Christ; he is the Jo [...]. 1. 9. true light, that is, such a light as that nothing else deserveth to be called a light in comparison of him; as far as the subject is re­cipient, a glorious spirit is before a vile body, so far is the light of Christ in its own nature above the Suns light. And then for fulness there is no comparison, though there be hardly any thing obvious to ou [...] senses (which are to [...]et in light to the understand­ [...]) that is more glorious, and so is more [...]it to set forth the [Page 418] Lord Jesus his fulness of Light by. Light maketh manifest all things; and that that maketh things manifest is the Light: now Eph. 5. 13. the light of the Sun, its true, discovers much, that before it arose appeared not; but its possible to hide from its light (Brethren) in the depths of the earth, in the bowels of man, it discovereth not any of those, much less the secrets of hearts, there's no suit­ableness between such a cause and such an effect. But the Lord Jesus, he searcheth all the deep things of men, the very Marrow Heb. 4. 12. of their bones (which is the deepest, and hath the most coverings upon coverings) he searcheth them. So doth Christ the ends of men, which are the most hidden usually in all their designs, they are deep as the Marrow in the bones, cloathed over with flesh, and skin, and bones, pretence upon pretence, but Christ this Light is so piercing, that there is no hiding any thing from it.

Fourthly, The Sun, his Tabernacle is in heaven; there he made a Tabernacle for the Sun; there is the seat of the eye of the world, from whence he views all that is under his Govern­ment; Psal. 19 4. there is his Palace, and from thence he dispenceth light and influence. So, Brethren, its with Jesus Christ, he hath his Tabernacle in heaven, that is, in his Church, (for so oftentimes the Church is called) there the Lord placeth his Tabernacle; as he saith of Israel of old, I will place my Tabernacle among them, Lev. 26. 11. and dwell in the midst of them. He walks in the midst of the gol­den Candlesticks to behold them, to be nigh them, to dispence of Rev. 1. 13. his light to them, and of his influence. So doth the Sun commu­nicate of his light to the Moon, and to the Stars in heaven, and to the inhabitants upon earth. We are not to understand all this of Christ his person meerly, but Christ, as held out in his Ordi­nances, in his Church, therefore he is said by the Church to make manifest the mercy and wisdom of God; his Ordinances are the raies and beams (as afterward we shall speak, when we come to open that part of the Text.) But his Tabernacle is the Church, thence he shines forth on many others, as the earth is lightned by the raies from heaven.

Fifthly, From the warming of the Sun; how cold and frozen are those Northern parts of the world, because remote from the Sun? how cold is the hemisphere when the Sun is set for a time? [...]ow warm when it shines▪ So the Lord Jesus it is that's the [Page 419] Author of heat; the Winter is past, the Summer is come, the Cant. 2. 11. 12. rain is over, the flowers appear on the earth, and the voice of singing of birds heard: that is, Christ is revealed in the power of his love to poor sinners; this is that which warmeth the cold­est heart when we are frozen in our affections; and as waters frozen up, cannot run this way nor that way, so we can do no­thing, nor move towards God. Then, Brethren, its a sight of the Sun of righteousness, the Lord Jesus, a hot gleamfrom him that thaws all, and melts all, warmeth all again: and therefore in this respect also, he may be compared to the Sun.

Sixthly, because of influence (which may be, they say, where there is no heat nor light at least) and therefore Philoso­phers tell us, that by the influence of the Sun, the gold is con­cocted in the bowels of the earth, whither its light cannot come. And this is that (Brethren) that calls forth the fruits of the earth, that in the winter for fear of cold were retired, the sap recoiling to the root, there to be preserved until a season for it: Now the Sun, the heat, and warmth, and influence thereof calls it forth again; so that the grass, and fruits, plants and herbs, put forth, bud and blossom (as we see it in the spring) so the face of the earth is renewed. And so its in this case, the Lord Jesus Psal. 104 30. from heaven shineth forth, and conveighing secretly the power­ful influences of his Spirit, and of the Word to poor sinners (though they were as dead and dry sticks before, as trees that are starven with the frost, and seem dead) then they put forth again, then they grow green and flourishing, then the heart of a sinner that was little worth before, becometh a golden Vial full of odours, its concocted, then the spices flow forth in the garden inclosed.

Seventhly, the Sun dispels the mists and fogs which are un­wholsom, would poison the air; yea, and thick clouds which would muffle up the Sun from us, we know this by daily expe­rience. So doth the Lord Jesus (Brethren) all the mists, fogs, and clouds of sin, he dispels them for his name sake, he blots out the transgressions of his people as a cloud. Its the very heat (Brethren) of the love of Jesus Christ, that consumeth, (as Isa. 44. 22. I may say) melts away those clouds, that they intercept not our communion and fellowship with him. O! there is not a day, but the streamings of our filthy hearts would gather into a thick [Page 420] cloud and cover his face from us, were it not that the warm beams of his love did continually dispell them and scatter them; we should never enjoy the light of his countenance an hour toge­ther, if it were not for this; and for his names sake he doth it. And so the cloud of sorrow, let the diseases of the people of God be what they will, never so great and black clouds they are com­passed about with; their day is a day of gloominess and thick darkness, how come these to be dispelled? is it not the Sun of righteousness breaking forth on poor sinners that doth it? one sight of Christ as reconciled to him puts an end unto all.

Eighthly, the Sun is the cause of the sweet intercourse be­tween the earth and the clouds, and the clouds and the earth: for its the Sun that exhales the vapours from the earth, and draweth them up into the middle region of the air, and there with the cold of the air its condensed into a cloud, and hangs until it be dissolved, and render it self to the earth again to make it fruitful: and so the dew is in like manner begotten, only is not far lifted up above the earth, and with the cold of the night is congealed into little drops, and so sweetly distills. So the Lord Jesus, he draweth out the hearts, the affections of his people in prayers, sweet breathings after himself; and these prayers come down again sometimes on the same soul, sometimes on another place: they fall, but abundance of sweetness, and bles­sing, and mercy is poured out by this means on poor creatures, whereby they become fruitful.

Ninthly, The Lord Jesus may be compared to the Sun, for that the Sun Giant-like rejoyceth to run his race, and who can turn him back? alas! all the clouds that gather about the Sun, that to our apprehensions might haply seem to threaten a blotting of it out, a clogging of it, they are all below it. Its true, prayer once did hold him in his course, and it looks like a word of com­mand, Sun stand thou still: and so prayer may do much with Je­sus Josh. 10. 12. Christ, but not hinder him in his course, riding on in his tri­umphant charriot, conquering and to conquer, enlightning poor dark places and people. Before we come to the other, we will a little apply this to our selves.

First then (Brethren) if the Lord Jesus be a Sun, then they Ʋse 1. [Page 421] that have this Sun risen on them, they are children of the day; if the Sun be up, it must needs be day; and is not the Sun up Brethren, among us? is not the Lord Jesus gone forth as a Gyant to run his race among us? we now have a day of Grace among us, and how long, or how short it may be, I know not; Brethren, it seemeth to be declining in some respects, and the shadows of the evening growing low; O that we would be perswaded, and stirred up to do the work of our day, in this our day! our great work, which is to work out our salvation with Phil. 2. 12. fear and trembling. I doubt, if the Sun should set, and the night come on you, wherein no man can work, you should have 2 Cor. 4. 5. this work yet to do many of you, especially, brethren, you in­to whose hearts the Lord Jesus, this Sun of righteousness hath shone. O how should you walk as children of the day, not in surfetting and drunkenness! I mean not with meat and fire only, Rom. 13. 13. but with any creature-comforts, and delights on this side Christ; away then with all the works of darkness, all practices which did suit better with the times of ignorance and blindness and now walk as becometh the light and the day, that the Sun may not be ashamed to behold you.

Secondly, Such as the Lord Jesus then hath not risen on, 2. they are yet in darkness, children of the night, and walk at un­certainties, know not whither they go. Alas, many a poor soul thinketh he is as sure to go to heaven, as he is to die, when he is in the very rode to hell; only some go in the broad trodden path, open prophane impudent sinners; some steal thither behind the hedge; they are going to hell, but in a closure, walk hidden from others and from themselves. Many night-Birds there are among us, children of the night indeed, though in one respect many of us may be said to be children of the day, because Jesus Christ in the dispensation of the Gospel is held forth unto us, as they are said to be the children of the Kingdom; yet in Gal. 1. 16. respect of the inward revealing of Christ in the heart, I doubt many of us are strangers to it; though we fly about in the light, yet we are but Owls and Bats, darkness agreeth better with us; our souls are full of darkness, our works are nothing else but works of darkness. How sad a consideration is this Brethren, that in the midst of light we should be children of darkness! [...] noon-day, when the Gospel is at the heighth, and Christ, the [Page 422] Sun as it were at the meridian, we should be stumbling and groping as at midnight, not knowing whither we go.

Then thirdly, As there is this difference of persons where Christ cometh, from them where he cometh not, so it is in fami­lies 3. and people. Brethren, what a sad people and family is that where they are all in Egyptian darkness! Jesus Christ is not risen unto any soul among them, they know him not experi­mentally, but they are all in blindness: Alas, none can help ano­ther, Exod. 10. 23. the Israelites and Egyptians (though they dealed among one another) in one family there was light, in the other there was nothing but gross darkness that might be felt. O who would live in such a family! who would not haste out of such a condition? you would think that a sad conditioned house, that the light of the Sun and warmth of the Sun never entreth into, of all places you would not live in it: this is is nothing brethren, to the total absence of Christ, where neither Husband, nor Wife, nor Fellow-servant, nor Children, none of them have had the Lord Jesus shining into their hearts; Gross darkness shall cover the earth, (saith the Prophet) But on Zion shall the Glory of the Isa. 60. 2. Lord arise. Look into what families, brethren, you put your selves: no man would content himself to live in a dungeon con­tinually; that family is worse where Jesus Christ hath never come.

Fourthly, Then take notice how sweet a condition it must 4. needs be, to have an union and fellowship with Jesus Christ, especially where that fellowship is constant: truly light is sweet, And it is a pleasant thing to behold the Sun (saith Solomon): Eccles. 11. 7. but alas, that is nothing to a sight of Christ! poor sinners in a dark condition, when they become sensible of it, will tell you what its worth to have a glimpse of Christ, of the light of his countenance: poor creatures that for half an year together are without the Sun, will tell you how sweet a condition it is to have the Sun shining on them. Mary Magdalen will tell you, (when she wanted her Saviour, her Lord) with many tears, what a want it is, and what a joy to have his presence. O what light is there in that soul: what joy, what peace, what comfort, what warmth, what melting over the Lord Jesus! it is a little heaven on earth indeed, this enjoyment of the Lord Jesus.

Fifthly, We may hence learn then brethren, whence cometh all 5. our light, and all our warmth, and all our fruitful influences, [Page 423] whereby we spring forth, and bring forth abundantly, it is from the Lord Jesus. Thy heart was as very a dungeon as any, full of darkness and bugs, frogs and serpents, and how came it to be lightned, but that the Sun of God was pleased to shine on thee, yea into thy heart more then another, and freely with his pre­sence to scatter those lusts thy soul was full of before. Art thou enabled so much as to bud, to think a good thought? its from hence, because that the Sun of righteousness hath arisen on thee; thou hast received some influence from him: doth it come to a blossom, a good word, holy communication? its from the same principle: doth the fruit knit and grow up into a ripeness, increase into an holy action, an holy walking with God, whence is it but from the Sun of righteousness? doth the Marigold open? its according to the heat of the Sun Peter mel [...]s because Christ looks on him. 6. Gal. 1. 2, 20. Not I, but the Grace of God in me.: do our hearts open? are our hearts enlarged? hence it is (Brethren) forget not the foun­tain, we are apt to think, the sparks are of our own kindling, &c.

Sixthly, Then (Brethren) we should hence learn to whom, to your all give the Praise, the Glory of all. Let the Moon and Stars then fall down before this Sun, as it was in Josephs dream: they shine but with a borrowed light, and the borrower is servant to the lender. How do the Birds each morning chant and chirp, when their little spirits are revived by the Sun rising on them? and shall our mouths be sealed up, when the Sun of righteousness hath visited our hearts, quickned them, enlightned them? The Stars you know appear not when the Sun ariseth in his Glory: O dear friends, so should we when the Name of Christ cometh in competition with our names, not appear, be con­tent to be nothing, to decrease, so he may increase; Let him have the Glory of all.

Seventhly, Then (Brethren) learn to prize the Lord Jesus, 7. Psal. 89. 15. I will walk in the light of his countenance. set a true esteem on him: should we want the Sun for one moneth, what a value should we set on it? it is true worth in­deed, brethren, to value things by their enjoyment, rather then by their [...]ant: now thou hast the Sun-shine it may be, many a sweet refreshing warming from the Lord Jesus, O prize it; every one is looking at and admiring a Comet, but who con­sidereth the Sun? who admireth that? prizeth that? how much ado hath the Lord Jesus with us to bring us to this? he is fain to put us in a dungeon, to make us bear the iniquities of our [Page 424] youth, to hide his face, to make us walk in darkness, before we will prize it; what a grief is this to him? is it not a trouble to our selves? and what a folly is it Brethren, to grieve the Lord Jesus, and grieve our own souls, when we might save all this? O labour then to do it; beg such a heart of Jesus Christ.

Eighthly, Then Brethren, shut not the windows against the 8. shinings of this Sun of righteousness: sometimes the Lord Jesus getteth within a sinner for all his fence and guard, light cometh in at some chink, beginneth to discover the condition in which he is, sheweth him the filthy vermine that are ready to run away with his soul, that the heart swarms withal, that he saw not before: and yet alas, he maketh a shift to clap to the win­dow, to smother the light with both hands, puts it away, he desires not the presence of it; this is a sad condition, when men are ignorant, and will be ignorant; when the Lord Jesus would Jer. 51. 9. have healed them, and they would not be healed; O how canst thou tell, whether ever thou shalt be healed till thou die? O take heed Brethren, of this! it is the way to bring the blackness of darkness on you, to provoke God to clap the everlasting chains of darkness on you, wherein you may be reserved to the last day. Oh it is a sad saying, that, Let him that is ignorant, be ignorant still; the time may come, when the hour of darkness shall fall on your souls at the day of death, that you 1. Cor. 14. 38. would give a world then but for a glimpse of that light you now shut out, and fence your selves against; when your works of dark­ness and secret pleasures of sin (for whose sake you have done it) do fly in your face, buffet you, ready to tear your throat out, hale you before the judgement-seat of Christ, O then for a sight of Christ, but he is far from you; no, he would have enlightned you, but you would not; Therefore now the things which belong to Luke 19. 42. your peace, are hid from your eyes. He might pitty Jerusalem, and weep over her, but alas her condition was past cure; I would the condition of many a poor soul here were not such; yea Bre­thren, the people of God themselves, take heed of sh [...]ing out the light of this Sun of righteousness; for what will become of the light in the room, when its fullest of light, if the windows be clapt too? will it not be cut off? will it not become a dun­geon? we complain many times of a dark, and sad, and dead condition: the truth is, Brethren, we have shut him out, we [Page 425] have thought; Oh now we are full, now we have knowledge and heat enough; we have been so warmed with the influence of Christ on us, now it matters not for altogether so strict a walking, now we have gotten the light of his countenance; this is a secret fro­wardness of our hearts, and then he is provoked to withdraw, and alas, we are in darkness again. Therefore take we heed Bre­thren, how we hide the face of God in Christ from our selves by such wantonness under the beams of Grace.

Ninthly, Then Brethren, learn we not to rest in the common 9. influences of this Sun, the Lord Jesus he shineth on the good and bad, Brethren, but he shineth only on the heads of some, but into the hearts of others (as the Apostle saith) the 2 Cor. 4. passages between the head and the heart are opened, and the light seizeth on the will and affections, as well as the under­standing; the Sun may shine on thee, thou mayst have much knowledge, and an head full of notion, and yet be but a weed; for it shines on the weeds as well as on the flowers; on the dunghill as well as on the garden; the dunghil never savours so bad, as when the Sun beateth most on it. O what steams are there then, enough to poyson a man! Ah Brethren, the shining of Jesus Christ, on some poor sinners, what doth it but raise steams of lust within? men are more vile, more wicked, their guilt greater, their condemnation surer, their sins more loathsom to God then any others; therefore stay not here (Brethren) except we find that the light we receive from Jesus Christ do scatter our lusts, for they will not endure the light that is saving indeed: except thou find that it change thee indeed, and transform thy heart into his image from Glory to Glory: if thou find thou art rather changed from dishonour to dishonour, from one vile affection to 2 Cor. 3. 18. another, ( [...] the Apostle cals them) all the light thou hast received, is nothing. Rom 1. 26.

Tenthly, They are not friends to Christ then Brethren, that 10. would make more Suns then one; what, is not the Lord of Glo­ry a glo [...]s Sun enough? is there not a fulness of light in him; sufficient for us all? a fulness of heat and influence in him for us all, but we must be flattering our selves and others into a ri­valship with Christ? how gross are the Papists in this point? making the Saints their mediatour of satisfaction and interces­sion both? I do them no wrong: they are the words of their [Page 426] Missall, praying for pardon by the merits of their Saints, and praying to them to intercede for them: yea and to the Virgin to command her son; O horrid! but in them its not so much, because either they are in Egyptian darkness, and denied the means of light, or given up to strong delusions to believe a lye; 2 Thes. 2. 11. but for us that have the light of the knowledge of Christ in such a rich manner among us, and yet have a Pope in our bellies, the indignity is much greater to Jesus Christ: how prone are we to set up our own works, as our Saviour? who can say his heart is clean, and throughly purged from this evil? O that we were but ashamed of it, and were able to say that we do it not in our hearts; for then its not so deeply chargable on us, (as I doubt) its on many of us. Therefore take heed of this Brethren, of setting up any spark of our own kindling (or of his kindling) in us, in defiance to the Lord Jesus, in opposition against him, or partnership with him in our salvation, in our comfort, or peace, or joy of faith: if we do, and give him not the whole, we do much dishonour him, and shall find that we much wrong our own souls. No readier way (Brethren) to bring an eclipse, then when the Moon wil be interposing between the Sun & the Earth.

Eleventhly, What enemies are they then to Jesus Christ and to 11. Mankind, that would pluck the Sun out of the Firmament? would we not account him a desperate enemy that would en­deavour it? and are they any better? are they not much worse, who would pluck away our Christ from us? whether they be sins, or lusts within, which do indeed rather cloud or eclipse at most. But there are some who would even pluck him out of his throne that the Father hath set for him in Heaven, in his Church, such as deny the Lord that bought them, such as will not yield him to be the most high God, equal to the Father; Phil 2. 8. though Christ counted it no robbery, they count it a robbery for him be equal with him. Can a creature-Christ be a sufficient Christ to give light, and life, and healing to poor sinners? will this ever satisfie any tender conscience, quiet any trouble [...]ul? let it go then for a damnable heresie, and let us abhor it, and beware of it; for nothing is so gross, but in these times Sathan 2 Pet. 2. 1. finds some vent for it; and bewail it (Brethren) that ever any poor creatures that expect salvation by Jesus Christ, should at­tempt such an high indignity against him? what is it but to kiss [Page 427] him with Judas, and yet to betray him? with Joab to kiss the Son, and yet to stab him? he that would bring the Sun down to the light and condition of the Moon, were a wretched man, but this is nothing to the case in hand.

Twelfthly, Then admire (Brethren) the tender mercy of the Lord that would give us such a Sun, the Lord Jesus, the Sun of 12. righteousness! if he had left the world in a Chaos at first, and never commanded the light to shine out of darkness, never set any Sun in the Firmament, who could have charged any thing on him? But he knew what a miserable world it would it be with­out the Sun, and how little of the beauty, and excellence, and perfection of his works, and wisdom would appear, if there were no Sun. But here (Brethren) shining forth more of his [...]enderness and bowels unto poor Sinners in a dark and dead con­dition, through the tender mercy of our God, whereby the day-spring from an high hath visited us; here are the soundings of his bowels toward us indeed, when we were forlorn and Luke. 1. 78. helpless in our selves, to cause this day-spring from on high to visit us. And truly for us in this Land, how long have we had the Sun of righteousness risen on us? and that yet it is not set, that he is not altogether eclipsed by the world of iniquity; that he hath stood still (as it were) and not hastened to a setting; this is unspeakable mercy, admire it, bless the Lord, be filled with his praises!

Thirteenthly, Brethren, Then let us be exhorted to set our 13. selves in the warm Sun. I mean, to wait diligently on the Lord Jesus in his Ordinances, for these are the Orb in which he moveth in his Church, the Heavens, and doth, as it were, wheel about the Church in them, as the Sun in the Orb, to communi­cate his light, and heat, and influences; and therefore its ob­servable, that David saith, I had rather be a door-keeper in the Psal. 84. house of God, then dwell in the tents of wickedness; why, saith he, The Lord is a Sun, and a Shield, Glory, and a Defence round about them, therefore he would be a door-keeper in the house of God; because there, and then, and to them, he is a Sun in a special manner. O Brethren, have you not experience of it? where and how come in your warmings on your spirits? is it not in the Ordinances of Christ? doth he not breath there, and feed there with his people? if a man should be so [Page 428] peevish as that he would not have the Suns influence, except he did shine in his chamber, did move there, or shine on the earth, or move there, were he not most justly deprived of them? Here Brethren, here in the Word preached and heard, in the Seals, and Prayer, and all the Ordinances of Christ he will be found of his people, and above others in private; be much in maditation of the sweetness, the riches of his love to poor Sinners, such as thou art, this is to set our faces Brethren; towards the Sun. O how will this clear the eyes of an Eagle indeed, one that is gloriously born of heaven, though Owls are blinded by it? How will this (Brethren) darken the beauty and glory of all things here? You complain of earthliness, and you are fast glewed to the world. O beg of God, that he would turn your eyes toward himself, toward the Lord Jesus; behold this Sun in his strength and glory, and see if this do not make all things else dull to you, to have no excellence in them, in compa­rison of Christ, that you shall cry out, none but Christ, none but Christ. O Brethren, this would make us sparkle, like Diamonds, lying under the influence of the Sun: its for want of this that Christians are like Diamonds in the dirt; this will make us sparkle, as Moses face did shine; this Brethren, is the way to contract the beams as in a burning glass, and set the heart on fire with love to Jesus Christ; then our affections will flame, then shall we be a zealous people of good works; otherwise not.

Fourteenthly, Arise then and shine, thou poor fearing soul, 14. that liest in the dust, be inlightned, lift up thy eyes thou that languishest, and thy spirit is ready to faint within thee, thou art even dying, and couldst with fears of thy condition: Oh thy light is come! is not the Sun in the Firmament, though he may be clouded from thee? what though there be much darkness in thee of ignorance, of discomfort, thou walkest in darkness and Isa. 60. 1. seest no light, the Sun may be up, though it appear not? it may be day with thee (poor soul) and thou a child of light and of the day, though thou beholdest not the Sun, nor the b [...]ms from the Sun; if thou hast not the light of the Sun, the light of his countenance, thou mayst have the influence of the Sun not­withstanding, that reacheth the parts where the light cometh not. And be not discouraged at the enemies of Christ: what though the clouds of ignorance, errour, prophaness and ido­latry [Page 429] gather together, and seem to threaten the Sun? Alas, how soon can he dispel them, consume them with the brightness of his glorious appearance? what if the Dogs do bark at the Moon, the Church, or at Christ, the Sun? will that hinder him in his course? what though the People when they are scorched with the heat of the Sun (as some Pagans are) do curse the Sun? can they hinder his course? O no: as a strong man he will run his race, and who shall hinder it? and those that will not be made fruitful he will burn up and consume; therefore be not discouraged; and thou that hast much deadness, and coldness, and hardness, be not discouraged, there is influence enough in Christ, go to him, labour to act faith on him, set thy self under his influence, wait on him in his Ordinances, and see if it come not into thee, to warm, to melt, to make fruitful in the work of the Lord.

Now for the second, which is, that Jesus Christ is the Sun of righteousness. But lest I should dwell too long on the Text, if▪ I should at large handle every part, therefore I will rather sum up several things in one Observation, and its this.

Ʋnto them that fear the Name of the Lord, the Sun of righte­ousness shall arise with healing in his wings, or d [...]th arise with Doctr. healing in his wings. Wherein I will labour to unfold seve­ral things, and then come to the Application of all to our selves.

First then, What is meant by them that fear the Lord? here in this place of the Prophet, I conceive by the coherence of the Text, that hereby are meant such, as when the Prophet had de­nounced the fearful threatnings of Judgement, The day of the Lord to be as a fire; oven, to consume the stubble, &c. they were afraid, they feared the Lord and his judgements; they were apt to be too much dismayed at it; but he tels▪ them, that to them it should be a day of healing, and liberty, and light, and refreshing to his people. The people of God may, and ought to be afraid of the judgements of God, when they hang bound up in a black cloud, but yet in the womb of a threatning; and so Josiah was afraid, and rent his clothes, and humbled himself, 2 Kings 22. ch. 11. 19. his heart was tender, and he did tremble at this fearful word, the judgement threatned against Hierusalem. A stout, stubborn, [Page 430] brawny, hard heart never melts nor moveth, but such as those are afraid; or else if judgement do break out, and the decree bring forth, the clouds pour out upon Sinners, then they are afraid. So David was afraid of the judgement of God executed on Psal. 119. 120. [...] Chr [...]n. 21. 30. Ʋzzah, and afraid of the Angel of the Lord. Now to such as these, the Lord promiseth a Sun of righteousness shall arise with healing; such fear hath torment in it and anguish, and therefore hath need of healing; but is this to be restrained either to their persons, or to their conditions? surely no: the pro­phesies are Divine, they are of the nature of the author, with whom 1000 years are but as one day, therefore we are to allow to them a greater latitude, such as is agreeable to them, they are not fulfilled punctually at once, but have springing accomplish­ment, Bacon ad­vancement of Learning. li. 2. p. 121. and germinant throughout many ages, though the height or fulness of them may refer them to some age; and of all other prophesies, it is most true of that of Christ, with respect to the saving vertues of his blood to his people; therefore for persons we must not confine it to them, no nor for things, to that sort of fear which seemeth to be meant by the series of the con­text; but this as all other promises of God are applyable to any condition of poor creatures, to which its suitable. As that of Joshuah, I will, never leave thee, is applyed to want in outward things, and to encourage them to walk without covetousness. Iosh. 1. 5. Heb. 13. 5. Therefore;

Secondly, Fearing of God, may be meant such as God hath begun to work on, hath convinced them of sin, and of wrath by reason of sin; there is a fear wrought in such an heart, as the poor Jaylour came springing in and trembling; and the three Acts 16. 29. Acts 2. thousand in Acts 2. To such as these the Promise may be apply­able, That Christ will arise on them with healing in his wings; though I know not that its to be taken in any equal latitude with this fear, for there may be such a conviction and fear, and yet haply never any healing for them.

3. Such as fear the Lord and his Goodness (as the Prophet hath i [...]) Such as fear his Name, though he himself be in Heaven, Hos. 3▪ 5 and they cannot see him face to face, as Moses did; they seek not [...]t s [...]gns of his presence, though they see him but darkly and through a glass: though they see him not, being invisible, [...]et by his [...] they know him; and the greatest part of his [Page 431] name is Mercy (as you have it in Exodus) and his name speaks Exod. 24. 6. his nature, the Lord, the Lord God, gracious and merciful, long-suffering, &c. O! such as these, they shall have the Sun of righteousness arise on them; if they have but little, yet they shall have more: Some they have had, else they could not be fearing him in such a manner as this is, for this indeed is a part of the Covenant of grace made good to them already, that he will put his fear into their hearts; and this here is nothing else but the dis­playing of the same Covenant of grace to his people. Alas! many times the people of God that fear his name, are under cloudings, sometimes in respect of temptation to sin, they are sore pestered with them: Sometime the prevailing of sin over them, to the darkning and disquieting of their souls: Sometime they are in darkness and see no light, and yet fear the name of the Isa. 50. 10. Lord. Now to such as these the Sun of righteousness will arise with healing in his wings.

But secondly, what is meant by the Sun of righteousness? That Christ the Covenant is meant, I told you before; but for a reason of this title, why a Sun? you have heard at large. But the Sun of righteousness, why so called, is a further question; and for answer to this, let me speak a few words.

First, One reason may be because of his perfection; there should nothing be wanting in him, he should have all perfections which were just and fit for such a Mediator to have; and so some think there is a Hebraism in the words, the Sun of righteousness; the righteous Sun, the absolutely perfect Sun: and this is a truth, in this Sun there was no spot, no wrinkle, no darkness, no defi­ciency of glory, of light, of heat, of influences, of pains in wheel­ing about his Church continually for their supply and refreshing; but this is not all.

Secondly, Because in him the righteousness of God was emi­nently conspicuous, therefore he may be called the Sun of righte­ousness; Some imperfect footsteps of righteousness there are in the creature, of holiness and conformity to God, some lineaments of his Image, but very naked, they want their filling up, and garnishing with colours, and will do while we are in the body: and there are so many blots, and blurs, and stains, that it scarce appears many times; witness the choicest examples of the Saints, as [...] Moses, if you look on him at the water of Meri [...]ah, you [Page 432] would scarce have thought him so meek a man; and so David in Psal. 106. 32. [...] Sam. 19. 29. the matter of Ʋriah, and his dealing with Mephibosheth. These were shadows cast on the beauty of Christ in them, that it was not so conspicuous; the glass is dimmed, and defiled, and so not so transparent: but now the Lord Jesus is a pure glass of divine attributes and perfections, and therefore of this righteousness here spoken of. And secondly, conspicuous in him was the vin­dictive righteousness of God; it is true his justice is manifested in calling sinners to an account, as he did the Angels, the Sodomites, the old world, and us in our times, his dealings do speak him to Phil. 2. 6. be a just God: but never any so much as his dealing with Christ, though a Son, and equal with him in all essential glory; yet if he will be surety for poor sinners, he must as it were for a time vail his glory with raggs of flesh, because the children partake of the H [...]b. 2. 14. same; and though the Son of his incomprehensible love, yet if he will so appear under the sins of his people, he shall find them like a poisoned garment, inflamed with wrath, he must drink up the cup to the bottom, though he were amazed at it, and com­passed about with fear, surrounded with fear (as the Evange­list hath it) [...], though it cost him a bloody sweat, put Mat. 14. 34. him into an agony. A strong potion (Brethren) that casts the Lord of Life and Glory into such a sweat as this, though it lay him under reproach and shame, cloud Gods face from him, cost him the very blood of his heart, and all the joy▪ of his soul for a time; though he put up strong cries and tears, God will not be intreated to let the cup pass from him, not spare him at all. O! here the Justice of God is conspicuous in him. (Brethren) ne­ver Mat. 26. 39, 42. was there such a pattern of righteousness in God as this, that he would not spare sin, though in his dearest Son of his love. O then! shall sons by adoption think to make bold with sin, and not smart for it in some measure? Take heed you watchless, care­less walkers before God. O! what shall become of poor sinners then, that are never the better for all this, whose sins shall be charged on their own account? Did it amaze the Lord Jesus? With what hearts do you think (sinners) you shall be able to look an angry God in the face, when his flaming indignation shall stream forth on your souls to all eternity? O! think on it sin­ners, and tremble: but this by the by.

Thirdly, He may be called the Sun of righteousness, as I con­ceive, [Page 433] as he is the fulfilling of all the promises that were made of him. The Lord made many promises, as the seed of the woman Gen. 3. 15. shall break the serpents-head; and that in Abraham, in his seed all the Nations of the earth should be blessed; and that a Virgin should conceive and bear a son, whose name should be Immannuel, God with Isa. 7. 1 [...]. us; signifying the union of natures in his person.

Now if Christ had not come according to the promise, where had been the truth of God his righteousness? and therefore saith the Apostle, it was to declare his righteousness for the re­mission of sins, that are past, through the forbearance of God; Rom. 3. 25, 26. when all the Fathers had believed in him to come, and to be re­vealed, they dyed in faith, not having received the promises, that is, not having seen Christ come in the flesh for the accomplish­ment of their redemption, though afar off they beheld them and embraced them: Abraham saw his day and was glad. Now what had become of the faith of all these, grounded on the faithfulness of God who had promised; they without us, saith the Apostle, were not made perfect, though through forbearance Heb. 11. ult. (as it were) their sins were passed over; yet they would have returned on them again, if Christ had not come according to the promise; and therefore herein now Christ may be said to be the Sun of righteousness; but this concerneth most his first appearing in the flesh, though for these ends and purposes, for which he doth arise unto every poor believing soul. Now therefore he is the Sun of righteousness in this respect also, as well by his ari­sing on any soul that stands in need of him now, as by arising on them then: for if God should fail in any of them which he hath given to Christ, where were his righteousness? This is the third.

Fourthly, Another consideration wherefore he may be called the Sun of righteousness, is this, because he is the meritorious cause of our justification in the sight of God, therefore he is cal­led, the Lord our righteousness; he was set forth (saith the Apostle) for a propitiation through faith in his blood, called Ier. 23. 6. the righteousness of God, as he accepteth of the satisfaction of Christ, as God in Christ paid the price of it, even the blood of God (as he imputeth it to us, or for Christs sake doth not impute our sins on us) Enter not into Judgement (saith the Psalmist) Psal. 143. 2. with thy servant, for in thy sight shall no flesh be justified; not by [Page 434] the works of the Law, but by the blood of Jesus: in this respect he is called a Sun of righteousness.

Fifthly, in that he doth by his influences on the hearts of his people work on them a similitude, a likeness to himself, to his Fa­ther, and so beget an inherent righteousness, putting inward prin­ciples and seeds into their hearts, from whence flow all manner of holy conversation; in this also he is the Sun of righteousness: the Apostle is clear in this, he is made of God to us wisdom, righteousness, sanctification and redemption; which sanctifica­tion 1 Cor. 1. 30. is sometimes called in Scripture righteousness. So, he hath chosen us in him to the adoption of Sons, that we might be holy and unblamable, that by him we might be brought to such a Eph. 1. 4, 5. state and condition, by beholding him, by lying in his beams with our faces towards him, with open face. Now all shadows, 2 Cor. 3. 18. 2 Cor. 5. 2. Made sin that we might be m [...]de the righteousness of God in him. and ceremonies, and vails, (such as in the Legal administration of the Covenant of grace were on him) being taken away, we are changed into his Image from glory to glory. In all these re­spects he may be called the Sun of righteousness: and thus much for the second thing.

The third then, What is meant by the arising of this Sun of righteousness on them? if we understand it with respect to the people of God, of those times that feared his name; then it can­not be understood (Brethren) as if that Christ had never shi­ned on them: for, how come they then to fear the Lord, if he had not yet owned them as his people in Covenant? but it must be understood thus, that they should behold him in a more glo­rious manner arising; they that should live to see the day. Many waited for the consolation of Israel, as Zach. and Simeon, Luk. 2. 25. and many others, who could not have done it if they had had no influence from Christ on their hearts; therefore we must say, that even among the Jews, yea and before, many of them had a dawning of light, had some glimmerings of Christ, he did shine through all the darkness and shadows of the Ceremonies: Christ was held forth in them all, but only as the beauty of the picturre is in the shadow. But now we have the very image of the things, (saith the Apostle.) So that this rising on them (Brethren) Heb. 10. 1. may be as the rising of the Sun to some height, rather then his first appearing: for I find that in the Gospel of Matthew, so the word [...] is rendered. When the Sun is risen, it wither­eth: Mat. 13. 6. [Page 435] that is, when its up and at an height, then it wither­eth.

So now, (though before they had the dawning, I say, some scattering beams fore-running the glory of the Sun) yet now Joh. 10. 10. they should have it in greatest glory, for he came that his people might have light and might have it more abundantly.

But now to us (Brethren) on whom he hath shone so long, he may be said to rise, as he breaks through any clouds of dark­ness, on us, as the Martyr at the stake cryed out, Son of God shine on me: he meant, that he should shew him the light of his coun­tenance, break in on the heart with more light and warmth, whereby he might be armed against that tertible death he was to encounter with; and the Sun in the Firmament broke out in a glorious manner through the thick clouds, as an Emblem, if not an earnest of the other; and a visible evidence or testimony to the standers by, that it should be so. So that now I conceive, when on any poor soul in his first agonies, the throws that he hath to bring forth the child Jesus, his troubles of heart for sin, and thick darkness on him the Lord Jesus breaks forth on the soul with a glorious discovery of his love, yea with an hint of his love, its arising on him; and so as the increase of the glory of his people Israel: the glory of his people Israel is called his arising on them; so where the Lord doth in a more eminent Luk. 2. 32.. manner appear to his people, either after desertion in respect of comfort and peace, or after desertion in respect of holiness, there he may be said to arise on them. And thus much for the third.

The fourth thing is, what is meant by the wings of this Sun of righteousness? this is so much the more difficult, by how much the more Metaphors it is cloathed with, one on another: For first, the natural Sun is said to have wings. And secondly, then this Sun of righteousness being compared to the natural Sun, is also said to have wings; that we may therefore a little unfold it, let us first see what are the wings of the Sun, the natu­ral Sun, and for that we must know it is Metaphorical: the raies, the beams of the Sun are said to be the wings of the Sun; we read of the wings of the morning, wherewith the Psalmist Psal. 139. 9. would flie away to the ends of the earth; what is that but the dawnings of the day? the eye-lids of the morning, as Job calls Job 3. 9. [Page 436] it: the first breakings of light, when the Sun peepeth above the Horizon, the raies and streamings of light scattered before the appearing os the Sun: the Sun is as it were the eye of heaven, governing and viewing the earth; and the dawning of the day is as it were the eye-lids, opening before the eye do appear when it awakeneth. So Caryl and Mercer. they are called the wings of the Sun, (as is conceived) for several reasons.

First, because as wings and feathers compass, clothe and adorn the fowl whose wings they are; so the rayes do clothe, and com­pass, and adorn the Sun as it were; how naked would a bird be without his feathers? and how naked would the Sun be without his raies and beams?

Secondly, because of the swift motion of the Sun, not only in his diurnal course, as in Psalm 19. He rejoyceth as a Gyant to run his race: but no sooner is the Sun up, but he doth in a manner spread his raies to all the Hemisphere, as a bird quickly when she riseth spreadeth her wings abroad; and therefore the Egypitans Hieroglyph. of the Sun, was a fowl spreading long wings every way.

Thirdly, because the wings of a fowl, are those under which she gathereth her young, cherisheth them, refresheth, warmeth Mat. 23. 27. them, that they may grow and increase: So here, the wings of the Sun are those whereby the creatures in their kind are healed and cherished; as you know how the body will be benummed, and languish with the cold of the night: when the Sun beams come to beat on it again, how doth it quicken and revive?

But now for the wings of the Lord Jesus, what are his wings as he is the Sun of righteousness? whatever answers to this Sun-beams are his wings; and what are these? In a word then, I take them to be the Word and Spirit especially; not excluding other Ordinances of Jesus Christ, but these especially; yea (truly) the Spirit in the Word, and in other Ordinances of Christ, I take to be these wings here spoken of. The Spirit in the Word, even whereby he cometh and preacheth to men, even to them that were asar off from Christ, is said to come and preach peace; by which also (saith the Apostle) that is, by the Spirit, he went and preached to the Spirits in prison, that now are in prison, but not [...]ph. [...]. 17. when he sent to preach to them; the Spirit of Christ in the Word which Noah preached to them (who was a Preacher of righte­ousness) [Page 437] the Lord Jesus went and preached to them: I say, 1 Pet. 3. 19. these are the wings of our Sun of righteousness; and so they are called haply for divers reasons.

First, that these proceeding from him, even as the raies of the Sun, which are his wings, proceed from the Sun, as the Sun sends forth his beams and influences in a powerful manner; so Christ sends forth his light and his truth, the Spirit as a person in the Trinity proceedeth from him as from the Father, but as to his Psal. 43. 3. office, to be an enlightening Spirit, a quickning Spirit, a comfort­ing Spirit; so he proceedeth from Christ; I will send you the Com­forter Ioh. 15. 26. from the Father; he poured out of his Spirit on his Apo­stles and many others, who were to go forth in his name, and preach the Gospel to the Nations; and the Word he sends it Rev. 1. 16. forth, out of his mouth proceedeth a two-edged sword, which is his Word.

Secondly, as the beams supply the absence of the Sun, so doth the Spirit of Christ supply his absence; therefore while he was yet present, the Spirit was not yet given, not poured out in that ful­ness; but when he was to go, he comforts his Disciples with this, that if he went, he would send them the Comforter, another Ioh. 14. 16. Comforter; himself was one, and he would send them another, and that was his Spirit, and he should lead them into all truth, bring all things to their remembrance, and be their Comforter, and help their infirmities, and so supply the absence of Christ. Yea better then if he himself were with them; as we use to say, the Sun is come into such an house, when the beams thereof are come in, which do supply the absence of the Sun, and better it is for us to have the beams, then the Sun in our houses.

Thirdly, because of the swiftness of the opening of the glory of Christ to the last ages of the world. O! how swift are the beams of the Sun in a moment darted from heaven to earth, and over-spread the whole Horizon? So the Lord, his Word being quickned by the Spirit, doth run very swiftly (as the Psalmist Psal. 147. 15. hath it) in how short a time (as the age of the Apostles) did it overspread the Horizon, gotten as far as Rome, and how mightily did it prevail, though the Jews did contradict, and blas­pheme, Acts 19. 20. and endeavour to take off the wheels of his Chariots, yet it went on never the slower for that, it grew and multiplyed; [Page 438] Converts unto the face of the Church were as thick as the morn­ing dew on the face of the earth, which is generated by the Psal. 110. 3. Sun.

Fourthly, as the beams of the Sun carry light, and heat, and refreshing along with them to the poor languishing earth, and other creatures, so doth the Spirit and the Word, and the Spirit in the Word carries light with it; thy Word is a light to my feet; and indeed it is not Christ considered alone, but as he is held out in the Gospel that is here resembled to the Sun of righteousness, Rom. 10. 18. as I told you before; their sound is gone forth into all the earth; that is, of them that preached the Gospel of peace and recon­ciliation through Christ. And for heat; O! how doth many a poor creature come under an Ordinance with an heartless mind, cold and dead, and his heart doth burn within him, while the Luk. 24. 32. Lord by his Spirit hath communion with him in those Ordinan­ces? and what refreshings do arise to a poor weary soul, when the Lord createth the fruit of the lips, peace, peace, certain un­doubted peace, he doubleth it for emphasis: that peace which Isa. 57. 19. passeth understanding: and it shall surely be so, and suddenly too, not long, he delights not to hold poor souls in anxiety & trouble, only what he seeth needful for their humiliation, fetching them off themselves and sin, and making Christ sweet to them indeed, that he may be precious to them. Other reasons might haply be given, why the Spirit, and Word, and Ordinances are compared to the Sun, which are the wings thereof, but this shall suf­fice.

The fifth thing, what is meant by healing, and indeed this is large, and as large as our spiritual maladies are: some say, there is nothing more wholsom then the Sun; where it cometh with its beams, how doth it purge the air wherein we breath, con­suming the noysom vapours that arise, and would infect it quick­ly, purging the earth from its dregs, or else we should quickly find the offensiveness of it? So the Lord Jesus by the breaking forth of his Spirit in the Word of Truth, doth heal the air, con­sume and scatter the venomous errors of men, wherewith we should quickly be all poysoned, were it not for this, that be makes manifest their folly to all men, and they proceed no further. He heals the waters, the waters of the Sanctuary: how often have they been polluted, yea poysoned by some, and the Lord hath [Page 439] healed them again by his Spirit. Again, he heals the earth of its barrenness; in Winter the earth seemeth to be languishing, and all things withered and dead, when the Sun returneth how doth it heal it? To its here (Beloved) it is the Word and Spirit that opens the earth, moistens the earth, sweetly refresheth it, calls forth the fruits thereof: The fruits of the Spirit they are called, as the fruits of the earth are called, the precious fruits, put forth by the Sun and by the Moon (which shines by a derived influ­ence Deut. 33. 14. from the Sun:) how precious are the fruits of the Spirit, (Brethren) love, meekness, joy in the Holy-Ghost, humility, self-denyal, these are the precious fruits put forth by the Sun, the Lord Jesus, by his Word and Spirit beating upon our barren hearts; indeed he maketh the barren Wilderness to become a garden of God. Again, he healeth, he reviveth the spirits which languish and are ready to go out, as the poor Birds that in the Winter are hard put to it, and some lye you hardly know where, as if they were dead or dying: when the Sun returneth, how doth it refresh and revive their little spirits that were left be­fore? The night brings a heaviness and burthen along with it to the body, but the morning, when the Sun ariseth, how doth it enliven and lighten? Oh! so its in this case, many a poor soul can say by experience, that when darkness hath been long on them, they have no light, no comfort, no refreshing, no breath­ing of the Spirit to their apprehensions in his Ordinances on their hearts. O▪ how have hands hanged down, and their knees feeble, and knock one against another for feebleness, and that which was within them was ready to dye: But now, no sooner hath the Lord Jesus, the Sun of righteousness looked on them, but they have had their ankle-bones strengthened, the joy of the Lord is their strength, as Neh. 8. but I intend not here much Neh. 8. 10. to expatiate, only these two or three things.

First then, the first thing in this healing which is brought un­der the wings of the Sun of righteousness, is pardon for our sins; who forgiveth all-thy iniquities, and healeth all-thy diseases: these are exegetical one of another, or may so be looked on. Sin Psal. 103. 3. (Brethren) cuts off a creature from God, and so maketh a wound, which now is healed and made up when they are pardon­ed; Make the heart of this people fat, and let their ears be heavy; their eyes closed, lest at any time they should see with their eyes, or Mat. 13. 15. [Page 440] hear with their ears, or understand with their hearts, lest they should be converted, and I should heal them: which Mark reads Mark 4. 12. thus, lest they should be converted, and their sins be forgiven them. So then forgiveness and healing are all one; and its one thing surely included, in that of the Prophet Hosea, I will heal their back-slidings, I will love them freely; the justification freely by Hos. 14. 4. his grace, (as the Apostle calls it.) Poor sinner, thou that ever knewest what sin was, what a wound it was to thy soul; knewest that thy pardon is a healing to thee. So then this arising with healing in his wings, is by his Spirit in his Word; he conveyeth the blood of Jesus Christ, the merit thereof, maketh it over to the poor soul that believeth, to the doing away of all the guilt. So as a Sun of righteousness, properly he healeth: and this is the first.

Secondly, He taketh away also the anguish and trouble that did arise from sin to the soul; as when a wound is healed, you know the anguish and smart is taken away, though while it is healing, (it may be) when searched and tented, there will be smart and sore, yet afterward its taken away by degrees: I know some of you have felt, and haply some at present may feel the grief of your wounds. O! how they will throb, and beat, and burn, and smart sometimes: broken bones are nothing to a broken heart, nor the broken flesh any thing to a broken bone: the Lord heals the broken in heart, he bindeth up their wounds; I have seen his waies, and will heal him, saith the Lord; he speaks to Psal. 147. 3. the condition of a poor disconsolate soul under the wrath of God: He was wrath and smote him, yea he hid him and was wrath: Isa. 17. 18, 19. O how this troubles a poor soul! he cannot but have his heart full of darkness, and terrour, and trouble, that hath the face of God hidden from him; well, saith the Lord, though he did walk frowardly before me, gave me not my ends in smiting him, yet I will heal him: and wherein doth this healing consist? Alas▪ in restoring joy and comfort to him; the poor soul now was over-whelmed with sorrow, his heart now was ready to sink and fail within him, and lest it should so do, he will heal him; and how is this but by his Word and Spirit therein, which is the comforting Spitit, he will create the fruit of the lips, peace, peace to him. Here is a healing indeed, the healing of broken hearts, and bro­ken bones; its the work that the Father sent the Lord Jesus for Luk. 4. 18. [Page 441] into the world, in an especial manner, that he annointed him for, poured out the Spirit upon him, annointed him with the oyl of Isa. 61. 1, 2. gladness above his fellows, that he might speak in due season, that he might bind up the broken spirits: Now the Lord Jesus, Bre­thren, our dear Saviour, he delighteth to do this will and work of his Father. O! he loveth to be doing with broken hearts: And O that we had some work for the Lord Jesus this day, he is among us now, to see if there be any heart in this condition, that he may heal us; its his delight to do it. Well, this is a second, he hath his cordials, as well as his purgatives, his lenitives as well as his corrosives.

Thirdly, he cometh with healing under his wings, as to take away the anguish, so also to purge away the filth of it, to heal the running putrifying sore, that it may not run, and defile, and pollute all that a man taketh in hand: How much more (saith the Apostle) shall the blood of Christ purge our consciences from dead Heb. 9. 14. works, that we may serve the living God. With corrosives he eats down the proud flesh and the dead flesh; he dryeth up the bloody issues: then the person was healed when she touched Christ, but the hem of his garment. This is that which troubles many a heart more then the guilt of their sins; and indeed the returning and recoyling of sin on them again and again, occasioneth the questi­oning of their peace and comfort that they have had. O, how one cryeth out of this sin, and another of that sin, and walks heavily and sadly! Well, the Lord Jesus he will arise with healing under his wings for all these distempers.

Fourthly and lastly, another healing is the taking away his an­ger manifested in outward calamities or diseases in a people or person, I will heal their back-slidings and love them freely, for mine anger is turned away: either to turn away the affliction, or at least the anger, which is the sting; the inflamation of any afflicti­on whatsoever, if it be but an itch, a scab, if it be fired with the anger of God, it shall be enough to consume and destroy: the Lord challengeth it as a priviledge, See now, that I, even I am he, and there is no God with me, I kill and I make alive, I wound and I Deut. 32. 39. heal, I wound their comforts, wound their peace, lay them a gasping, a dying; art thou not he that kelled'st Rah. and wounded the Dragon? So Job, he maketh sore, and bindeth up, he woundeth Iob 5. 18. and his hands make whole. Come say they, let us return to the [Page 442] Lord, for he hath torn and he will heal us, he hath smitten and he will bind us up, after two daies will he revive us, and the third day Hos. 6. 1. we shall live in his sight; Healing upon the returning of poor sinners is a choice mercy indeed, and all from him, their returning in order to healing, and the healing unto returning. Behold I will bring it health and cure, I will cure them, and return to them abun­dance Jer. 33 56. of peace, after be had threatened to destroy them in his an­ger by the Caldeans; So then it may be (Beloved) that the trouble of spirit thou hast had for sin, God hath laid his hand on thy family, on thy person, and all little enough to bring down the pride of thy heart, and to take away the iniquity of thy cove­tousness, and wean thee from the creature. Well, he will return if thou return to him, he will return, he will heal thee; or at least take away the anger that inflameth the Visitation (which is a kind of healing; Brethren) though we are kept under it. But thus much for these particulars touching healing.

You see then, what it is that is held forth in this Doctrine, That Jesus Christ will arise unto them that fear his name, with healing under his wings: that is to say, by his Word, and Spirit, and other Ordinances, conveigh to them pardon, and cleansing, and peace, and comfort, and freedom from calamities, or the evil of them; and I hope it is sufficiently proved by the several par­ticulars; there have been many Scriptures produced to prove it in each particular; therefore we will not any longer insist on that part, but come to the Application, which will be di­vers.

First, we may take notice (Brethren) hence, what a compre­hensive evil sin is, for if we speak of healing (which is the Ʋse 1. main thing in this Doctrine) it must needs lead us, being a rela­tive to some distemper or other, that is, to be healed, whether it be a disease, or whether it be a wound, or both, for diseases many times are caused by wounds; that its a disease, a wound might easily be proved in the first place, as by that of the Prophet, The whole head is sick, and the whole heart faint, from the Crown of the Isa. 1. 5, 6. head, to the sole of the foot, nothing but wounds, and bruises, and putrifying sores. O! how loathsom are these sores! do we not read of the plague of the heart, a hard heart, the stone in the heart; in that place of Ezekiel, where he speaks of his people Ezek. 34. 4. [Page 443] under the notion of a flock to be fed and guided? the diseased have ye not strengthened, neither have ye healed that which was sick, neither have you bound up that which was brokon, diseased and sick. I might here by an enumeration of particulars, shew that every sin almost, according to Scripture analogy, is a disease; To begin with the head, Brethren, is not blindness a disease? and is not ignorance a blindness of the mind, whereby we are Eph. 4. 18. alienated from the life of God? (Dear friends) consider it, how many among us, poor creatures, are groping at noon-day? the light that is in them is darkness, and O how great is that darkness! and is there not also a self-conceipt and pride, whereby we think Rom. 12. 3. of our selves above what we ought, and from hence it is that we grow more in the head than in other parts, a dangerous disease; there is much knowledge among many of us, but little heat, little warmth on the heart, little holy walking according unto it: Ob­structions between the head and the heart, is none of the least diseases among us. Is there not corruption of Judgement? and is it not a dangerous disease? if we had never thought so before, our times would have taught us this, the leprosie in the head, a man of unsound principles is leprous, and one of the worst kinds also. O, what a vertigo hath taken many! they run round, until they be giddy, and fall, and break themselves. Be­loved, there are strong carnal reasonings in our heads, whereby almost, we will make any thing good that we would have for­ward; we shall make it seem reasonable, that we may, cum ra­tions insanire. Go from the head to the heart, and see, is there not a stone there? and that is none of the least diseases: is there not a plague there? O what hardness of heart▪ and what stub­borness, and what frowardness of heart there is? we might in­stance 1 King. 8. 38, in many: (Brethren) are there not eyes full of adultry, like fleams grown over them, which do blind? are there not 2 Pet. 2. 14. pearls in the eyes, when the world is dear to us? what is our covetousness else? and what is envy but a blood-shotten eye, which proceedeth from a heart full of vexing? and is not lust a feavour, yea an ulcer on the liver, or a dart thrust through it? and what is rotten communication, which men make no more of, and vain and foolish discoursing, but the rottenness of a grave, but the rottenness of lungs breathing forth continually? O, how some mens tongues are set on fire of hell! can utter nothing Jam. 3. 6. [Page 444] but blasphemies and oaths at every word. But we might be endless if we should go to particulars. How many of us have a dead palsie, past feeling, commit all uncleanness with greediness? (saith the Apostle). Sinners, you little think what you are do­ing, while you are going on in a way of sin: as alas, are not many of you this day in this condition! you are either con­tracting or strengthening the diseases of your souls, making fresh wounds in your consciences. Ah! how lamentable were his con­dition that were wounded head and heart, full of sores putrify­ing, that the very sight of him, and savour of his wounds were enough to make all others ubhor him! yea, he is so far from seeking remedy, he wounds himself more and more, maketh them deeper and deeper, increaseth his diseases, he careth not how much he inflameth them; this is the condition of every poor sin­ner you see: O! what sad creatures are we, that have so many sicknesses on us, and each of them deadly; and how much more many then together? and if we feel nothing at all: he that is in the most deadly palsie or lethargie feels nothing at all, would be let alone, cannot endure to be stirred, because that maketh him sensible of his condition; O! such a mans condition is very dangerous: and is not this the case of our souls Brethren? O! what malignity is in sin? the poyson, and filthy­ness, and hurt of all diseases and wounds are little enough to set it forth by: and how sensible are we of a wound, of a disease of the body? & how insensible of the diseases of the soul? Well, in or­der to a healing, the Lord give us a feeling. But this is but the first.

But a little further to open the nature of sin on this occasion, which our Doctrine administers to us; that which is to be heal­ed, you have heard is sin, and that which needeth healing is either a disease or wound (they are correlatives) that you have heard already; it is therefore compared to many sorts of diseases, wounds, and putrifying sores, and bruises: But now I will speak a little (Brethren) to the ill qualities and consequences of sin, considered as such; which may tend to turn our hearts against it for the time to come.

First then, there is pain and anguish in most diseases, and in every wound and bruise, and especially in cankerings, festered sores; this is a proper passion of a disease, to have pain; and tru­ly, Brethren, so hath every sin a pain with it first or last; it is [Page 445] true, the cup of pleasures goeth down merily with Sinners, but when its down, it is a cup of trembling to them: do but look on Gain, when he had sinned in pouring out his Brothers blood, he quenched his bloody thirst, but kindled a fire in his bowels, Gen. 4. 13. 14. which did consume him; Oh every one that meeteth me, will kill me; fear hath torment, (as John saith) and see how full of fears a poor sinner is! The wicked flee, when none pursueth; the very stones and beasts being at enmity with them, they fear they shall be murthered by each of them. And how did Foelix tremble, when Paul disputed of righteousness, temperance, and Acts 24. 25. judgement to come; as long as they can keep out the sight of God, as they think, they are well: But bring a Sinner, and set him, as it were, in the face of God, let him but look on him as a righte­ous Judge of all the world, and most mighty to execute his pleasure on Sinners, and then tell me, whether the stoutest hearted-sinner do not quail, as usually at the hour of death? for truly for the most part, men seldom seriously eye their con­dition before then. How did the Jaylour spring in trembling, (in the Acts) Ah the Sinners in Sion are afraid, Fearfulness hath surprized the Hypocrites; who among us shall dwell with the Isa. 33. 14. devouring fire? who shall dwell with everlasting burnings? Alas, the stubble will not endure before the fire! no more can sinners endure to look on God, as a consuming fire, it maketh the very heart ach, except altogether hardened from his fear to behold him; because they know themselves guilty, and lyable to those burnings. There is (saith the Apostle) a certain fearful look­ing Heb. 10. 27. for of judgement and fiery indignation which shall devour the adversaries. Can a poor condemned Prisoner look on the Iudge, think on the Tree on which he must be hanged, on the fire but with fear and trembling? Can Belshazzar read his sentence on Dan. 5. [...]. the wall, the hand-writing, but with terrour, his knees knocking one against another? Ah Brethren, methinks Sinners that are yet in their sins, should not read a leaf in the Bible, (each leaf concerneth him, is [...] doom) but he should even smite his thighs together, there is so much terrour and fear ac­companying sin: Memoria testis, ratio index, timor carnifex, saith Bern. As the Saints have some antipasts of Heaven, a bunch of Grapes before they come to Cannan, an earnest of that joy unspeakable and full of Glory so doubtless Sinners they have [Page 446] some hours of darkness coming on them, some wrings and gripes of a guilty conscience, that sometimes made some of them run to an halter, to a sword for ease; none knoweth the hell of a guilty conscience, but such as have felt it. Oh the wrackings, the distortions of the Soul! The pulling of the very heart in pieces, and the rending of the very Bowels in pieces, with these imprisoned passions in the Soul!

But secondly, Even in sinners that repent (Brethren) though the wound be then healing, there is pain also you know: Now the Lord Jesus cometh in mercy to rouze the soul, to shame it out of its evil courses: and is shame nothing? a man cannot hold up his head, he is confounded: ye are now ashamed, (saith the Apostle) of the things which ye have done before: Rom. 6. 21. can you look back on your former vain and filthy conversation, and your hearts not be ashamed, your consciences not be ashamed? there is inward shame and confusion, though it appear not outwardly. So in that place of Ezekiel, Thou shalt remem­ber thy ways, and be ashamed, that thou mayst remember, and be Ez [...]k. 16. 61, 63. confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee. There will be a godly sorrow which works repentance, and never was there any re­pentance without sorrow; there's a pricking of the heart, and 2 Cor. 7. 10. pricking in the reins, Acts 2. 37. There is no rest in the flesh by reason of the sin and broken bones, That the bones which thou Psal. 51. hast broken, may rejoyce. Is it not sin that turns away the face of God? and what then can arise to the soul but trouble? Thou didst hide thy face, and I was troubled. This is the first thing, there is pain in sin and trouble, it troubles our hearts, and troubles our houses, as it did Cains; troubles the City and Coun­try, troubleth Israel.

Secondly, In sin (Brethren) or accompanying it, there is weakness and indisposedness, when its but growing on us, it seizeth on the spirits, the vigour first. So how lazie and list­less are we for divers days bef [...]e it do appear? and much more afterward. Morbus is [...] Galen. Arist. Ethic. lib. 1. c. ult. cited by Regn. on Hos. pag. 77. [...]. How wonderfully doth sin unbefit us for duty? we even move to it as an arm or foot out of joynt; when a man endeavours to bow it one way, it falls quite another way▪ [...] [Page 447] [...]. Lust; where they are in prevalency, they are like to wens in a mans body, which suck up the strength & nourishment; that which should supply the rest of the members, it turns to its own swelling. So doth pride turn that which should humble us, that which would inflame our hearts, and melt us, to it self, and so weakens us, keepeth our love at an under, that we cannot so livelily & vigorously serve the Lord. We complain of our weak hands and feeble knees, our indisposedness to the service of God: believe it, this is the reason of it, sin unmortified, Heb. 12. 12. this makes men reprobate to every good work: men of no judgement, Tit. 1. 16. no dexterity at all to it; When we were without strength, Christ died for the ungodly, and while we were yet Sinners, Christ dyed Rom. 5. 6. & 8. for us; they are convertible terms, a sick man, a lame man, a wounded man, we cannot expect they should walk, or work, or run in a race, it utterly unbefits us for any thing that is good; this is a sad evil that is in sin, as a disease or wound.

Thirdly, There is filthiness and deformity in sin also: O what a sight it were to see a poor creature full of running sores from Isa. 1. head to foot, all running and rotting; what filthiness is here, and and deformity? So when a poor soul hath a lust, a sore running, and never ceasing, how sad a condition is this? Brethren, how strangely will a fit of sickness change a person, that the rarest piece of beauty in the world, quickly becometh a gastly sight, every part contracting its deformity from the sickness, all withered and shrivelled, joynts loosed, the eye dead and dull, the face thin, the knees feeble, the hand trembling, and what not; Brethren, if the Lord open our eyes to behold in the glass of the word, the deformities of sin and filthiness, as we may see the lothsomness and ugliness of a disease, we should for ever be haters of it; but I will say no more to this head, That sin is a disease, a wound.

Ʋse 2. May be then to put us on to be more serious in viewing our selves in the glass of the Word, the Law of God, that we may see Ʋse. what creatures we are, and loth our selves; our wounds are so many that we are all one wound, and all one disease, there is no sound part in us; how pale and lean do our souls sometimes look with envy at others? how are we swelled with pride? how great and unweildy are our bellies with this? O how do some of [Page 448] our bellies cleave to the very dust! we are bowed down, as the woman in the Gospel. O how lamely do we walk in the ways Luke 13. 11. of God, halting between two, have a double object, and one foot in the wayes of God, and another in the way of sin; alas, how many wounds have many of us, that we never searched to this day? if we did but know them, it would pluck down our fea­thers, the proudest of us; and for some of us, we have great need of this admonition, because alas, until we see our selves wounded, see our deformities, we shall never care for healing, for having his comeliness put upon us; no, nor can the people of God put a rate upon the mercy, nor the rich, exceeding rich Grace of God in Christ, whereby they are healed, except they have before their eyes, the many wounds and running sores they are healed of; When Paul saw that he was the chief of the Sinners, then he advanceth the free Grace of God, that it had abounded, yea 1 Tim. 1. 15. superabounded; which a soul cannot admire the Lord for, except he see, and behold how sin hath abounded. O then let us be all perswaded to this duty, to eye our selves more often, more seriously, in the glass of the Law of liberty, the Law of Christ, and therein see how often, how grievously we offend him; see what deformities are upon us, that it may be admired how the Lord can love such as we are, and Sinners that are yet, in sin, that they may be willing to accept of pardon and deli­verance in and through Christ; for truly we are not any of us willing, until we be reduced to extremity; then the Marriner or Merchant will cast out his goods, when there is necessity for it, but not before. Therefore let all of us be perswaded to this duty in the second place.

Thirdly, Let us be instructed in this truth, that healing is not in us. I am the Lord that healeth thee, saith God to Israel, and therefore the Lord promiseth the Sun of righteousness shall arise with healing in his wings, which were needless, if healing were in our selves; some creatures, if wounded, healing is in themselves, as some fish are said, if wounded, to heal themselves with their own slime; a Dog licks himself with his tongue. Brethren, sins are not such wounds as will heal themselves of their own accord; neither as if a man have a slight cut it may be, he heedeth it not, it heals of it self; believe it, the least sin, the least wound thou makest in thy conscience, in thy soul, it will [Page 449] not heal it self, nor will a lust heal it self, and wear away of its own accord, as some diseases will, though no physick be ad­ministred. It is a deadly disease, it seizeth upon the vitals, and then you know it is a matter of great difficulty and skill to cure it; no nor can a man cure himself: if he could, to what end did the Lord Jesus undergo all? why he was smitten for our trans­gress [...]ns, if we could have been healed by any strength of our own? no, we were without strength, when Christ dyed for us, as the Apostle bath it, and as to other things, so to this great work; did the Lord do any thing in vain? much less then would he do the greatest thing that ever be wrought in vain; alas, who Isa. 61. 1. can pardon sins but he? who can bind up the broken in spirit, but he who was sent into the world for this very end? who can pour wine and oyl into the wounds, but the good Samaritan? who can give rest for the anguish of the wounds but he? we cannot heal our selves; if the very marrow of our bones were distilled into continual tears, and all our moysture, it would not make a balm to cure a wound of sin, nor a cordial to support in one swooning fit; there are many considerations wherefore we cannot do it; and therefore the Lord in pity and bowels to­ward us, sent us his Son to be our Physitian, because we poor sick creatures need the Physitian, which we should not, if we Isa. 15. 18. could heal our selves; our wound is incurable, and refuseth to be healed by us.

First, alas, We know not our diseases, our distempers; you know a disease is half cured, if curable, when it is known in the cause; if a Physitian mistake the disease, and mis-applications accord­ing to his mistake, quite contrary to the disease, this is the ruin of the Patient; such Physitians are of no value, and such should we all be, and are; For we cannot know our sins, nor the plague of the heart; who knows his errors? if we discover one lust, that it breaks out in such a manner, that it cannot be hid, yet there is ten for 1 Kings 8. Psal. 19. one that we never saw; and how can we then heal them? now the Lord Jesus seeth our hearts through and through, and knoweth all the malig [...]y and poysonous humours that lye there, and therefore knoweth how to purge them out; we know them not.

Secondly, We have no desire to have them healed at all; we [...]w not what healing means, being not sensible naturally of [Page 450] our distempers, and sores that are upon us: no man desires that he knoweth not. We think we are in health and strength of soul, in as good a condition as any, need nothing, and yet are poor, and miserable, and blind, and naked, just like a poor man, Rev. 3. 17. the strength of his disease works him off his senses, (as we say) he thinkeeh he is well as ever in his life, when alas he is drawi [...]g nigh the chambers of death, his disease is so much the more dange­rous. Brethren, sin [...]s our heads with such fumes of pride and self-confidence, and carnal reasonings, that we are ready to conclude all is well with us, and I doubt many of us whom this concerneth, will put it away from us upon this very account; We are whole, need not the Physitian, so we have no desire to be healed; the tender of a plaister by another to a man that think­eth Mat. 9. 2. he hath no wounds, it is ridiculous, they are more ready to mock at it, then receive it; so far are Sinners from providing an healing for themselves, because they are not sensible of their need of it, they desire it not. Depart from us, we desire not the knowledge of thy ways, we are well enough without it; yea more, Iob 21. 14. we have no desire to be healed, because we are in love with our diseases; not as a man that hath an issue, he knoweth doth him good, would not have it stopt; but we have many bloody issues of sin, and because of the pleasure, and delight, or pro [...]t, or humour, or some things, we please our selves with them, for we are loath to part with them. Augustine himself was loath to be healed so soon of his lust, not yet Lord, not yet, said his heart, when he prayed for healing; the disease hath seized upon the will it self, so that it is pleased and taken with the sickness, the ill sa­vour of our wounds, the stench of them is sweet to us, while we have a stinking nostril, and therefore no marvel if we can ne­ver heal our selves; there is need of this Lord Jesus to come with healing under his wings.

Thirdly, We do reject healing and the Physitian; When he Mat. 23. 27. would have healed us, we would not be healed; therefore much less can we do it our selves. I would have purged thee, and thou Ezek. 24. 13. Prov. 1. 21. wast not purged, &c. Brethren, how often hath the Lord Jesus called upon us all, and have we not many of us as often refused? Hath he not stretched out his hands all the day long? all the day of Grace, which hath continued long with us, and we have been a rebellious, a disobedient people, we would none of his counsel; [Page 451] either it is too mean, as Naaman said when he was bid to go and wash in Jordan seven times and he should be cleansed, What, are 2 King. 5 [...] not Abana and Phar [...]ar, Rivers of Damascus, better then all the waters of Israel? so proud dust and ashes, the Lord opens a foun­tain for sin and uncleanness, proclaimeth to every poor sinner, who ever will let him come, let his disease be what it will, bathe in this Fountain, he shall be healed: what saith the proud sinner, are there not waters of our own, will not our own repentance do it? we are very backward, through the pride of heart, to re­ceive even gratis, as that proud Papist said, He would not have heaven gratis; this Pope is in all our bellies; therefore the Apostle calls it a submission they would not submit to the righteousness of Rom. 10. [...] God in Jesus Christ; So we look upon the blood of Jesus Christ as an unholy, a contemptible thing, will not trust wholly to this grace; or else if not too mean, yet the way that God go­eth to work with a sinner to heal him, it is too severe, a bitter potion they must take down: what, must we so much bewail our selves, must we search and try our ways, rake in our wounds? this we cannot indure, this will cost us much smart and anguish, as it did David, and Peter, and Ephraim; poor foolish crea­tures! we had rather dye of our wounds, then to have them searched, far from that temper of David we are Search me, and Psal. 139. 23. try me; though some of us, I hope, have been so exercised in the work of searching and mortification, that we can many times say with the Psalmist, Lord search us, but alas, many of us it is otherwise with, we come not to the light lest our deeds Ioh. 3. 20. should be discovered, it would shame us; you know Ahab could not indure to hear of his sins, he hated M [...]caiah, 1 King 22. and that cursed principle is in all our hearts; we would be hu­mored and daubed, and have the hurt of our souls healed slightly, because we cannot digest the severity and sharpness of the medicines; we are afraid of the wrings and gripes, the Prayers, the Fastings it will cost us, and therefore we are ene­mies to it.

4. If we were never such friends to it, if we would never so fain be healed, it is not in our power, it is above the sphere of our activity; if the stripes had been laid upon us, which were laid upon Christ when he was whipped with Scorpions; alas, every [Page 452] blow would have cut us in sunder, and given us our portion in that lake that burns with fire and brimstone for ever. You see brethren, that they fetched blood at every blow of our blessed Saviour, who was equal with his Father, having an infinite Power and Spirit to uphold him; and yet, O how he ran down with blood, dropping upon the ground! when the world was to be drowned and overwhelmed, all the veins of the earth were, as I may say, opened; so now the Lord Jesus, when his Spirit was overwhelmed and amazed, as I may say and the Lord in a manner Mark 14. 33, 34. would now swallow him up, My God, why hast thou forsaken me? all the voins, the channels of his body were opened: O how the blows did even almost fetch away the soul of our Saviour! witness that Out-cry: what had become of poor man i [...] this had been laid upon him? Beside, who can pardon our sins? is there any but God that can pardon sins? and is not this a great Psal. 85. part of healing? who can speak peace but he? He will speak peace to his people, he can do it with one word of his mouth; he cre­ateth the fruit of the lips, peace, peace; assuredly he createth it peace: who can subdue a lust? all the maceration of the body, that the frame of Nature will bear, will not do it; as it is said of Hierom, though his hair did even stand upright with fasting and lying upon the ground, yet all would not do to subdue concupilcence; he should have taken Gods way, and then his help would have come in; no, no, I will subdue their iniqui­ties, they are too stiff-hearted for any but the Lord Jesus; none M [...]c. 7. 18. could break the heart of sin but he, by being broken himself for our iniquities; nor can any do it to death, though wounded, and bleeding, and the heart be broken, but he himself; it is above the creatures power: therefore we see what poor helpless crea­ture we are there is need of the Sun of rightcousness to arise with healing; all our influences upon our own hearts will not heal the least distemper.

The third Use shall be then, to shew us the great necessity that we all of us have of Jesus Christ; The whole need not the Physitian, but they that are sick, but the sick need it: now Luke 5. 3. alas, what is the world but a great Hospital full of diseased creatures? here lies one sick of the Stone, another of the Palsie, a third of a Dropsie, some Lunatick, out of their senses, some [Page 453] of the Gangrene of Error, which is dangerous for in a few hours it creepeth to the heart: men sleight the Physitian while they are in health, but once sick and wounded, then how welcome is he! what need had the poor Traveller, that fell among theeves, that left him wounded and half dead, of the Samaritan, that came and poured in wine and oyl; alas, what had become of him if Luke 10. 30. God had not so ordered it for him? when a poor Israelite was wounded with the fiery Serpent, though he might not so much heed the Brazen Serpent before, yet now he seeth his necessity Num. 12. o [...] looking to him, that he might be healed, his neces [...]y would promp him to it▪ if the poor blind man do but hear of Christ passing, O how sensible he is of his necessity and cryeth out to him Jesus thou son of David have mercy upon me; but here is the misery of it, the diseases and sicknesses of the soul are stu­pifying Luke 18 37. Ephe. 4. 19. they seize upon the vitals and spirits in such a violent manner, that if not at first yet after a little while they are past feeling. and therefore our great work is to bring poor creatures to a [...]sence of their condition, until then they will not accept of the glad tidings of life and salvation by Jesus Christ; how ever this argues our necessity of Christ to be so much the greater; thou feelest not that thy hearti stony and hard, and therefore thinkest that when the sad condition of such a sinner is display­ed, it belongs not to thee at all▪ alas, thou art so much the harder; tell such stony creatures they have need of the blood of Jesus Christ to dissolve this Adamant, he being the [...]oat slain for us as well as the Lamb; for the Passover might be either a Exod. 12. 5. Goat or a Lamb, and the Lord Jesus is our Passover; thou thinkest this concerneth thee not: alas, poor sinner, thou hast so much the more need of the blood of Jesus Christ. How doth a tender-hearted Physitian pitty his patient that he seeth despe­rately sick, and yet so stupified as that he will not be perswaded of his condition; and O that we could look upon you, and speak to you sinners with such hearts! when we tell you of the plague of the heart, a most deadly disease; you know when the infection getteth to the heart, in that disease, there is scarce any remedy for it: so it is with sinners: and yet alas, how hard is it to perswade them of this! they are in as good condition as any, they have no more plague sore upon them then another: dear friends remember it, the plague is in all our families, these diseases [Page 454] are in all our families, and in many of our own souls; and whether we see, it or see it not, there it is, and our necessity of Christ is so much the greater, by how much the less sensible we are of it; he Ioh. 9 41. that saith he seeth, when he is blind, had the most need of a care of all others; he had first need of a cure of his e [...]or, his mis­judging of his condition, and then a cure of his disease, what sad moan would Parents make if they had all their children lying of the sickness, what out-cries would there be as in Egypt when one in a house was dead? and yet alas poor sinners see not that their children are born leprous, all over leprous, filthy, and yet they see it not: O brethren, what need there is of Christ to come to all our houses, for Salvation to come to all our families, to heal and cure our souls, our children our servants that are all desperately sic of some disease or another!

Fourthly, [...]hen such as to this day have never been healed, the Sun of Righteousness hath never arisen with healing in his wings, there is no healing to be had from under the wings of Christ: know men will be apt, either to play the Empericks upon themselves, or else to go to some Mountebank or another; but alas, they are Physitians of no value, healing is not in them, the poor creature may spend all upon such Physicians, and yet be never the near when he hath done▪ the poor woman in the Gospel, since her bloody issue continued so long it argued she Luke 8. 43. never came to Christ all this while, if she had, she had been healed long ago: thy sores run as violently as ever, and that continually polluting all thy ways truly [...]his is an argument that [...]hrist hath not arisen upon thee for when he ariseth upon a s [...]ul, he doth it with healing in his wings; brethren. it may be you have lain at the waters a great while, but you have never been put into them; you ma [...] have lived where Christ hath been preached, but it is the Spirit that is the main thing that carrieth the healing vertue from the Lord Jesus, and until he come and breathe in the Ordinances, they are nothing, brethren what shall I say to you, is it not the condition of the most of us? are not our lusts as strong and lively as ever they were? are we not as blind wretches groping at noon day, some of us, as ever we were? are not our hearts as hard as ever? yea, hard­er, for the stone increaseth and groweth day by day; are we not as licentious, as loose, as proud as ever? why should this [Page 455] be, ifyou had any thing to do with Christ? it is a sign that such a Mat. 9. 21. sinner hath never touched Christ to this day; for no sooner did the woman touch him, but vertue came from him; the least touch of faith doth it: O what a faithless generation are we then! O how many of us are in this condition! what a sad thing is it that we should thus throng upon Christ, and so few touch him? but one poor woman in a whole throng come and steal a touch of Christ, O if she might but touch him, she should be healed; and so haply now in a Congregation, there cometh in one poor trembling sinner, with his affections stirred, his desires are up, O if I may but touch him, I shall be well; when for the most part that is not our error. Now dear friends, what have you been doing all this while, have you eat and drank in the presence of Christ? have you heard his Word and Gospel wherein he is lifted up, as the healing Serpent, so many years, and yet not healed? have you so often received the Lord his Supper, the outward part of it, and yet are not healed? what, have you been praying, and reading, and coming to hear, until you have one foot in the grave, and yet not healed? what have you been doing all this while, that you have never got a sight of Christ, a touch of him to this day, that you might be healed? Ah, sure you have spent your time, your money upon the Physitians that cannot heal you, you have gone to the Disciples in stead of Christ, you have expected healing from the Ordinances themselves, and expected it haply from us in whom healing is not; as they lookt upon the Apostles, Why look ye upon us, as if we had done Mat 7. 16. Act. 3. 12. this by our own power? O no, it is Jesus Christ alone can heal, and therefore if you are not yet healed, he did never arise upon you to this day: It may be sinners will be ready to say, what if Jesus Christ hath never risen upon us, is that such a great mat­ter? Indeed I doubt we make a light matter of it; but I will tell you what a great matter it is, you are yet in your sins, and it is a very great hazard but you may die in your sins; if he never rise upon thee, thou shalt undoubtedly die in them; and is this nothing? O but you will say, God is merciful, it is his nature to be merciful, he triumpheth in exalting that perfection, and making it glorious: It is true, brethren, but it is in Christ, all light and healing is from the Father, but he hath filled the Son now with inlightning and healing influence, so that they who [Page 456] will have it, must have it from the Son, he hath all power com­mitted Matth. 11. 27. to him, all the medecines are his now, and the power of applying them is so, that he heals whom he pleaseth; therefore dream not of it, you that are wicked transgressors, that have not your sins healed, that God will be merciful to any but in Christ; O but we may have our sins healed though it be not yet; It is true, thou maist be healed, and this is somewhat: but consider what a cold comfort this would be to a man that had the plague seised upon him in a violent manner why, faith he, it may be heal­led, and yet alas, be never looks after the Physitian, nor [...]e Physi­tian after him, but groweth worse, and worse, and yet he may be healed: It is true, if the Lord do not cut thee off before, thou maist be healed; or if God swear not in his wrath thou shalt never enter into his rest; or say to thee, thou shalt never be healed: O these secret things belong not to us; the Father hath put them in his own power, and we presume upon our courses of sinning, as if we knew them, were privy to them, and knew certainly that we should have a day of grace, an hour of mercy; this is desperate, if thou die in this condition, with all thy run­ning sores upon thee, from head to foot, no sound part, but loathsome wretches; what, do you think the Lord Jesus will put such into his bosome? Well consider this for the fourth Application of the Doctrine: Such as are not healed of their lusts, they have never had Jesus Christ arising upon them as yet, they never knew Christ to this day; let our knowledge be what it will, our parts be what it will, our seeming following Christ be what it will, and thronging upon him never so much, we never yet touched him, he never yet shined upon our souls; O how many such poor▪ Christless souls hear this Word this day!

5. Then, let us labour to raise our spirits in admiration of the riches of grace in Jesus Christ, given to poor sinners, to provide a healing for us; that when we had faln from the height of mercy, or rather grace and goodness, and so had all to be broken and bruised our selves, broken our b [...]nes, that he should provide a healing for us, when we could never think of such a mercy; what were we more to him then Angels? if he had let us all lye under our broken bones, under the wounds we had made in our selves, and diseases we had contracted, who could have had [Page 457] any thing to say against him for it? this the Apostle maketh an argument of his love, and it is doubtless a heightening of it, to consider how free it is, that their wounds should not be cured, and ours healed, when both alike curable to him? and consider­ing Heb. 2. that they might have been much more serviceable to him, then we being creatures of a more glorious, active nature then we are; yet he took not hold of the nature of Angels.

But consider we first the infinite disproportion between the Physitian and the Patients: were it not wonderful condescention for a K [...]o come off his Throne, to buckle himself about the business [...]eal a worm that hath been trodden upon? O it pitti­eth him to see them bleeding, and therefore he maketh it his business to cure them; brethren, you would think this strange, but this is the case; yea, this is but a shadow, Iacob is but a worm, and that the Lord of Lords, the King of Kings should descend from his Throne, from heaven, disrobe himself, as I may say, put Isa. 44. on rags, and all to have to do with the wounds and diseases of poor sinful dust and ashes, worms and no me [...] Brethren, my tongue is not able to express it; we would thin [...] a great mat­ter, such of us as live in the highest honour, wear soft raiment, are delicate in all things, to take up a poor creature in the streets, that is full of sores, cast out to the loathing of his person, to search the wounds, have to do with those loathsome sores; O what love were this! it may be we could be content in pitty to give money for others to do it, but to do it with our own hands, there is the trial▪ and yet this creature is of our own kind: but what are we to the Lord, or to his Christ? who would do this for a Dog, for a Viper, a Serpent, a Toad, if wounded, if sick and diseased? can we conceive what tenderness it must be above what we have; it may be we would not kill or destroy such a creature, but if otherwise hurt, would we heal them? O herein is the love of God to poor sinners! high above our thoughts, as Isa. 55. 8. heaven is high above the earth: alas, we are more ready to tread upon Serpents and Dogs, we would cast them out, put them away from us, it is but a dog. Ah, dear friends, what are we that are strangers from the Covenant of Promise, as we are all, until he entereth into a Covenant with us? we are as dogs, as he speaks to the Syraphinitian woman, all such unclean creatures; yea, we are a generation of Vipers, as full of venom [Page 458] of sin as a Toad is full of poyson, and that is our nature as soon as we are born; yet alas, the Lord Jesus would not have such as we to perish but rather then it should be so, he himself would become our Physitian: O here is rich grace!

Secondly, In that the Lord Jesus like a Son of righteousness indeed, doth not stay until the poor sinner, the patient do send for him, do come to him, but he is the first in the motion; you know Physitians of eminency and worth, do not use to go up and down to bespeak their patients, to proclaim it up and down who hath any work for them; no, they are too hi [...] that: if any will have to do with them, let them find the [...]out, let them waite upon them; Mountebanks use to do so, they must hang out a bush, else it will not be known that they profess they can do any thing; pardon the comparison, for our Saviour com­pareth his coming to the coming of a Thief; and if a Moun­tebank be no better; yet the comparison is tollerable by that of our Saviour himself, I say, he will rather come to sinners then that they shall misc [...]; he came to seek and to save that which was lost: for alas, the lost creature never will seek him, but wander, and loseth it self more and more, therefore we are compared to wandring sheep, we all like sheep have gone astray, yea, the very Saints themselves when once they have been found, yet will Luke 19. 10. Isa. 53. Psal. 119. lose themselves again, as David, I have gone astray like a lost sheep, seek thy servant; else we should never find the way to Christ again; dogs and such kind of creatures, if lost, will find the way home, again, but a sheep will not; so when we are ut­terly lost, Repent, for the Kingdom of God is come unto you. saith our Saviour; O repent and turn, for the Gospel, and the grace Mat. 3. 12, 28. of the Gospel is come to you; the Kingdom of heaven goeth a begging, as I may say, cometh and knocketh at this door, and that door; at this family and that, to see if they will give enter­tainment to Jesus Christ, whether they will be healed, this day is Salvation come to thine house, saith the Lord to Zacheus; it came to him before he came to Christ; though he did indeed Luke 19. 5. run a little for curiosity sake before Christ, to see his person, yea, our Saviour inviteth himsel [...] to him, he invited himself to come to his house; so, did not the Lord Jesus come to seek Paul, and where did he find him but in blood, up to the ears, even the blood of the Saints? may we not set to our seals to [Page 459] the truth of this? That he is found of such as never sought him; Isa. 65. 1. may we not say truly, that alas, our own souls, and our own fami­lies were poor, dark, ignorant, hard-hearted creatures, that never thought of Jesus Christ, until he first came and brought healing to us the Son doth not stay until he be called up, but he riseth of his own accord upon the world; Brethren, the Lord Jesus Mat. 23. 4. this day, though by the mouth of a Babe, and uncircumcised creature in heart and lips, doth invite you, all is ready, and then he cals, this is a part of the message I have from Christ this day, and it is a sweet one, to invite every poor wounded Sin­ner, 2 Cor. 15. 19, 20. ev [...] poor diseased creature to come to Jesus Christ for healing; and O that I could bespeak you, as he himself would be­speak you, were he upon earth, with such a melting heart and sence of your condition. O why will ye die? is the expostulation Ezek. 18. 31. of the Lord Jesus; why will you die of your wounds, of your plague-sores? here is balm for you, here is healing for you, if you will but accept of it; O do not slight it, do not run away from the Physitian; Hath the Lord Jesus been at all this pains to procure▪ a medicine, and shall we cast it away, and slight it?

Thirdly, Here is the riches of the Grace of God toward poor Sinners, that though we cannot tell our Physitian what we ail, yet he knoweth our diseases, and from him it is that we are convinced of our condition in this respect; Physitians are not able to see into the inward parts, into the veins, the arteries, the liver, the heart, but they judge according to outward symptoms, or according to the Patients relation of his disease, and how often do they miscarry and mistake? but here is such a Physitian, he so heals, as that he knoweth all our diseases, he needs not feel our pulse to see how they beat, he can tell where there is a poor burthened soul, or a sin-guilty soul, knoweth all the guilt, and ta [...]es notice of it first, and from his own notice of it, takes oc­casion to heal it. I have seen his ways, though he was walking Isa. 57. 17, 18. on in the stubborness of his heart, though he were smitten, he saw not his own ways, how froward they were, nor his own heart, how hard it was; but saith the Lord, I have seen his wayes▪ and I will heal him; Alas, how long might Paul have been before he had known his disease, except the Lord Jesus had opened it to him, come and convinced him of it: and so in the case of Da­vid and Peter.

[Page 460] Fourthly, Yet further consider the riches of Grace, Sinners, herein to you, herein held forth in that, notwithstanding all our unkind dealing with him, yet he giveth not over the work; would not an able Physitian take it ill, that his Patient should go away from him, and run to a cheating Mountebank, and prefer him before him? were not this enough to lose a Phy­sitian? Alas, do we not all do so? He stretched ont his hands all the day long to a gainsaying and rebellious people; one runs to one Isa. 65. 2. thing, another to another; The Prodigal to his husks, rather then to his Father; and the poor woman to her Physitian of no [...]lue, ra­ther then to Christ; if Sinners can make a shift to lick over their sores with a good tongue, a smooth tongue, crying peace, peace, where there is no peace; a sad condition, when Conscience is quieted upon mistaken grounds; if they can quiet it with a little duty, they are well; if they can skin over their wounds, they are well enough; they will stick any where, rather then come to Je­sus Christ; and yet for all this, he is ready to heal them. O, how do Persons beside themselves abuse their Physitian? many times fly in their face, and so do Sinners; now the Lord Jesus cometh with his cordials in one hand, his purgatives in the other hand, ready to purge, to cleanse, to heal us, and we fly in his face, use him most unkindly; and yet for all this, he is not overcome, giveth us not over, until he hath healed us of this, and all the rest of the distempers of our souls. O how do you think the Lord Jesus can endure to be kicked in the very bowels, to have his blood trampled under foot by poor Sinners, that he cometh to heal! and yet he doth endure it, and for all this healeth them. Is not all this unkindness? what can move him to give us over? surely many of us are able to say it, that if his bowels had not been unsearchable, we have so often grieved him, and kicked against him, even since he had to do with our souls in a way of healing mercy, that we had been un­done for ever. Oh here is unsearchable mercy, we wound him, and grieve him, and yet he heals us: we sleightly esteem of him, of his blood, of his mercy, of his love, even while he is pouring it out upon us, and he so dearly loveth us, that his blood is not too dear for us, no nor his Spirit, nor his bowels, nor any thing; O here is rich Grace indeed to poor froward-hearted Sinners!

5. Herein the riches of Grace doth appear to poor Sinners, [Page 461] that it is not the multitude, nor the depth, nor the loathsomness of our wounds, or deadliness of our diseases, that discourageth him, to make him turn his back upon the work, and let us alone. O saith the Physitian, when he cometh to such a Patient, he hath the plague, it is seized upon his heart, upon his vitals, it is past my ski [...], it is but labour in vain, if the spots appear, there is no hope, no healing; but now the Lord Jesus, he never m [...]dleth with a Sinner, but he hath the plague in his very heart, not only the sores running upon their tongues, and upon their hands, but in their very hearts, and all the blood, and spirits poysoned, and yet he is not discouraged, he takes it in hand: truly some of us, if we consider how deeply rooted our [...]nsts were in our very hearts, it is matter of admiration, that ever we were healed; and though for the present there are, it may be, grudgings of the old disease, whereby we are a grief to him, and a grief to our selves, yet that the plague is cured at the heart, or curing rather; alas, do you think the Lord Jesus did not know what a weary hand he should have with us before he began with us? he knew what ulcerations would be continually breaking out that must be lanced and searched, and yet never turned his back upon his work upon this account; when the Chyrurgion meeteth with a Isa. 1. poor creature, that is full of wounds, and bruises, and putrifying sores, that have never been opened, nor mollified, but a long time have festered and rotted; O, saith he, I am not able to en­dure to have to do with such a Patient, the very stench of his wounds and [...]ores is such, I am not able to bear it; Brethren, this is nothing to sin, the most loathsom running sores are no­thing to the rottenness of sin: O, it is the superfluity of naughtiness, Iames 1. 19. it is the very scum of scums, the very excrement of the Devil: now how can we think that Jesus Christ should endure the stench of our loathsom souls, full of running sores? and yet he doth it, when he cometh to heal us, he never yet gave over any that he undertook to heal, because of the greatness, the multitude, the loathsomness of his diseases; I know poor misgiving hearts will be ready to sit down and mourn, as poor creatures without hope, when they consider how many their sores are, their di­seases are. O what loathsom running sores, bloody issues! and they are loathsom to our selves, that see little or nothing of them, and that have a stinking nostril, their minds whereby they con­ceive [Page 462] of things, are impure themselves, and so cannot apprehend them as so loathsom; but the Lord Jesus that seeth them to the bottom, knoweth the venom of them, the loathsomness of them to the full. O sure they are much more to him, sure he will never have to do with such a rotten soul as mine, saith one; such a rotten heart, such a wretch, so besotted with the world, as I have been, so unclean a wretch as I have been; this is a mistake, the riches of Grace in Jesus Christ would never be so made ma­nifest, the exceeding abundance of Grace, if he had not to do with such sinners as thou art in thine own apprehension; with a Paul, a Manasses, a Magdalen, with the chief of Sinners; O say not your cases are desperate, there is no healing for your wounds; nothing maketh a Sinners case desperate, but his own despairing, his final unbelief, his despair of the mercy of Christ, the faithfulness of Christ in this great undertaking of poor Sin­ners.

Sixthly, O what tenderness is manifested in the manner of the cure! and it must needs be so, when bowels themselves are the constitution of the Physitian; where love it self, and compassion it [...]elf setteth the Physitian awork. Brethren, can you ima­gine when a Father is a Physitian, and hath a poor diseased child, or wounded, cryeth out for healing; can you imagine with what an heart he goeth about it? if it would do the cure, he could be content to endure all the lancings, take down all bitter potions; O every grone and out-cry of his Patient goes to his heart, he is so tender; by these affections the Lord is pleased darkly to shadow out to us his heart toward us; Even as a Father pit­tieth his children, so the Lord Jesus pittieth them that fear him; that Psal. 103. 13. are wonnded in any kind, either in their peace, or in their holi­ness. But this will appear, if we consider but a few particu­lars.

First, In that he himself hath taken the bitterest part of the physick; O the wormwood and the gall! they went into his bowels; the Lord Jesus doth not delight to cure by lancings, by searings, and canterizings; no: but he took down himself the purge that set him upon such a sweat as you know; alas, it would have drunk up every drop of our blood, and moy­sture, and marrow, that we should never have seen through it; this he takes himself, himself is lanced you know by the Soldiers, [Page 463] and from thence came water and blood, the ingredients of the healing medicine for poor Sinners for ever, being rightly tempered: like a tender Mother, if the child be sick, it must be purged; she her self takes the purge, endures the wrings of it in its working, that the effect may be suckt by the child who lies at the breast; this is but a resemblance of this rich Grace in Jesus Christ. Brethren, we see, if men were our Physitians, what they would prescribe us, their purgations, and pilgrims, whippings, macerating our flesh, until they bleed and die; but the Lord Je­sus doth not so; if either the Physitian or the Patient must die in this case, rather then the poor, diseased, wounded Patient shall die, the Physit [...] himself dieth, that we might live, that his blood might be our cordial, his flesh, our dyet, and his blood our dyet-drink, that continually by little and little might heal us; O what manner of love is this! Brethren, who would do so? let a Father but examine his heart and see, could he do so for his child? though a Mother may take down much bitterness for her child, yet would she be content to open a vein, to bleed to death, to redeem its life when ready to perish? I know David 2 Sam. 18. 33. in his passion said, Would God I had dyed for thee; but if Ab­salom had been alive, and in cold bood he had been put to it, I question, though his affections were strong to his Son, but they would have been as strong to himself; Self is a mans nearest friend; but now the Lord Jesus you see, did it for his poor sinful people, yea for strangers, for enemies: Brethren, consider of it, If any of us were Physitians, here is a poor wounded creature lies in the way, as the poor man in the Gospel, fell among thieves, left wounded and half-dead, which of us now could find in our hearts to open our own veins, and be emptied of all our blood and li [...]e, that such a poor wretch might be supplied? now this the Lord Jesus doth for such Sinners as we are; Brethren, if there must be pouncing and pricking, he endures it: lancing, he endures it; contusion, he endures it; For he was wounded for our transgressions, bruised for our iniquites, the chastisement of our Isa. 53. 5. peace was upon him, and through his stripes we are healed: his stripes are not the bodily buffetings, his crown of thorns, and 1 Pet. 2. 24. such things were nothing in comparison: no, it is the lashing of his spirit, the wounding of his soul, the travel of his soul, the agonies, wrestlings with his Fathers displeasure to an agony, [Page 464] when God laid on him so heavily, that he was ready to faint and sink, and his soul almost fetched at every blow. O dear Saviour, that ever the cure of such sinfull dust and ashes should cost thee so dear, and we so little prize it! But,

2. That which he prescribes to us, though there be some bit­terness in it, yet no more then must needs; it may be a sprink­ling from the top of the cup of trembling, which may put us into a fear and trembling, so much as he seeth needfull to imbitter sin to us: it is true, if love were perfect here below, while graces are imperfect, and our ingenuity perfect; the looking up­on a crucified Christ for us, would be the greatest imbittering of sin to us in the world; but we are very dull an [...]ow of heart, and therefore a little taste we must our selves, that we may gather from thence what the Lord Jesus indured for us: we that never felt what a wounded Spirit meant, and what the clouding of the face of God from us meant, though we may hear of the suffer­ings of Christ, we are not able to be sensible of them, and so not to prize that love as strong as death; but when a poor creature hath had a drop or two of scalding wrath fall upon his conscience, a lash or two, though gently, upon his spirit, that maketh him roar in the disquietness of his [...]oul: O thinketh he then, if a drop or two be so full of terror and amazement, what then was the whole Cup? what was the dregs? how should I have born that, if my blessed Saviour had not taken it off for me? That which did so parch him who was the Green Tree, that he said he thirst­ed, surely would have consumed the dry: If he were as a Bottle dryed in the smoak, it would have consumed us to ashes: If it made Him sweat in such a manner, it would have altogether dissolved our frame, that we should have perished for ever: O Isa. 54. 8. if a little wrath, when God hideth his face be such a Hell in ma­ny souls, What a Hell then had Jesus Christ in his soul, when wrath was poured out to the utmost? for he was not spared a jot. And then to make us out of love with sin, wherein doth lie the very heart of the core and of the cure, surely such are the bowels of God in Christ, that as he delighteth not in the death of a sinner, so neither doth he delight in bringing the crea­ture to life, through so much bitterness and grief, if any other means would so effectually work us out of love with sin as this; for the Wise God surely would take the most effectual course; it is all needfull, else he would never do it.

[Page 465] Why, but you will say, that hatred of sin is never kindly, ex­cept the love to Jesus Christ be the ground of it? ye that love the Lord hate evil; this takes the ingenuous spirit off from Omis­sions and Commissions.

It is true, but yet consider brethren, wherefore do we love Him, but because he loved us? when his love is revealed and ma­nifested, this warmeth, melteth the heart, indeareth the soul to him; until the Lord Jesus be pleased to open and unfold his bowels of love to a sinner, he will never love him; now whereby should we estimate the love of Jesus Christ to poor sinners, but by the unsearchably rich [...] he paid for them? O the price of every drop of that blessed blood that run trickling down to the earth, especially if it be considered by what means it was squeezed out of him, this setteth a rate upon his love; it is not love in word, but in deed and in truth; if nothing else will be a price to redeem them but his blood, it shall go; he is not dear of it to the last drop; yea not to part with it by opening a vein, but to have it extract out of the veins by the pores of his body: O by the unspeakable weight of wrath upon his Spirit! Now how can we judge of this, except we have had a little taste of it our selves? when we are put into a little sweat in our own wrestlings with the displeasure of God, O then we see what our Saviour indured for us: If a man would set the highest estimate upon love among men, this should be the rate of it; would they willingly have the face of God in Christ hidden from them for a year or two for the dearest friend they have in the world? you that have felt what this lash­ing of your Spirit is, that your breath was even gone at every blow, and you were ready to perish, and you had fainted ex­cept you had believed some secret undiscerned support. Tell me, would you redeem the life, yea the souls of your dearest friends that you had in this world by lying under a wounded Spirit, ha­ving a Hell kindled in your souls that should burn all your days? I cannot tell, I know dear Friends will do much one for another: O saith one, I could lay my hands under their feet to do them good: O I could redeem their lives with my own, Would God I had died for thee! and haply because he saw he was in such a sad condition for his soul; but David, wouldst thou have been con­tent Psal. 42 7. to roar all thy days in the disquietness of thy soul, to have his waves and billows to go over thee, not to wade in the shal­lows, [Page 466] but to be in the depths, to be overwhelmed with the dis­pleasure Psal. 88. 6. of the Lord, and that for Absolom? if so, it is much, but it is nothing to this of Christ; therefore this is the truest estimate we can take of his love, and surely the higher our thoughts are, and deeper of the love of Christ, and the larger, the greater will be our hatred of sin, our loathing of sin, which when it is wrought, the cure is wrought; what, shall I play with the knife that hath pierced the heart of my Saviour? Shall I harbour that in my bo­som that was the sting of my blessed Saviour, the poyson where­of-drank up his Spirits? surely no.

And then Secondly, This will heighten our love to him, and we shall be loth to grieve him when we love him: O he hath in­dured enough already for me, he ha [...]h been wounded, yea so wounded, as to be all over gore for my-sins, and so much, as to be but all one wound, and shall I grieve him more? I am perswaded that the experiences of all our hearts that ever tasted of his love, will subscribe to this, that this is the great reason of our so often grieving of Jesus Christ, because we have so little impression upon our hearts of his love to us, and consequently so little love to him; either we never had a strong impression, or else by de­grees it doth wear out, and should be renewed by a serious con­templation of these things which we neglect, and that is the rea­son; else we should be very tender and fearful of grieving him after the manner we do daily.

But then Thirdly, our own smart under the sence of his dis­pleasure will do something: do you think that the remembrance [...]am. 3. [...]9. of the wormwood and gall will not do something, make sinners afraid to meddle with sin, and all little enough too? so the Fa­ther, when the childe walks frowardly, takes him up, Ile make you remember my fingers a good while, saith he; so the Lord deals with his people, but this is nothing to what the Lord Jesus in­dured for us; he had the brunt; he broke the waves of the dis­pleasure of his Father, who is the rock of our salvation; though we that are lifted up upon that rock, may be under water some­times by those waves, yet the force of them is broken upon Je­sus Christ, else they would dash us to pieces, having not co-assist­ance enough to break them. If ever Peter were solicited to de­ny Jesus Christ again, do you think that the remembrance of this, O how dear it cost me, was not an awe upon him? and so for Da­vid; [Page 467] after those dolefull complaints from him, while under the sense of his fathers displeasure; do you think he was not more afraid of stollen waters, though sweet, and bread eaten in se­cret, though pleasant, after God had kept him awhile, shut him up, as I may say, in the Chambers of death, made him walk there awhile, to make him know what he had done in sinning away the light of his countenance?

But Thirdly, That which he himself prescribeth, even the bit­terest of it, it is no more then he enables the creature to bear; if he do lance our wounds, and put us to some grief, withall he gi­veth a Cordial that stays us from sinking; it is true, a right hand cannot be cut off, nor a right foot, a man cannot be dismembred, but there will be some anguish and trouble; nor a lust mortified, but it will cost us some heart-aking, but then he quickly stanches the bleeding, keepeth the heart from sinking, fainting, he will not suffer us to be tryed above what we are able, but maketh a way to escape; he doth not leave us altogether without his presence 1 Cor. 10. 13. when we are in the dark, though we see him not; I say, if it were not for this, I know the lot of Judas and Cain would fall upon every such sinner, nor will he keep it a jot longer upon us then he will lengthen out our patience. But what is all this Brethren to what our blessed Saviour hath taken down for us? If dark­ness be so sad to us, who never had but a glimpse of the light of his countenance, what was it that the Lord Jesus felt then, that had it in that fulness the creature was capable of, and propor­tionably greater, by how much the more iniquity was laid to his charge? So that in a word, it is our blessed Saviour that was wounded, and we healed; all that is done to us is but as a scratch with a pin to those wounds of his; he felt all those wrings and pangs, and we have the effects of the working of the Physick; is not this unsearchable riches of Grace, that we should be heal­ed after such a manner as this!

Seventhly, He doth all this most freely, expecteth no reward, as Physicians you know do: the poor woman in the Gospel spent all that she had upon the Physicians, but when she came to Christ, he asked her nothing, only willingness to accept of delive­rance, to believe his power, his willingness to save, and this is no­thing to a reward; yea, and it is he himself that giveth the wil­lingness to be healed; he went up and down throughout the Sy­nagogues [Page 468] and the villages, healing all their diseases; was it not the freest gift that ever was given, to give himself, his life, his blood a ransom for poor sinners? alas, he knew we had nothing to give him, and yet he cometh nevertheless freely; for all he aimeth at is, that his grace may have the glory, and be made glo­rious, and the poorsinner may be saved; and therefore whether they have any thing or nothing, it is all one; yea, if there be any thing that the creature looks upon, as his money, the Lord Jesus is so far from taking it as a reward, that there is nothing hinders him more then this; it is one of the great diseases indeed of the soul, this holy self, that Jesus Christ cometh to heal; poor sinners are full of sores, wounds, and bruises, and putrifying sores, full of corruption, every one hath his bloody issue: now our du­ties, I [...]aiah 64. or holiness, which sinners sometimes so much stand upon, the Apostle thought them gain once; they are but as the filthy clouts upon our sores, that are [...]ull of the runnings of our sores, as menstruous cloaths, defiled with our bloody issues: we think to plaister our wounds with them, to salve our consciences with a few duties, but alas they come off like filthy clouts from run­ning sores, and are these a reward for the Lord Jesus? When a Physician cometh to heal a person of the Plague, O saith he, I will reward you, you shall not take all this pains with me for no­thing; you shall have the rags that come off my sores, for your pains: Is not the Physician much beholding to him think you? So it is here, we have nothing but such rags to give the Lord Je­sus, and alas they must be washed clean in his blood; our ser­vices healed as well as our souls, before they be worth any thing: therefore I say, he himself freely prepareth the Lances to open the wounds, convinceth the poor creature of his condition; he himself takes the pains to open the vein, to empty the creature of himself, to cure him of that Plethory: He it is tempereth the Physick, is at the charge of it; O the richest Cordials in the world! tempered of his own blood and water, by his own Spirit, to support the poor creature when ready to faint: he sitteth over his people, even as a tender Father over a weak wounded childe, and with what a heart you may imagine; he provideth Messen­gers of his own to be with them, to minister to them, to watch over them, and himself is alway at hand. Ah dear Friends, that ever the Lord Jesus should set so high esteem upon poor sinners, [Page 469] when we were in such a loathsom condition, as that he would dwell in flesh, and take part of flesh and blood, that so he might have somewhat to make a restorative of, a healing medicine of, that we might not perish; one drop, every drop of his most precious blood, with respect to the value which the God-head put upon it, is more then if a world of pearl could be decocted into a cordial; and yet he spared it not: that he should visit sin­ners with this salvation, with his corrosives, his cordials, with his healing vertue, and power, and his heart, so ready to put it forth from time to time; this is unsearchable riches of grace, to do all this freely. Yea,

Eighthly and lastly, it will appear in this, that the Lord Jesus brings his heart full, and his hands full of reward with him to a poor sinner, so that he will be but healed; you see foolish chil­dren when they have fallen and wounded themselves, they must be hired to let the Father or the Chyrurgion heal it, put a plaister upon it; but cryeth out as undone, had rather do any thing then be healed; but alas, who would do it to a stranger? it may be thou seest a poor leprous creature lie languishing at thy gates, and thou canst heal him, but he is not willing; either he is in love with his disease, or distrusts your good will, or faithfulness, or something, but he is not willing to be healed: now where is there a heart so full of tenderness as to be willing to offer him a reward? I will give thee thus much, or thus much, if thou wilt but let me heal thee, for I pitty thy condition: Brethren, a King and his subjects fall out, they rebel against the King in the war, the subject is wounded even to the death, except there be more then ordinary care taken of him; now the King, his heart re­lents, he cometh to him in the prison, and doth not upbraid him with his unkindness, nor pride, nor stubbornness, but intreateth him he will give him leave to heal him, that he will but suffer his wounds to be searched, to be healed, to be closed, so that he may not perish, he will pardon all that he hath done amiss, begs of him to accept of him, he will make him the second man in the King­dom, he shall be near to him, if he will but suffer himself to be healed: Is not this rich mercy indeed, is there any such Paragon to be found? Surely no: but lo, this is in Jesus Christ, and more, for he not only promiseth a reward upon our healing, but maketh the poor creature willing also, willing to part with his [Page 470] lusts; and to speak the truth, I take this to be the greatest part of our healing, when a poor sinner that was in love with sin before, loved his lusts as much as his life; O his merry companions were as dear to him as his very eye, or his right hand, he could no more part with one then the other, and so his gain of unrighteousness. Now when the Lord by proposing of objects, which have a great force, but that is not all, but by a sweet and yet powerful bowing of the heart, maketh the poor creature willing to be healed; so that now he cryeth out with Augustine, How long Lord, how long? this man is in a great measure healed, and this is the work, and yet he rewardeth for this, promiseth a Crown, giveth grace, and glory, glory with himself, fellowship with him, to lye in his bo­som to all eternity. O here is unsearchable riches of grace! Bre­thren, I have only, if so much, brought you to the vein where these riches lie. O that you would dig a little by serious con­templating upon it. You will find more then I am able to speak.

Sixthly, Another Use shall be this, to warn us that we do not upon this score, because that Jesus Christ will arise with healing under his wings upon poor sinners; therefore to make bold with sin; it is no great matter, the healing vertue of Christ will be so much the more magnified. O how desperate is this! would you not think that man were out of his wits, that upon presumption upon the skill, and tenderness of the Physitian, should without any care how, or where, wound himself, and gash himself, he hath a Physitian that will heal him; you that dare be so bold to sin, that grace may abound, and make work for Jesus Christ, know this, this day, you know not what the grace of Christ meaneth, Rom. 6. 1. that make such a use of it: how did this stir the Apostles spirit? God forbid: he doth, as I may say, recoil; as a man startled at some horrid sight. O the Lord forbid you should suck such poyson out of so sweet a flower! This concerneth two sorts of persons; First, such as yet never knew what this healing vertue of Christ is, only by the hearing of the ear, they hear the Lord Jesus is able to heal the most desperate wounds, and that he is willing, and therefore they make bold to continue in sin, they may go on to inflame the reckoning a little higher yet, it is all one with Christ to pardon millions as mites, to swallow up mountains as mole­ [...] it is true, if thou respect his power; but how dost thou [Page 471] know that he will do it for thee, sinner? or what hope hast thou, or canst thou have while it is thus with thoe? Its true, if sinners do not sin away the day of grace, he is willing; but did ever Je­sus Christ tell thee that thou shouldest be healed particularly, though thou go on rebelling against him, wound upon wound up­on thy poor soul? Surely no, be not deceived sinners, these are the insinuations of the wicked one, this is such Gospel as the Devil preacheth, when he preacheth Christ as an Angel of light, but in the close, you will find the Law instead of the Gospel; such presumption and security usually endeth in dispair, the time may come, that you that make so little a matter of it, may cry out and roar, O your wounds, you refused to be healed; what if the Lord then say to you, your iniquities shall never be healed, you shall dye in your sins; what will become of your presumption then?

Secondly, it concerneth the people of God, that have had it may be some experience of this healing vertue of Jesus Christ, that have a long time been groaning under the loathsomness and anguish of their wounds, and now at the last are healed through abundant grace. O take heed of returning to folly any more; will you make bold with sin, that have known what it cost our blessed Saviour, and what it cost your selves? what it cost him, when as he would himself purge our iniquities; he took the Phy­sick, and thou enjoy [...]st the cure; but is it no more to us. Bre­thren? the heaviness of his soul to the death; must he bleed to death, that we might not bleed to death, that our bloody issues might be stopt? did it cost him an ecclipse of the light of the countenance of his Father, and wilt thou make so light a matter of it? walk so watchlesly as we do, to go on to grieve him, as we do some of us? O it is the want of keeping that fresh upon our hearts, what the cure of it cost, that is the great cause of our so often relapsing. And so we forget what it cost our selves; it is strange that the burnt child doth not dread the fire: dost thou not remember when the Lord came to search thy wounds, what it cost thee when he went to the bottom of them? O dost thou not remember the stench of them, when he came to pluck off the hard crust grown upon them, and let thee see and be sensible of the filthiness in them? is this forgotten, that thou makest no more of sin? O dost thou not remember the time when thou wast even [Page 472] weary of thy self, a burthen to thy self, thou couldst not rest ma­ny a weary day and night, it cost thee many an aking heart, and yet now so soon art making wounds again, making work again for Christ? Surely this is very ill requital of all that riches of grace. Or what, can we heal the breaches we make upon our peace by our recidivations when we please? It is true, if a man had his panacea in his pocket, that whatever disease he fell into, whatever wound he should make upon himself, he could cure it again when he pleased, it were somewhat like, there were some colour; but have you the treasuries of grace in your own keep­ing? have you? or hath any man a pardon in a box, as the poor deceived Papists are grievously mocked? Surely no; Alas, we can make wounds, but we cannot heal them, we can make a shift to break our faces and bones, but we cannot heal them again, it is in his hand; and will it be for our comfort then, to grieve him by such careless walking? what if he resolve to grieve thee, and give thee enough of thy back-slidings? Will it not be bitter­ness in the latter end? though he may heal it, it may cost thee ma­ny a throb and much smart for this wantonness; Brethren, take Prov. 14. 14. heed of this: O sickness is chargeable, it may cost thee mourning all thy daies.

Seventhly, Then let it be for Exhortation to us all, that we get under the influence of this Sun of righteousness. Sinners, we have all of us need of the Physitian, for there is never a whole soul among us, though to our own apprehension some of us think it is well with us, yet it is not, we are full of wounds, the whole head is sick, the whole heart is faint, the Lord Jesus hath Isa. 1. sent me to tell you where you-may have healing, and to perswade you to come to him; but alas, I am a child and cannot speak. Where is there healing to be had you will say? you know that as well as you can be told; why then, how cometh it to pass that you come not to Jesus Christ, he hath set open the Store-house, the Treasuries of pardoning-mercy, and healing-mercy, inviteth all that will to come, and yet you come not? Surely, either you do not believe this report, or else you do not believe your need of Jesus Christ. O consider what hath been said to that part, and the Lord help you to believe, and perswade you to come to him, for indeed it is he that must draw, and make poor sinners willing to come, or else they will never come to him, only he doth draw; [Page 473] one way is by proposing the object, by holding out a crucified Christ for them. And therefore let me a little propose something to you to perswade you to come to Jesus Christ.

1. Your need of Christ you have seen; for we are all wounded, yea even to the death, bitten with fiery Serpents, the venom whereof inflames our souls, and therefore a Physitian we must have or else dye: Now there is no healing in any other, but through his stripes; if you know of any other Saviour that can deliver, can heal you, take him; follow after him; but I must tell you, when you have spent all, you must be fain to come to Jesus Christ for healing; and is it not better to come before you have spent all upon other Physitians that cannot cure when all is done? O that sinners could but believe this! I tell you truth, Bre­thren, a Plaister of any thing else; made of our own sorrow, or tears, or righteousness, or good works, or whatsoever, it is so far from being a healing, that it will venom the wound more, and maketh yet further work for Jesus Christ, if rested in as a cure. I say, you may make a shift to stop the Orifice of the wound with a balm of your own procuring, but all the while the sore eats into the soul so much the deeper, wrankles within. O now the Lord Jesus, he beginneth at the bottom, and so heals it up; say not then, Are not Abana and Pharpar, Rivers of Da­mascus, better then all the waters of Israel? when we must go and 2 King. 5. 12. wash in Jordan if we be healed.

2. Consider this, the longer you conceal your wounds and hold off, the worse will it go with you; for either the Lord will let you go on and never heal you, but let you languish away in these waies of sin you please your selves so much in; or else if he do, the longer the wound is wrankling the worse it will be, the harder it will go when it cometh to be searched; when David had turned his back upon Christ for so long in the matter of Ʋriah, it cost him somewhat, it made him roar when the Physick came to work, the Lord withdrawing from him haply as long. O that while you are called to day, sinners, now while healing is tendered, you would accept of it! the Lord make you will­ing.

3. Do but consider, what thronging there was to Christ for healing of their bodily distempers, they brought them from all Luk. 6. 19. parts to him, such as could not come themselves; and would [Page 474] there not be the like now if he were upon earth? O how would poor Creeples set the best foot forward to come to him, and such as had diseased creatures, Lame, Blind, Palsie? &c. O how would they take themselves bound to bring them to Christ for healing? and what, is the body more then the soul, Brethren? You would think you were undone if you were lamed, and could not stand upon your legs; why this is nothing to have a heart and a heart. Such a man is lame, one leg shorter then another, or walks with one foot in an higher way, and the other in a lower, and so halts, and is this nothing? O, what would a tender mother give now, if she had all her children and self under the plague at once, or lying of the stone or gout at once, one cryeth, and another cry­eth, never pain like theirs. What would a mother give now for such a Physitian, and how ready would she be to carry them to him? what is this to the plague of the heart, and the stone in the heart? and yet no out-cries at all, nor care at all, nay the Lord Jesus cometh himself, is first in the thing, visits with his sal­vation, moveth, intreateth to accept of pardon, of healing, and yet you will not; what shall I say more, Brethren?

4. Consider, that the Lord Jesus is most freely willing to heal poor sinners; do you think if the Lord Jesus had not been in good earnest, and hearty in the work of salvation of poor sinners, he would have prepared such costly cordials, made up of his own spirits and his own blood, that so no disease might be so deadly, but the soveraignty of the Medicine should be as lively? Surely no; did he ever refuse any that came to him for healing in the Gospel, for healing of the body, but rather while they came for healing of their bodies, he did ex superabundanti gratia, heal their souls; they came to ask crums of him, as the poor woman, and he giveth them the childrens bread, his flesh and his blood to eat and to drink, to be food and Physick to heal and nourish them; you have heard at large, that none that come unto him he will in any wise cast out.

Therefore, Brethren, let me beg of you to labour with the Lord, and with your own hearts, and never give it over until he hath brought you, and set you directly under the beams of this Sun of righteousness: for the more direct they are, the more power they have, you know the reason: beams of the Sun in winter will not heal the earth of its barrenness and frozenness, [Page 475] but its bound up: and so some may have some glancing influ­ence from Christ, some kind of tasts, and yet notwithstanding not amount to an healing, though to an escaping of the polluti­ons of the world, outward acts, yet it is not healed to the bottom; there are some lusts indeed, that are like sullen weeds, that will not live except it be in the shade and darkness, as in wells, and pits, and the like, where the Sun cometh not; and therefore, wherever the light of the Gospel cometh, these are presently done away. Some things are so gross, as if there be but a glim­mering of light discovered, they fly away, will not endure it; but there are some secret lusts lie so close to the heart, have cast out their roots so there, and are so fastened in the spirit, that ex­cept the Lord Jesus do shine in his strength into such a soul, they will never up, they will never wither nor dye, nor the soul be healed; but thus much for the Exhortation.

Lastly, I shall speak a word of refreshing to such as tremble at this Word, and every Word of God; are indeed sensible of their condition by reason of sin, and many sad complaints they make; I may imagine, but the Lord heareth the moan that every poor sinner maketh over his wounds, and over his diseases, be­fore the Lord; as you shall have a poor creature that feels he is wounded, the heavy groans he fetcheth, one cryeth out of the broken arm, another of a wounded head, a third of the stone, a fourth of the plague: O how it throbs and smarts, when the Lord opens sinners eyes to see what they have done, which they never saw before, thus it is with them: Why now poor sinner, is this thy case, dost thou see and know thy wound? know this day, there is healing for thee, cast not away thy hope; for so poor creatures are ready to say, is there any healing for me? there was never wound sure so deep as mine. O never was there disease so loathsom, so full of pain as mine! yea, here is a promise, the Sun of righteousness shall arise with healing in his wings upon them that fear him; and now thou beginnest to be afraid of him: though before thou knewest him, thou madest nothing of rebelling against him, yet now thou dost: as they say, bring a man that is guilty of anothers murther before him, he will bleed afresh. So the Lord Jesus, when a poor sinner, guilty of his blood, suppose the worst, and this is that which wounds thee now, why his blood will issue afresh to heal poor sinners; what is it that thou art [Page 476] troubled with, is it in thine eyes, is the eyes of thy understanding darkened? he will heal this: how ready was he when the blind men cryed to his that they might receive their sight? you know he healed them. What, wouldst thou have thy memory healed of its slipperiness and treachery? he will heal that, he hath done it for many a one in a strange manner. What is it? thy thoughts it may be are wandering and vain, he will heal that; what is it? thy love it may be is full of dissimulation, is not out of a pure heart, and not [...]ervent as it should, he will heal that; and for thy will, of its pronness to sin, this sin, that sin, thy own iniquity, he will heal that: and so for the Irascible part, he will heal thee of those fears, and troubles, and inordinate passions, vanities, lusts, and vain desires.

O but saith one, my disease is a Relapse, I have found strength against such or such a lust, but I have fallen back again! Be it so, he will heal their back-slidings: though it be true, if any sins be Ho [...]. 14. 4. talents, these are they. Yea, he will forgive an hundred talents as well as thirty pence; back-sliding is a kind of compound of all sins; so much the sadder it is, by how much there is a slighting and undervaluing the blood of Jesus Christ, wherewith we have been purged and cleansed; but is this thy trouble (as this No­vatianism is in every poor troubled conscience) to question, Whether ever God will pardon or heal, if they fall after repen­tance? though I must tell you, usually it costs them more smart; yet the Lord will heal even such as these; what, was not Davids sin a back-sliding, and Peters a back-sliding? the most fearful sin; and the most remarkable sins pardoned and healed, were back-slidings, only thou must be content to endure something for the healing of those fearful wounds thou hast made in upon thy soul, for there is no wound cured in a moment, nor without any an­guish; and all that he laies upon thee is nothing, the smart is nothing, though the plaister lie long upon thee before it be heal­ed, to draw the sore to a head, to break it, to draw it, to heal it, there▪ will be some time, but he will heal thee poor sinner; if he have made thee weary of this sin, desirous of healing in­deed.

And for you that are crying out of broken bones, it may be there are some whose condition this is, that do fear the Lord, and obey the voice of his servants; it is the greatest fear of thy soul to Psal. 5 [...]. [Page 477] displease the Lord, to grieve him, happy soul with whom it is thus; but thou art over-cast, thou art clouded, thou seest no light, thy bones are broken, thy spirit is wounded, O who can bear a wounded spirit? Be of good chear man, remember this, hath he not promised it, that he will arise upon them that fear the Prov. 18. 14. Lord with healing in his wings? he will heal those broken bones, and the flesh wherein there is no soundness by reason of thy sins, he will heal it, and he is doing of it, though thou art not sensible of it; he pittyeth thee, and knoweth how to pitty thee, for himself was ecclipsed, though the Son of righteousness, that he might know how to pitty them that suffer in the like kind for the time to come; he knoweth thy frame, what thou canst bear, and he will not let thee sink O thou of little faith [...] though he may fright thee, as he did his Disciples, the cloud will be over again, only thou must wait for him; he knoweth what it is to be without the light of his Fathers countenance as well as thou, and he knoweth what thou canst bear; therefore be not discouraged man: and beside, thou hast his promise for it, only look to it, that thou fear him, that thou put not forth thy hand to iniquity, that thou say not with that wicked King, Why should I wait for the Lord any longer? he that shall come, will come, in the best season. When the mercy will be most sweet and seasonable, himself may have most glory by it, and thy soul most refreshing.

O but saith another, I am not healed I doubt then, for alas, I find, though haply I break not out as before, to uncleanness actually; yet I have eyes full of adultery still, I find the dispositi­ons, and inclinations, and yieldings of my heart strong to mine own iniquity still, some to one and some to another. [...]or answer to this: Is this thy burthen, thy grief that it is so? dost thou loath thy [...]elf for it? dost thou hate it? wouldst thou fain have it rooted up? thou art healed in the greatest part, there is the core fetched up from the bottom, though the wound be not altogether healed up, it is the work of longer time then haply God hath been dealing with thy soul; but be of good chear man, lay thy self under the Sun of righteousness, labour to improve the Co­venant of grace, wherein he shines most gloriously; he hath promised he will circumcise thine heart, and thou shalt be able to love the Lord with all thine heart, and that he will subdue all ini­quity Deut. 30. 6. for thee; and see if he be not as good as his word in his own time, which is the best time.

[Page 478] We have already endeavoured to open the main promise in this bundle, and apply it, with what advantage the Lord and your own hearts can tell; you have heard at large that Jesus Christ is a Sun of righteousness, and that he will ari [...]e with heal­ing in his wings upon them that fear him. So that there is Christ promised, light, and heat, and healing, reviving and quickning promised, and through him. And now we are come to speak to the liberty which is promised with Christ, which is none of the least considerable Appendices of our justification through his blood, and though you have not long since heard somewhat up­on this subject, however, if you hear but the same things, the Spirit of the Lord may breath where and when it pleaseth, we may meet with him sometimes in hearing the same things, that at another time he hath not been found in.

And ye shall go forth: This is principally, as I told you, spoken to the Jew; to the Jew first, but also to the Gentile; as all the Gospel promises, they were first preached to the chil­dren of the Kingdom, when the Gentiles were strangers from Eph. 2. 13. 2 Cor. 1. 20. the Covenant of promises; but now the Lord hath made them nigh in the blood of his Son that were afar off; in Christ all the promises are Yea and Amen to them, as well as to the Jews; I told you at the first, that we are not to confine promises made to times and persons, except by unavoidable nece [...]sity, where the matter promised is such, and the promise such as can agree to no other time or person; no persons or peoples condition can become like to theirs to whom the promise is made, or are not capable of the thing promised, as the promise of the Messiah to come of David; and that in Abrahams seed all the Nations of the earth should be blessed, &c. therefore this is a promise concerning all the people of God, as their conditions become alike, yea all that fear the Lord in any of these senses we have already spoken to.

By going forth here, some understand, a going forth of this life, or a going out of the grave, which is a prison indeed to some, though not properly so to the Saints, but a place of repose until the appearing of Jesus Christ; So Alap. citing Tert. and Jer. the reason is, because they took that which is spoken of the day of the Lord in the foregoing verse, of the day of Judgement, That day which should burn as an Oven; but I do rather con­ceive that it is not meant of the day of the last Judge­ment, [Page 479] but the day of the fearfull desolations of Jerusalem, out of which yet the Lord did deliver and save his own people; and the rather I conceive so, because of the growing up like Calves of the Stall, promised afterward: now if that be the day, there is no room then to grow any higher, to spread any further, but as the tree is cut down so it lies; there is then in the words a pro­mise of an inlargement from under restraint, wherewith their spi­rits were bound up, as I may say, and were imprisoned, and this we shall see (I hope) is very great; only take here the note of ob­servation from the words.

The Lord Jesus rising upon a soul, brings inlargement to that soul Doctrine. or people, ye shall go forth. For the prosecution of this I shall pro­pose this Method. First, give you the [...], the quod, that it is so, Secondly, the quid, what this inlargement is which cometh▪ along with Jesus Christ to a Believer. Thirdly, the quare why it is so: And Fourthly, the Ʋse of the Point.

First then for proof of this, peruse a Text or two in that E­vangelical Prophet, who doth very eminently hold out Jesus Christ, I the Lord have called thee in righteousness: there is the Call of Christ: And I will hold thee by thine hand, or, hold thine hand: there is the support of Christ in that great work: and will keep thee, and give thee for a Covenant to the people; for a light of the Gentiles: He is indeed the Spirits of the Covenant; the marrow of the Gospel; the very Spirits of all the promises is Christ; the speech is [...]igurative. Well, but what is he to do? To open the blinde eyes; to bring out the prisoners from the prison, Isa. 42. 7. and them that sit in darkness out of the prison-house. Minde you therefore, the Lord Jesus was willing, as I may say, to be impri­soned in our body, if I may so say; or if not, in other respects he was in prison, that he might set his people free, bring them out of the prison: even as Paul when he might, would not go free, except they came and fetched them out of prison. So here, sinners would never go out, except the Lord Jesus came and fetched them out. A Prince for Rebellion casts his Subjects in­to prison, in the dungeon, there they lie, and would lie and rot there, their stomack is so great, they will not ask for deliver­ance; nay, if they would, they cannot set themselves free; the [Page 480] Prince cometh with his own hands, knocks off the bolts, breaks the bars & gates, and bids them follow him: so the Lord Jesus doth for sinners. So again, in that place of John, If the Son make you Ioh. [...]. 32. free, ye shall be free indeed: there is much liberty and freedom, and you will not hear of your being in bondage; but saith our Saviour, to set at Liberty is not the work of every one: it is the Son that only can make you free; and if he make you free, you shall be free indeed. The Lord Jesus you know came into the world, not only to work out salvation for his people, but to preach the salvation he did work out: not only to shed his blood, but to preach remission of sins through his blood, as the Apostle hath it, How shall we escape, if we neglect so great salvation? Heb. 2. 3. Which at the first began to be spoken to us by the Lord, and after­ward by those that heard him: so that he himself preached sal­vation; he himself did work it out, for no other name is given un­der heaven: now he preacheth this as a main part, The Spirit of the Lord is upon me, because he hath anointed me to preach good ti­dings unto the meek, he hath sent me to binde up the broken hearted; He was anointed, there is his Office; and because anointed as a Prophet to preach it, therefore the Spirit of the Lord was up­on him, poured out without measure, he was gifted and fitted for it; which though some understand of Isaiah, as well as of Christ, yet of Isaiah but as the type: Well then, to proclaim Isa. 61. 1. liberty to the Captives, and the opening of the Prison to them that are bound. Now surely if this be the substance of his preaching, where he cometh and revealeth himself inwardly to a soul, in a soul, giveth himself to a soul, there must needs be a going forth out of the prison, out of the bondage, wherein the poor soul was held: so we have it in that place, saith the Lord again, even as in chap. 42. so chap. 49. of Isaiah, I will preserve thee, and give thee for a Covenant of the people, &c. That thou mayest say to the Isa. 49. 8. & 9. prisoners go forth, to them that stand in darkness, shew your selves: and it is no more with God but dictum ac factum, his words are operative words; mark you, they shall Go forth when the Sun of righteousness ariseth upon them; his Commission is his work, for to say to the Prisoners, Go forth; if he bid Lazarus come forth, he cometh forth; he calls the things that are not, as if they were; commands light out of darkness, and so commands Deliverance and Liberty for his poor people that are bound: I [Page 481] hope none will say this is all Old Testament proof; for this is Gospel as clear as the Sun, and to take away all ground of a ca­vil, read but Luke, and you shall finde this is the very Text our Saviour preacheth upon to the Jews; tells them, that day this Text was fulfilled, that is to say, that he was the anointed of the Lord; the Spirit of the Lord was upon him, because he was ap­pointed to preach the Gospel to the poor, to heal the broken heart­ed, to preach deliverance to the captives, and recovering of sight Luk. 4. 18. & 21. to the blinde, and to set at liberty them that are bruised; but I may not wast any more time, it is but burning day light to hold a candle to the Sun: It is written with a Sun-beam, except you shut your eyes you must needs see it.

The second thing, Is the quod, what this inlargement, or freedom is that is here promised? and truly this is a large que­stion, and wherein most of our work will lie: each of us in the general acknowledge a slavery, a bondage we are under, from which the Lord Jesus doth speak to his people to go forth, yea brings them forth; but we have not a distinct understanding of it: and alas, I am the meanest of them, who make it their work to preserve knowledge; yet as I have received, I shall endeavour somewhat this-way to open the nature of this liberty.

That we may the more clearly proceed, we must distinguish of freedom or liberty into Civil and Spiritual; Civil, is a freedom of ma [...]s person from servitude of men, so that he shall no more be under [...]he yoke; and thus the Jews misunderstood our Saviour when he spake of freedom; If the Son do make you free, you shall be free indeed: why said they, We are the seed of Abraham, Ioh. 8. 33. we are free-born, and we never were in bondage to any man; they meant sure they were never particularly sold for ser­vants to any, else bred in bondage to any to be their servants, not meaning their publick state, but private, else they much did forget themselves; for they had often been in captivity and bon­dage, as in Egypt and Babylon, and at present under the Romans; but this is not the liberty we chiefly aim at, nor may we extend it to this bondage, any further then it is a curse: now we know the Apostle tels us, that if a man be called, being a servant, care not for it, for such an one is the Lord his Free-man, neither bond [...]or free: is there any difference? they are all one in Christ; therefore our Saviour did not come to break all yokes off the [Page 482] neck of Servants, or to deliver all such relations; no, but it is meant here surely of a spiritual Liberty, a freedom of the soul from its thraldom; nay himself cometh to be a servant; did he not rather sanctifie such a condition and relation then abo­lish it?

Secondly, Then taking it for spiritual Liberty, that is to say, a freedom from Spiritual evils, the subjection whereunto is a bon­dage to the poor creature; we must know yet further, that we may take it either in a larger, or in a more restrained sense; in a more restrained, only for that liberty and freedom which the Saints have ever had through the Lord Jesus, since the Covenant of Grace was preached to them, and they closed with it; for we must know that ever before Christ came in the flesh, Believers believed in him to come; they had a liberty through him as to the main parts of it, and necessarily to salvation, though haply not in that degree that now ordinarily Believers indeed have that freedom: but there were some yoaks upon them then, which now we are delivered from, they are broken from off the necks of the Saints; yea, and such as were pinching yoaks indeed, but yet less considerable by far, then those from which they were de­livered and set free; so that now we see there is a larger liberty, and more glorious, which the sons of God have; which will bet­ter appear when we come to speak to the parts of it, only this I thought good to premi [...]e, lost any should think that liberty be­gan only when Christ was revealed in the flesh; for it was the smallest part that then was added, though, I say, the other li­berty from the sore condemning, destroying bondage of the soul they had before, haply is now heightned to believers; and so much by way of premise.

For the opening of this spiritual Liberty, we shall consider, 1. Its Subject. 2. Its Causes. 3. Its Parts, extensive and inten­sive, if we may so speak, that is to say, the degrees of it.

First then for the subject of this Liberty, they are all Christi­ans that are so indeed; therefore it is called Christian Liberty, not only from Christ the Author, but from the Subjects, they are Christians, Believers, both Jews and Gentiles, Bond or Free, Male or Female: Jerusalem, saith the Apostle, which is above, is Gal. 4. 24. free, which is the Mother of us all; all such then as receive the Gospel, as the poor are said to do, all those upon whom the Sun [Page 483] of righteousness doth arise, they are set free, they do go forth: for the partial subject of this liberty, that will better appear when we come to speak of the parts of this liberty; some are for the free­ing the minde, some the will, some the conscience, some the whole man, but of this afterward.

Secondly, Then for the causes of this liberty which is here promised, we shall speak to some of them.

First then, The principal efficient cause is, the Father, Son, and Spirit; the work of the Trinity ad extra, are individed: the Father it is that cals us to liberty; Ye are called to liberty, (saith the Apostle) use it not as a cloke to the flesh. I marvel Gal. 5. 13. c. 1. 6. (saith the Apostle) that you are so soon removed from him who hath called you into the Grace of Christ unto another Gospel. The Apostle meaneth the calling to liberty, which he cals the Grace of Christ; and that Doctrine of the false teachers that would sub­ject them again to the Law and Ceremonies, and to that bondage, subvert their liberty, he cals it another Gospel. And for the Son, we have it: If the Son make you free, you shall be free in­deed; and stand fast in the liberty wherewith Christ hath made you Ioh. 8. 36. free: false Brethren came to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. And for Gal 5. 1. c. 2. 4. the Spirit, it is as clear: The Law of the Spirit of life in Jesus Christ hath made me free from the Law of Sin and Death: the Rom. 8. 2. mighty, powerful working of the Spirit, is called the Law of the Spirit, as the powerful operation of Sin, is called the Law of Sin; and so in that place, where the Spirit of the Lord is, there is liber­ty: and so the Spirit of Adoption it is, that succedeth the Spi­rit 2 Cor. 3. 17. Rom. 8. 15. of Bondage, and setteth us free from that Bondage.

Secondly, The impulsive cause is meerly his [...], his good pleasure, yea, his tender mercy, his bowels: So it is in the Ori­ginal, The bowels of our God, whereby the day-spring from on high hath visited us: there is the arising of the Sun of rightousness upon Luke 1. 74. us, and the effect of it you have before: That we being delivered from the hands of all our enemies, might serve him without fear in holiness and righteousness, &c. It is not misery is the mo­tive only, else he would do it for all as well as some, for we are all of us in the same bondage naturally, one as well as ano­ther.

Thirdly, The meritorious cause is the blood of Jesus Christ, [Page 484] no less then the blood of the Kings son is the price of the liberty of poor Slaves in bondage: this must needs be tender mercy in­deed, rich love indeed: so saith the Apostle, That through death he might destroy him that hath the power of death, that is, the Devil: Heb. 2. 14. no less then a Kings ransom is paid for the liberty of every poor creature that is made free, and therefore he took upon him flesh and blood; because the children were partakers of the same, that he might die for them, and to deliver them that for fear of death were in bondage all their life-time, of which more afterward; we are now speaking to the meritorious cause the price of his pre­tious mercy, even the blood of Jesus Christ.

Fourthly, The means of conferring or conveiging this liberty to poor Sinners, is the Gospel of liberty, the Covenant of Grace held out in the Gospel is the means; and this is plain in many places; As in that of Isaiah, The Spirit of the Lord is upon me; Isa. 61. 1. therefore he hath anointed me to preach good tidings to the meek, to bind up the broken-hearted, to proclaim liberty to the Captives: if Isa. 42. 7. ever any preaching was the Gospel, Christs preaching was, and the Covenant, who himself was given to be the Covenant to the people: sure he would preach nothing but that, or in subordina­tion to that, as he doth preach the Law too, as would easily appear: but we may not digress: and so in tha [...] other place of Luke, Luke 4. 18. where either that or some of the fore-cited places in Isaiah are quoted: Ye shall know the truth, (saith our Saviour) and the Ioh. 8. 32. truth shall make you free: by truth there, I take it is not meant indefinitely, any truth whatever, no, nor a scriptural truth, but the Gospel of truth, which is called the truth: Grace and Truth came by Jesus Christ: it is such a truth, so pure and precious: For his word is like Silver tryed and purified seven times: (that is Psal. 12. 6, 7. to say) his Promise, therefore he concludeth, That the Lord will keep them, he will preserve them for ever: and so pretious, so confirmed by miracles, that all other truth scarce deserveth the name of truth in comparison of it: either it is not so pure, but hath some dross, or else not so pretious. O they are preti­ous Promises indeed! as the soul knoweth right-well, when he cometh to stand in need of a Promise, and the sweetness of it he sucks out, and it letteth down the sweetness of it upon the soul; but take a parallel Scripture to shew that Gospel is called the truth: The Apostle speaks plainly, For the hope which is laid up [Page 485] for you in heaven, whereof you heard before in the word of the truth of the Gospel: and again to the Ephesians, In whom also ye trust­ed, Col. 1. 5. ver. 13. after that ye heard the word of truth, the Gospel of your salva­tion, in whom also after ye believed, ye were sealed with the holy Spirit of Promise. So that this is the truth then, the knowledge whereof shall make us free; where the Spirit of Christ is, there is liberty; that is clear, as you heard before; Now how is the Spirit given but by the Gospel? Received ye the Spirit by the works of the Law, or by the hearing of Faith? which is that hearing of Faith Gal. 3. 2. by the Word of Truth; the foregoing Verse, even that which held forth a crucified Christ to them, hearing of Faith, not the rumour of Faith, but hearing is such an hearing, as whereby a man believeth; and Faith by a Metonymie, is put for the Word of Faith, as the Gospel is called sometimes, because Faith there­by is begotten; now by this the Spirit is received, and therefore liberty cometh; and therefore the Gospel is called the ministration 2 Cor. 3. 8. of the Spirit, in that place of the Apostle, because therewith the Spirit is given and ministred to poor creatures; whereas the Law works Bondage and Wrath, Therefore Jerusalem is free, which is above; (that is to say) the Church builded upon the Rom. 4. 15. Covenant of Grace is free, is the Mother of us all, but enough of this; The Gospel is the outward instrumental cause.

Fifthly, the inward instrumental cause or Con. as some will have Gal. 3. 2. it, which I shall not now dispute; that is faith, whereby we close with this Covenant; it is the Word of Faith and hearing of Faith, (that is to say) of the Gospel, so as to work Faith, whereby the Spi­rit is given which brings liberty to the soul. Alas, many hear the Gospel of liberty which we preach, and few do receive it, few believe it; for it appeareth by woful experience, we are yet in bondage, we have never gone forth to this day, many of us, though we have had as much preaching of the Gospel as any other; Jerusalem that now is, (as the Apostle cals it) was in bondage Gal. 4. 25. then, though they had the Gospel preached among them a great while, they believed not; except the Spirit therein be con­veyed, the Gospel is but a dead letter as well as the Law, and a deadly letter also: and so much for the causes of this liberty or freedom which cometh by Jesus Christ.

The third thing under this head, is the parts of this liberty or freedom, which we shall consider two ways. First, Extensively, [Page 486] in their latitude [...] And secondly, Intensively, in the degrees of each of these parts in its latitude. But that we may the better understand it, we must know that liberty is a relative, and respecteth some bondage, some imprisoning or shutting up, from which this liber­ty is a deliverance, ye shall go forth: and therefore to set off the lustre of this glorious liberty, it may not be amiss to run a paral­lel between them. That there is such a bondage under which every poor creature without Christ, is held, we shall at present presuppose, though afterward haply I shall come to prove it: I would not here too far digress before we come to speak of the parts of the bondage, to which the parts of liberty will be opposite and correspondent. I shall say in a few words, something to the Author of this Bondage and Tenure of it, and but a word or two.

For the Author of this bondage under which poor creatures are without Christ altogether; and in part also many times when they are under Christ, and under Grace.

First, Some part of it is to be ascribed to the Lord, so far forth as it is meerly vindictive, or an inflicting of a just penalty upon Sinners for sin, so far we may ascribe it to God, as will more plainly appear in the following Considerations. The Law Gal. 4. 24. which genders to Bondage, it is his Law, and holy, and just and good, though it gender to Bondage: nor will it follow, because we are delivered form it, therefore it was an evil in it self, but only per accidens, by reason of our corruption, and so the Spirit of Bondage which in some is vindictive, when he binds and ham­pers a Sinner with the cords of his sin, haply never intending that he shall see through those terrors to his comfort; this is from him, and justly; or else if it be in order to a settlement, to a peace, to an Adoption, a Sonship through Christ, as pre­parative to the receiving of Christ, this is from him; and so several other parts of it are from him under this Consideration.

Secondly, But so far forth as any part of it is sinful, there it is from Satan, and from our own evil hearts: for darkness cannot come from the light, nor can any thing unclean come from that which is altogether pure, no more then a clean thing can pro­ceed from an unclean, as the bondage under sin, which more at large afterward we shall discuss.

Secondly, For the tenure: for being in bondage, we are in [Page 487] bondage to some person properly; to some thing impro­perly, and by a kind of Prosopopeia we are said to be in such a bondage; now there is some Tenure (as I may say) wherein they do hold us in bondage, there are three or four tenures (if I may so call them) whereby we are thus held under Bondage, until Jesus Christ come to set us free. First, A Sale▪ Secondly, By Birth. Thirdly, By Captivity or Conquest. Fourthly, By Tyranny and resignation of themselves up to such a vassallage: but a word or two to each of them.

First then, There is a Bondage by Captivity, when People are taken Captives; this is so common, there is none can be ig­norant of it. What are the Turks Gally-slaves but the prey of their piracies? all is fish that cometh to the net; so it is in this case; This is one Part of the Tenure, we are taken captive by Satan even at his pleasure; Of whom a man is overcome, of the 2 Pet. 2. 16▪ same is he brought in bondage; this is the military Law, the Pri­soners were ever the Conquerours slaves; we have seen it but too evidently with our own eyes, we have born witness to it in our dayes, wherein there hath been so much leading into ca­ptivity, and so much complaining in our Land; So Satan he Psal. 144. 14. hath overcome us in our first Parents, we were overcome, and ever since he holds fast his hold he had of us; and though he let Sinners enjoy a little chain sometimes, so that they are ready to think they are at liberty, yet alas he takes them alive at his plea­sure; 2 Tim. 2. 26. you see a beast of prey sometimes so sportful as to play with the prey, and, let it go a little, it runs, and thinketh it is free; but alas all this while it is under the command of the beast of prey; as Pharoah would let Israel go, so they would not go far, he fetcheth them in when he pleaseth.

Secondly, There is also a Bondage by Sale, as you know Joseph was sold into Egypt for a servant; and nothing more ordi­nary then selling and buying of servants; he is bought with thy money, saith God to Abraham, Gen. 17. 12. & 13. (distin­guishing of servants) he must needs be circumcised, whereby it appears, they had a more absolute power over them, then they had over other Servants bought of any stranger, which is not of thy seed; thy bond-men and thy bond-maids shall be of the Hea­then, not of thy brethren, Of them shall ye buy bond-men and bond-maids, Levit. 25. 44. These were to be even as a Pos­session [Page 488] to them, ver. 25. and their power was so absolute over them, that though they smote them with the hand or a rod, so Exod. 21. 21. that they died, if they continued a day or two before, they must not be punished for it, for they were their money, which was somewhat an hard bondage to them; truly brethren, thus it is, We are sold under sin, (as the Apostle saith) speaking of himself, who Rom. 7. 14. was not altogether freed from this bondage, he was sold under sin, being carnal, (that is to say) in part, as in that first of the Corin [...]hians, They are called carnal, that were as Babes in Christ; so far as sin prevailed, so far the bondage did appear, he was sold in the first transgression. Now there is another selling where­by a man doth sell himself to commit wickedness, as you know Ahab did. Paul did not now sell himself, but was under the former sale, and in such a bondage he could by no means alto­gether 2 King. 21. 20. free himself from; he could not shake off his chains and weights that did hang upon him by reason of this bondage; but now Sinners, they sell themselves. Such as Ahab, Hast thou found me, O mine enemy? saith he to Elijah: I have found thee, because thou hast sold thy self to work wickedness in the sight of the Lord; and so the Israelites are said to sell themselves to do evil in the sight of the Lord, making their Sons and Daughters pass through fire, &c. Now by this Sale, the Sinner passeth himself over into the power of him that buyeth him, yet more and more fully. Quod venditur, transit in potestate ementis: The Devil knew the mean­est of his, the price he pays, a little pleasure of sin, a little profit; he cares not how often there be a bargain between him and the soul of a Sinner; a man that for a little pelf will venture and hazard his soul, he shall have it, or else it shall cost the Devil a fall; I speak not of Witches selling themselves to Satan, for the accomplishment of some lust, to satisfie some dis­content, but of every lew and wicked Sinner; he little knoweth what he doth, that goeth on in a course of Sin; every new transgression and satisfaction to the flesh is a new price, (as I may say) laid down in your hands for your souls to become slaves to the Devil. O how many times hath he bought many of us! and have we sold our selves to do evil in the sight of the Lord? the ambitious man for the satisfaction of his lust, sels himself to commit wickedness; as the covetous you see in Ahab, to have his desire, would not stick to murther, to [Page 489] suborn witnesses to swear falsly; the ambitious person would not care to swim through a Sea of blood to the Throne, they are slaves to the worst of Tyrants, a lust; it would make a man tremble to read the fearful things that are done upon this ac­count, specially by the Ottomans, the great Turk, who rivits him­self in the Imperial Throne, with the bones of his murthered brethren, as one expresseth it. O how dear a rate do men give, who sell their precious souls for a spurt of pleasure, for the plea­sures of sin for a season, they are not alway in season neither; or a little profit of sin, a little unjust gain, they pay not twenty, nor an hundred years purchase, but if the Lord do not intervene with the purchase of the blood of Jesus Christ, they pay eternity for it, and when they have so sold their souls to commit wickedness, what can they give, or what would they give in exchange for their souls again? a world full of honours, and pleasures, and Mat. 16. 26. profits then, alas, would be nothing to part with, if they might but have them redeemed, when it is too late; this is another way whereby sinners come into bondage.

Thirdly, By brith also there is a bondage; as you know the children of them who were taken captives were captives, they were sold themselves, that were sold, and with them their chil­dren, therefore such servants as the Israelites bought with money, Gen. 14. 14. how many so ever they did beget in their families, they were all servants and bond-men; so Abraham had so many servants train­ed, born in his own house, 318. I had servants born in mine house, saith Solomon. The Israelites indeed, if they did sell them­selves through poverty, or became servants, they did continue Eccl. 2. 7. until the year of jubilee, but must not be ruled over with rigor, as they might rule over strangers, nor must be kept as bond-men for ever; but the strangers they might buy of them, and leave them as a possession for ever to their children, that is to say, both them and their children; they might buy, and so sell them again, and leave them to their children, and therefore all born in such a condition were bond-servants; so we find in that place when our Saviour told them they should be free indeed, if the Son made Lev. 25. 46. them free; why said they, We are Abrahams seed, and never were in bondage by birth; we are free, not as the seed of the Canaanites, Ioh. 8. 33. who were bond-men, and they never were in bondage to any, they were not sold as servants; poor blind creatures could see no Eph. 2. 12. [Page 490] further then a civil bondage or liberty. Now truly Brethren, thus we are all of us bond-men and women by birth, being all strangers from the Common-wealth of Israel, and Covenant of promises (as the Apostle speaks) they are the children of the pro­mise only, that are free. We are all the children of wrath by na­ture, not a mothers child of us free-born; if any by nature should have been free-born, surely the seed of Abrah [...]m according to the flesh; but our Saviour tells them their liberty was but imagi­nary; if the Son did make them free, they should be free indeed; this is the third.

Fourthly, by tenure and usurpation there is a bondage also; as we see it in the case of Israel in Egypt, they were bond-men in Egypt, and they made them serve a hard bondage, it is called Exod. 1. 13. the house of bondage; they made them serve with rigour, so saith the text, in all manner of service; the design of the King being to weary them out by degrees, and yet to advantage himself by their service, while they were wearying out, this was their wise dealing with them, lest they should be too hard for them; and truly of this nature is the bondage wherein the people of God themselves are in part, though the Devil have no title to them, the price being paid for them to the justice of the Father, yet he as a tyrannical [...]aylor, loath to let them go, and therefore he loads them with chains, laies heavy temptations upon them, and sin rageth to lose its servant, and therefore tyrannizeth, and the Law in the members carryeth captive to the Law of sin, and this is one great grief to the poor child of God, that though sin do not raign in their mortal bodies, yet it tyrannizeth over them, and with a strong hand many times holds them down, so as that they are not able to stir hand nor foot: but more of this afterwards.

Now for the parts of this bondage, with which the parts of that liberty or freedom we are to speak of will run parallel: We shall devide this bondage into these two general parts, it is either to sin, or else to the black concomitants, which are very many; we shall particularize some of them, and thereby our liberty will the more plainly appear.

First then for sin, it is clear we are in bondage to sin, either to­tally or in part, all of us by nature altogether in bondage, for we are sold under sin; and though it be true, that sin is only a [Page 491] privation of good, and disposition to evil, and so properly can­not be said to rule over us, yet by a prosopopeia we are said to be in bondage to it, therefore we are said to be sold under sin; sold Rom. 7. 14. under it, and therefore in Scripture it is, that sin is called an old man, corrupt according to deceitful lusts, and this old man it is Eph. 4. 22. that hath the poor sinner under his power, and ruleth him with subtilty. O they are deceitful lusts, [...]he counsels of sin, the fetches, and tricks, and devices, depths and methods of a sinful heart, who knoweth Brethren? he carryeth it so slily, that many think them­selves 2 Pet. 2. 29. at liberty, as free-men as any the world hath, yea so free, as to promise to others liberty, and yet themselves in the mean time are the servants of sin; and not only so, but the [...] are Laws of sin which carry a strength with them, and the poor creature under them must obey them; and these Laws are nothing else but the wills of the flesh, as the Apostle calls them, an arbitray Eph. 2. 3. government here beginneth and takes it rise. Hoc volo, sic ju­beo, &c. saith the imperious person. If a sinner begin to question what reason there is in such an act, he is prompt­ed to sin, bloweth out the candle; hoc volo, &c. let my will be a reason, I will have it so. So many lusts, so many wills, and is it Rom. 6. 17. not a bondage to be under these? Ye were, saith the Apostle, the servants of sin, but now ye have obeyed from the heart the form of Doctrine delivered unto you; and so in several other places: whosoever committeth sin, saith our Saviour, is the servant of sin. Ioh. 8. 34. You talk of being Abrahams seed, and never being in bondage, this is nothing to my purpose, I speak of a bondage to sin, and he that commits it is the servant of it; he that works it industri­ously, is a drudge to his lusts, as alas, how many of us are? and he that curiously works it is an Artist. O with what art can some Rom. 13. 14. mon lye, and cheat, and cozen, and play the hypocrites! these are the servants of sin. O when one fulfills the lusts of the flesh, and of the mind, maketh provision for the flesh to satisfie the lusts thereof! This man is a servant of sin: the lusts of the flesh, the lust of the eye, the pride of life, the love of profits, the love of pleasures, and the love of pride, when men give themselves up to satisfie these, study their lusts, how to fulfill them, this is a bondage under sin with a witness.

Now blessed be the Lord, the God and Father of our Lord Jesus Christ, who hath delivered us, as many as believe, from [Page 492] this bondage, so the Apostle breaks out pathetically, Thanks be Rom. 6. 17, 18. to God that ye were the servants of sin, but ye have obeyed from the heart the form of Doctrine delivered unto you; now saith he; be­ing made free from sin, ye became the servants of righteousness; and this is set forth by our death to sin; ye are dead, saith the Apostle to the Col. and your life is hid with Christ in God; now death Col. 3. 3. Iob 3. 19. puts an end to all bondage [...] as Job speaking of it, the small and great are there in the grave, and the servant is free from his Master. A woman, saith the Apostle (speaking of sin, of the Law with respect to sin, as afterward we shall speak somewhat) she is bound to her husband as long as he liveth, but if he be dead, then she is free. So it is in this case, death breaks all the iron yoaks and bra­zen gates, therefore saith the Apostle, he that is dead is freed from Rom. 6. 7. sin; not as the vulgar and some read, is justified, as if our justi­fication and sanctification were confounded; for here the Apostle is speaking of our Sanctification, or the death of sin, crucifying the old man, of being buried with Christ in body, and so dead to sin; now saith he, he that is dead, is free from sin; the Con. is comprehended in the Antecedent, he is freed actually from sin, Sin shall not have dominion over you, saith the Apostle, no iniquity shall have dominion over you. Thus believers are freed from sin, Rom. 6. 14. whereas before we were under a cruel bondage; you that have ex­perience of this liberty, what it is to be freed from your former lusts which you served, foolish and hurtful lusts; the Lord teach you to prize it. 1 Tim. 6. 9.

But secondly, now for the Con. of this bondage to sin, there are many and very dreadful, which every poor sinner is under, which are also as parts of this bondage.

First then, hence it is that we are in bondage unto Satan, that we are under his power, that we are in bondage by nature to him, as the Jaylor, it is clear, the Spirit that now rules in the Eph. 2. 2. hearts of the children of disobedience: he rules there, setteth up his throne there; & service to such a Master cannot be a freedom, but a bondage, a cruel one. A Master that delights now natural­ly in nothing but mischief; though it be but to swine, yet he 2 Tim. 2. 26. would do mischief, much more then to poor sinners; and there­fore he is said to lead captive poor creatures at his pleasure, to take them alive; and indeed, it is the Devil that binds the pinching yoak upon us, his loins are laid upon the back of a poor sinner, [Page 493] and his being the Tyrant, doth help the former prosopopeia, whereby bondage is ascribed to fo [...], Zech. 1. 15. the heathen helped forward; &c. Not as if sin would not work and keep the creature in subjection, or were a dead Law of it self, and must have a Prince, a King to put it into act; no, no, if there were no Devil to aggravate our bondage, we should find the rage of lust very great, and their commands very peremptory, but yet however he is not idle, he stirreth up, and endeavoureth to en­rage our lusts more and more; the Devil stirred up David to number the people: Why alas, David had that pride and fleshly confidence in him that was ready enough to provoke him to it, but the Devil helped it forward, his concurrence with sin maketh it the more powerful; as the Spirit of the Lord acting our graces, so doth the Devil also, though with some difference, act our cor­ruption: was it not the Devil that filled Ananias and Saphira Acts 5. their hearts? he had filled them as his throne, and so had laid the commands of sin, of their lust, of their carnal fears, that they were over-born by them: and so he entred into Judas after the Luk. 22. 3. sop: he came to our Saviour, and he found nothing in him, and yet he would vex him with his temptations notwithstanding: but alas for us, he can come within us, he hath matter enough to work upon, and he can come within us to the very fancy, and there secretly work: now the Saints, they are delivered from this Con. which is a part of the bondage also; he rules no more in them, for they are not the children of disobedience; our Saviour saw when the Gospel went forth to be preached, Satan falling like lightening from heaven, he came down with a witness, Luk. 10. 18. was dethroned, cast out: the strong man armed holds all in quiet possession, that is to say, Satan holds the heart of poor sinners quietly, while he hath his armour, their ignorance, and this car­nal reasonings, and corrupt affections, and stubborn wills, while Luk 11. 21, 22. these are his, he is safe enough; but now let the Lord Jesus come and take away the armour, change the heart of a poor creature, and then alas, he is spoyled of all; therefore he is said to spoil principalities & powers, & to make an open shew of them. So that he hath led captive; taking captivity actively or passively: Col. 2. 15. actively, he hath led him that did lead his people captive, now Eph. 4. 8. captive himself: or else passively, those were led captive by Satan; now the Lord Jesus hath captivated them to himself, brought [Page 494] them under his own dominion. Satan cannot now any more challenge them as his own, nor rule over them as his slaves, and this is another piece of this liberty, to go forth of the paw of this Lyon, the jaws of this rouring Lyon, that goeth about seeking whom he may devour.

Secondly, another part of this bondage is the guilt of sin, which is an obnoxiousness to the wrath and displeasure of God, Joh 3. 18, 36. whether the creature [...]eeth it, or seeth it not, he is under condem­nation, his guilt is the Obligation which bindeth him over to an­swer it at the great day of Jesus Christ, as you see offenders are bound over to answer it at the Assizes or Sessions; this is guilts work in respect of the soul; now we look upon a guilty person that is bound over as a prisoner, if he go under bayl he is under a bondage by reason of this guilt. So it is here, the Law of God Gal. 3. 23. is that which shuts up a sinner, as it is in that place of the Apostle; so that we are, as I may say, in prison; and a man under guilt, whether he sleep, or whether he wake, he is a guilty person and under bondage; specially, if it proceed so far as to a condemna­tion, as it is in this case, every unbeliever is condemned already in the Court of Scripture; for God doth mannage in this liberty concernments of our souls by a Law, by a Law he acquitteth or condemneth, and so unbelievers are under this bondage also; from this now every child of God is set free, there is no condemna­tion to them that are in Christ Jesus, their guilt is done away, Rom. 8. 1. their surety hath satisfied justice, hath paid the debt, laid down the price, and therefore all being cleared, the poor creature is set free from that part of his bondage. Is not this an unspeakable freedom to have all the guilt of our sins that ever we commtited taken away? but this is but the second.

Thirdly, another Con [...] is this, the darkness which from sin ariseth, and is, as I may say, chains upon the soul, and no small part of this bondage; Dungeons you know are usually dark places, and therefore darkness is put for the prison, some­times, as a Synonyma, to bring out the prisoners out of prison, in that place of Isaiah, and them that sit in darkness out of the prison-house; and so again, that thou maist say to the prisoners, go Isa. 40. 7. forth; and to them that are in darkness, shew your selves: The dark­ness you know imprisoned them in Egypt, no man stirred out of his place, none went forth nor came in by reason of the dark­ness; [Page 495] and so the night imprisoneth men, shutteth up their works and employments, night cometh when no man can work, which is the night of darkness, by removing the Gospel; or else the night of death: Now when the Sun of righteousness ariseth upon a soul, he shall go forth of this darkness or prison.

Here it will be enquired what is meant by this darkness, which is a part of this bondage. First, by darkness, I mean a state of ignorance; gross darkness covereth the earth, saith the Prophet; ye were sometimes darkness, but now are ye light in the Lord; that is to say, so dark as that nothing but the abstract would Eph. 5. 8. suffice to set forth their condition. Now truly, ignorance may well be lookt upon as a bondage, for it is the very beginning, the principal of all our bondage, and therefore when the Lord speaks of delivering a poor sinner from the power of sin, he saith, who hath delivered us from the power of darkness, and translated us Col. 1. 13. into the Kingdom of his dear Son: mind you, from the power of darkness, darkness is the power of Satan, he is the Prince of the power of darkness, as some render that place: were it not that sinners are blind-folded, do you think they would be led by Eph 2. 2. Satan into so many horrid things? O if they had known, they would not have crucified the Lord of glory; Father forgive them, they know not what they do. Alas, the Panther hideth his head when he allureth the beasts, the sweetness of his smell, or beauty of his Luk. 23. 34. skin, only the Drag is said to flie from him, Isid. li. 12. 2. See Mead upon Revel. p. 2. p. 52. Alas, they see not the head, which is ready to affright them and devour them; and not only is it the ground of this bondage, but of all the rest; how cometh it to pass that poor souls are plunged into such desperate gulfs of despairing, and such breaking bondage in that kind, but because they are held in ignorance, they do not come to know the Father and Jesus Christ whom he hath sent, he keepeth them in ignorance of the John 17. promises, the sweet and precious promises of Jesus Christ. O dear friends, it is impossible, were it not for our ignorance of that love of God in Jesus Christ, and that riches, exceeding riches of grace that is in him, and his thoughts that are above our thoughts, that there should be so many cloudings, such fear­ful plunges as many poor souls are put unto, yea many times even after they are once delivered from them; why now I say, when the Lord Jesus cometh, ariseth upon a soul as the Sun of righteous­ness, [Page 496] he dispels this ignorance, discovers sin in its own colours, and indeed worse it cannot be set forth in; therefore the Apostle saith, that sin might appear to be sin; and then he opens the trea­suries Rom. 7. 13. of the Promises of the Covenant of Grace, to let a poor sinner see there is enough for him there: though his sins be great, yet mercy is transcendantly greater: if he have mountains to be covered, the Lord hath a sea to swallow them up; if multi­tudes of sin, there is multitude of mercies: there is love, which will cover a multitude; and so by discovering himself thus, and our selves to our selves, he by degrees setteth the creature at Li­berty from those fearfull apprehensions of God, and from that delight in sin, which formerly he had taken; so that now no longer will he serve it. But a little more▪ plainly, take a Scripture or two for it, in that of Isaiah, To proclaim liberty to the captives, the opening of the prison to them that are bound; the opening of Isal. 61. 1. the prison, some read it so, and so do our Translators, though it is acknowledged by the learned among us, that the latter is no where else used in this sense for the prison, nor for the prey, as some others use it; and therefore some do take the word to be but one, and render it om [...]im [...]do apertionem, so that the doubling of the Letters here are Emphatical, and by way of [...], though then Manaph here remaineth as a difficulty, for words so doubled use not to be so joyned together: so that some would have it here nothing else, but a very large opening of their eyes, and say that it is used most properly, if not constantly, of the opening of the eyes: and surely this is the way of Gods deliver­ing his Captives, and agreeable to the text here; the Sun arising in the morning opens the eyes, setteth the senses at liberty from Isal. 42. 7. that prison of darkness they were in in the night; and elsewhere it is manifest in that of Luke 4. 18. To preach deliverance to the captives, and recovering of sight to the blinde: and again the Psalmist, The Lord looseth the Prisoners, he openeth the eyes of the Psal. 146. 8. blinde; therefore Paul was sent to open the eyes of the blinde, and turn them from the power of Satan to God, and from dark­ness Act. 26. 8. to light; for we must know that this bondage is of the soul, the faculties thereof, and chiefly the will: Now the Lord when he cometh to deliver us, dealeth with us as with men; and there­fore, first opens the eyes of the mind, and draweth us with the cords of a man, with arguments over-powring our reason, and [Page 497] then, with the cords of love, sweetly thereby inclining our hearts, and bowing our wills, and then the poor creature come­eth forth out of this bondage; before we see we are in prison, or see the loathsomness of it, the darkness of it, we are in love with it, and will not go forth.

But Secondly, This darkness comprehendeth another, and that is Error, or rather this ariseth from the other, and therefore we shall speak to it apart, Ye err, not knowing the Scripture, nor the Matth. 22. 1 [...]. power of God; he saith not, ye err, not knowing immediate Re­velations, but not knowing the Scripture; for there the light is in the Lanthorn, if we will behold it; now this error, of what kind it will be, it is a snare of the Devil, and therefore it is a bondage. The Apostle there speaks of Heretical Doctrine, held by such as do perversly oppose themselves against the Ministers of Jesus Christ, who hold out the truth as it is in Jesus. He sheweth how Timothy is to carry himself to them, in meekness, instructing them that oppose themselves; if God peradventure will give them repentance, to the acknowledgement of the truth; Re­pentance is a turning from sin to God, and to the contrary 2 Tim. 2. 2 [...] Grace or Vertue, and that is the acknowledgement of the truth; therefore their sin was some corruption of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will, out of the snare of the de­vil; a sad snare it is: if the devil can but get so far within a man as to dazle his eyes, to blinde them, he may lead them whither he will; if he can but corrupt their judgement, especially in funda­mentals or practicals, then they are his own, they are fast enough, he carryeth them captive, takes them alive even at his pleasure. Now our liberty from this part of bondage also is by the arising of Ioh. 16. 13. Ioh. 1. 2, 20. the Sun of righteousness upon us; the Spirit maketh us free, as he is a spirit leading his people into the truth; not only the notion, but the practise of it also; & we have an anointing, whereby we know all things, saith the Apostle, speaking of Antichrist: it is needle [...]s for me to speak to you of him, you have an anointing will teach you to avoid th [...]se his errors: O happy is that soul, that hath such a Guide! such a Leader to lead him forth out of prison; even as the Angel went before Peter, else between sleep and Acts 12. 18. wake, hope and fear, he might haply have mist his way. So the Lord Jesus cometh and giveth his Spirit, and bids the soul go [Page 498] forth: alas, whether should they go? they know not the way, Ioh. 14. 6. as Thomas said; why saith he, [...]ollow me, I will lead you, as he in his word hath therein revealed himself, and maketh it out by his Spirit to his people.

Fifthly, There is another part of bondage, under a slavish obedience, that is to say, such an obedience to the Law of God, as nothing but a slavish fear is the principle of it; and truly, this puts on men to do many things; they know it is written, Cursed is Gal. 3. 10. he that continueth not in every thing that is written in the book of the Law to do it: Now this sticks with the poor soul, God re­quireth me to love him with all my heart, with all my soul, with all my strength; and if I do not, I am cursed; therefore now he buckles a little to it, as far as such terrors will carry him; but alas, he is not able to do it; like a slave that doth his task, while his Master stands over him with a rod; or because he is sure to be beaten, if he do it not; not out of any love to the Master, nor to his service at all, what a grievous bondage is this? Let but any Apprentice, that hath a hard Master, whom he serveth meer­ly out of fear, as the Egyptians did their task, because if they did them not, they must be beaten: and this maketh the yoke very heavy and uneasie, also it pincheth exceedingly. Now when the Lord Jesus cometh to a soul, he breaks this yoke, the Law Gal. 4. 24. & 3. 13. genders to bondage; the curse of it hath the very seeds of bon­dage in it: Now I say when the Lord Jesus cometh, ariseth upon a soul, letteth him see that he hath undertaken for him, not only the curse of the Law, being made a curse, but hath set his love upon him, hath paid all the debt, will take him to be his son, no more as a servant; O now when the soul beginneth to be sensible his condition is changed, that he is a Son, and now hath not a cruel hard Master to serve, but a Father that will pity and spare where he falleth short of his duty, let him do his best; this doth much facilitate the work, maketh the yoke easie, and the burden Mat. 11. 28. light, his Commandments are no more so grievous to the soul, as they were before: Now the Law of Christ is a perfect Law of Liberty to him; before it was a Law gendring bondage; for alas, before it was only preached to the ear, and that under the Iam. 1. 25. penalty of such a curse, now it is written in the heart; now there is an eccho in the soul resounding, Thy will Lord will I do, Isal. 40. when he speaks any thing; as the Law of love was upon the [Page 499] heart of Christ, in the work of our Redemption; now his Law is in our hearts, and therefore we delight to do his will in some measure, I delight in the Law of God after the inward man, as the Rom. 7. 22. Apostle saith; as a Servant it may be for a while under his Master hardly used, yet afterward he changeth his manner of dealing with him, offers him great immunities, it may be, to be of a Ser­vant, Son in Law to the King: O now the Servant will be bo­red, he will now become a willing servant, and not be dragged to obedience by terrors and fears any more, but willingly yieldeth up his members weapons of righteousness to holiness: now the Psal. 40. 6. Exod. 21. 5. & 6. Rom. 6. 19. Psal 110. Rom. 6. 17. service is hearty and free; his people shall be a willing people in the day of his power: O saith the Apostle, Ye were the servants of sin, but now thanks be to God, ye have from the heart obeyed the form of doctrine delivered to you: from the heart, that is to say, out of love, it cannot else well be from the heart; for whom we dread with a slavish fear, we hate, and while the soul looks up­on God, as such a Judge, as a cruel Master, and his Law a cruel, bloody Law, nothing but blood and ruine to them that come not up unto it, there is a hatred of God, it is impossible to love him, or his service; and then the service such a man doth, it is not from the heart; a man may serve sin, and yet do some service to God out of a slavish fear, as most unbelievers do; therefore they pray, and therefore they read, and therefore they do many things, and yet serve sin; but they never obey from the heart, until this work be done, the Law of love be written in their souls: now you shall go forth, you shall obey no more out of fear, but out of love: this is a Fifth.

Sixthly, From the terrors and fears before a mans conversion, which usually seize upon the creature, in order to it; for truly, before the Lord hath to do with our hearts, we are so dead asleep with the opium of sin, that there must be somewhat to rouse us, to awaken us; usually there is a spirit of bondage, which works fear and dread, and terror in the soul, that is to say, when the Spirit of Christ, breathing in the Commandment, maketh sin ap­pear to be sin, exceeding sinfull, and opens some of the terrors which sin doth breed in it, witnesseth to the poor creature, that he is in a state of condemnation, that there is no way but one with Rom. 8. 15. him: O now the soul beginneth to be amazed, and startled, and knoweth not what to do! this runs him to the heart: he had [Page 500] many afflictions and troubles in the flesh before, never any came so near as this; and no marvel, because the Spirit▪ of Jesus Christ hath wounded him at the very heart. Brethren, the Law of God is, as I may say, an Habeas Corpus, or rather Animam, appre­hends, or claps up a soul, as I may say, puts him in prison; and therefore the Apostle useth that expression; mind you, the Scri­pture hath concluded all under sin [...] hath shut us up together, all concluded under one prison▪ in one dungeon, that Gal. 3. 23. the promise, which is of Faith of Jesus Christ, might be given to them that believe; but before Faith came, we were kept under the Law: I pray you minde it, we were kept as in a Garrison, as the Learned interpret it, [...]; and again, [...], be­ing shut up together unto the Faith, which should afterward be revealed: it is just as it is with a Prince, he proclaimeth Pardon to all his Rebellious Subjects, but withall he sendeth out his Mes­sengers, his Pursuivants, to apprehend, throw in prison, keep un­der Bolts and Shakles as many of them as he can apprehend; this is not contrary to his mercy, nor proclamation of Pardon, but in order to it, subordinate to it, that so his Pardon, offered might be accepted, they might sue for it: So it is here, the Law doth thus shut up a soul, as I may say; as when there is an High-way open for a man to walk in, but he will go another way, there it is hedged up; at last he is so hedged in, he cannot tell which way in the world to get out again: O then! if he could but finde the open way, he would go in it: So it is in this case, the Lord ma­keth this terror and this bondage a means to their inlargement. Ah blessed Prison! that is only to make poor creatures willing to be at liberty; well, now this the Lord Jesus when he cometh and revealeth himself to a soul, he brings him out of these la­byrinths of fears and terrors; letteth the poor creature see, that himself is the way, and the only way; he hath undertaken the work for his people, only if they will believe, though they have no strength in them to do any thing, nor to extricate themselves from the difficulties they find themselves in, by reason they can­not fulfil the Law; yet he is the mighty one upon whom help is laid, and withal letteth them understand how his bowels do yern over them, and how his heart is open, ready to inlarge them; and so perswadeth them to close with him; and then they go forth when faith cometh; so Christ is the end of the Law, and the [Page 501] [...]aw a School-Master to bring us to Christ: But that is but the Sixth.

Seventhly, Another part of this bondage, is those after-claps of fears and terrours, that after Christ hath been revealed to, and in a soul, may befall the creature; alas, you find it so, they may be clapt up afterward in the pit of noise, the horrible pit, and be in the deeps, and in darkness; and like Jeremiahs dunge­on, Psal. 40. 2. sink in the mire, where there is no standing, they feel no bottom of their misery, their fears are overwhelming; or like Jonahs Psal. 88. 6. Whales belly, they are in the belly of hell, and all the waves and billows of God go over them: O this is sore bondage! however it be true, that the Spirit of God is never any more a spirit of bondage to them, to witness to them they are children of wrath Rom. 8. 16. afterward, yet he doth not say but they may have bondage again; and all fear hath torment, and is bondage to the Spirit, it doth fetter it, and shut up and contract the spirits exceeding­ly. Now I say, the darkness of a mans own heart, which doth naturally gender, fear, and Satan to help, and the frowns of Gods displeasure for the present, though he do not witness any more that a man is a child of eternal wrath and displeasure, these may bring the poor creature into sad perplexities; Well, yet the Spirit of the Lord Jesus when he cometh, brings also liberty with him from this bondage; David will tel you so; and Heman will tell you so: do but consider what conditions they were in? how came they to be delivered? O lift up the light of thy countena nce upon me; Psal. 4. 15. Son of God arise upon me, shine upon my soul, and then I shall be healed. O restore to me the joy of thy salvation, make me▪ to hear joy and gladness, &c. Well, the Promise doth extend even to this bondage also, and to this may we refer the next: I will speak of it distinctly.

Eightly, There is another Bondage, and that is the fears of death and judgement, whereby many a poor creature is kept in Bondage all the days of their lives; (as the Apostle saith in that to the Hebrews) to which I will speak a few words; He came; (saith the Text) and took part of flesh and blood, that through death be might destroy him that hath the power of death (that is to Heb. 2. 14. say, the Devil) and deliver them that through fear of death were all their life-time subject to Bondage. Brethren, death it self is a terrible thing, the Simplex could say, but hardly could he [Page 502] tell the reason of it; for them that have no fear of God before their eyes, but have put out the eye of reason, and live like Beasts, giving up themselves to commit wickedness with greediness, though while they can keep off the apprehensions of death, they may go on merrily, but when that seizeth upon them, it marrs their mirth, it maketh a change in their faces, and they are not: now truly death is not so terrible in it self considered, but that the stoutness of a mans spirit, specially where there is no other consideration of it, he may overcome it, and live above the fears of it, as the Heathens some of them did; but now a man that knoweth indeed what death is, not only a disso­lution of the union between the soul and body, taking down this mouldring Tabernacle, but a Serpent with a sting it is, where 1 Cor. 1. 15. 5, 6. sin and guilt lies upon the soul; it is the beginning of sorrows, the arrest of the soul to judgement to come, to receive its doom for all its bloody evils he hath been guilty of. The wordling is not willing to give up his soul, O he knoweth, he can never an­swer for his wasting of his spirits, and spending his time to lay up treasure here, and in the mean time neglecting his soul and Jesus Christ, and tenders of Grace; he knoweth this well enough, and therefore he will not yield up his Spirit, they shall take it from him, as it is in the Parable; This night shall thy soul be taken from thee: and so for any other sin; and now I say this maketh death Luke 12. 20. terrible, and by reason of these fears of death, men that have any sight or sense of their condition, they are in Bondage all their lives long, yea, even the people of God themselves are in some measure under this bondage; and according to the measure of the discovery of Christ to them, and the power of faith in them, is this fear, and this bondage broken, and the Lord Jesus came for this end, to deliver them: alas, before his coming the Saints may be specially meant here, who had indeed the knowledge of Christ to be crucified for Sinners, and beheld him crucified, though darkly in the sacrifices, &c. and in the promise from the foundation of the world, but yet notwithstanding they had not that confidence usually, but there was more room for doubtings and fears, because they died still without the accomplishing of that promise; now though such as had an extraordinary mea­sure of faith and a prophetical spirit, might see this clearly, and so it might raise them much what above this bondage, yet ordina­rily [Page 503] I believe it was not so, that they had such clear conviction of the freeness of grace, and the abundance and riches of it in Jesus Christ, and therefore it did not so f [...]lly quiet their Spirits in respect of fears of death and judgement, they did not so clearly see the sting pluckt out; therefore the Apostle saith, those Sacri­fices, though they did hold out Christ, could not make the Heb. 10. 1. & 14. comers thereunto perfect, and therefore they were often repeat­ed; But now the Lord Jesus he hath by once offering, for ever perfected, compleated their salvation, and therefore you shall find, that the Apostle and others do so triumph over death, and the grave, and sin, as we hardly find any before the coming of 1 Cor. 15. 56. Christ; and it must needs be so, because now the Spirit, which is the liberty of the Saints was poured out in a greater measure, and therefore we may understand this of a general state of the Saints before the coming of Christ; the arising of this Sun of righteousness indeed, hath shone into the very chambers of death themselves, to let us see tha [...] there is not that real terrour in it, that otherwise, except himself had gone through it, and broken the bars of it, and pluckt out the sting, and sanctified it as a passage to our Glory as well as to his own, we should still have been in as great bondage as they were in this respect, and there­fore Simeon saith, Lord, now lettest thou thy servant depart in peace according to thy word: now he had embraced the Lord Luk. 2. 29. Christ not only in his bodily arms, but had a clearer discovery also of him to his soul doubtless: and the sence may help faith also.

But then secondly, According to the measure of the faith of his people is the degree of their liberty from this bondage; alas, it is terrible to many of us, yea, such as do believe; but their faith is weak, and the perswasions of sense are strong, and hold down the soul many times, but the Lord Jesus came to deliver his people also from this bondage, and according to the degrees of his manifesting himselfto the soul, will the soul go forth from these fears: and though Aristotle died doubtful whither he should go, and yet cried out, Ens entium, & causa causarum miserere mei; Yet the Apostle, and those that attained that pitch, to know that when our tabernacles are dissolved, we have an house eternal in the heavens: to know, the sting of death, and victory of the grave is swallowed up by Je­sus 2 Cor. 5. 1. Christ, it left its sting in his side; to know that when we [Page 504] are dissolved, we shall be with Christ; and know how much better that will be to the soul, that is well studied in these things, and grown strong in the faith that is in Jesus, he will de­sire to be dissolved and to be with Jesus; O here is a going forth now, a liberty and freedom indeed, by the arising of the Sun of Phil. 1. 23. Righteousness upon us.

Ninthly, A freedom or liberty from the Govenant of works; What saith the Law? Do this and live: continue in every thing that is written; now when the soul cometh to see how spirittual the Law is, and how earnal he is, and sold under sin, that it binds not only the thoughts, but the desires of the heart, that there must not be so much as a vain thought pass through his soul, but if there do, this Covenant knoweth no mercy; alas, this keep­eth the poor creature under much bondage, and trouble, and doubting concerning his condition; now we must know that this is not a bondage of Gods putting upon us, (though he gave us the Law) but of our own making; the Lord gave the Law with Evangelical purposes, it was added because of trans­gression; it was added, that the Covenant of Grace, that it might convince poor creatures of their condition by s [...]n, and not to be their Saviour, or a Covenant of life to them; When the Commandment came, sin revived, and I died: (saith the A­postle) Gal 3. 19. that is the work of it indeed; but now we would needs make it to be a Covenant of works, and look upon it so: and there­fore do what we did in obedience to this Law as for life, expecting to be saved by our own works: and so the Hebrews, the Jews to whom that Law was first given: we see, how they would not sub­mit, they would not stoop to have this yoke taken off from them, they would not submit to the righteousness of Ged, but would have a righteousness of their own; they had two strings to their bow, and as long as either of them would hold, they would not Ioh. 8. 32. Rom. 10. 1, 2. yield to be righteous by the righteousness of God in Christ: the one was their freedom by Birth, They were the seed of Abraham, and not the seed of the Bond-woman, and therefore what need they care for this liberty: the other was their own works, they made account their own penny was good silver enough, though the Lord knoweth it was but reprobate silver, they went about to establish their own righteousness, they would be justified by a Covenant of works. And so there were some that came, and [Page 505] endeavoured to turn aside the Galathians to another Gospel, by teaching them they should again put their necks under this yoke, not only of Ceremonies, though that be one thing to the Jews, if not to the Gentiles, that never were under it; but it is the Law, the Moral Law, as a Covenant of Works, else to what end doth he mention the curse therein: And if ye be justified by the Law, Christ shall not profit you, you are fallen from the Do­ctrine of Grace. Well now, the Lord Jesus, when he is revealed to a soul, delivereth him from this: though I must tell you, it is an harder matter to get clearly off it, then many do ima­gine; and even the people of God themselves shall find, that too often they are turned aside to the bondwoman from the free, from the Covenant of Grace to a Covenant of Works. Again, from the Law as provoking, for that is the Bondage chiefly the Apostle speaks of: Rom. 7. But the more clearly and fully the Grace which is in Christ, is revealed to us, with the greater power he ariseth upon us, the more fully are we set free from it. Here we might discuss the question, how far we are delivered from the Law, and how far by Jesus Christ? I will rather re­serve that to another place, and proceed to conclude this part.

Tenthly, There is a kind of bondage the people of God are under, even that weakness, and straitness, and deadness of heart towards God: you know that sickness doth weaken a man ex­ceedingly, in so much that he can scarce go upon his legs, he is a prisoner a great while under that weakness, from all action to purpose; let but a poor prisoner be under hardship a while in the prison, and how feeble will he be, and scarce worth the ground he goeth upon? a while longer he is a prisoner under that weakness, so it is here; therefore saith the Psalmist, Then Psal. 119. 32. will I run the ways of thy commandments, when thou shalt enlarge my heart. Now the Lord Jesus when he cometh in with par­don, speaking peace, smiling upon the soul, filling the heart with joy unspeakable, this joy of the Lord is the strength of the soul, he goeth forth, even as a man to his labour in the morning when the Sun ariseth, that drousiness, heaviness, deadness under which he was a prisoner before, being now removed.

Eleventhly, There is a liberty and freedom also from outward afflictions, for these are also an appendix of the Law, a part of the execution of it; and therefore the Lord doth set his people [Page 506] free from the fear of these, before they come, which is a kind of bondage upon them. Secondly, From the presence of them when they are come. Or Thirdly, From the evil of them, the pinching, and wringing, and galling of the yoke.

First, In respect of the fear of them, They shall go forth: he speaks here plainly to the believing Jews, they were afraid of the judgments of God in the threatning while they did but hang over their heads, and they were in a kind of prison, or bondage by rea­son of this fear; Well saith the Lord, Fear not, you shall go forth, the Sun of righteousness shall arise upon you. Job was afraid of his sorrows: take and compare Job the none-such in the East, a most eminent Saint, and Paul in the New Testament: and the Iob 9, 28. one you find; he is afraid of his sorrows, Paul he glories in his tri­bulations, you never hear him complaining of his sufferings, no nor feared them, he knew that bonds and imprisonments did abide him in every City, but he cared not for any of these things, he Acts 20. 23. had a richer discovrey of the Grace of God in Christ, then Job had, and clearer it is like; and therefore this set him free in a great measure from them: and indeed his soul that knoweth the things that are freely given him in Christ, knoweth now that he is his Father, and what ever shall befall him, it shall turn to his good, what need he much to fear.

Secondly, They shall go out from the presence of them, this the Lord doth many times for his people what though the day of the Lord burn like an oven, and burn up the chaff and stubble, and devour them root and branch, I will be an hiding place to you, saith the Lord, You that fear my name indeed, and tremble at my word: O the Sun of righteousness shall arise upon you, and by vertue of his death ye shall be delivered as the Jews were in Egypt, By the sprinkling of the blood of the Passover upon the Posts of the Doors, which did represent and typifie the blood of Jesus Christ: Exod. 1 [...]. 13. and in that place of Z [...]ch. Mark you, saith the Lord, concerning his peoples Deliverance out of Babylon, a type of spiritual deliverance Zech. 9. 11. and freedom of his people: as for thee also by the blood of the Cove­nant, I have sent forth thy Prisoners out of the Pit wherein there is no water; this is done by vertue of the Covenant of Grace, where­by this freedom and going forth is made out to Believers, there­fore you may observe, when the Lord cometh to deliver Israel out of Egypt, he ushers it in thus. I remember my Covenant: the Exod. 6. 5. [Page 507] difference between the deliverances of Israel and other people are, the one is a Covenant mercy, the other a common mercy meerly. Well now saith the Lord, ye shall go forth of the burn­ing, even as the children in the Furnace, it burned, but they esca­ped, the Lord Jesus was with them, so shall ye go forth; and the Lord did provide a little Zoar for his people in the destructi­on of Jerusalem, many of them escaped to Pella as the story go­eth, a little Town beyond Jordan; and so the Lord doth seal the 144000. before he brings those bloody calamities upon the earth, Rev. 7. the persecuting world, and those in the ninth of Ezekiel, O who would not be in Covenant with God! they shall go forth.

Or thirdly, They shall be freed from the destroying evil, the hardening evil of affliction, which is a bondage, and a sore one too, being bound in affliction and iron; and so Job in the 13. ch. Psal. 107. 10. ver. 27. God writeth bitter things against him, and puts his feet in the stocks, and all his affliction together is called Jobs captivity; he was, as I may say, resigned up to the pleasure of Satan for a while, who led him from one affliction to another, but the Lord brought him out, and brought him off without the evil, the De­vil expected that he should curse him and dye, curse him to his Iob 1. 11. face: now I say, the Lord maketh his people go forth, brings them through; and not only so, but without any of the hurt seizing upon them. Sinners are the harder for being in the fire, but they are melted, as very a stone as Pharaoh was, he began to burn in the fire, and be hot, and a man would have thought his heart had given, but it was a stone still; but his people came out melted, refined with this Epiphonema to all their afflictions. O it was good for me, I could not have been without it, much of my dross Psal. 119. 71. is gone by it; and thus the Lord maketh his people go forth; [...]e shall go forth.

Twelfthly, There is one more, and that is the yoak of Ceremo­nies & traditions of men, I will put them both together; the Cere­monies were a yoak you know, circumcision was a hard service, to draw blood of their children at eight daies old, their journeys to their feasts at Jerusalem, their offerings and oblations, they were very chargeable, insomuch that they grew weary of them, and snuffed at them, &c. And for the Traditions of men, they are a grievous burthen where their Doctrines are taught and received; Mal. 1. 13. [Page 508] the Apostle comprehends both-under that word, the rudiments of the world, whereunto he would not have them be brought in Col. 2. 8, 20. bondage again, the difference of meats and drinks, &c. the Lord Jesus hath let us loose from those observations, and therefore it is a desperate doctrine, a doctrine of Devils, or at least of them that speak lies in hypocrisie, to forbid to marry, and command­ing 1 Tim. 4. 2, 3. to abstain from meats, which God hath created to be received with thanksgiving; and blessed be his name, that by the rising of the Sun of righteousness among us, he hath brought us out from this bondage generally: and if he would be pleased to shine among the poor ignorant Papists, that they might but come to the knowledge of his will, doubtless this would be quickly shakt off with them also, but you have the parts of this liberty.

For the degrees of it, we must know this, that it is not in the same degree to every believer, you have already heard, how that before Christ's coming it was not in such power as since; Ye shall go forth, hath been accomplished in many respects since the ap­pearing of our Lord and Saviour Jesus Christ, and the more faith and the clearer sight we have of Jesus Christ, with the greater power, and splendor, and glory he shines upon us, the more of the riches of his grace we come to apprehend, the more fully and perfectly to rest upon that grace, the more shall we find that all these bondages shall be broken we have been speaking to; but thus much for the two things, which is, what this liber­ty is.

Which are the arguments for the further confirmation of the 3. Doctrine, Where the Lord Jesus ariseth upon a soul, there is liber­ty and enlargement.

First, from the very nature of that gift of grace, the arising of the Sun of righteousness upon them, what is this but the gi­ving of himself unto a soul, revealing himself in the soul, as the Gal. 1. 16. Apostle speaks, it pleased the Father to reveal his son in me, by which means that darkness and terrour is taken away in great measure; Christ is all in all: the bondage you heard before, it is Col. 3. 11. either sin, or the sad effects of sin; the revelation of Christ an­swerably, is either for holiness, or else by joy and comfort, wherein he meeteth with both the other, the guilt, the bondage he takes away, to that end himself was made sin, that knew no sin, 2 Cor. 5. 21. that we might be made the righteousness of God in him; it is the [Page 509] power of Satan, him he overcame; yet the power of sin that is broken also, sin shall not have dominion over you, &c. If it be terrours, fears, whatsoever, our blessed Saviour where he maketh himself manifest to a soul; is enough to take away all, but this you have in effect had before, therefore no more of it here; he adopts us all, Joh. 8. 36. [...], was used in some Cities in Greece, as Grot. noteth:

Secondly, another Argument shall be this, that they might serve him, therefore they shall go forth; while a man is under bondage he is at the command of such as he is in bondage unto, and therefore cannot serve another Master whatsoever; this spe­cially respecteth that part of the bondage which concerneth sin and Satan: when Satan had filled Ananias heart, could he obey Acts 5. 1 King. 21. the will of Christ? No, no more could Ahab that had sold him­self to commit wickedness; it is impossible for a man to be a slave of sin, and a servant of Christ at the same time. I speak not what a man may do for an act or two, but a man that doth work sin, Ioh. 8. labour it, hammer it in his brain, forge it there, art it and pollish it, and with great dexterity, for such a man to serve Christ, ye cannot serve God and Mammon, saith our Saviour, mentioning one lust, they are contrary one to another; When a man doth Mat. 6. 24. wickedness with both hands earnestly, there is never a hand left for Christ's service; that is compleat service indeed, when it is from the heart, as seemeth by that opposition, thanks be to God, Mic. 7. 3. Rom. 6. 17. that ye were the servants of sin, but ye have obeyed from the heart the form of Doctrine. So that the heart is the main thing, if that be gone after sin, we cannot serve the Lord Jesus heartily; and then for the carkass, the lip, the eye, the tongue, he matters it not; therefore first, the Marriage-yoak must be broken between the soul and sin, before they can be married to another, even to the Lord Christ to serve him, ye are become dead to the Law, that, ye might be married to another; when ye were the servants of sin, ye Rom. 7. 4. were free from righteousness; mind you, if under the command of sin, you are free from righteousness, it hath no commanding Chap. 6. 20. power over you at all; and if a man be under the commanding power of Christ▪ there sin hath not the command of him, we must be dead to sin, and so free from sin, as the Apostle saith, he Rom. 6. 7. that is dead, is free from sin, or else we cannot be alive to God to serve him. Brethren, I know that every man would be thought [Page 511] a servant of Christ, and we look upon him as the off-scouring of the world, and not worthy to live among men, that would not serve the Lord; poor creatures, while we are under the com­mand of sin it cannot be, when a man yieldeth his members instru­ments Rom. 6. 19. of unrighteousness to unholiness, and yet pretends to be a ser­vant of Christ. What is this but a mockery? but be not de­ceived, God is not mocked: would you not take this to be a mockery, if one come and tells you, O Sir, I will be your servant if you will give me this or that reward, but you must give me leave to do all the service I can to your enemy, you shall have the name of my service, but your enemy shall have the reality of it: is not this a mockery?

Thirdly, That their services may be more chearful, therefore he setteth them free from their bondage, and this respecteth that part of bondage which concerneth the Concomitants, even sor­row, and fears, and terrours, and the like; the Lord doth not love to have his people follow him whining, he loveth a cheerful giver and a cheerful doer of his will, it is much for his honour that his servants should lift up their heads; for what would we say to see a poor servant go discouraged, and as if scarce worth the earth he goes upon, amazed with fears, with sor­rows; sure such a servant hath a hard Master, that he hath so Psal. 40. 2. little joy of his life, therefore the Lord Jesus maketh his people go forth out of the horrible pit, setteth them free from all their fears, and terrours, that they may with a cheerful and a large heart serve him; here is love indeed, that the Lord doth so sweeten his yoak and his service, as that his people shall delight in it, therefore saith he, that we might serve him without fear in Luke 1. 74. holiness and righteousness all the daies of our lives.

Fourthly, that their services to him may be more strong then otherwise they would, a man under bonds brought down with bard bondage, cannot do the service which another man can, but the▪ joy of the Lord is the strength of his people, as in that of Neh. 8. 10. therefore he doth enlarge their hearts, that they may run the waies of his commandments, takes off the fetters for this very end; a poor child of God under terrours and fears, or under the prevailing of a lust, have, as I may say, their hands manacled, they cannot fight, their feet are fettered, they cannot walk, much less run.

[Page 510] Fifthly, Yet one more, and that is, lest a poor soul held under bondage too long, should put forth his hands to sin, this respects specially the bondage of sorrows and fears which are ready to swallow up many a poor creature many times, my spirit is over-whelmed Psal. 77. 3. within me, saith the Psalmist [...] like case; the Lord will speak peace (saith the Psalmist) unto his people, that they may not Psal. 85. 8. return to folly any more; for if the Lord should lay his hand upon them, continually pressing them, they could not alway hold out, but if they can find no pleasure in God nor in his waies, they would be inclinable to return to their pleasures of sin, as in that Psalm, let not the rod of the wicked alway rest upon the lot of the Psal. 125. 3. righteous, lest they put forth, &c. as you see the Psalmists heels were almost thrown up, and himself upon his back, his faith upon its back in this very respect. O saith he, if it be thus, I must be plunged every morning, alway in the net, under the yoak of affliction, Psal. 73. 2, 13, 14. in affliction and iron continually, surely I have cleansed my self in vain; and these rods are the rods of God of a lesser nature, those with which the spirit is lashed are most sore, and therefore the soul might be in danger to depart to iniquity, to return to sin again; how soon did Israel resolve of making them a Captain to return again? N [...]h. 9. 17: If the Prodigal return in such distress to his Father, and he should keep him hungring and languishing, when Luke 16. he hath not so much as husks to eat; surely this were the way to put him upon it to return again to riotous courses: the peace of God keepeth them with God, &c.

Sixthly, Again, because the spirit would fail which he hath made, if he did not in due season break the yoak, set them at liberty; as a tender Father will not lose his child for want of Isa. 57. 16. [...] the rod, no more will the Father of spirits for want of [...]shing our spirits; yet on the other hand, a tender-hearted Father will much less lose him by over-doing of it; as he will not spare him, indulge him to death, so neither will he whip him to death, hang [...]rons and fetters upon him until they eat into his soul and con­sume him. O no, when the Father seeth the spirit of the child to fall, and he beginneth to swoon under his rod, under the yoak of fear, which hath torment, be it what it will be, then he letteth the rod fall out of his hand, fals a kissing of the child to revive him again; we must preserve the spirits, and maintain nature in Physick, and if purgations have wrought the patient off his [Page 512] strength, there must be a restoring with Cordials, 1 Cor. 10. 13. he will not suffer them to be tempted above what they are able, &c. he will not suffer his people to perish, and sink, and go away in prison and bondage, and therefore he causeth them to go forth, and doth arise upon them to that end.

For the Application of the point, there are several uses to be made of it.

First then, take notice from hence what a grievous bondage the service of sin is, this is the principal part of the bondage, and all the rest are but the product of sin; sin is pregnant, it hath the seeds of all those terrors, fears, sorrows, slavishness, deadness, straitness, and all the rest in its womb, but it self is the chief, and therefore we are said to be sold under sin, and sin is said to have do­minion over us; so many lusts, Brethren, in strength, so many Rom. 7. 14. pairs of fetters there are about our legs, and how then is it likely that a sinner should run the waies of Gods Commandments! but I hope by what hath been said already, it will be granted, that a condition of sin is a condition of bondage; only a little to ag­gravate this consideration to you, and all little enough, I doubt, to startle sinners who are in this condition.

First consider, it is the basest, most sordid thing that can be; you know a servile condition is mean and base in comparison of liber­ty and freedom, take it at the best; but to serve the basest of men, who would not abhor this? what spirit would stoop to be a drudge to a Master, to rake Channels and cleanse Jakes, who would not abhor this? Brethren, this is nothing to sin, to the slavery of sin: as it was the greatest honour in the world to be a servant, a son of God; Moses the servant of the Lord, David my servant: As you know servants do much bear themselves up upon the honour of their Masters. So it is the basest servitude in the world to be in bondage to a lust, for a man to sell himself into the hands of sin and Satan, for a moments pleasure of sin, this is base: It is brutish for a man to subject his understanding and will to the passions of his lust, dishonourable base passions; Rom. 1. 26. for beasts are led by their appetites.

Secondly, As it is base drudgery, so secondly the poor sinner hath so many lusts and so contrary to serve and satisfie, that he must needs be distracted between them; one commands him this way, and the other commands him that way; as now for a man [Page 513] to serve his pride and covetousness, or his luxury and covetous­ness, these are contrary, and distract, and distort the mind, and hurry him hither and thither, he can enjoy no peace in his own spirit at all; you shall see a man that will spend at no aim when he is in company, and none seemeth to set less by the world then he at such a time; but afterward, when he recollects himself, then he must run, and drudge, and hurry himself and all his family, and drive faster then they are able to bear, and all to make up that which he hath consumed upon his lusts, is not this a miserable bondage to be under such contrary lusts?

Thirdly, Yea consider that these lusts are most insatiable, in drinking up a mans time, and spirits, and strength, and will never Luk 16. leave a man while he hath any thing to lay out upon them more. So you know the Prodigal spent all that ever he had upon his lusts, all his patrimony, his time, and strength, and spirits, and all; and so the wanton doth upon his Dalilah, and thou mourn at the last, saith the wise man, when thy life and thy body is consumed, and Prov. 5. 11. say, how have I hated instruction, and my heart despised reproof? except it have all the precious workings of the soul, it is not satis­fied, it must have all the thoughts, be in them all, though God be in none of them, all that precious water must drive this mill; as for covetousness, now how is the soul under the power of that lust, as I may say, hanged up like a meteor in the air, as the Evan­gelist hath it, [...], be not hanged up as meteors in the Luk. 12. 2 [...]. [...]ir, as I may say, between heaven and earth; and be not careful, [...]aith our Saviour, be not divided, distracted in your cares. O [...]hat they shall eat, and what they shall drink, how they shall ac­complish this and that design, what a drudge is any man that is under the power of this lust, he doth nothing but root in the world? in other servitude, if that a servant were maimed or dis­membered, lost an eye, yea or but a tooth, they must be let go Exod. 21. 26. for their eye-sake, or for the tooth-sake, but here sin doth no­thing but wound the soul, breaks a man, consumeth him soul and body, and yet will not let him go; sin doth put a mans eyes out, that so it may have the more full compleat command over the poor creature, and stops the ears, and strikes out the teeth, and distasteth the pallate, so that any thing of God hath no more re­lish then a chip to a soul, maketh the poor creature lame for any lust harboured in the soul, maketh a man go with an uneven pace, [Page 514] and halt, he cannot go uprightly, and so it weakens the hands and maketh feeble knees, and indeed like a woolf in the flesh, or a greedy wen, devours all the strength, and yet will by no means let the poor sinner go free.

Fourthly, It is a growing bondage, the longer a man continu­eth in it, the faster he is held with the snares and bonds of his sins; in the transgression of an evil man there is a snare, saith So­lomon, Prov. 29. 6. and every act of sinning doth fasten the snare so much the more upon the soul with bands of iron and brass, yea of adamant; the longer they are in this dark and filthy dungeon, the deeper they sink into the mire and clay, where there is no standing, the heart groweth more hard through the deceitfuluess of sin. O the cup of delights is a bewitching cup, and the more a man drinketh of it, the more he may; every drop of oyl you cast upon the flame, maketh it the harder to be quenched, every act of sin­ning doth strengthen the habit, as in all other cases, and dispose a man so much the more strongly, incline him to the same sin again, and so there is so much the more ado to get the heart off from these lusts; there is many a poor sinner among us, I believe, can speak by experience what a miserable bondage it is, and what a growing bondage it is, the further a man goeth in it, he goeth still further into the prison, binds the yoak upon his neck so much the harder and closer, insomuch that a gray-headed-sinner you shall seldom see recovered out of the snare of the Devil, though sometimes we may: This the fourth.

Fifthly, it is so durable a bondage, that it abides in part, even where a soul is brought under the command of another principle, it doth continue in a great part in many a gracious heart, as in this place of the Apostle, I am carnal and sold under sin; he saith Rom. 7. 14. not he was, but he is carnal; that is to say, in part, as those in that first to the Corinthians, are you not carnal? that is to say, 1 Cor. 3. 1, 4. hath not the flesh a great sway with you, when you are so divi­ded and full of strife and emulation, and one for Paul, and ano­ther for Apollo? &c. and therefore the Apostle did walk heavily under the sense of the chains which were upon him, not altoge­ther shakt off. O wretched man, who shall deliver me? I am Rom. 7. 24. carried captive by a Law in my members to the Law of sin. O strange, that in the Apostle, so sanctified, so mortified a creature, yet the Law in his members should have such a strength as this [Page 515] is, to carry him captive; though the spirit do lust against the flesh, yet the flesh doth lust against the spirit, so that they cannot Gal. 5. 17. do the things they would; they are under bondage in part, though notunder the reign of sin; yet it usurpeth, and tyranizeth, and laies its commands upon a poor believing soul, as if he were al­together his own; sin will not let go its hold altogether, but if it lose the Cittadel, the Tower, the chief Fort, the Will, yet it will lurk in some of the out-works still; if it lose the heart, it will hold by the heel still, and hang about us, that we cannot walk at liberty in the waies of his Commandments.

Sixthly, The reward to the service and bondage of sin, what is it but bondage upon bondage? you have heard how many sad Concomitants there are of this bondage of sin, doth it not subject to the curse, to the wrath of God? it is not only an unprofitable service, what fruit had ye then in those things whereof ye are now ashamed? that is to say, what good had ye by them, ye are now ashamed of them: that is the reward, as you see in the case of Adam, it laid him open and naked before the Lord, both without covering for the shame, and without defence against his displea­sure, now he wanted somewhat in stead of his innocency to skreen him from the everlasting burnings, or the presence of God, who Phil. 3. 19: is a consuming fire, yea the wages of these things is death, whose end is destruction, saith the Apostle, whose glory is in their shame, whose God is their belly, who mind earthly things; a man will hardly be­lieve this, that the savouring of earthly things is so dangerous a service, being so pleasing as it is to men; alas, you little think what you do, you have heard some of you, how many evils do attend it, you little know what wounds you get, a wound and dishonour shall he get, and his reproach shall not be wiped away; this is nothing to the wound of the conscience. O what pains sinners are at to store up gun-powder at last to blow up their comforts and their souls and all; would you not think it a sad servitude where a master should delight in nothing but the cruel wounding and goring of a mans self, this is nothing indeed to the service of sin, you will one day find sinners, the truth of this, whether you will believe it now or no, that sin is big with terrours, and fears, and amazement, that sin doth nothing but wound the soul, the conscience, though you feel it not for the present; many and Prov. 5. 11. Prov. 23. 29. many that have been as sensless as many of us are, that yet at [Page 516] last mourned and said, O how is my flesh and my body consu­med! O what a wretch was I to serve sin, to lay out my self for sin, that now hath nothing but woe and misery, nothing but racks and woundings to reward me with! O what a reward is it Brethren, to pass fro m the chains of your sins here, to those ever­lasting chains of darkness!

Se venthly and lastly, it is inextricable, as to our selves, we cannot open the prison doors, nor loosen our fetters, the cords of our sins wherewith we are held, and bound over, as I may say, to Judgement. O I know the poor creature, specially when his eyes are open to see what a condition he is in, will be making ma­ny an attempt, sometimes to break prison, sometimes to loose his bonds, but it will not be; O what resolutions and vows you shall have many a sinner make, specially after a passion in their spirits, when their eyes are a little open; O they will never return to their folly any more, and it is the next thing they do. O the bands of our own making are too slender to pull a poor creature out of the mire and clay, they all break even as a thread of Tow when it cometh to the fire, and there the poor soul sticks; no, nor is it the prayers nor tears of our own that can do it, for you shall see, and haply some of us know it by experience, though it be wonderful to see a man pray and sin, and weep and sin, mourn and sin, go on in the same course of sinning a long time, some of our souls I believe know this, we pray and are not willing to be delivered, as Aug. did, and so mourn upon the sight of the grie­vousness of a sin, but it prevails not to for sake it. O no, if any of all this would have done it, what need the Lord Jesus then be annoin­ted for that work, to preach deliverance to the captives, and the opening of the prison doors to them that are bound: surely the Lord would do no nothing in vain: but so much for this Appli­cation.

Then it may teach us the vanity of all conceit of liberty or Ʋse 2. freedom, or going forth before the Lord Jesus come and shine upon a mans soul, then they shall go forth, not before; what is the reason that the most of men can satisfie themselves with their condition as they do, but they have some conceit they are at li­berty; were sinners perswaded that they are under the domini­on of sin and Satan, &c. could they eat, or drink, or sleep? [Page 517] what a fearful thing would we think it, if the Devil had but power over our bodies, to carry them whither he pleased, to shatter and shake them at his pleasure? but what is this to the having power over the soul, over the will, the affections, the mind, by keeping them in blindness? and yet sinners do not be­lieve they are in such a bondage, but think they are free, nor do I think there is any one thing doth keep more poor creatures in bondage then this, they think they are free; but let us see a little the vanity of such conceits.

First, Some are so gross, as to think they are born free, when as you heard before, We are born the children of wrath, we are Eph. 2. 3. all born in the house of bondage, in the Prison House; and there­fore, we as well as our Parents are under bondage. Can a slave bring forth any other then a slave? If many of us look to the Isa. 51. 1. Rock whence we are hewen, as the Prophet speaks, we shall find that our very Parents were the servants of sin, and it may be li­ved and died so; and what then? were they the slaves to Satan, and can we be Christ his Free-men by Birth? It cannot be sure­ly. It is very strange, that men that know their Parents to be loose, wicked, prophane, earthly, carnal crearu [...]es, that yet should bear up themselves with this priviledge, they are born free, they are Christians by birth, such men little know what go­eth to make a Christian; can the bond-woman bring forth chil­dren that are free?

Secondly, Others have a fairer pretence for it then this, they think they are free by birth, because they had faithful believing parents, we have Abraham to our Father, and we being his seed, John 8. how can we be in bondage? I must confefs, Brethren, this is some­thing to me, for as Satan hath servants born in his house, in his Eccl. 2. 7. kingdom, so the Lord Jesus hath in his; if bond-men were born bond-men, and servants were born in the house, then God hath servants also born to him, and his servants are free in that sense, that they are his servants, and therefore it is remarkable in that of Leviticus, they must let their servants go free, and their children Levit. 25. 41, 42. also, for they are my servants saith the Lord, whom I brought out of Egypt; which was a Type of our spiritual bondage: mind you, the Lord calls them his servants, his children, as well as others; only note here two or three things for the clearing of it.

[Page 518] First, that this is by grace and not by nature; for by nature and natural generation, no man can beget, nor woman bring forth any child that is free; no, though they themselves through the riches of grace are made free, yet their children by nature are the children of wrath as well as others; yea, though they be­long to the Election of grace, and be saved whether they die in infancy, or come to the acknowledgment of the truth, and believe, as the Apostle did; yet by nature they are the children of wrath, a sad condition our poor children are in by nature, if parents did but well lay it to heart; but what then doth this hinder, but that by grace they may be free, though by nature they are bound? as the Apostle himself by nature was a child of wrath, under the curse of the Law; that is to say, and in bondage, but by grace he was free; and why might not the Lord by grace make him free sooner if he pleased, as well as later? is it not all one with him, can he not make children free as well as men if he please? are not men purely receptives in the first grace, and are not children as passive and receptive as any?

But secondly, there is a freedom invisible and saving, and a freedom visible, and both by grace; the freedom invisible, when a soul is actually set at liberty from the power of sin and the bondage of his corruptions; or else visible, when there is ground for our judging they are so freed; now many are visibly free, that are not invisibly free at all: so there is many an hypocritical professor, that carries it so like a free-man of Christ, that it would puzzle the most discernable spirit to discover that he is under the bondage of sin or Satan, and yet he is so invisibly haply, but vi­sibly he is free, that is to say, appears to be so: appears to be in Covenant with God, for that is the freedom; therefore where­ever Christ is spoken of, as to preach liberty, it is said still, he is given as a Covenant to the people; so many appear to be in Cove­nant, and so visibly are such, that invisibly are not▪ and so the chil­dren of such holy parents, who are in Covenant with God, are visibly free, though invisibly they may be in bondage, that is to say, they are in visibly in Covenant with God, that is to say, we have ground to judge charitably and hopefully of them, that they are in Covenant with God, and if they so die, that they are [...]aved by vertue of that Covenant there; which for my own part, I know no other revealed way of salvation, and therefore if [Page 519] we deny them this, we must either say there is no grounded hope of their salvation, and I would be loath to be such a durus pater infan [...]um, to deny all visibility of salvation to them: Or else we must say, the Lord hath left nothing upon record, whereby we might have any comfort concerning little ones that die in that condition; which what an impeachment it were to the wisdom & grace of God in Christ, I wish men would impartially consider. And if they will say they may be saved, can it be without the invisible grace? have they not corrupt natures, and the seeds of all sin in them? and can any unclean thing enter into heaven? and therefore sure they must be freed from sin: and will we grant them the invisible grace, that they come under that which is nar­rower, and shall we deny them that which is larger? would you think that man himself, that should yield that a man may be in the Kings bed-Chamber, but he may not be in the Pallace; or a man be in this house, and yet not in the City, which is much more large and comprehensive?

But thirdly, I conceive that this visible freedom of theirs is to be limited with the time, until they come to discover the contra­ry; as an hypocritical professor, to us he is visibly a Saint, and free, until his leaf do fade and fall, and that be taken from him which he seemeth to have, as it is in that of the Evangelist; now the child is upon his Fathers root, the Lord owning them with their parents in the same covenant of grace; yet if afterward, when they come to understanding; and by the rule of Christ they are to own the covenant themselves actually; if they do disown it, they shall be cast out as well as Ismael was, and therefore it is I suppose, that our Saviour reproveth the Jews when they stood now at age, and should have minded what themselves had done, now standing upon their own, and not upon their Fathers root, they should have owned the Covenant themselves, and be­lieved, that so they might have been free indeed invisibly; but though they never wrought the works of Abraham, to believe in Christ to come, and now in Christ come, they should have be­lieved; but wrought the works of the Devil: yet they bound themselves up with this, that they were the children of Abraham, they were so indeed; and this in their infancy was ground for a believing hopefully of them, specially if their Parents were Be­lievers; but now the Lord required themselves, I say, to own [Page 520] the Covenant, and walk worthy of it, else that would not stand them instead; it is just as if a man that maketh a profession of Christ gloriously for a while, and in the judgement of all that behold him he is a gracious man, but yet he falls off, draweth back to perdition, the latter end of such a man is worse then his be­ginning, yet he bears up himself, O I am a Christian, I have pro­fessed Heb. 10. 2. Christ as well as you, and yet at present is thus stubborn and rebellious; do you think this would satisfie any mans spirit Mat. 12. 45. concerning him, is not here as much vanity of hope concerning his condition, as in the other case?

O but some will say, what a Doctrine is this? can a man be free in any sense, and yet come into bondage again, and perish af­terward? are not the gifts and calling of God without repen­tance? therefore that children should be free by vertue of this Rom. 11. 19. Covenant, and yet afterward become the servants of sin and Sa­tan, and be so desperately wicked and prophane, this seemeth de­rogatory to grace, and that any that have been in Covenant of God and free, should now be bound with everlasting chains of darkness? It is no derogation from the truth, nor from the grace that came by Jesus Christ that it should be so; for mind you, it is one thing to be free in the account of God, and another thing to be free in the account of the Church and people of God; God judgeth not as we judge, visibly we judge, and he judgeth that which is invisible: now it is true, one that hath been truly inwardly delivered from the bondage of sin, and so gone out of prison, he can never be reduced to such a condition, cannot pe­rish; and so that man that is, or ever was invisibly in Covenant with God, can never come to that place of darkness; but such as only visibly and in appearance did own the Covenant, or were in Covenant, may miscarry; how many glorious professors that made a great shew for a time, and sprang up as fast, and flourished as much as any, that yet now are the fuel for those everlasting flames? what could men judge of them, but that they were in Covenant with God, and so free-men and delivered from the Mat. 13. 6. They had not root, though they had blade enough. Mat. 8. 12. prison, from the bondage, yet alas were in the hold of sin to that day? and why may it not be so, and allowed in this case, as well as in that? may not the children of the Kingdom be cast out into outer darkness? I could wish that were well considered, the children of the Kingdom shall be cast out into outer dark­ness; [Page 521] we will allow professors a communion and fellowship with us as free-men, as men in Covenant with God, whose profession so oftentimes prove rotten and unsound, and think this profes­sion is a sufficient ground to declare to us they are in Covenant with Christ, and yet we will not allow Believers children to be in Covenant with God, because afterward they come to walk con­trary to this Covenant: Nor do we think the declaration of God, that he doth own them as his, as his children, his servants, as holy to himself, to be as sufficient to make it out they are in Cove­nant with God: For my own part, I see not the pretended dif­ference, but if there be any advantage in the visibility of being in Covenant with God, I take it upon this hand, for I do and shall make more of a word of God, where the Lord hath said it, that they are his in a way of grace, though it prove to be but visibly, not invisibly, then I shall make of any mans profession in the world, which can amount to no more then a visibility, or at least I shall make as much of it.

Well but then, suppose thou wert a child of Abraham, of be­lieving parents, and so wert free and in Covenant with God visibly; yet alas, this will not now stand thee in stead to salvation, no more then a profession of a temporarie faith will do an hypocrite; thou workest the works of the Devil, art a very drudge to Satan, and the world, and thy own hearts lusts, and yet will hang thy hopes of salvation upon a being born free, we are Abraham's seed; if any seed of Believers since the Cove­nant, should have been saved and freed, inwardly and savingly, Joh. 8. 44. by being the seed of such parents, when themselves came actual­ly to renounce it in works, to deny the Covenant in works, they might have it by Abraham; but yet you see our Saviour tells them, the Son must make them free, before they could be free; therefore this is a vain conceit, the Lord perswade poor sinners against it.

Secondly, some there are, that because they feel nothing of such a bondage as hath been spoken of, therefore they conclude there is no such thing upon them, they do not feel any such thing as fetters and ginns upon them, they never were under any such slavishness of obedience, under any such terrours, nor under the command of their lusts, they think they are Masters of them­selves, and can command their passions and appetites as well as [Page 522] any others, and therefore sure they are free. This is a deceit also. The more undiscerned the bondage is, the more sure it is; it was the slateliness of some Princes, they would not be seen by their subjects, nor make their persons too common, they should feel the weight of their loins, but not see them, to keep up an esteem among them; if they had made themselves too common haply, and too cheap, it might have weakened their authority: So it is in this case, sin and Satan will not be seen haply in the business, they know if it should appear to a sinner he is in bon­dage to them, it were a dangerous step to dethrone him, and de­vest him of his commanding power over a poor sinner; for who, if he did see himself thralled to so base and bloody an enemy as Satan is, would endure it long? and therefore he keepeth them in darkness, from darkness to light, and from the power of Satan to Acts 26. 18. God; therefore it is the first work of grace to open the eyes, as in the case of Paul, who art thou Lord? he knew not, nor did he know his persecution was a sin; he was so far from it, as that he thought verily he ought to do many things against that way: Acts 26. 9. And truly so it is with many a poor soul, they think they are as far from bondage in sin; as he that is furthest, whereas they are altogether in bondage: A man in errour, if of a lesser or grea­ter moment, he is in the snare of the Devil, and yet he thinks himself free, specially before admonition; else fundamentals are written so clearly, that after the first and second admonition, if Tit. 3. 11. administred with such clearness and tenderness as it ought. Dear friends, I doubt there are some of us, that it never came into our hearts seriously to consider, scarce to suspect that we were in bondage; do not your hearts bear witness to this truth? believe it, such are in the greatest bondage of all others ordinarily. I know it is true, that even from the child-hood, under gracious education, which the Lord hath promised a blessing to, as one of his Ordinances, with it may be in­stilled so insensibly, as that a man may scarse ever know how it came to pass; but yet that he is free, he may know, as the blind man said; but I speak of sinners, that it is too apparent; alas, if they did, or could but search, and try, and ponder their waies, that they are in the gall of bitterness and bonds of iniquity, and yet think highly of themselves, as Ma­gus did, that they are some body: O this is a grievous deceit.

[Page 523] Thirdly, There are some, that because they part with some sin, they think they are free; it may be they were before drunkards or blasphemers, now they are reformed, and not guilty in this kind, therefore they think they are free, they have gone forth; when alas they are held in the cords of another lust; it may be run from one extreme to another, reel from one pit to another, and truly one chain upon the soul will hold it fast enough; one foot in the snare holds it as well as if the whole body were restrained; if Satan have but one cord about us, 2 Tim. 2. 16. he takes us alive at his pleasure; Because that they pass one Gate in the Prison, they think they are presently out, no: Bre­thren, there are iron Gates and Bars yet to be opened, there are more lusts yet to be shaked off, before you can look upon your selves as free; Sampson must have his Dalilah; Herod, his Hero­dias, though he did many things.

Fourthly, Some think they are free, because it may be they forbear the outward acts of rebellion: so be they can keep them­selves 1 Tim. 3. 2. unblamable and unreprovable of the world, [...], they heed not what is within. Brethren, what is it the better to have the hand and the foot out of the snare, and the heart be intangled? a man may through fear, slavish fear of God, or else fear of men, fear of shame, or the like, forbear to act, and yet the heart love and like the sin well enough. The Dog is not offended with his vomit, though he bring it up, he liketh it well enough, it is only some pain at the stomack which he cannot brook. So you may pluck away the iron from the Loadstone, but it hath a lingering after it still; and so Phaltiel when his Wife was taken 2 Sam. 3. 16. from him, he parted with her indeed, because he durst not other­wise chuse, for the dipleasure of the King would wax hot against him; he might lose his liberty, if not his life, if he had refused; but saith the Text, He went mourning after her, he did it with an unwilling heart. So may a man part with sin, the practice of it, but yet his heart cleaveth to it still; he may cast it away when the coal is fired, but yet he could be content if the fire were out, to put it into his bosom again; Brethren, Is it thus with us? we dare not let down sin haply, swallow it, for fear it prove bitter­in the belly: but yet we will roul it under the tongue as a sweet morsel; surely this is not to go forth, to be set free from this bondage, therefore do not mistake your selves: it may be thou [Page 524] dost not gripe and oppress in bargain, dealing hardly or over-reach, but thy teeth water at it, thou couldst digest it well enough thou durst, thou dislikest it not, because it is sin, and displeasing to the Lord, thou art not yet free.

Fifthly, Some think they are free, because loose Liber­tines promise them liberty, when themselves are the servants of sin; Truly Brethren, if ever hell were broke loose, now is the time: 2 Pet. 2. 19. the Devil never enjoyed more chain then now, specially as an Angel of light: it is come to that pass now adays, that men think they are never free, until they have broken the bands of Christ, and cast away his cords from them, until they have broken Psal 2. Mat. 11. 28. the yoke of Christ from off their necks: sons of Belial, that will not endure to he yoked, though never so easie; O these Ordinances, and Duties, and Services, they are a bondage, they are poor and beggerly rudiments, to which they will not any more be in bon­dage: they will not any more be Priest-rid den, as they call it: and as for Sabbaths, and Prayers, and Hearing, and Reading, and Meditating, these are poor empty things, and a burthen it is to bear them, they are weary, and snuff at it, as in Malachy. It Mal. 1. 13. is true, they are empty to them that have not communion with Christ in them: Else as David saith in the like case, The soul may there be filled with marrow and fatness. But now mind what saith the Apostle, When themselves are the servants of sin; I do observe it, and it is worth the noting, in the example of such as would not have their necks under the yoke of Christ, his Ordinances, but live above them; have the yoke upon them, usually they are persons under the command of their lusts; and are these likely persons to teach men the way to liberty? surely no.

Sixthly, Some think they are freed and delivered, if they do but attain that knowledge which the Apostle speaks of, in the use of in­different things; they scruple not any thing, as clean or unclean, in [...] Cor. 8. 7. meats, or clothes, or days, make no difference at all, and hereupon they make account they are free, whereas this may stand with a bondage unto sin notwithstanding; O how may such men in the very use of this part of their liberty enslave themselves to sin, to their lusts? it is but a pretence many times, their liberty is; they wil use the creatures liberally, and without scruplicity and nicety, will nor suffer their consciences to be coy or tickle in such smal things wherein they have a liber [...]y, whereas the very truth is, they [Page 525] have no command of their Lusts nor Appetites, and then liberty▪ is the cloak of it; they are so impotent they cannot forbear meat or drinks; or such & such rich apparel, as is a question, whether it become them or no; they are brought under the power of these things, and yet liberty is the pretence: Surely brethren this is not to be free neither: so much for this second Use, whereby we may perceive, how many of us, that, it may be, think we were [...]ree, are yet in bondage to this day; these mis-conceits of free­dom set us not free: a Prisoner dreams his chains are fallen off, and he walks up and down at liberty; but when he awakes, alas, his bonds are upon him still.

Seventhly, No nor yet is every one that doth endeavour to fulfill the Law of God, yet set free: there is many a diligent soul, very industrious and laborious, it may be, and as they think, for heaven, that would put the most of us to shame in this point: and yet all this while alas they are working in their fetters, in their bonds, yea they do twist and work bonds, they are held in the cords of their own services, stick there and never go further, these are not free neither: it is not Moses any more then Abraham, that can make free; it must be the Son must do it; yea, truly, for my own part, I take it, that these poor souls that are under the Law as a Covenant of life, are in the most dangerous condi­tion: for alas, they are in love with their bondage, and so much the more, because they take it for freedom: A man is in love with his Fetters, because they are gold, he maketh account they will buy his freedom, when he pleaseth: when any offers to take them away, what, would you have me to part with my gold? O no: And so many a poor creature is in love with a Sepulchre full of rottenness, and dead mens bones, because: it is painted and garnished: how hard a matter is it to perswade many a Justi­tiary among us, that he is in such a bondage, and stands in need of this great power of Christ to make them free? &c. Well then, do we move as heartless Christians do? like Watches, with out­ward motion? come duties from us, like fire from a Flint? alas do we what we do by constraint, or of a willing mind.? are we a free people? is love our constraint? as the Apostle, 2 Cor. 5. &c.

3. Ʋse. Shall be then to take notice what an incomparable Ʋse 3. [Page 526] benefit the Gospel is, that brings such glad tidings unto poor souls in bondage, in prison: Brethren, do but imagine how welcom tidings it would be to a company of poor Gally slaves, to tell them, your Prince hath laid down your ransom for you, and hath sent to proclaim Liberty to you, if you will go forth: O how their hearts would leap within them for joy, they could hardly believe it at first, but would be like them that dreamed there in the Psalms; but when they come to themselves, surely they would rejoyce more in it, then if they had found great spoils; you have heard it is the Gospel preached, whereby this Liberty is held out, yea and conveyed; for the truth shall make you free: Ioh. 8. 3 [...]. and now to a man that is in love with the prison, and not willing to come out, the tenderings of Liberty is not so much; but he that is weary of the nastiness of the Prison, of the weight of his chains; he whose spirit is overwhelmed with the pre-appre­hensions of his condemnation, and, it may be, never expected to come out of his prison, except to be led to Sentence, or to the Execution: now for Liberty to be proclaimed to such, and free­ly too: O what a benefit is here? Brethren, if it were not for this Gospel of glorious Liberty, what were the world but a prison, a dungeon full of poor miserable Caitiffs, shut up under sin to the revelation of the righteous judgement of God, at Gal. 3. 13. the great Day: it were better for us to die assoon as we are born, were it not for this Gospel: What miserable comforts were our Riches, our Honours, our Friends, and Relations, were it not for this Gospel? A man in prison, liable to condem­nation, under Bolts and Shakels, tell him of wearing soft ray­ment, or Royal dainties, faring deliciously every day: alas, it goeth not down with him, he is a prisoner in bondage, nothing can be pleasing to him, it deadens his heart, his rellish to all things else; liberty would be a sweet welcom message to him: Brethren, this is the tidings of the Gospel.

4. Ʋse. See here and admire the riches of this Grace of the Ʋse 4. Gospel in Jesus Christ, that he should proclaim Liberty to the Captives, notwithstanding their wilfulness in throwing them­selves into these chains, their willingness to continue in them, and unwillingness to go forth, to go out of them; notwithstanding their being worn out, as I may say, and spent in this bondage, so [Page 527] that they can very little be serviceable to him. For the first of the aggravations of the bondage, which tends to heighten the free­dom and deliverance from it, that we wilfully plunged our selves into it: if a man be taken captive by the Turk against his will, we pitty him much; but if he wilfully throw himself upon them, this takes away much of the compassion; yet this is our case: did not Adam sell us in the first transgression, in which respect we are all to this day sold under sin? yea more then so: alas, what Rom. 7. 14. sinner is there almost that liveth to any years, but he sells him­self with prophane Esau? sells his soul, and his hope of heaven, and all for a Mess of pottage, for a little moments satisfaction to his lusts: Nay, do we not all subscribe to that act of selling us under sin, when we so willingly imbrace our chains? In so much that some do even wear their chains as their ornaments, glorying in their shame, that is to say, making their boast of their wicked­ness. And that yet notwithstanding, when no eye pittied poor sinners in this condition, they themselves were so far from pit­tying themselves, that they were pleased with the prison: all men in the like condition with themselves, cannot pity them; the Saints alas, want bowels to such as willingly are in bondage: that yet the Lord, who is most slighted in all this, should pitty and make a way for their deliverance; this is unspeakable, rich grace! that the Lord should, as I may say, study a course to make them willing to come forth; to which end all the sad and fearfull Characters of this bondage in Scripture are; to which end is the Law given, that sin might appear to be sin, and exceed­ing sinful, and the bondage very great, that they might thereby see themselves shut up: to this end, all those sweet invitations, and powerfull expostulations with poor sinners in the Gospel; O why will ye die? why will ye perish and rot in prison, since there is a ransom found for you? the Lord takes no pleasure in your death; and why will ye delight in your own death? O Ez [...]k. 18. 31. what powerfull Rhetorick are these loving intreaties, expostu­lations, the yearnings of his bowels over them? his tears over Jerusalem, when they would not be gathered under his wings? Luk. 19. 42. and all this to make the poor sinner willing; and when all will not do, that he should even put forth a power upon their wills and hearts, inclining them to it by a sweet, and yet strong, though not compulsory influence of his Spirit upon them, this is admi­rable! [Page 528] what tenderness was there towards Lot, that when he lin­gered Gen. 19. and delayed, the Angel took him by the hand, and brought him without the City, and bid him haste for his life: truly there is not a soul delivered from this bondage, but there is as much ex­ercise of the patience, and bowels of Christ toward them, to make them willing; yea to take them by the hand, when they linger and make excuses: as those in the Gospel; I will follow thee, but let me go and bid farewell to my friends: I must not come off abruptly from my old Companions in sin, but take leave of them handsomly: I must go bury my father, saith another; but the Lord Jesus takes by the hand, plucks us out, as I may say, by head and ears, before we will come out.

Again, consider how we have worn out our selves in the bon­dage and slavery of sin, and with these fetters upon our souls, or else spent so, that now he may even say, we our selves may say of our days, there is no pleasure in them: so Luke 4. 18. to set at liberty them that are bruised, Dimittere confract [...]s in remissionem, [...] which words are not in Isaiah 61. neither Hebrew, Greek, nor Latine, but they are added [...] by Luke, as some conceive: [...]atabl. and others, read them v [...]lneratos, persons wounded, shattered, worn out with the hard bondage and service they were put to; bondage is a weary thing at the best; but when a man is such a slave, as that he must like a Gally Slave, work like a horse in the service of sin: O what pains sinners do take with both hands! earnestly they come to iniquity, and so exhaust their spirits, the best milk and marrow in the bones, so that they are as dry sticks, that are good for nothing; and yet that the Lord Jesus should to such proclaim liberty, bring them forth, that are able to do him no service in a manner; so the thief upon the Cross: and so the Jew that Andreas is said to convert, hanging upon the Cross: and so many a gray headed sinner, that Fullers Lives pag. 38 8. never ceased serving sin, yet now, &c. Truly, if the Lord Christ should set us free, with a respect to any service we should do him afterward, I doubt none would ever be set free: for Brethren, what can we add to him? if thou be righteous, it profiteth him Psal. 16. 4. not at all; he is a God infinitely perfect in himself, our good­ness extends not to him; all the best of Lebanon, and the wood Iob 35. 8. are not enough for a burnt offering, so great a God he is; and yet though he be not advantaged by our service when we are set at [Page 529] Liberty, but what commandments he giveth us to observe, and giveth us hearts, inclineth our hearts thereunto, they are for our own welfare, as in that of Deuteronomy. The Sabbath was made for man, and not man for the Sabbath, for his good, his advan­tage; Deut. 6. 24. Mar. 2. 27. and so is all the services: or if it were, yet alas (I say) how are we broken many times with the bondage of sin, so that we are fit for nothing, the understanding and affections so weak­ned and wasted, and besotted with sin, that afterward we can do little for him, because of that sad effect sin hath left upon our souls, and yet he delivereth us: this the fourth.

Ʋse 5. Then it shall it be for Exhortation and invitation this day to every poor sinner, that is in bondage, that they would Ʋse 5. close with this promise, that they would go forth: O Sinners! that you would but accept of Deliverance and Liberty, that now the Lord Jesus, after so dear a purchase of it, doth tender to you; you see he is willing, he came on purpose into the world, to preach and proclaim liberty to the Captives: Now art not thou a Captive? and hast thou no minde to be set free? And for some Motives to stir us up a little, at least to a consideration of our con­dition, and what we do all this while.

First, Consider this is the acceptable year of the Lord, as in that of Isaiah: O it beginneth with the preaching of the Gospel; indeed the acceptable year, minde you, acceptable to Jesus Christ: It pleaseth him wondrous well, if sinners be willing to come out of prison, to be set at liberty: there is many a poor soul that thinketh with himself, I am willing; if the Lord Jesus be willing that I shall go forth: O it is the acceptable year of the Lord, there is nothing more pleasing to him, then to see the ransom he hath laid down for you sinners take effect, and bring out many out of bondage; the Apostle applyeth it to the times of the Go­spel; There is joy in heaven, &c. The Father of the Prodigal, 2 Cor. 6. 2. how willing was he? and then it is the acceptable year to sinners too: O how did men that were in bondage long for the Jubilee, and breath and pant after it, especially if their bondage were hard? that set them all free. Dear Friends, Consider, this is the great Jubilee, proclaimed solemnly with the Silver Trumpets of the Gospel, that every poor creature, that will, may go forth out of prison; yea, that if now they go forth, the Lord Jesus is Lev. 25. 9, 10. [Page 530] willing we should; but if we shall trifle away this year of the Lord, which we know not how long it may last to us: either the Gospel may be taken away from us, or else we from the Gospel; or else the things which concern our peace in the Gospel be hid Luk. 19. 42. from our eyes, that we shall never see them: O that sinners would but consider this, these seasons the Father hath kept in his Acts 1. 7. own power, that sinners might be afraid to trifle away one Sab­bath, When liberty was proclaim­ed from Baby­lon, some would stay there, &c. wherein this grace is offered, for fear that it never be offer­ed more to us: If the Servant did neglect to take the opportu­nity of the Jubilee, he must be in bondage, he and his, until ano­ther Jubilee, and so he himself was like to perish in that service.

There were only three things that did hinder their going free in that acceptable year: 1. Either they were strangers, and of the cursed Canaanites, who were doomed to bondage; now there was Lev. 25. 45, 46. no going forth for them: Or else 2. The Matters would not let them go free: Or else 3. They themselves had no minde to go free, and so bound themselves for ever to their Masters.

First, I say, The Strangers: alas, the Jubilee was not proclaim­ed to them; and therefore, though they might he willing to go free, yet they could not, they were as good never think of it, it concerneth them not; and the Masters knowing this would never let them go free; surely, this is not our case, though the Eph. 2. 13. time was, when we were sinners of the Gentiles, and afar off, and the year of Jubilee was not proclaimed to us; yea, the Lord Jesus forbid his disciples, to go into the way of the Gentiles: If Mat. 10. 5. this were our case, then there were some excuse for our continu­ing in bondage; and thus it is with many a poor people under the Sun this day; the Lord Christ hath never said to them that sit in darkness, go forth, else haply, Tyre and Zidon would have done it sooner then Coraz and Bethsaida.

Secondly then, the unwillingness of him to whom we are in bondage, to let us go free: it is true, sin is unwilling to let the sinner go; alas, how shall lust be satisfied and served then? And so is Satan, as long as ever he can, he will hold his hold; but doth not the Lord threaten the hard hearted Jews, since they would Jer. 34. 15, 16, 17. not let his people go out of bondage, that he would proclaim a Liberty to them, to the sword, and to the famine, and to the pestilence? Pharaoh was very loth to let Israel go as long as he [Page 531] had a being, therefore he was destroyed: And so sin and Satan, they will not let the sinner go; O how a mans lusts do cling about him then, when he should go free! what, will ye forsake me now, have I not brought you in so much content, so many sweet hours you have had of repose in my lap, so much gain and advantage, have you not lived by me, and will you now leave me? these will stratle the soul; and then for Satan, either he multiplyeth his baits, maketh the best of every thing in the way of sin that now beginneth to be laid open, to find colours and glosses to put upon them, or else he rageth and tells the soul, thou go free! dost thou think that now thou hast served sin so long, Jesus Christ will accept of thee? and indeed, all that his wit or power can do, he bestirreth himself, now he seeth his kingdom go­ing down, and his yoak breaking; I, but remember this, that the Lord will break him to pieces, tread him under-feet if he refuse to let you go, the Lord will pluck you out of his hands, destroy his power.

Thirdly, Our own unwillingness, for if the servant said, he loved his Master, and his Masters service, and he would not go free, then the Jubilee served him in no stead, he must have his ear Exod. 21. 6. [...] bored to the door-post by the Magistrate, and so be his servant for ever; either this might be as a punishment of his contempt of liberty, now he might have liberty, which is rather to be cho­sen, as the Apostle saith: and the Lord out of a tender respect to them, as his people, that he hath bought out of bondage, would not have them kept in bondage by their Brethren; Now if he would not go free, but loved his Master so well; that he preferred his service before freedom, he should have this torment and pub­like shame, to be bored through the ear: And I tell you Bre­thren, it will not be the piercing of the ear that shall be the re­compence of your refusing of this liberty, but the piercing of your hearts, as with a sword, when you come to see what your bondage will bring you unto; or else secondly, That now they must never go out of their Masters doors without his leave, the servitude must be stricter then ever it was; and so truly I do be­lieve, Brethren, that now, where the acceptable year of the Lord is preached to sinners, they have liberty offered, and they will not accept of it; that now they are more fully under the command of Sat [...]n and sin, then they were before. Thirdly, that [Page 532] hereby might be signified the willingness of their service for the time to come, that they had, as I may say, their ears opened now to what ever their Master should command them; and so in that Psalm; Sacrifice and offering thou wouldest not; but mine ear hast thou bored or digged, so the words may be read, that is to Psal. 40 6. say, thou hast made me willingly obedient to thee to the death, & that obedience is better then sacrifice; and truly this is the saddest of all the rest, when men shall give up themselves with a fuller will to serve Sin and Satan then ever they did before, in stea [...] of going forth; O let us fear and tremble before the Lord, lest while liberty is proclaimed, we in stead of going forth, be bored in the ear, and become Satans servants for ever, never go forth from our bondage.

Again, Consider yet further, that the day if liberty is pro­claimed; it is the day of the vengeance of our God also, as the Prophet hath it; as if he had said, if it be not a day of liberty, and of going forth to you, it will be a day of vengeance to Isa. 61. 11. you as well as to the enemies of Christ; for what desperate love is this, to sin against Christ? that when he hath been at so much pains and cost to purchase a liberty for us, and we re­fuse and reject it, will not part with our chains, will rather rot in prison then come forth, what can be expected but wrath to the utmost to come upon such a soul? O surely the Gospel will be the savour of death to death to such a soul, a savour of bondage to bondage and everlast [...]ng chains of darkness will be their bonds for ever: Brethren, think of this before the prison doors be shut and barred, before you be sealed up unto this destruction.

Lastly, Consider how sweet and precious Liberty is, even ci­vel libetty, how sweet a thing it is; else men would never expend so much treasure and blood as we have done for it: Ah, this is nothing to a freedom from sin, and from other bondages which arise upon sin unto the soul: Ask but any poor creature that is newly come out of the dungeon, out of the horrible pit, where there was no standing; will they not tell you that liberty is Psal. 40. 2. sweet? it is not to be expressed: If Paul had not been free, he had had many a lash by those cruel tyrants. If the soul be not Acts 22. 19. free, it is liable to perish, to be whipped▪ to death, to eternal death with Scorpions; ask but any of the people of God, who [Page 533] have been wearied and almost worried with their lusts; O the iron entered into their soul, they did sit in darkness, in the dungeon many a sad day and hour, and at last Out of the depths they have called to the Lord, he hath set them free: O what an Heaven upon Earth they found it when they have been de­livered in any measure from this bondage! what would they take to be in the same condition again, specially under the command of their lusts? not all the world; brethren, the Lord perswade your hearts now, now while it is to be had, before you be called for out of prison to the judgement, that you may go forth and enjoy this glorious liberty.

O but you would say, Alas, what should we do in this case? we are convinced; it may be some poor soul ma [...] say of himself, that this is a miserable bondage we are in, even by sin and the con­sequents of it, and we would fain be set free, but we know not which way to go about it; we are in a maze, a wilderness, a labyrinth, a du [...]geon: we grope, and grope, and cannot find the way out: O what shall we do? it may be this may be the case of some of our souls; I will tell you what you shall do.

First Deny your own policy, and wisdom, know, they will not set you free; Judas had much knowledge, and yet he hanged himself; you will rather by depth of reasonings plunge your selves deeper; the Gospel is foolishness to them through the pride in their carnal knowledge.

Secondly, Labour to know the Gospel in its tenor, and to close with it, to believe it, you shall know the truth, and the truth Ioh. 17. 13. shall make you free; truth truly known will set a soul free; this truth is the truth of the Gospel, for Grace and Truth come by Jesus Christ: and it is observable that they are both put together; Sanctifie them with thy Truth, saith our Saviour, thy Word is Truth.

There are three things here considerable.

First, That there must be a through acquaintance with the bondage that we are under, and the better condition of service; how much the service of Christ is to be preferred before that of Satan; for the truth is, while a man knoweth no better, he will be content to serve the worse; there is never a sinner under the dominion of sin, but thinketh he is the freest man; and the people of God that are bound up in their Spirits to such a strict way of [Page 534] walking with God, he thinketh they are the men in bondage; but alas, it is because he understandeth not his own condition: nor is it a slight hint of such a thing that will usually prevail to a freedom from all sin, therefore you must labour to study what this bondage is, see what thou art exposed to by reason of it, and see what a prfect freedom the service of Christ is. O what great Psal. 19. reward there is in the very keeping of his Commandments; joy is such an inseparable attendant upon obedience, that some mea­sure of it followeth every good action, as the very heathens themselves acknowledged; much more then, when the Lord Je­sus is the Master, and his service the work.

Secondly, Thou must be acquainted with the commands of Christ; his precepts are pure, and they have an influence upon the heart that believeth them, to bring him out of that bondage, to set him free: I do believe nothing more keepeth many a soul in bondage; he knoweth not what the will of Christ is in such or such a particular, else he would do it. Be acquainted with Christ the summe of the Gospel, you shall know the truth; that is to say, what he hath done to set poor creatures free became a servant obedient to the death, was in bondage, in prison, in the horrible pit, how he was put to it to overcome, &c.

Thirdly and principally, thou must be acquainted with the promises of the Gospel that are made to this end; it is their ex­cellency to help forward our freedom; this part of the truth well known, so known as to be closed with, will make every poor creature free, ye shall know the truth, and the truth shall make you free; and so this in the text, the Sun of righteousness shall arise Rom. 6. 14. upon you with healing in his wings, and ye shall go forth: and so many other places, sin shall not have dominion over you, for ye are M [...]ca. 7. 17. not under the Law, but under Grace: It is the very tenure of the Covenant, and of the promises in Scripture, that he will deliver his people, save them from all their uncleannesses, and subdue all ini­quities for them, yea though they work iniquity with both hands, Vers. 3. Either we know not these things, or else we make not use of them, we act not faith upon them; the Lord doth love to have his people use the importunity of faith, for nothing is so importunate as faith, nor offers, as I may say, such violence to heaven as that doth. O Brethren, the Lord help our unbelief, and forgive our neglect of our faith in this point; if thou canst [Page 535] act it but weakly, yet put forth some act of faith, hang upon these promises, tell the Lord he hath caused thee to hope upon this his Word, else thou couldest not hope, and thou dost hope in this Word, else thy heart would altogether sink within thee; and will he now make thee ashamed of his hope, hath his promise ever failed a poor creature, and will it now fail thee?

But beside this, dost thou find thy heart moved, made willing indeed to part with sin? Art thou in good earnest in this busi­ness? O yes, saith the poor soul, I would rather then my life be set at liberty, for what good will my life do me, if I must conti­nually serve sin, and grieve such bowels of love towards me in Jesus Christ? have you searched, do you know your hearts in this point? it may be thou hast not that heed of trusting thy heart further then thou seest it, it will deceive thee then; but if thou hast searched it; and beg'd of God to search it, and thou▪ dost not find but he hath through infinite riches of grace made thee willing to come out if thou couldst tell how: I tell you Bre­thren, if this be so, the chains are fallen off from your hands, and the bolts from your legs, your freedom is in a great part ac­complished, only thou canst not find the way out of the prison. O then follow Christ, follow his Spirit, when he moveth thy heart at any time to search and try, maketh thee tender, puts thee into a frame to bewail the evils of thy heart, take the hint up and be doing, follow him and he will bring thee through one iron-gate, and through another, and thou shalt find thy self at the last set free, and know thy liberty, and the things freely given thee of God.

O beg the Spirit, for he is the cause of liberty, it depends up­on him as light upon the Sun, and the Spring upon the Fountain; he applyeth what Christ hath done for us, knowing the deep things of God, he revealeth them, he only convinceth and an­swers objections, &c.

The sixth Ʋse of the point shall be several admonitions or ex­hortations to them that are set free from this bondage; thou hast Ʋse 6. had the Sun of righteousness shine upon thee, and art gone forth from sin, from that bondage, those fears, terrours, darkness and distractions which sin brings upon poor creatures, thou remem­berest the time when thou couldst do nothing but sin against the [Page 536] Lord and grieve him continually, thou couldst not cease to sin, thou wast under the command of sin, and now through grace, ex­ceeding rich grace, the gates of the prison are open, the Lord hath pluckt thy feet, thy affections out of the snare; What doth the Lord thy God require of thee? this should be the next enqui­ry of the soul, me thinks, after so signal mercies.

First, surely he expecteth thou shouldst give him the glory of all, praise him, and exalt him alone: alas, what are the calves of our lips, they cost us nothing, the poorest have this, and the richest have no more in effect but this, if thou be able to do little for Christ, yet thou maist praise him, thou maist admire his rich grace, make his name glorious? Truly Brethren, I believe some of us are able to say by experience, that our unthankfulness for the freedom we have had, hath been an occasion of our being clapt up, for all the design of God in Christ, in redemption of poor creatures, is to make his mercy and grace glorious, as he did his power in the creation and wisdom; Now how is it made glori­ous among us, but by our acknowledgment of it, our lifting up the Lord Jesus not only with our hearts but our tongues; art thou brought back again into darkness, and into the prison after some refreshing? Consider, wast thou thankful for what thou hadst? we are all sick of the leapers disease in the Gospel, ten were [...]. [...]. 17. cleansed, but where are the nine? I doubt scarce one in ten of us do praise him according to what he hath done for our souls, and those that do▪ yet scarce for one act of his loving kindness in ten, in bringing of-us forth; it may be he delivereth us ten times from a dead heart, before we once give him the glory. O this Popish principle of pride that is in us; is that which seals: up our hearts and stoppeth our mouths from praises, but opens it in com­plaints, in discontents, when we want such a mercy. O if our f [...]eece be dry when others are wet; we are ready to question, why doth the Lord deal so with me rather then with another, why have I not as much enlargement of heart as another, as great gifts, freedom of speech, and utterance, as great grace in any kind? Why am I not set above these wretched carnal delights as well as others of his people? as if, God should do any thing for us out of respect to us, we had deserved any thing at his hands; where­as we may rather expostulate with our selves, O why is it not worse with me then it is? why am I in no sorer▪ bondage then I [Page 537] am? where I am once overthrown, it is mercy I have not an hundred times been over-thrown with-my lusts. So on the other hand, it stops our mouths for returning unto the Lord for what he hath done for us; we may many of us thank our selves for much of the bondage that is upon us, that we so much complain of. O if every time the Lord setteth our frozen spirits a melting, every time he setteth our straightned hearts at large, we instead of lifting up our selves, we could and did but admire that grace, magnifie him, loath our selves, would he not much more delight to enlarge us? O therefore look to this.

Secondly, Thèn look to it thàt ye stand fast in that liberty wherewith Christ hath made you free; I speak not so much here Gal. 5. 1. to the yoak of Ceremonies which the Lord hath taken away al­together, but I speak specially to our freedom from the dominion of our sins, the freedom from the Law as a Covenant of life, and from outward pressures and bondages; you know our fears were great when we saw this cloud of blood but hanging over our heads, and many of thè precious ones of God, I know, when I was little and scarce able to take notice of such things, yet I have been an eye and ear-witness of the sad complaints made before the Lord of it. Now hath God delivered us from this, stand we fast in this liberty.

But first thèn, for that of sin and our lusts, hath thè Lord bro­ken the yoak of them, set thee free when thou didst groan under it? O take heed of returning to folly any more; hath he spoken Psal. [...]5. 8. peace to thy troubled soul, loosed the cords of thy sins wherewith thou wast held, and wilt thou be tampering with sin again? This was the madness and perversness of Israel, they would make them a Captain and return to Egypt again, to the house of bondage, when they had been but a little tryed in the Wilderness; but we have no such discouragement upon us as to put us upon such re­solutions, but meerly the unfaithfulness of our own hearts, and unsteadfastness of our own spirits: the Apostle speaks of some, who having escaped the pollutions of the world, they did return with the dog to the vomit, with the swine to the mire; the condition of 2 Pet. 2. 22. such a soul is worse then ever it was, he brings seven other spirits worse then himself, and the latter end of thàt man is worse then his Mat. 12. 45. beginning. O whén the Devil can but fasten upon such a poor creature again, that once hath gotten out of the prison, like a cruel [Page 538] Jaylor now he will lay more fetters upon him, now he shall be even over-whelmed with temptations, now his feet, his head, and his heart and all shall be put in the stocks, have their bolts and chains upon them. Sinners, you never make work for Christ, but you make work for your selves, lay a grievous foundation for much bitterness to your own spirits; a little care, a little watch­fulness here, may prevent heart-breaking afterwards, which we do necessitate (as I may say) Jesus Christ to by our back-slidings; to this end therefore flie sin, as Moses fled from the face of his Serpent; flie youthful lusts, make hast away, the Devil and sin will pursue hard, and cast this golden apple in our way, this and that occasion; O take heed of them. So the Apostle, flie 2 [...]im. 2. 22. 1 Cor. 6. 18. fornication, and flie Idolatry, &c.

Secondly, Take heed of returning to that Covenant of works, or Covenant of life, which was a yoak of our own making; if our blessed Saviour hath been pleased to break it, set us free, shall we ret [...]rn to that bondage again? I doubt this is a great cause of much sorrow and heavy walking before the Lord of many a poor creature: O he cannot do this, and he cannot do that, and therefore he doubts all is not well with him, whether he have any thing to do with Christ? It is true, if he had made our doing, our perfect obedience the condition of his Covenant, it had been somewhat, but he hath not, but faith in him; take from him for all ends and purposes, not only for pardon, but for strength, for food, for victory over our sin. Now we go off this, and therefore we move so heavily and cannot stir, but are like a door off its hinges, a Chariot off its wheels, bring much bondage and trouble upon our selves, and much of our time and pains is spent in poring up­on this, and getting healing again for this, which might be spent in glorifying him. Psal. 51. 12.

Therefore beg of God to this end, that he would establish you with his Princely Royal Spirit, where the Spirit of the Lord is, there is liberty; the Son maketh us free by his Spirit; and there­fore David maketh that prayer, as being sensible of this. O beg 2 Cor. 3. 17. this Spirit for establishment, the Lord will be intreated, he puts arguments into our mouths, and giveth us the greatest encou­ragements to beg the Spirit, of any other mercy that I know of, as being the greatest mercy, and the principal of all Gospel-grace, and therefore being so great a gift, poor sinners might be [Page 539] affraid to ask, but saith he, you are Fathers whose affections are Luk. 11. 13. finite and mixed, you are not pure love, yea you are evil, and yet will give good gifts to your children, much more will God give the Spirit; this the Apostle is earnest with the Lord for, that he would stablish and strengthen his people to every good Word 2 Thes. 2. 16. and Work, for grace is but a creature, and so is weak, cannot consist of it self without him, therefore be earnest here.

Thirdly, Since we are delivered from outward pressures, the yoak that did gall the necks of the people of God as before; hath the Lord set us above our enemies, hath he before our eyes brought our Egyptians down in the red Sea of blood, and shall we return thither again? I speak not of the same bondage, I hope the Lord will keep his people from that, but I speak of a worse, to be delivered from a tyrannie of man, to return to a tyrannie and dominion of sin; it is sad, the heathens could say, Servitus gravissima est sibi ipsi servire, it is the heaviest yoak for Seneca. a man to be yoaked with his own ends and interests, to seek him­self, serve himself, specially his sinful self, to make provision for his lusts. It was a sad character of Rome that Angustine giveth her, Victrix gentium captiva vitiorum. What are we the better for being delivered from that bondage? if such as were humble then, and low, and meek, and self-denying, now are high, and fierce, and self-seeking, proud and wanton, and luxurious, their whore­ing, hawking, and hounding, and spending their time in such sports which should have been laid out in publike service, was lookt upon as a great evil, God caused their houses and lands to spue them out. I wish we be not beginning to come under that worse yoak, now we are delivered from that of oppression; was it not better for Israel to work in the Iron-furnace, in the brick­kill, then to be enslaved to their lusts in the wilderness, and there to perish? and was not Babylon better for them, then to be at li­berty, and yet to become slaves to their lusts, to their Idols? Brethren, I pray you let us look well about us every one; it is true, the day of the Lord, it hath burned like an oven among us, and many have been as stubble fully dryed put into it; the bryers and brambles that did scratch and tear the people of God, they are consumed, God hath gone through them and consumed Is [...]. 17. 4. them; and are we any thing the better, are we not worse? If we now melt away with the sweetness of our liberty, grow luxurious [Page 540] and wanton, wanton in opinions, that men know not well what they would be, but any thing, so it be new and the thriving way: and wanton in apparel; are there not as many slaves to pride, to vanity, to self, as there were then to the lusts of other men? I beseech you, which is the worse, to be at the mercy of another mans lusts, which can but reach the body and effect our sorrow for a time; or the mercy of our own merciless lusts, which will work our woe and ruine? O therefore look to this then, if set at liberty, slie sin; as he said to Lot, flie for thy life, &c. slie fornication 1 Cor. 6. and youthful lusts, &c. said the Apostle.

The third part of the Exhortation then shall be, to take heed 1 Pet. 2. 16. how we abuse this our liberty, as saith the Apostle, not using our liberty as a cloak of malitiousness; haply alluding to the manner of persons. The Apostles scope in that place leadeth us to one part Gal 5. 13. of the sense of this abusing of our liberty, and that is to think they are so free now, that they need not have their necks under the yoak of men at all, for that goeth before, exhorting them to submit themselves to every Ordinance of man for the Lords sake; to be subject to the higher powers and subordinate powers, is very consistent with this spiritual freedom▪ was there ever any so free as our Saviour, who is the Son that maketh us free? and yet Luk. 2. 51. did not he submit? submit to his parents, was subject to them, and subject to the powers under which he lived, because his King­dom was not of this world; and would it suite with the head, and will it not suite with the members? But I hope I need not speak much to this. But there is much more wherein we may abuse our liberty as children, by a carrying it frowardly and rebelliously against their parents, upon pretence of liberty: and servants that are under the yoak, it may be think they may do much in this case, more then they have warrant to do, because they are free, it may be, and their Masters haply in bondage under sin, therefore shall they despise them? No, but count them worthy of all 1 Tim. 6. 1. honour, serving them in singleness of heart, as unto Christ; not for by-respects and ends, for fear of their displeasure, but for Christs sake to do it: this is freedom indeed.

But to speak a little more generally, many men think when once they have gotten their necks out of the yoak, from under that bondage, and those fears that they have been under, they think now they are at liberty, they are past all the worst, when [Page 541] they have gotten a little peace, and therefore though before they walked mournfully before God, and were diligent in following hard after him, now they slack their pace, grow remiss, they have their consolations, the loaves they would have, and now they may take their ease. O this is a horrible abuse of this liberty, for therefore the Lord speaks peace, that we might not return to folly; Psal. 85. 8. and we quite cross, because he hath spoken peace to us, therefore give up our selves to folly; is not this to walk contrary to him? and will he not walk contrary to you? is not this to make our liberty a cloak, an occasion to the flesh, a handle for the flesh to Gal. 5. 13. take hold of, and so to bring you into bondage again, and so make more work for Christ to set you at liberty again? Brethren, can we make our liberty a cloak to the flesh, and do you think the Lord will not pluck that cloak over our ears, and shew us our nakedness again, and make us know how we come by it again, be­fore we have it? and therefore take heed of this, I beseech you, lest your liberty degenerate into licentiousness; Maxima libertate minima licentia, said that Antient.

But yet more particularly, take heed of abusing of your liberty in the use of things lawful in themselves and indifferent; it is a sign of a heart that hath little fear of offending God, that dare walk just at the very brink, upon the very line of destruction, be­tween sin and lawful liberty, if it can be assigned▪ You find the Apostle of another Spirit, rather then offend his weak Brother, 1 Cor. 8. 13. he would never eat meat while he lived: why how would he live? rather upon herbs, and fruits, and such things, then to eat flesh as long as he lived too. I tell you Brethren, in our daies, though there is much discourse of liberty, there is little true use of it, when a man will offend all the people of God, and his Brethren, rather then he will part with an excrement; and a woman rather then sorbear her spotting, and painting, and bed­lam nakedness. If the things be lawful in themselves, which I think they are not; or a man will rather grieve all the people of God then cross his humor, this is sad.

Again, Brethren, one man may have a greater liberty then another in this case, and another greater then he in another case; as for instance now, Abraham might look upon Sodom when it was flaming, but Lot might not, because there he had his desirable things, lest it should draw back his heart from the journey now [Page 542] commanded him; and so if a man do but observe when tempta­tions and lusts meet together; where his corruption lies, what is the scum of his heart, and what doth use to fire his lusts, there he may not give himself such a liberty as another may, whose temptation lies in another thing: as if a mans temptation lie to excess in eating, in drinking, it is not lawsul for such a man now to look upon the wine when red, &c. to come in the dan­ger of such a temptation; and so if a man have eyes full of adulte­ry Prov. 23. 31. 2 Pet. 2. 14 that cannot cease to sin, he may not behold an object that another may, whose temptation lies not there.

In a word, look to it Brethren, that we serve one another in love, this is opposed to using our liberty as a Cloak to the flesh, to bear one anothers burdens; Brethren, we are not at liberty one from another, we may not say with Cain, Am I my Brothers Gal. 5. 13. keeper? we ought not to despise the infirmities of the weak, be­cause they see not as we see, and therefore are grieved and offend­ed at many things that we make nothing of; here we ought to bear their infirmities, to cover them, to labour to inform them, Rom. 15. 1. and forbear them, not despise them; become all things to them that we may lawfully, as the Apostle became all things, but a sin­ner, 2 Cor. 9. 19, 22. to gain them; this is serving one another in love, and the la­bour of love either to God or men is a free service indeed; we are rather ready to serve our selves one of another, for ought I per­ceive, generally it is so, then serve one another in love. Bre­thren, I doubt there is little love for Christ sake, though there may be some for our own, and then all the liberty we talk of, it is but bondage; the Law of love is a Law of liberty indeed, but enough of this.

Fourthly, Then look to it, that we being free from sin, we be­come the servants of righteousness; that is to say, that you give Rom. 6. 22. up your selves, yield your selves unto God, unto Christ, as instru­ments for the holy Spirit to play upon, as instruments, tools, weapons of righteousness for the Lord to make use of, even as he pleaseth, this is the end of all that liberty held out in the Co­venant of grace, that we being delivered from the hands of all our enemies, might serve him without fear, in holiness and righteous­ness Luk. 1. 74. all the daies of our lives: Now hath the Lord then set thee free, brought thee out of the horrible pit, broken off the shakles, knockt them off, set open the prison? what can we do less then [Page 543] this? spend our selves now in his service. O if men would but consider, how much of their strength and spirits sin hath had, while we were under that bondage: Me thinks it should put us on so much the more earnestly, specially considering how our service addeth nothing to him, it is for our own good, as you heard before, and it is all he expecteth for delivering of us. What poor Gally-slave would not most willingly yield to a Noble-man to be his servant, where his service is honourable, and pleasant, and delightful, so be he would redeem him? why this is the very case.

Beside, if we consider the fruit here, and the reward here­after; the Apostle puts both together, and I will not put them asunder, the first-fruits, and the harvest, they have their fruit unto holiness; the more we serve the Lord Christ, the more easie, pleasant and delightful will his service be, the more our souls will shine with the beauty of holiness; as the bondage groweth by continuance, so doth the freedom by this service. I dare say, the more acquaintance any poor heart hath with a diligent, close, humble, upright walking with God, the more pleasant the waies of God are to him; yea, and the more holy that man groweth, it must needs be so, because he hath more communion with the Fountain of holiness, even God in Jesus Christ, and the Spirit also: would you be holy, Brethren? would you be more and more freed from the remainders of bondage which are upon you? Believe it, the only way is to lay out your selves more in the ser­vice of Christ; the Spirit of Christ will delight to be where he is entertained; where his motions are received, every hint is taken, and followed, and improved, and the more that spirit then dwells in the heart, which is his contrary principle lusting against the flesh, the more the flesh must needs go down in a soul. But the end is that will make up all. O the reward will be according to our works; when a man is rich towards God, hath been faithful in a little, faithful in a great deal, hath laid up a good foundation against the time to come, O how shall such shine in glory! Me thinks our eyes should be a little forward, the eye of faith, as well as altogether backward to Christ, and what he hath done for us, to what he hath prepared for us, and therefore he himself pro­poseth himself as a pattern to us in this very respect, looking un­to Jesus the Author and Finisher of our faith, having laid aside Rom. 12. 2. [Page 544] every weight, being set free from this bondage, then run, looking to Jesus the Author of our Faith, who for the joy that was set before him, endured the Cross, despised the shame; endured the clouding of his Fathers face from him, that was the weight that made him hang the head; it is the proposing of the end that sweetens the means, health that is aimed at, how it sugars many a bitter potion, a man will endure any thing in such a case: Well, though we may have much ado with our froward and backsliding hearts, and be many times wearied with them; yet give not over, but run, & work, and so work, as men set at liberty, not in chains, chearfully and strongly upon all the former con­siderations, and this will be a right use of our liberty in­deed.

Fifthly, Then be not brought under bondage unto men, that is to say, to have our consciences inslaved, either through the fear of men, or favour of men; surely, if the Spirit of Christ be in us, as it is, if we be his, it will free and make us go forth from this bondage: You have seen it in all experiences, when they threatned the Apostles, commanded them they should not Acts 4 19. preach in that name; the Spirit that was in them did break all those bonds, though it taught them [...]ot to rebell, to be tumultu­ous; for it is pure and then peaceable, the wisdom that is from this Spirit, yet it taught them not to regard it; whether it be fit to obey God or man judge ye? they rejoyced the more, that they were accounted worthy to suffer for Christ; this wind that bloweth where it listeth, it bears down all opposition, there is no resisting of that Spirit that speaks and acts in them. See the Mar­tyrs, how it did triumph over their adversaries, they overcame their cruelty by the invincible patience, and yielding their bodies to a torment, rather then their consciences to the cruel com­mands of sinners, which tend to their wounding. Was there ever such a slave as Canaan a servant of servants shall he be; when another man, a great person, is a servant to sin, and thou Gen 9. 25. for advantage or fear art a slave to him; is not this to be a servant of servants? to have this curse upon thy soul in the highest degree, to be a slave to a slave, is the deepest slavery that can be imagi­ned: Therefore take heed lest such a bondage creep upon us at unawares, for our hearts are deceitful; take heed of sinful compliances with the prevailing evils of the times for advantage, [Page 545] this is to be a slave to men and to humours, and not to be free-men to Jesus Christ.

But if you would stand fast in this liberty in all these respects, then truly we must see to it, that we do not grieve the holy Spi­rit of Jesus Christ; for this is the principle of our liberty, where the Spirit of Christ is, there is liberty; and according to the pro­portion of his presence with, and working in any heart, is the li­berty and freedom of that soul; he first works liberty, knocks off the bolts of the soul, pulls out of the horrible pit, he only answers our doubts, satisfieth the soul that is in bondage, by witnessing love to the soul, by applying the blood of Jesus Christ to the soul, this the Spirit doth, and he only establisheth the soul in this liberty, establish me with thy free Spirit; indeed, some­what else may loosen a man, as to the outward practise from sin, but the Spirit only can loosen the heart from sin, and only can dissolve the sodering of corrupt affections, whereby our hearts and their sinful objects are sodered and glued together, and then the heart is broken from sin, as well as for sin, nor can any thing else keep up the soul in the enjoyment of that liberty by this Spi­rit; and therefore if we would keep up and maintain our spiri­tual liberty, we must be sure to keep in with the Spirit; if we grieve him, he will grieve us, and leave us to fight with our own strength, and fall under sin, and so come to bondage again in part, to the grief and wounding of our spirits; some of us alas it may be, thought once we had been free, but have been brought into bondage again, and held under the power of sin, in terrours: we are ready to wonder when the lusts we thought had been dead and buried, do rise up again, captive us to them; but won­der not at it, for how often is this holy Spirit grieved by us, which is the principle of our liberty? if we consider this well, it will put an end to our admiration; if we would keep our liberty, not return to bondage, grieve not the Spirit.

First, he is grieved when he is neglected and slighted, his mo­tions to put us on to such a duty, we shift and shuffle, and make one excuse or another, and will not do it; either to set upon a du­ty we never performed, or to do it in another manner then we have done at another time, this grieveth him; as for instance, he puts us on to reprove our Brother for a sin, not to suffer sin to lie upon him, and we smother it, we think it more offendeth [Page 546] another then us, or else it is an unthankful office, it is the way to lose a friend, to be accounted a busie-body, we see that men for the most part cannot bear a reproof, but they will snarl at least, if they do not turn and rent us, and bear us upon their backs. And therefore we neglect our duty, and so for any other; now alas, how often are we guilty in this kind?

Secondly, Take heed of all impurity, uncleanness, for he is a pure holy Spirit and will lie clean, he cannot endure a nasty place; this will grieve him, if it be pollution of the flesh, or pollution of the spirit, if harboured in the heart it will grieve the Spirit; and then as a man grieved, he departeth, that is his grieving in­deed; properly he is not grieved, God is not subject to any pas­sion, or fears, or sorrows, &c. because all things are alway present with him, he seeth what we would be, before he had to do with us at all, but then, when we do actually thus pollute our selves, he takes occasion to depart, to leave us to those evils, and to fill us with our own back-slidings.

Thirdly, Take heed of sinning against conviction, against light, this is dangerous indeed, you may come to be shut up in darkness for this, to be bound in affliction and iron, to endure sad things upon your spirits; for if the Spirit of Christ who con­vinceth you this or that is a sin, be so far slighted as you heed it not, what if he then forbear? and is it not righteous he should forbear to shine upon your graces, that you should see any thing that is ought in you? So that you shall walk in darkness and see no light: will not this be a paying of you home in your own coyn? David could not be ignorant what his sin was before he committed it, and yet you see, he ventured upon it, and what it cost him.

Fourthly, Take heed of deliberate sinning, when a man hath time of consideration of his sin, to argue the case pro and con, as we use to say, and doth revolve with himself, O this is sinful, if I do it I rebell against God, I do what in me lies to undo my self; O but saith lust, man it shall be satisfied; God is merciful, there is time enough to repent, or it will easily be healed afterward. Now upon such deliberations as this, if a man will sin, there is much of the will in it, and so much the more wicked, and therefore now the spirit must needs be grieved; what can such a poor creature expect but to be brought under bondage? as you see it in David, [Page 547] his plotting and contriving the death of Ʋriah; these sins in cold blood, when a man is not under the sudden violent heat of a temptation, and yet will sin, O this grieves him much; if a pot be on the fire and the scum rise, we throw it out, we expect it would rise; but if no fire be under, and yet a scum arise, O this is so loathsom, it is not to be endured.

Fifthly, Take heed of Ranker and Malice, of grudgings of heart one against another, as the Apostle saith, grudge not one against another; prejudices, heart-burnings, grudgings upon in­juries, real, or conceived and imagined: O this grieveth the Spi­rit, who is a Spirit of pure love, and will have them that look to enjoy him, to be a people of love, to cover much, bear and forbear, and forgive in love, for love will cover a multitude of offences.

Sixthly, Take heed then of pride, of being lifted up, for the Spirit of Christ is a Spirit of humility: O he loveth to dwell in the lowly spirit: if we be lifted up we rob him of his honour, to arrogate that to our selves which he hath been working for us, to think we are something of our own, of our selves: he will let us know, to our sorrow, that we have nothing in our hearts but darkness, and bondage, and sin, and that all was from him.

Seventhly, Take heed of unthankfulness for what he hath done for us: when the Spirit of the Lord Jesus shall be at all this pains with us, contest with the quarrellings and disputings of our own hearts, against our own peace and comfort, and answer all our objections, and still our complaints, and seal up love upon our hearts, remove our trembling and fears, dispell our darkness, cleanse our loathsom hearts in a great measure of those lusts that did so much prevail against us, and we shall forget this now, and not return to him the praise, but either to grow into carnal se­curity, and when we have rest from that which galled us, with the nine leapers, go our waies, never mind whence we received it, or else so much pore upon the remainder of our sins, as not to exalt that grace whereby we are in so great a part delivered? O this grieveth him, and therefore he may justly let us step back again, or let loose upon us again those lusts, that we were delivered from their strength, and never prized the mercy; that we learn to ad­mire that grace; much more might be added, but this shall suffice.

[Page 548] The next use of the point shall be for satisfaction to some doubts, since we are delivered and set free from the Law, as you have heard from that; It may be thought, First, that the Law was an evil, that it is such a priviledge of the Saints to be deliver­ed from it. Secondly, It may be doubted how far we are set free from it, and therefore I will speak a little to each of them; for the first.

First, the Apostle meeteth with it, or rather prevents it, for seeing that carnal reason would be so ingenuous as to find out that cavil among others, against the Doctrine of faith, and of freedom from the bondage under the Law, as the strength of sin special­ly; What shall I say then, saith the Apostle, is the Law sin? that Rom 7. 12. we are said to be delivered from it, and that sin hath its strength from it? and so deliverance from sin is a deliverance from the Law, as the strength of it. Or, is the Law death, since sin by this means doth work death? No, saith the Apostle, the Law is holy, just and good, the Law giveth no occasion to sin; but sin takes occa­sion, sin will not endure to be contradicted, it sucks poyson out of that holy and good Law of God; meeting with opposition, it swells and rageth, so that indeed it is sin that is the evil, the Law is holy and good. O but the Law it works wrath, and works death, and can this then be good? and how can it be such a mercy to be delivered from it? is it a favour to be put into gold­en fetters? supposing the Law to be good and holy, yet since it is, as we may say, ginns, and fetters, and bolts, though of gold, to hold the poor soul in, to keep him in and up as in a prison, is this so good then? To this I answer, It is true, by the Law is the knowlege of sin, I had not known lust, except the Law had said thou shalt not covet; whether in the last command, or in each com­mand, now I will not dispute; but the first motions, thoughts, risings and bubblings of corruption, I had not known them to be sin, but that the Law hath said, thou shalt not covet: Why, but was that then that was good made death to me? saith the Apostle: You must know the Apostle speaks here of a death, which is the receiving, as I may say, the sentence of condemnation in his own spirit by conviction, for this is all his knowledge of sin, that sin by the commandment might appear to be exceeding sinful; this is the dying there mentioned, sin revived and I dyed; which is in order to liberty, to make the poor creature see his necessity of [Page 549] Jesus Christ, that so he might make out after him, to make a par­don welcome, therefore he casts poor sinners into fet ters under this Law: So that if you look upon it in this subserviency to the Gospel, though the creature may be put to much grief by it, yet it is good; when pardon is proclaimed, that a Prince should cast those rebells into prison, to make them willing of a pardon; the Gospel is a savour of death to death you know, and yet it is a sweet savour in them that perish, and them that are saved; the Gospel is never the worse for that: and if the Law prove fetters to a poor sinner; to keep him under bondage for ever, and bind him over to everlasting Judgement, this is through his own wickedness, that he will not accept of deliverance in the Gospel where it is preached: the Law is never the less good and holy.

But the second is the main thing, how far we are said to be freed from the Law of God, and how we are not freed from it?

First, we are delivered from it as a Covenant of righteousness, do this and live; that is to say, be thou exactly conformable to this Law for ever; [...], want of suitableness to this Law is a sin, and every sin, the wages of it is death; if thou break it but in one, thou art guilty of all. Alas, Brethren, the Law was weak through our flesh, and could not justifie, it could discover sin, as a glass, but not purge it; it could work wrath, work it out, but it could not pacifie, therefore the Lord Jesus came and took upon him that name, the Lord our righteousness, and he is now, saith Rom. 10. 4. Gal. 3. 25. the Apostle, the end of the Law for righteousness: It was a School-master to whip us, to fright us, out of our selves to Jesus Christ; therefore every soul in Christ now is delivered from the Law as a Covenant of life, that is clear; but this was mentioned be­fore.

Secondly, Now from the rigorous exacting of obedience; for according to the Law, nothing is obedience, except perfect; if a man miscarry in one thing he is guilty of all, there must be a do­ing of every thing written, yea in the fullest, most spiritual sense of it; yea a continuance in every thing to the end, or else it is not obedience; but now the Lord accepteth of the desires of the upright heart, he heareth the prayer of such as desire to fear his name: the will now goeth for the deed, where the poor soul [Page 550] striveth to do and is not able; Dear friends, how sad a condition were we in many times if the Lord did so rigorously exact our obedience? how often do we come to pray, and can say nothing in his presence, can scarce sigh or groan? and in hearing and speaking his Word, though we do stir up our selves to watch: O how often do vain thoughts run away with our hearts? now if we were under this exacting of the Law, what would become of us? what had become of Paul when he did the things he hated, the things he would not, &c. if he had been under the rigour of the Law? If there be first a willing mind, that imprimis Brethren, doth legitimate all the following Items, though never so weak; now the Law is in the hand of Christ, as a Father who pittieth and spareth us; alas, what had become of the best of us else long Mal. 3. 17. since? thus we are delivered.

Thirdly, From the curse of it, Gal. 3. 18. our Saviour being made a curse for us, so that the curse of it doth not lie upon us to sink us, that is to say, the weight of the wrath or displeasure of God; Nor yet as a compulsion to obedience to this Law; as slaves and very wretched sinners may do much for the fear and dread of this curse of God, but this the Lord delivered his people from, he maketh them a willing people, he now sheweth them greater reason against sin then ever they saw, now opens to them the grave, they see the rottenness of it, which they saw not before, now he opens his treasures of rich grace in Christ, and so by mediation of the understanding works upon the will, sweetly inclining it to God, though there be a moral swasion by apposition of object, as a Lamb is led by a green bush up and down; yet this is not all, there goeth more to the taking away the stone in the heart, and giving a heart of flesh, which doth most what lie in the making the will flexible and plyable, not so much in sorrow, and tears, and meltings, which doth many times accompany it, and sometimes not at all, or very little: Pharaohs heart was hardened, for he obeyed not, he was stiff and stubborn, and therefore said to be a stone: Now I say, a moral swasion will not reach to this, a man may use much oratory to a stone, and yet it remaineth a stone still; a Preacher may hold forth sin to be sin, and exceeding sinful, and hold forth Christ crucified by them and for them before their eyes, and yet alas, all will not do, they remain stones still: No, no, an enclining of the heart; he [Page 551] turns the hearts of men whithersoever he will, as he did the heart of Esau to Jacob upon his prayer, there was more then a swasi­on; Gen. 32. and as he did the thief upon the Cross in the midst of his torments and agonies of death, then to think upon a Christ, then to have his heart towards him, that never regarded him in his life-time, and in the midst of a people reviling him, as you know, and upon the Cross suffering and dying, and yet then to be wrought upon, argues a wonderful divine power put forth up­on the will. Well then, when the will is overcome, we are made free to the service of Jesus Christ; now we can delight in the Rom. 7. 32. Law of God after the inward man; it was a weariness to a sinner to hear the Word, specially if it came near to him, he could not endure to be grated upon; and a weariness to pray; now he de­lights in these things: So far we are delivered from the curse, as the great inforcement of Obedience.

Fourthly, From the provoking power of the Law, as you have often heard; now that Law that was the occasion of the rebelling of lust, is hid in the heart, that we might not sin against Psal. 119. 22. him; this is a great change indeed in a child of God from the former condition, when before, God would put his yoak upon our souls, we writhed and pluckt away our neck, would not en­dure it; now it pleaseth us to be under it, it is sweet and easie to us now, it is a provocation to obedience, that before was a pro­vocation unto sin.

But now on the other hand, we are not set free from the Law, as a Law, a rule of holy walking, of new obedience; our Saviour did not by fulfilling the Law destroy it, but accomplish it; because we were not able of our selves to do it, he under went the rigour of it, and took away all the condemnation of it, that it might be an easie yoak to us; and wherefore have we a Law written in our hearts, which is but a counterpane, as I may say, a dispositi­on to do the revealed will of God, except we have this revealed will of his to be a rule to walk by? hath the Lord Jesus then Mat. 5. 17. lightned the yoak, sweetened it, given us his example, chalked out our way thereby as a pattern to us, and given us strength also to do it, and shall we refuse this holy Law, as a rule to walk by? it is true, it is not now in the hand of Moses, as a School-master, to lash, to terrifie, to bring us to Christ, when once we are in him; but now it is a rule in the hand of Christ, in the [Page 552] hand of a tutor, that with all gentleness doth lead us by his Spi­rit into all truth; that is to say, not the knowledge, but the practise, that is, to be led into the truth: man may know much, and yet be far from being led into it, know nothing as he ought to know; now it is a rule in the hand of a Father, be­fore it was a Lyon terribly roaring upon us, hell, and wrath, and ruine, and so it is still to every unbelieving creature, who are under it, as to the satisfaction of divine Justice by suffering, that is to say, under the curse, though as a Covenant of life none is under it since Adam, for I conceive it was not given for that end; but under it, as to satisfaction of divine justice they are: now I say it is terrible to such, but when the Lyon is killed by our Sampson, there is sweetness in it, out of the eater came meat: the very Law of God that is terrible, condemning, affrighting a poor guilty sinner; it is the delight of a David: indeed not a page of the Book of God, but is, as I may say, a hand-writing against every wicked wretch, wherein he may read his doom; and not a page wherein there is not something that ministers consolation to a Believer: for to see the terrours of the Law, which is a wounding, death, overwhelming a sinner; is a raising of his Spirit to consider what he is delivered from; well then, now it is a Law of liberty, Jam. 1. 25. his commands are not grievous, 1 John 5. 3. but yet we are under those commands still. So the Apostle was not without the Law, but under the Law to Christ; we make it not void by faith, but establish it: But thus much shall Rom. 3. 31. serve to be spoken to this.

The last Use shall be a word of comfort to poor creatures that are yet under this bondage. Something of encouragement I may give to sinners that yet are rebelling against the Lord Je­sus, though if you continue so doing, there is no hope for you; yet know this, that the Lord Jesus hath laid down a ransom suf­ficient for all, and publisheth this liberty to all; he setteth open the prison doors, and if then you will not go free, thank your selves: but of this before. I doubt such sinners as these will be snatching at the comfort which belongs not to them. Therefore mind it Brethren, you that please your selves in sin, are given up to the waies of your own hearts, while you are such, it is not my work to comfort you at all; catch not at it, it concerneth you not; but I speak to poor sinners that are sensible of their [Page 553] condition, that are striving, strugling, groaning under the bondagè, the yoak of sin, or the concomitants thereof, which you have heard spoken to so at large. Alas, may one say, I doubt all is not well with me, if where Jesus Christ cometh into a soul, revealeth himself in a soul, he brings liberty with him to that soul, then I am a poor creature without Christ to this day, for alas, I am in grievous bondage; O there is bondage of [...]ears, and bondage of sin; It is true, I do something saith one, but I doubt it is nothing but a slavish obedience out of fear; for this we must know, Brethren, that though it be true there is a fear which is meerly slavish, when a sinner looks upon god as a severe terrible Judge, his Law a cruel bloody Law, while he seeth no mixture of mercy and love, and yet with Foelix, trembles; or as they at the deliverance of the Law, when God revealed himself in so terrible a manner, trembled, could not endure the sight; now a man un­der the curse of the Law, he endeavours to do what he doth up­on this ground, because of terrours; but a child of God he hath a principle of love, it is mercy, it is love, it is tenderness in Jesus that setteth him a going; terrours indeed do amaze, and astonish, and fright him out of himself; but it is love in Jesus Christ that setteth his soul a work to do his will; yet so Brethren, as that you must know there is not all fear banished out of the soul; but that we may the better understand it, let us consider [...] a little di­stinctly.

First, there is to be a reverent fear of the Majesty of god in all his people; let us serve him with reverence and godly fear, saith Heb. 12. ult. the Apostle, for our God is, &c. a great God, and greatly to be feared: what an awe there is upon a poor peasants spirit when he appeareth before a mighty Prince? so here, and I doubt we have most of us cause rather to complain, that there is not so much of this holy awe upon us as there ought to be, O serve the Lord Psal. 2. 11. Exod. 20. 20. with fear, and rejoyce with trembling: fear not, saith Moses, for God is come to prove you, and that his fear may be before your faces: Fear not: that is to say, be not dismayed, astonished, God is come now to give a rule of obedience, that you may serve him with reverence, holy fear and trembling.

Secondly, There ought to be a fear of offending God, as Hos. 3. 5. a Son his Father, though he were sure never to be scourged for it; or because he is his Father, and carryeth so much love toward [Page 554] him, so tender of him, and good toward him, therefore he would not offend him.

Thirdly, There ought to be a fear of the judgements of God upon others; David was affraid of his judgements, when the Angel of the Lord was there; he durst not go up to worship be­fore the tabernacle in Gibb [...]n, because of the Angel of the Lord, I am afraid of thy judgements, &c. 1 Chro. 21. 30.

Fourthly, We may fear chastizements, the thing I feared is come upon me, saith Job; since we know we do so often offend him and grieve him, we may expect and fear it; yea it is hardness and security for us not to fear.

Fifthly, A man, a child of God may have a fear of everlasting damnation, which serveth to rouze him up when he is growing secure, when [...]e hath drowned his evidences, blotted them; and it is necessary it should be so, for why else doth the Holy-Ghost, even in the Gospel, inculcate this upon the Disciples, fear not him Mat. 10. 28. that can kill the body, but fear him that killeth soul and body: And so, if ye live after the flesh ye shall dye, but if by the Spirit ye morti­fie Rom. 8. 13. the deeds of the flesh ye shall live: these threatnings surely would not have been written to Believers, except they were to make some use of them, to be as an awe upon their spirits to keep them from sinning, to be a quickning to their souls.

Now on the other hand it is true; that there ought not to be in us such a fear, as to distract us; to drive us from, to weaken our Spirits, to disable us from duty, to cloud and drown all our de­light in his waies, to blot out our apprehensions of his loveliness, and compassion, and bowels, so as to beget hard thoughts in our hearts of God, which will produce hatred of him; such a fear ought not to be in us, and though there may be a spice of it sometimes, even in the best, when they are not themselves, yet this is not the prevailing principle in the soul, but an holy fear of offending him, which ariseth from a mixture of love to­wards him, and holy reverence and awe of him, and of his Ma­jesty and Greatness; and truly Brethren, this is no enemy to spiritual liberty; But I must not dwell so long, upon things.

But secondly, the main thing that I know most troubles a gracious heart, is, that he finds himself so much under the power [Page 555] of sin; O I find not this freedom, this liberty you speak of, I am a wretch then under the power of my corruptions: O the sad complaints to Christians, to men continually, from some poor dis­consolate souls! and to speak a little for their consolation if the Lord breath in it.

First, Brethren, you must know this, that as sin hath had a time of settling and rooting, there will be a time of unsettling it; thou art of yesterday, it may be, and dost thou think to be so free the first day, as they that have many years been wresting, and fighting, and praying, and fasting, and mourning, and be­lieving down their lusts? This is a great mistake: it is infinite mercy that thou hast thy hands let loose, and thy feet out of the mire and clay, and that thou art set upon a Rock, that thou hast now a standing and liberty to fight, thou must not expect a li­berty from fighting and conflicting with sin while thou art in the flesh; mind you the Apostles two or three verses of the same Epistle to the Romans, he saith, the Law of the Spirit of life, the powerful working of the Spirit of life, hath set him free from the Rom. 8. [...]. Law of sin and death: and yet a few verses before, O wretched man that I am, who shall deliver me from this body of sin and death? thou groanest under the burthen, whereby it appears thou art delivered in a great part; thou art willing to be freed, and when the will is disintangled, the man is free in a great part.

Secondly, Brethren, know this for your comfort, that your labour is not in vain; striving against sin, fighting with it, you are sure to overcome, though sin lie hard upon you, you shall over­come it. First, the Lord he is able to break all the bonds: if he will deliver Peter out of prison, what shall hinder? his chains shall fall from his hands, the Iron-gates shall open of their own accord before him, nothing shall be able to hold them; It was somewhat hard for Israel to believe that they should be delivered out of Egypt, and somewhat a strange Message of Moses at Exod. 3. 14. the first; even as one should be sent to the great Turk to tell him, the God of the Christians commands him to let them go; but God tells him and them, that he is that he is; I am hath sent me, the great God, who is being it self, and from himself, he is what he is, he is able to destroy the Egyptians; dost thou believe this, that he can subdue thine iniquities, thy strong, impetuous, vio­lent [Page 556] lusts? Secondly, then he will do it, he heard Israel groaning under bondage, and came down to deliver them, he remember­ed Exod. 2. 24. his Covenant; it was his faithfulness, Brethren, that brought him out, the self-same day the Lord delivered them; and the Lord will keep time to a day with thee that groanest under this bond­age, if thou wer [...] but humbled, if it had done its work upon thee; for that and such like ends he would not suffer sin to prevail upon thee any longer, for he letteth not lusts loose upon a soul to woorry it, but to humble it, make it out of love with sin, to drive it to himself, to make it for ever cleave closer to him; now there is promise upon promise for this, you shall know the truth, and the Joh. 8. 32. truth shall make you free; he speaks this to his Disciples, who did already know it in part; know himself, the truth, the way, and the life; and the truth in opposition to shadows, grace and truth came by Jesus Christ, and it shall make you free; how many promises are there? as in the text, therefore surely he will do it: Now what an encouragement it is to fight, when we are sure to overcome; yea, to endure hardship in this conflict.

But thirdly, consider it is the very office of Jesus Christ; the work which he received of his Father is to destroy the works of the Devil, to destroy strong holds, to lead captivity captive; Luk. 11. 21, 22. therefore he came into the world: if it had not been for such poor creatures as are under bondage, there had been no need of Christ, he came to give himself a ransom for many▪ and to preach deliverance to them, and the opening of the prison to them that are bound, you have heard already, and therefore he was annointed of his Father, and received the Spirit, that he might set open the pri­son doors: Now poor burthened souls, if any such, whose body of­sin and death presseth them down sore, and they walk heavily, go [...] to him, spread your condition before him, put him in mind wherefore he came into the world, to set open the prison, to loose the prisoners; and thou hast an infirmity, and haply been bound with it many years, beseech him to exercise his Office towards thy poor soul; the Lord loveth to hear his people earnest and im­portunate, to plead it thus with him; but if thou canst not, yet be sure he will do the work which his Father hath given him to do; and what is that, but to set at liberty such prisoners as thou art, that groan under the burthen and bondage of their lusts?

[Page 557] Fourthly, Consider how pittiful a heart he bears to his people labouring under corruption; when we are weak, it may be, some­times the spirits of a poor creature are spent in labour in other services, and he thinketh he should be as lively then as at another time, but it is not likly so to be, and therefore when natural vi­gour decaies in old age, though there may be as much upright­ness, there cannot be so much vigour appearing in service alway; Now men are apt to have sad thoughts of themselves upon this account, and so in other cases when wearied out; our Saviour is tender and pittiful, he takes notice of every groan under it, when thou canst not help thy self but art foyled, and he pittyeth and spareth. O saith he, to his Disciples, could ye not watch with me one hour? and at such a time as that was, when our Saviour Mat [...]1. had most need of their watching wich him? alas they were asleep: Well saith he, I consider your weakness, the spirit is willing, but the flesh is weak: The Lord is ready to make the best of our condi­tions, and therefore be not altogether discouraged, though thou hast a weary hand with thy self, with thy own base heart.

Fifthly, But some will say, O but they are grievous workings of sin that are in my heart, whether they rise from within or from without, my heart closeth with them, and they are very horrid, and I know not what to think concerning it: But I say, was Paul buffeted, and canst thou think to escape? truly Brethren, I take it, the Devil befools himself much in putting a soul upon horrid sins, because that is the way to settle the soul so much the more fully, when the bit is bigger then will down; when Egypt dealt more hardly with the Israelits then before, it made them cry out, and then the Lord heard; so it may be, a soul was not so fully delivered from a sin, but he doth stick, as I may say, in the skirts of it, but now this maketh him cry out, more willing, more earnest to be delivered.

Sixthly, Take heed lest anguish of spirit so far prevail, as that thy soul refuse to be comforted, as the Psalmist saith; and the Israelites could not believe by reason of anguish of heart, when God had sent them a Saviour to deliver them; it may be it Exod. 6. 9. is so with thee.

Seventhly, There will come a time when thou shalt be altoge­ther free, thou shalt never see the Egyptians more, which now [Page 558] pursue thee and trouble thee, me thinks that the thoughts of this should refresh us, and make us desirous and willing to depart, Well then, whatever thy condition be in respect of the world, it may be afflicted, it may be friendless, it may be in other kinds, Oh me thinks one thought of this, that thou art free from guilt, and hast a free access to the Throne of grace, might exceed­ingly support thy spirit. But thus much for this use of the point also. ‘—And grow up as Calves of the stall.’

We are now come to the last promise in the bundle, and it is not the least considerable: That bondage under guilt, under sin, in its prevailing, could not but be a hinderance of growth, there­fore if we lay so much weight upon the order of the words, something seemeth to be held forth of that nature, that this growth is a Concomitant of that liberty and enlargement pro­mised before; but I will not hang too much upon that, though it be an undoubted truth; yet whether it may be argued strongly enough from the order of words, I will not urge.

Ye shall grow, or increase, or be multiplyed, as some render it; and the same word is read for spreading themselves, the horse­men H [...]b. 1. 8. shall spread themselves, or they shall be multiplyed, as others: Sometimes it is taken for springing up, Gen. 2. 9. Job 31. 40. Our translation is very suitable; some read it exilire, to spring, and leap, and wantonize, as Calves use to do when loosed from the stall; But I rather much adhere to our translation, and the meaning is, ye shall increase, and grow, and come on, you shall not stand at a stay, and be alway at a pass, but grow. But what this growth is, of what it is meant, will be the Question; whether of a temporal or spiritual growth, a taking root in the world, & growing up and flourishing, which is spoken of the wicked, and sometimes the word is thus used for increasing, though thy begin­ning were small, said Bildad to Job, yet thy latter end should greatly Iob 8. 7. increase; that is to say, his habitation should be made prosperous at the last, if thou wert innocent in his sight. So Solomon, it is said of him, that he was great and increased more then all that went before Eccles. 2. 9. him: And so Rovanellus takes it here for an increase of glory, digni­ty, riches and prosperity; and so in that place of Jerem, when the [Page 559] Prophet first concluding, however it were, yet God was righteous and good to his people, yet he would plead with him con­cerning his judgements, Wherefore doth the way o [...] the wicked pro­sper? Ier. 12. 1 2. Wherefore are all they happy that deal treacherously? thou hast planted them, yea they have taken root, they grow, yea they bring forth fruit; though this be another Metaphor of a tree, the other of a sensitive creature. In the day shalt thou make thy plant to grow, and in the morning thou shalt make thy seed to flourish, Isa. 17. 11. but the harvest shall be a heap in the day of grief, and of desperate sor­row: There it is taken for all manner of outward prosperity; but indeed me thinks this, though it may not be excluded, yet should not be the main thing here intended; for alas, though it be a great mercy to a people to be richly laden with benefits, blessed with the abundance of all things, so as that they may wax fat: yet if this be abused and they kick against God as Je­surun Deut. 32. 15. did, there is little comfort in it in comparison. It is true, it doth not necessarily follow, because here is the summe of the Covenant of grace, therefore earthly promises are to be excluded, for they are a part of the Covenant also, so far as good for us, and all included in that, I will be thy God. Godliness hath the pro­mise now as well as then, of the things of this life, as well as of 1 Tim. 4. 8. that which is to come; yet I shall rather speak to the other, the growth in spirituals; that is to say, the daily renewing of the inward man, the increase of their sanctification, and holiness, and grace; this I take here to be meant, and specially meant, and therefore thus we shall understand it; the promise is amplified by a comparison, grow ye shall as Calves of the stall; the word for stall signifieth an inclosure, a coop, any place made for to fat Cattle, or other creatures in; and we know that usually such do grow exceedingly, else there is a great deal of cost bestowed up­on them in vain, and therefore our translators read that in the Proverbs, better is a dinner of herbs where love is, then a stalled Prov. 15. 17. Ox and hatred therewith.

There may be three things haply couched in the comparison.

First, that they shall grow in quantity as calves; calves shoot up and forth very much when they are in the stalls, do grow much more then if at random they run up and down; none grow so much as they: and therefore this is used to set forth the great­ness of the growth.

[Page 560] Secondly, in fatness and sweetness, they grow very much, a stalled-Oxe is fatted very fat, which is much sweeter and better then another; so they grow not only in quantity but quality, as we shall see hereafter.

Thirdly, the speediness of the growth haply is in this compa­rison, they grow faster then other creatures of the like kind when they are put into the stall, and therefore they are said to grow as the Lilly, not only in beauty, which was greater then So­lomon himself in all his glory had, but in speediness, for they say, this flower groweth much and discernably in one night; and Hos. 14. 5. Mat. 6. 29. Iohn 2. though it be true, sudden growths are the more suspicious, yet God can, and sometimes doth work them, even with truth, as in the Miracle, he quickly turned water into wine; which he doth every year, though in greater time, by the operation of the Sun.

In a word then, the Holy-Ghost useth this simile to them, being rude and weak of understanding, that they might the better un­derstand it, and have the greater assurance of it, that it should be so, therefore he propoundeth it so cross, saith Calvin.

But this as well as the other we must look upon as a Concomi­tant, yea an effect of the appearing of the Sun of righteousness to us, his arising upon the soul, that is the grand promise; all things else are promised and given for him and with him to us, and this among the rest, the going forth out of the prison was one, and this growing is another of the genuine and sweet effects of the rising of the Sun of righteousness upon them that fear him; so that take it in this connexion, and then the note is this.

That soul or people that are under the influences of Christ, of the Sun of righteousness, are in a growing condition, they shall grow; [...]octr. there is not a soul that hath union and fellowship with the Lord Je­sus, but he shall grow; ye shall grow up as, &c.

For the proof of the point we need not so m [...]ch, there is a notable place there in the Psalmist, they that are planted in the house of the Lord shall flourish in the Courts of our God, the righte­ous Psal. 92. 12. shall flourish like a Palm-tree, and grow like a Cedar in Leba­non. Here you have growth promised, and flourishing, and to whom it is promised, and whence it cometh, and the comparisons [Page 561] whereby it is set forth, in these two verses growth is promised, they that are planted they shall grow and flourish; a tree flourisheth not except it grow after it is planted; when it is planted, alas it is little and [...]ender, haply but a [...]eed, then it groweth up. 2. The persons to whom promised, they are such as are planted in the house of the Lord, that is to say, the Temple, which was a Type of Christ, and the Church of Christ, so that they must be in him, as afterward we shall speak; they shall flourish in the Courts of Gods house, by Communion with him in his Ordinances. 3. The com­parison, as a Palm-tree, which the Naturalists say, though cut Pli [...]. lib. 13. down to the ground, yet springs up again, groweth up again. If a tree be out down, is there any hope it should grow up again, in that Iob 14. 7. of Job? Yet this tree will grow again: if the Church, to take it o [...]f the whole body, for so we may as well as of single persons, if they be cut down to the very ground, so wasted as that there is scarce any visible, as in Eliah's daies, he thought he was alone, the Church then seemed to be all withered or grown over with nettles and brambles, to have no plants of righteousness in it, but yet then it shall grow again, and when persecution rageth and cuts it down to the very ground, yet he maketh it grow again; or of particular persons, though they be brought to such exigen­cies sometimes, as to say, their hope is perished from the Lord, and Lam. 3. 18. their faith seemeth to be extinguisht with the violence of temptation, yet they shall grow again and increase. But the Palm-tree it groweth upward against the weight that oppresseth it, it will not be kept down, but groweth through all persecution, affliction, yea sins and falls, as afterward we shall have occasion to mention a little more fully. And like Cedars, grow tall and strong, and abide, as the Cedar is not subject to rottenness, nor decy with age. But for further proof, take that in the Psalmist, who pas­sing through the valley of Bacah, make it a well, &c. they go Psal. 84. 7. from strength to strength, from army to army, or from strength to strength, passing through a solitary valley abounding with Mulberry-trees, which they say grow in dry and barren places, and so there is much difficulty in the passage for drought and other necessities, yet they dig up fountains, they make it a Well, a Cistern, they search the Scriptures, fetch up somewhat of con­solation from thence; and notwithstanding all the difficulties, yet they go from strength to strength, walk towards Sion; all this [Page 562] was typical. And so the Apostle, whom beholding as in a glass, we are changed into his image from glory to glory; every degree of 2 Cor. 3. 18. grace hath its glory, but we are changed from glory to glory, from a spark into a coal, from a coal glowing, to a flame. What else is the meaning of those Parables of the Mustard-seed, it is the Mat. 43. 31, 32, 33. least of seeds, or less then others, then many others, the Cypress­feed is so small as can scarce be discerned, and yet a great tree groweth of it; but this is small, and yet a great tree ariseth from it, Tremel. writes strange things of the Mus [...]ard-feed-tree in those Countries; this, it is true, is meant of the Kingdom of God without us, the administration of the Kingdom, the Word of God, how it grows; but that is not all, the Kingdom of God with­in us, within the Saints, where it cometh with power; doth also spread it self more and more, as Leven also hid in the midst of the meal, by degrees spreadeth it self further and further. So then you see the [...], that it is so, that persons under the influence of Christ the Sun of righteousness, that have communion and fellowship with him, they grow in grace. And so, the path of the just is as the Pro [...]. 4. 18. shining light that shineth more and more to the perfect day; or, as the morning light, as some read it, that you know groweth from one degree to another, until the per [...]ect day.

The next thing will be then to open the nature of this Spi­ritual growth, that we may understand what we speak of, and then we shall a little further confirm it, and apply it.

And the opening of it I shall deliver in several propositions as distinctly as I can; for the right understanding of the meaning of it: note in the first place, that growth is a motion or mutation from a less to a greater quantity; as you see a babe, though it be a man in a smaller letter, and have part for part, yet they are small, and grow to a greater bigness; the child grew in stature, saith the text, and in favour with God as well as with men. And Luk. 2. 52. so a plant or a seed is little at first, but it groweth to a tree, to a blade, and the s [...]al [...] to the ear, and the full corn in the ear, here is a motion from a less to a greater quantity: So a Calf of the stall must needs also shoot forth. Now for grace, you know it is either Relative or Inherent, and accordingly we must understand the Mat. 6. 27. growth; Relative grace, as that of remission of sins, and justifi­cation in the sight of God, and adoption to be sons and daughter, [Page 563] this, if lookt upon as the act of God, it will be hard to say, that it is intended or remitted, that there is a growth or motion from a lesser to a greater quantity, for remission of sins being the act of God, we cannot say that one mans sins are more pardoned then anothers, that believeth as well as he. So we cannot say, that one believer is more a Son then another, they are all the chil­dren of the most high; though a child grow in stature, yet his re­lation groweth not, he is a Son the first day he was born, as well as when he is at the perfect stature, this is plain; though every Son be not a Joseph or a Benjamin, yet he is a Son as well as any; which by the way ministers much refreshing to a poor weak soul, that eyeth his stature and growth. O he is so weak, such a babe, a child in comparison of some of the people of God, which are strong in faith, and can give glory to God, when they are doubt­ing and scrupling every step they go, yet I say, though this be a burthen, yet the main whereupon the comfort of a poor creature hangs, is alike to all, there is no growth; there the weakest, poor, sickly, froward-hearted child, is a chi [...]d as well as he that is strong­est, healthiest, most serviceable; and though faith be weak, yet the relation of one is alike, the purchase, the price paid, the ransom is alike to all that believe, though it be but in some more weakly.

Only here mistake not neither, though this relative grace grow not, as of justification or adoption, yet the knowledge of this grace arising from the reflexion of the soul upon its self, and the shining of the Spirit upon the works of grace he hath wrought in the soul, this is capable of a growth, it may be that a man may be a child of God, and yet not know it; alas, how long are our children children, and we look upon them so, and hearts and bowels yearn and tender them, and yet they know not that they are children; we need go no further then common experience for this: do we not see many a precious soul that lies at the feet of Jesus Christ for mercy, whose souls are sick of love for him, who prize him above all? O they are willing with all their souls to close with him for all ends and purposes, if he be but willing Phil. 3. 8. to close with them; they think they are not children, nor that they do not believe, when they do believe; for this very willing­ness of Christ in sincerity, is believing, and therefore they think they are not children, when they are dear in Gods [...]ight: what [Page 564] think you of him that walks in darkness and seeth no light? do Isa. 50. 10. you think he can see his relation to God in Christ without that light? Surely no.

Again, another he hath some probability which begetteth an opinion in him concerning his condition, and that he hath re­ceived this special grace from the Lord, and been partaker of this love, to become a Son of God: others they rise higher then 1 Iohn 3. 1. this, and have a strong confidence, and some a full assurance, and know that they are the Sons of God, that their persons are justi­fied, Rom. 8. 34. Cant. 2. 6. Iohn 20. 28. 1 Cor. 2. 8. they can triumph with the Apostle, who shall lay any thing to their charge? can say, my beloved is mine and I am his: and my Lord and my God, with Thomas; they know the things freely given them of God, even by the Spirit of Christ: yea the same person, Brethren, may grow from such a doubting of his condi­tion, to such a probability, such a perswasion, such an assurance of his condition, this therefore admitteth of a growth, but not the relative grace it self, but only our sense, feeling or know­ledge of it: and so much for that.

Secondly, There is a grace inherent, which is indeed as the root; and the acts and issues of it are, as I may say, the fruit; but this grace within we shall speak to as most nearly concerning this purpose; the fruits I have spoken to, you know, at large upon another Scripture, and I would not in this discourse interfere with what I then delivered; or if we speak any thing to the fruits that grow upon these internal inherent graces of the Spirit, as likely enough we shall, yet we shall not consider them as fruits rising from such a root, but as growing fruits, being bettered, impro­ved according to the growing of the principles from whence they flow.

But for the grace inherent, by that I mean all those habits or gracious dispositions of the heart godly, as that of faith, & that of love, and humility, and sincerity, and spirituality, and self-denyal; these things and all the rest in the habit or disposition of the soul is the subject of this consideration; and these Brethren, you know they are but qualities, though divine qualities, and there­fore though growth or augmentation, according to terms of Art or Logick be not properly ascribed to them, yet according to Rhetorick, it is proper enough to speak it of any thing under a Simile, that it groweth, if it any way increase, as if a quality: [Page 565] Now the light, for instance, or heat in the fire, or Sun, that is in­tended or waxeth more clear and more hot, this may be called a growing-light, or growing-heat, because that as in things that properly grow, there is an addition of one quantity to another, whereby it increaseth; so here, there is an addition of one de­gree of the quality to what was before, whereby it is more intense then it was before; therefore when we speak of grace growing, the speech is figurative, taken either from plants or sen­sitive creatures, that all their beginnings are small, but afterwards grow up to their pitch.

Secondly, A thing is said to grow properly, you know, when the increase is made, not by opposition as they call it, but by an inward receiving, that is to say, it is a nutrition, as the means; it was a custom to cast every one a stone, and make a great heap, Ioshuah 7. 26. 2 Sam. 18. 17. as upon Achan and Absolom: Why at first it was little, but every stone maketh some increase of the heap, and yet it grow­eth not properly; so a snow-ball, it is greater with rolling, but this is not properly growth nor augmentation; but it is when there is somewhat inwardly received, which by inter­changes in man, at last is turned into his substance, and maketh an increase of it, as a man doth his food, and a r [...]o [...] doth the juice of the earth, which is concocted and becometh nourish­ment to the branches, whereby they grow and increase; this is properly growth.

Now to apply this proposition to the case in hand, when we speak of growing in grace, either we say the grace it self grow­eth, or else persons do in this or that grace. If the former, then this doth not so suitably hold, for the grace, the habit of faith, of love, cannot properly be said to receive inwardly this or that nourishment, but as qualities, have added to them such or such degrees, and so increase. But if we say, that a soul doth grow or increase in this or that grace, then it will hold somewhat more exactly, which is also a metonymical speech, a met onymie of the subject for the adjunct, to say the person groweth, when indeed it is but the habit of grace which is increased, the person continu­eth the same. I say, then it holdeth somewhat more near, though haply the Simile will not yet run upon all four neither; nor is it to be expected, the poor believing soul then receiveth nourish­ment inwardly, that is to say, that which is nourishment to his [Page 566] faith, to his love, whereby he groweth therein; some deeper knowledge of the riches, the exceeding riches of the grace of God, the riches of the Covenant of promises, whereby his faith is increased; and so somewhat more of the height, and depth, and breadth, and length of the love of God in Christ towards him he knoweth, which much heighteneth his love to Christ again. Now remember this is not by any thing external; external additions to a thing may make it appear the greater, but not really the great­er; as a mans cloaths make him seem bigger then he is, yet he is the same in them and out of them, no bigger at all; there is ve­ry great difference between a weight hanged upon a Clock, the more weight, the more the motion is hastened; and a child that went but timerously and weakly, the Spirit of life within him prevailing, that he can run faster, and so groweth in stature and agility, there is much difference; & so there is much difference be­tween an hypocrites growing in appearance, in duties, in services, in zeal, which appears to us, for we can but judge the root by the fruit; therefore we think they are grown there, but all this while are mistaken, for it is not the root of the matter within, it is some external weight, and that is hanged upon their affections; some by-respect or another to their credit, their profit, their Kingdom, as Jehu, that setteth them a working so fast more then before; there is great difference between such an one and a child of God, such as David, whose heart was perfect, who from the inward revelations of Christ in them, discoveries of his love, teachings of his Spirit, and quicknings, they grow up more and more, there is much difference I say. But this is the second, I am affraid I shall be too tedious herein, yet I hope this will not be unuseful to make things as plain as I can, as we go, that we may understand what we speak of.

Thirdly, The thing that groweth remaineth the same, though increased, the body that grows it is the same body still, though much increased; as a child and a man, he is the same person when a babe and when a man, only he is much increased by a continual nourishment: So it is here, a mans grace is the same, the same habit of faith and of love, but groweth much stronger, as in the case of Thomas and the rest of the Disciples you see it; it is the same that was a tender plant, and now is become a strong Oak or Cedar, only now it is more rooted then before, and grown [Page 567] up and spread it self; though a child of God have many shakings with contrary winds, temptations and false Doctrines, and some­times his knowledge may be corrupted, and sometimes his faith may be shaken, yet I believe he is never pluckt up by the root, and then planted again; when once he hath received that grace, and obtained that mercy, to be faithful, to believe, and have the graces of the Spirit implanted in the soul, these are never de­stroyed altogether; once alive to God, and that life never fails, because the principle, the fountain of it, that feeds it, never fails; the seed of God abideth, as the Apostle saith. It is true, there may be sickness, and weakness, and wounds, and distempers that may 1 Iohn 3. 9. & 2. 14. hinder the growth of a child, but yet he liveth and groweth af­terward again, yea more then he did before haply, and this is the case; and though David and Peter broke their bones, though they be sore shaken, yet they are not pluckt up by the roots, as trees dead and so planted again, nor doth any grace of Gods planting wither away altogether, like Jonah's gourd: the reason that is given for the withering away of some of the corn that Math. 13. 21. was green, is because it had not root. This the third.

Fourthly, Another consideration to make out further the na­ture of this growth, is this, there must first be a life before there be a growth, either vegetative, or sensitive, or rational; you know if there be no life in the tree, if it have not a root alive to maintain it, it groweth not at all, stands at the same stay for pro­portion, and groweth dry indeed, and rotten, and fit for burn­ing, and so there must be life in a man before he groweth, when he is dead all growth ceaseth, there is nothing but dissolution up­on dissolution then; and so it is in this case, there must be a root, a planting into Christ, a grafting into him by his ingrafted word; before we can grow up in him, we must be one with Christ, for Math. 13. 21. you know that which had no root withered; it may make a shew for a time and flourish, even as the grass upon the house top, but it withereth before it groweth up. Paul may plant, and Apollo Psal. 129. 6. may water, but it is he the Lord that giveth the increase, he that mini­stereth seed to the sowers, both ministers bread for your food, and mul­tiplies 2 Cor. 3. 6. 2 Cor. 9. 10. your seed sown, and increaseth the fruits of your righteousness: Now this he doth in and through Christ, for he is the only pipe through which grace is conveighed to us, as things here are to be noted, to make this out fully.

[Page 568] First, that all the nourishment is from Christ, as the breast­milk is from the mother that brought it forth; so it is with us in Isa. 53. 11. respect of Christ, he travelled, his soul travelled with us, he was big with us, and O what sharp travel he had, such as never was, nor can be the like again, and he supplies the nourishment, the Word and the Spirit he promiseth shall never depart out of his peo­ples mouths; and this is that the Evangelist hath, of his fulness we Isa. 59. 21. Iohn 1. 16. receive grace for grace; the sincere milk of the Word is his, he pre­pareth the sweet cup of consolation in the promises; so many precious promises, so many breasts a child of God hath to suck continually, there he hath prepared nourishment for our faith, and so in our tryals and experiences, there is nourishment for our faith, and for our humility, and for our love, and all this is from him.

Secondly, But then beside this, there is a forming power, a power of concoction, digestion and assimilation, to turn these nourishments into the very substance, for so the Apostle, Some preach Christ of envy, saith he, supposing to add affliction to my bonds; the Devil and his Angels of light preach Christ, but with no good intent, not to gain credit but dishonor to the Go­spel at the long run; we see it by too woful experience; well saith the Apostle, I know this shall turn to my salvation, through Phil. 1. 19. your prayer, and the supply of the Spirit of Jesus Christ; if a man take never so much down, if he have not a power to digest it, and turn it into substance, succum & sanguinem, he shall never grow by it: alas, do we not see many live under the Word, the sin­cere milk of the Word, and seem to draw as hard at the breast as any, hanging upon the Ministers lips, that should preserve knowledge, and yet grow not, come not on? there wants this di­gesting faculty, the Spirit of Christ to mix the word with faith; Mal. 2. 7. Heb. 4. 2. then when it is so mixed and concocted it groweth indeed, the Word groweth, then the poor Believer groweth, his faith grow­eth: And so the Apostle in that to the Corinthians; who behold­ing as in a glass, there is the nourishment, the Ordinances, the 2 Cor. 3. 18. beholding Christ in them, but the power of concocting these, turning them to strength, is the Spirit, we are changed into his image from glory to glory, even as by the Spirit of the Lord; as there Iohn 1. 14. is not similitudinis, but identitatis, the glory as of the only begotten Son of God, full of grace and truth; there is the truth in general, [Page 569] that it is from Christ, and more specially that this power is his; in that one place to the Ephesians, from whom the whole body fitly Eph. 4. 6. joyned together and compacted by that which every joynt supplyeth, according to the effectual working in the measure of every part, mak­eth increase of the body; he speaks of the growth of the Church in general, but there is par ratio for the growth of each mem­ber, for it is one part of the growing of the whole, that the mem­bers grow in stature as well as in number; and so in that place to the Colossians, Let not man beguile you of your reward: as a Judge▪ of the race of masteries prescribes, it is an exorbitant course to [...]un out of the way, and then promise you the reward for it; this will be but a beguiling of you in a voluntary humility, and worship of Angels, &c. and is worshiping of Saints any better then this voluntary humility and yet some there are that beguile poor creatures of their reward, promising them, if they run in this course they shall have it, not holding the head; me thinks an ingenuous Papist reading this, should begin to suspect their way, since to worship Angels, and such voluntary humility as God never commanded, as not to approach to Christ without a mediation of Saints, which he never commanded, is voluntary humility, and so this is not to hold the head Christ Jesus, from which, from the head, all the body by joints and bands have nourishment ministred and knit together, increaseth with the in­creases of God; it is the increase of God, because he is the Author Col. 2. 19. of it, or else because of the greatness of the increase and its ex­cellency, for so the name of God is often used in the old Scri­ptures, and their phrases the Apostles do often keep in the New. You see the nourishment is ministred from the head, as the sap is from the root of the tree, and it is his effectual working whereby it is turned to an increase of our faith and love; and therefore that soul that is not really and truly in the Lord Jesus, though he may for a time flourish, yet he will wither; he may be green, and yet be but a weed, and they grow fast, but they are not upon a right root, they spring not from such a seed, and therefore at their perfection they will be but wild Oates it may be, or Tares, which for a great while are so like to Wheat, as some of the An­tients speak, that it is not to be discerned from it until it come in­to the ear; and so many an hypocrite may have as broad a leaf, as green a blade, in externals: not be behind any for enlargements, [Page 570] and parts, and notions of the knowledge of Christ; and yet alas, though he had more and more degrees, this is not a spiritual growth, this is not from the head, from the root, the Lord Jesus, as a root of saving life. I deny not but he giveth those gifts and parts, but it is not as head of the invisible Church, who alone shall be saved; though as head of the visible Church there may be a communication of some fatness and sweetness of the Olive to them; that is to say, the Ordinances and priviledges of the Church, which an hypocrite may enjoy, & yet be cut off when Rom. 11. 17. all is done, and thereby he may make some progress of know­ledge, and a formality, but yet this is no true spiritual growth; this should make us look well about us, and see if our water do arise from this fountain, it will spread it self until it come to a river, grow broader and broader.

Fifthly, As it is from him, and therefore we must be in him be­fore we can grow with this spiritual growth; so this growth in grace is a growing up into him; and good reason, if of him and by him be all things, that to him should be all things also; if Ri­vers be from the Sea, they return to the Sea again; there may be Rom. 11. 32. two things in this one expression of growing up into Christ who is the head.

First, that we grow up into a nearer fellowship and commu­nion with him who is the head; and this is most sure, whether the growth of the members where it is, the faster do draw more and more yet from the head and other parts where the nourishment is prepared, I shall not meddle with, but this I am sure of, the more grace any soul receiveth, the more yet he may, it is in order to further fellowship and communion with the Lord Jesus; which is indeed an argument whereby the grace of Christ is as highly advanced as by any other whatsoever, that he should therefore increase the strength of his poor weak children, that they may draw more strongly from him, and their hearts more enlarged to receive more abundantly from his fulness; as a strong child will draw harder and harder still, the arms of the trees as they grow stronger and stronger, so they suck more juice from the root still to feed them and carry them on▪ Now I say, this is sweet to the soul, and it may be a character also of our growth; if we do grow in grace indeed, we shall grow up into him, we shall find a greater drawing of our hearts after him still, [Page 571] and suck more strongly from him: This the first.

Secondly, another thing comprehended under this growing up into Christ may be this, that all our growth is to his honour, it ends in him, who alone is exalted by it, it is the honour of the head when the members grow and become by the communicati­on of the animal spirits, more vigorous and active, and fit for the discharge of their several works, this is the glory of the head; this may be understood two waies. First, it is the end of the thing it self, finis operis, the thing doth much advance him, when others behold such a fulness of strength and power flowing forth from Jesus Christ upon the members; to see the members of a body languid, and weak, and withered, it is not for the honour of the head, specially if generally so, though there may be also particu­lar causes, as obstructions, and the like, but these are not so visible. What an honour is it to Christ to see a poor soul th [...] now is as weak as water, like the poor man in the Gospel, Lord help my unbelief, that ere long through the supply of grace from Christ, is able to say, My Lord and my God; to see a poor soul lie lan­guishing under a lust, and not be able to stir, and yet ere long able to triumph over it; to see a poor soul that ere while was cleaving to the ground and to the dust, could not get up the heart, and now after a while upon Eagles wings running without weariness, and walking without faintness, is not this to the honour of Christ? But secondly, It must be so intended by us, else our growth is not right in the end, our end in desires of, and Gods end in working; we must look to the end, Brethren, we desire strength against this and that corruption, to wax more valiant in this fight, to con­quer, to triumph over them; we would have such a measure of knowledge, such a measure of faith, but what is our end; is Christ the end in all this? is it that we may more advance him? Ah that soul that indeed groweth into Christ, Brethren, grow­eth downward into the root, can be content to be any thing, to be nothing that his blessed Saviour may be advanced; so it was with John: Ah so with David, if the Lord will lay me aside, and I 2 Sam. 5. 16, 17. must not build him a Temple, but my son must do it, it is the Lord, why should I not submit? So if Moses must not bring them into Canaan, he is contented. O he would not have Joshua in another case envy for his sake, he wished all the Lords people were Pro­phets, God would have the greater glory: when the Lord of [...]er­ed [Page 572] to make of him a greater people, O what then wilt thou do to Numb. 11. 29. Exod. 32. 12. thy great name, the enemies will say then, that thou broughtest them out to destroy them; he had rather die, and perish, and be nothing, then God should be dishonoured. O dear friends, let this be considered, if we grow, we grow up into him; I say, it may serve for a piece of tryal; though delivered in this place, I would have my whole discourse as applicatory as may be.

Sixthly, In a true growth we must know, there is an uniformi­ty, as you know one member groweth in the body as well as another if it be a true growth; where some of the members re­ceive no nourishment, but all the growth is found in the root, this is a disease, and not the effect of the principle of life within them; as you see it in the Rickets, a disease now ordinarily known by that name; but this uniformity is two-fold.

First, in respect of the Church.

And secondly, of each particular member thereof, in regard of the graces of the Spirit which are growing in them.

First then, for the Church of Christ, there is an uniform growth there, that is to say, the Lord Jesus doth not communi­cate his sap, and vigour, and vertue so to one, as to spend it on him, and leave another without, but every wild Olive grafted into the Olive, either visible or invsible Church; the visible there is meant in that place of the Apostle, in whom the whole body being, Eph 2. 21. &c. they receive accordingly, either the common influences of the Spirit with the Ordinances, whereby they grow up in that which we call common grace, and one as well as another; there is none sure but thriveth more or less.

Secondly, for the invisible, there is none so grafted but he groweth, he is one Spirit with the Lord, and therefore sure must needs grow that hath a continual supply of the Spirit, as the Apostle in that forecited place; the Lord Jesus in his invisible bo­dy, hath no withered arm nor legs, whatever there be in the vi­sible, whatever dead and drie sticks may cleave to the visible Olive, there is none so cleaveth to the invisible; it is impossible a soul should hold the head, and hold inward communion and fel­lowship with him, and yet not to grow; but this is but for the Church, which thus uniformly groweth, one member as well as another.

Now secondly, for particular members, they also grow, and [Page 573] that uniformly also; grow not in one grace only, or in this grace, or that grace, nor in another, no, but they grow uniform­ly; that a man should be all faith and no love it is impossible, or all love and no knowledge it cannot be, there must be an uni­formity in growth, if right; that were more like a wen and its growth, then growth of the body; you would not esteem that a growth, that a man should grow all in the eye, and it should become as big as the body almost, so that he could see wonderful­ly, but in the mean time the rest of the parts are as small as when they were born; grow in one grace, and grow in every grace, grow in sincerity, and grow in humility, grow in faith, and grow in love, & grow in all. A timpany, a growth of one member more then all the rest is monstrous, and so it would be in grace: Now though through defect or super fluity in natural causes, there may be a monstrosity in a birth or growth, yet it cannot be in respect of Christ, who doth alike extend his influence to the growth and increase of one as well as another grace which he hath begotten in the soul; so that if a man find he thinketh he groweth in faith, and thinketh he groweth in love, and yet grow not in zeal for the glory of God, groweth not in tenderness of heart and plyableness to his will, this is not a right growth: Alas, how many of us then do not grow in grace in­deed?

Seventhly, Though there be an uniformity in growth, yet we must not so understand it, that every member groweth in the same measure with another, and yet may grow also in its due proportion; and so also in respect of graces, there may be some­what of truth in it: but to speak the more distinctly:

First, consider the members of the Church of Christ, and our selves, if we be such indeed; though all the members of the Church of Christ do grow, yet they do not grow all alike in the same measure; the Apostle saith, according to the effectual work­ing in the measure of every part; so that you see each part hath Eph. 4. 16. a measure, every member hath not the same relation, the same office in the body, and so doth not require the same measure of strength, or the same quantity or greatness. Yea if it have a greater quantity then is meet, it is a burthen and an hindrance, as if the joynt of a finger should grow as much as the joynt of a mans knee, would it not be monstrous? and yet both joynts [Page 574] grow, but each according to its proportion, so that they grow all [...]que, but not [...]qualite [...] one as well as another, but not one as much as another, uniformiter, and yet difformiter, if every finger were as big as an arm, what an hand would there be, hold­ing no proportion to the body, though the rest grow, this over-groweth its proportion. It is true, every child of God is not a David nor a Paul, nor is every one called to those great under­takings that they were; the more eminent places in the body of Christ we have, the more we must look to it that we grow: If a man be a Magistrate or a Minister, I tell you Brethren, it is not enough that they be as other men in grace; and yet alas then, what disproportion do some of us make in the body of Jesus Christ, that stand in that relation to the body; and yet O how do other members over-grow us? Brethren, they are not to be blamed for their growing so fast, but we for our growing no fa [...] ­er, nor any more proportionable to our relations; for a Magi­strate to have no more courage nor zeal then another man, that is not called so to put it forth, is unsuitable, and so for wisdom and knowledge; and so for Ministers, are we as arms in the bo­dy, and have scarce the strength of a little finger? O how can we work for Christ, do the works of our conditions? if you see some eminent, as blessed be his name there are eminent, and have their measure of growth to their condition, you should be fol­lowers of them, follow after as hard as you can; therefore Mi­nisters should be ensamples to the flock, in faith, in puriry, in ho­liness, 1 Tim. 4. 12. an example to believe in word, in conversa­tion, in faith, in purity, &c. But alas, Brethren, may we not ra­ther some of us take examples therein, how weak is our faith? yet I say, where there are such of eminency, and thou canst not reach them, yet be not discouraged because thou canst not get so much light as the eye hath, be not discouraged, it is required there more then in another; nor so much strength as an arm, a leg, when thou art it may be but as a little finger, only there may be a proportion; yea I will tell you Brethren, pitty us, pray for us▪ Magistrates and Ministers, for I do verily believe there are none fall so much short of our proportion of growth in grace according to our relations as we do: But this is but the first.

And then secondly; for the graces in every believer; now [Page 575] the measure of every grace its growth, as I think, is much more hard to determine, whether all graces do grow according to the proportion of the growth of any one of them; that is to say, whether love to God, and zeal to his glory, do grow according to the measure of every mans faith, and so patience according to the measure of his faith; indeed I am at a stand here; if that one habit of grace did beget another, faith did beget love, it would be the more clear, because then according to the strength of the causes, the effect would be; a strong cause, a strong effect, the habits of grace in us being not voluntary agents; but I take it for granted that the efficient cause of all grace, one as well as Phil. 1. 19. another, is the same Spirit of the Father and the Son; it is the supply of the Spirit, as the Apostle calls it, whereby we grow in any grace; now the Spirit of God being a most free agent, is not tyed up by a necessity of nature to work alike upon the same heart, to the increase of every grace; though he do work to the growth of every grace, yet whether he doth equally work to the increase of them all. So that what proportion of grace a Believer hath in one grace, he hath the same proportion of strength in another, is doubtful; specially since the Lord, who works in us both to will and to do of his own good pleasure, knoweth what tryals he hath for every one of us, some in one kind, some in ano­ther, some greater tryals for their faith, and some for their self-denyal, and some for their love, may accordingly work; but this is not so much material, if we can find we grow in every grace of the Spirit, whether we do grow alike in the measure of love, as in the measure of faith, or zeal, or spiritualness; as it will be very hard to judge, considering how hard it is to judge of the strength of our habits by their acts, which may accidentally be inter [...]it­ted and interrupted, and considering whatever knowledge we have at the best, of the faculties of our souls and their workings, and so of the habits of grace in them. So I take it, [...] is not so much considerable if we could come to know it, only if we be sure we grow in all, and that we grow according to the mea­sure proportionable to our condition or relation to the body: this the seventh.

Eighthly and [...]stly, that I shall speak to the opening the na­ture of this growth in grace; growth here hath no determined [...] until death, until we come actually to the spirits of just men [Page 576] made perfect; in nature there is a determinate time for growth in quantity, which is properly growth about thirty years; the causes of it, I leave School-men to dispute, it is not so proper for us in this place; in nature there is in this life, yea haply when life is half run up, the maximum quod sic, as they call it, but not in grace: No, while we have breath, we must be grow­ing, the hoary head must be found in the way of righteousness, going forward still; the path of the just must be as the growing light, Prov. 16. 3. shining more and more to the perfect day; this we pray for, that his will may be done by us on earth, as the Angels do, with that perfect Eph. 4. 13. plyableness, forwardness, chearfulness that they do it; this we must press after, to come as near it as we can, even the measure of the stature of the fulness of Christ, to a perfect man, which perfecti­on I take not only for a perfection of parts, as in some other places, where many are said to walk before the Lord with a per­fect heart; as a seed is a perfect seed though no tree, and a child, a babe, is a perfect child, though not at mans stature, perfect; yet this I so take in this place, therefore remember this, Brethren, while we are here we are growing, if our growth be right; there may be some accidental hinderances, of which afterward, which for a time may hinder, but yet we shall afterward grow and ne­ver cease: sit stil, set up a Herules power, and with a ne plus ultra, there is no such thing in grace, Brethren, until it be swallowed up in glory; & therefore the desires of the Saints that have tasted indeed of this grace of God, they are still kept above what they have received; do but observe it, and you shall find it so. O they would have more still, they are not strong enough to resist temptations, they would have more softness and easiness of spirit toward God, to echo to every hint of his will, thy face Lord will I seek: and this much tends to their growth, even as the appetite after meat and nourishment, doth to the growth of the body. O how strong is it in children when they are growing! but of that afterward: haply, you see then there is no time limited, no, never until you awake will you be satisfied with his likeness; remember this Brethren, I doubt many of us forget our selves Psal. 17. 15. here, and think we may loyter and grow lazie when we are come to such a pitch; believe it, if your growth be right, it will be continual, you will go on still, and in old age be fat and flourish­ing, as the Psalmist speaks; thus it ought to be, and thus God [Page 577] hath promised it shall be and if it be not, it is for our want of be­lieving, closing with it, improving of it for the growth of our Psal. 92. 14. graces: but so much for the opening of the nature of this growth.

For the Arguments, I will not trouble you with many, only something I shall speak that way; and the First shall be this, Be­cause of Christ the Author and Finisher of our Faith, who works Heb. 12. 2. Phil. 2. 12. in us both to will and to do of his own good pleasure; his works are perfect, he goeth through-stitch with his works, he doth not bring his people into the Wilderness and leave them there, but unto Canaan; you see, if he create a world, his work is perfect, he leaveth none of his works without the last hand and file to po­lish them; therefore when he looks upon them himself, he saith, they are very good: we may be apt to have over-waining conceits of our own works, and therefore the Orator giveth a prudent advice, to lay aside our writings for several years, until the strength of our affection to that which is our own be wrought out, and it may then appear as a strange thing to us, that so we may the more impartially judge; but this is a rule suited to the weakness of poor passionate bemisted creatures, but for the Lord, he is not subject to any such thing as passions, all things being alike present to him from eternity, and therfore cannot be taken with any newness of excellency in any thing, therefore what he saith is good, is very good; and was it not a perfection of his living creatures that they should grow and multiply, grow in number, and then the young substance in stature to perfection; and will he, think you, be more wanting to the new creature, will he leave it until it have all its due perfections, until every priva­tion be filled up with a perfection? Surely no; must there be nothing wanting of perfection where he would make his power and his wisdom glorious? and will there be any thing wanting, think you, when he cometh to make his grace glorious, as he doth in the work of Redemption? Surely no; no, no, Brethren, whatever God doth, he doth it like a God, if he ruine, he ruines to the utmost, so as no creature can, even soul and body, and that for ever; and if he save, he saveth to the uttermost, from all imperfection and weakness in his people; if God be as the dew to Israel, he shall, he must needs grow as the Lilly; this is Heb. 7. 25. Hos. 14. 5. such a dew so sweetly distilling upon our souls; O the gentle [Page 578] soft rain upon the mown grass, maketh it to spring again, grow again; so a soul, though cut down, as I may say, very low, sometimes with a sharp temptation, yet a refreshing from the presence of God, O how it maketh him spring up again; grace we use to say is of a growing nature, and therefore, though like a grain of Mustard-seed, yet it groweth, or as the seeds of the Cypress-trees, which they say are so small, as they are hardly dis­cernable, Mat. 13, 15. and yet they grow to a great tree; and so in that place, thy talent or pound hath gained ten pounds; we our selves do not Plut. l. 11. c. 2. cited by Trapp upon Mat. 14. gain it, though we traffick with it, yet it is ascribed to the grace it self: no, Brethren, nor can his grace in us increase it self, for though it be a divine quality, yet it is a creature, though the new creature, and therefore weak, and cannot support it self, much less increase it self; it would quickly languish, and faint, and die, were it not for a continual influence from the Lord Christ to supply it; were it not for this supply of the Spirit, would the members grow think you, could they extend themselves from one dimension to another, if it were not for the nourishment they receive? no more can his grace grow without a continual supply; as the light, you know how in a moment it vanisheth, if it be but cut from the influence of the Sun; there is a glorious morning without clouds ariseth upon us, the whole hemisphere is full of light; if the Sun should now set, would that light grow think you to the perfect day? Surely no; it would be night presently; now we have a swelling stream, it fills the Channel, and over floweth its banks, to the inriching of the ground about it, but cut it off from the Fountain, or from the Sea, and what will become of it? so that the growth, the continuance of the stream is from the fountain; so it is in this case, though a mans gifts and grace rise never so high, and over-flow at his lips, at his actions, to make others also fruitful and to grow, yet if there be not a continual supply from the Fountain, would it subsist, would it not languish? therefore this is the comfort, that he is an Au­thor of it, I the Lord, hast thou not heard, hast thou not known, Isa. 40. 28, 29. that I the Lord, the Creator of the ends of the earth faint not, nei­ther am weary, and therefore though you faint and languish, yet I faint not, saith the Lord, I will renew your strength therefore, and ye shall run and not be weary, though now you cannot lift up your heads; therefore this is the first reason: It must needs be perfect, [Page 579] every good and every perfect gift cometh from the Father of lights, if any be more perfect then another, sure they are the gifts of his grace, but this is but the first.

The second Reason may be an auxiliary to the first, The Lord will perfect the work of grace he beginneth, and therefore there is such an increase, as the Apostle calls it, the increase of God: Col. 2. 19. Col. 1. 11. Eph. 4. 13. now why is this? because he hath appointed a measure of a ful­ness of stature to be attained by us, before we be made meet for the inheritance of the Saints in light; a child, while a child, is scarce able to mannage an inheritance, he knoweth not what it mean­eth; and so for a weak Christian; and therefore mark you what our Saviour saith, ye must be converted and become as little chil­dren, else you cannot enter into the Kingdom of God; he saw some Mat. 18. 3. pride, and swelling, and ambition of their spirits; well, faith our Saviour, this must be fetched out of you one way or other, either by love, or by the rod, or both, before you will be fit to enter into glory. O how heavenly and sweet do the Saints generally grow before the Lord takes them? Brethren, if so glorious a building as the temple of God be intended, will every rough stone, a rough-hewn-Christian be fit to lay in that building? O no, surely those knotty pieces shall be plained, and smoothed, and pollished before they be laid in that glorious Temple in heaven: remember it, I say, Brethren, there is a meetness for heaven, and though haply many of us care not for it, we would not be too meet for it, lest we be taken to it before we be willing to part with the world; never fear that, while thou hast such a heart, it is well if thou be not so far from it that thou never come thither, thou needest not fear coming thither too soon. But there are two causes which seem to call for a word here to open them.

First, what will you say then to persons, that it may be no sooner are converted but they dye; what time have they to grow in grace, and to come to this meetness of the inheritance of the Saints? Remember what was said before, that growth is not alway in all of the same pace: What if God will create one Adam in perfect stature the first day, and the rest grow to it by degrees, why may it not be so? what if some grow as the L [...]lies, Hos. 1 [...]. 5. shoot up quickly, much in a night, and others are longer about it; if all must grow and come to this fittness before he take them; [Page 580] and so if the Lord be a whole year turning water into wine in his ordinary way of providence, which is wonderful, and at ano­ther time, though not so often, do it in a moment; who shall say to him, what dost thou? this is as perfect wine, as fit to be drunk, as rich and full of spirits as the other; so the thief upon the Cross, he made a large progess in a short time; for I tell you, to believe in the Lord Jesus and confess him, and at such a time as that was, was no small power of grace, when himself was under the agonies of death, and Christ under disgrace and the shame of the Cross, and crucifying and dying, yea under the displeasure of his Father, crying out, My God my God why hast thou forsaken Luk. 23. 40, 41. me? when he was forsaken of his Father in a sort, and forsaken of all men, ye [...] and of his own Disciples also, none of them then durst openly [...]cknowledge him, and crucifying, at that time Peter had denyed him, they all fled from him before, though some of them stood and looked on, yet if they had been put to it at that time, it is a question what they would have done; therefore our Saviour in tenderness towards them, would have them be let go, Ioh. 18. 8. as you have it, when himself was taken; now at such a time as this, when heaven and earth, looked black upon our blessed Saviour, to own him, to despise the shame of the Cross at the first dash, and to reprove his fellow that was crucified with him, it was a great measure of faith: Ile tell you Brethren, it is like he that wrought that in him, had wrought a like measure of love, when he told him, he should this day be with him in Paradise: what such a wretch as I, that all my life time have lived so wicked­ly, and now am dying under my guilt; and in one day, at the last moment to be translated into a glorious Kingdom? O this could not but surely much enlarge his heart in love to the Lord Jesus, and that is the perfection of the Law: and so we see some Christians that grow more in a moneth, in a year or two, then many do in many years; some are foolish children that stick long in the place of breaking forth, some make haste, and run much in Hos. 13. 13. a little time, and therefore this hinders not but all should grow to their measure appointed of God, before they come to heaven.

And for the children of Believers; how can they come to this pitch, you will say, how can they grow [...]o such a height of growth? for answer,

[Page 581] First, It is worth the noting, that even they who deny them the priviledges of the Covenant of grace, which are visible and outward in the Church of God, yet dare not profess, whatever they think to the contrary, but that they are saved, or may be saved, and profess tender thoughts of them; they are not such duri patres infantum, as to exclude them out of the Kingdom; it was the Disciples fault you know, and so it may be good mens now, to hinder them from coming to Christ; they thought they were but troublesom guests to him, they were capable of little, and therefore forbad them, but they got a rebuke for their labour; what, saith our Saviour, is it not clear enough, even from the old Scripture, for there were no other then written; and they had means to know that they did belong to Christ and Luk. 18. 15, 16, 17. the Kingdom, else he would not have reproved them, Do you not know to such belongs the Kingdom of God? you might have known and ought to have known, and therefore you deserve a rebuke for it; and so it may be good mens faults now a daies, but yet they dare not exclude them from the Kingdom of glory.

Secondly, It is to be noted, that no unclean thing shall ever enter into that place; Children by nature are the children of wrath, poor leprous polluted creatures, and therefore if there be not a pardoning grace and cleansing mercy for them, how can they enter into glory? and because we cannot apprehend how it should be conveighed, shall we therefore deny it? are we not all of us pure receptives in the first grace, and are not infants as Psal. 17. purely receptives as we? Yea, are they not more purely receptives then we? for though it is true, they have the same seeds of re­bellion, the same spawn, the same venomous poysonous nature with our selves, miserable sinful off-spring, of miserable sinful pa­rents; yet according to their own principles, they cannot put it forth into such actual rebellion as we; and do not the acts increase and strengthen the habits, and the stronger the habits are, the stronger the opposition is against Christ, and therefore they are more purely receptive then we are: and therefore,

Thirdly, What hinders but they in as short a time as the thief upon the Cross, may be brought to as high a degree of grace as he, though in an unspeakable manner? Was it not more then ordinary that John leaped within the womb at the voice of the [Page 582] mother of the Lord? it was more then ordinary, else the mo­ther Luk. 1. 41. would not have wondered at it, though a miracle it were; truly, Brethren, every work of grace is a miracle, and the greater miracle it is, to work upon a desperate, prophane, hard-hearted sinner, that hath all his life-time been working wickedness with both hands earnestly; to make such an one in one day fit for heaven and glory, as the thief upon the Cross, where there is greater opposition, is not this a greater miracle then the other? Beside, let it be considered I beseech you, what our Saviour saith, he that receiveth not the Kingdom like as a little Luk. 18. 17. child, cannot enter into it. It may be some will say, this is nothing, he compareth his Disciples to Doves and Sheep, &c. and so he doth to a little child, this proveth nothing: But let it be con­sidered and weighed; and then I leave it to the judgement of im­partial persons; he saith not only, you must be like children, and like Doves for innocency; he saith not, you must be like chil­dren for humility, and want of envy, for love; no, but ye can­not enter except ye receive the Kingdom as a little child: the com­parison lies in the receiving the Kingdom, as well as in the quali­ties; so that except little children did receive the Kingdom, how can the Disciples be compared to them in receiving the Kingdom? how can they be, as I may say, made the very standard in receiving the Kingdom of God? we must receive it as little children re­ceive it; you never find such a like speech of Doves or Sheep, that we must receive the Kingdom as Doves or as Sheep, because they are not capable to receive the Kingdom, it was ne­ver appointed nor prepared for them: Now if little children be made, as I may say, the pattern for humility, self-denyal, which I tell you, Brethren, goeth far in Christianity. O which is the first step? humility, the second humility, the third humility, it reacheth to the top of the Ladder; and not only so, but the ve­ry pattern in receiving the Kingdom of God. Surely then, such children as we allow, as we must allow some, else the comparison were not true nor rightly framed, they must be allowed to be as holy as any others; truly Brethren, me thinks if we consider how much innocency there is in these little ones, which is not in us, O how we have rebelled all our daies, which they never have done; played the hypocrites before the Lord, which they never have done; dealt falsly in his Covenant, which they never [Page 583] have done; have such strong lusts in act and vigour, and strong habits of sin, pride, and envy, and hatred to oppose the workings of grace in us, which they have none of; me thinks it might easily be yielded unto, that former supposition, that many of them are saved (and who dare deny it) that they have grace, and a great measure, so as to be made the standard of receiving the Kingdom; therefore they may quickly come to a great height: but thus much for this reason, I am carried further then I had any thought, when I first minded it as an Argument.

Thirdly, Another reason may be, because the greater our growth is, the more honour he hath from us, and the more servi­ces, and we the more comfort; this doth much what concern the growth of such as are of years of understanding, for to such I speak; I give it therefore as a reason, only of the growth of per­sons of understanding, though some part of it may reach others.

First then, hereby God hath the more service: Alas, what service hath a Father or Mother from a little child when it hangs upon the breast? many a weary hand she hath with it in its fro­wardness, but no help at all, but when grown up it will do some­thing; Heb. 12. 12. so while a poor Believer is weak and feeble, feeble knees and weak hands, alas can scarce stand upon their legs, every little wind of temptation or doctrine is ready to blow him over, and Eph. 4. 14. stagger him, he stands scrupling and trembling at every step, and doubting, he cannot set a foot before another, but the Father is fain to take him by the hand and teach him to go, as he did Ephraim; this is the great time of Gods taking pains (like a Hos. 11. [...]. tender-hearted mother) with his children, and truly if his bow­els were not as a mothers bowels, yea much more infinitely, he would never endure to handle us so tenderly in all our weakness and loathsomness; now when we are grown up into Christ, are strong in his might and power, then we are able to do him some service, and he expecteth it of us, though the Lord knoweth we often requite him as Ifrael did after all his tenderness, he nourish­eth and bringeth up children, feeding us with the bread of hea­ven, Manna is our daily bread, the Lord Jesus, he maketh out somethng of him to us continually, whereby we grow, and presseth the promises by his own Spirit, that they may give down their milk and sweetness to us, and when all is done, we rebell against him, even to the breaking of his heart, as he speaks after Ezek. 6. 9 [Page 584] the manner of men; but this costs the people of God dear, who­ever they be, though it be true the Lord hath no need of our service, we profit not him at all, he can work deliverance for his people and Church, if there were never a Hester to pray nor mediate to the King, some other way he will do it; yet he ordi­narily useth the service of his people; and alas, that our reward may be the more abundant, our Crowns of grace may be the more weighty, so that there is not a step from the very Cradle to the Crown of glory, but all is grace, and growing, until it be swallowed up of that fulness.

Secondly, He is honoured indeed so much the more, Brethren, by our growth, fortes oreantur fortibus: O when his people come to that strength, to bear the Cross of Jesus Christ, to deny themselves, to hate their lives for his sake, which the Disciples at all times were not ripe for; how doth this honour the Lord Je­sus? O what Spirit is that whereby they are acted, that even their enemies themselves have been confounded with the consi­deration of it, and so when they are strong in faith, giving glory to God; a man weak in faith, a child, a babe that staggers at every difficulty, is questioning upon every occasion whether God be with them, as Israel, because they had no water; O, said they, Rom. 4. 20. Exod. 17. 7. is, God among us? because there was no water; now this is not to his honour, to have children live in a family together, eat and drink of the best, and yet to be alway children, weaklings, as I may say, consumpsit, this is a dishonour to their Father and Mother; so it is in this case, what is more choice, Brethren, then the bread from heaven, this wine and milk which is to be had in Jesus Christ, which Believers live upon; and yet if they be weaklings, how doth it dishonour Jesus Christ? his flesh is Iohn 6. 55. meat indeed, and his blood drink indeed: but if we come not on with it, it will be hard to perswade men so; but where they see us go from strength to strength, that we can do singular things Isa. 55. 7. for Christ, in prosperity, in affliction, which others cannot do: O they will be ready to say, surely that which these men feed Mat. 5. 47. upon is rare and excellent diet indeed: Now, Brethren, alas, this glory is nothing to God, it is only that he may be acknow­ledged among men in the way of his grace, which addeth nothing to him, but to poor creatures it doth, yet it is all he requireth, and he is jealous of it indeed: Now for infants, truly Brethren, [Page 585] though they act little among men, specially while properly in­fants, that cannot speak for him, thence they have their names Infants; there may be little appearance, yet the very considera­tion of this, that the Lord should infuse grace, yea such rich grace, as you heard, into them, me thinks should take us up sometimes with more admiration then we are taken up with it; for I say, no man dare deny but that they may have grace, and some of them have grace, and all of them that die in infancy for ought we know, have: Now how admirable is it? but God hath made it vi­sible in some extraordinary cases, as in John; is it stupendious that the like babe should leap in the womb for joy at the hearing of the report of Jesus, more then the most of Believers likely would have done upon a bare report? Beside, how many in­stances of little children wrought upon, even as soon as they can speak, I say, that can make it appear in an admirable manner, and to call God Father at very tender years, yea know him to be their God, and they his, and that they shall have a Kingdom prepared for them; me thinks these things are enough to convince us; there is no such necessity of years, Brethren. And then, is it not the more admirable, is not Christ more to be admired? Again, it is much for the comfort of his people, and truly this the Lord hath much in his eye, next to his own glory, which indeed is much magnified by the comfortable walking of his people; the more then a man groweth up in the knowledge of the things free­ly given of God by the Spirit of Christ, the more comfortably he 1 Cor. 2. 12. walks, such are an ornament to their profession, an encourage­ment and invitation of others to enter upon the same waies, when they see the faces of the Saints that shine, to be anointed with the oyl of gladness, and the Kingdom of God in them, to Psal. 45. 7. consist in righteousness, and joy, and peace, this encourageth others, that otherwise would be disheartened: Now I say, the Lord is very tender of his peoples comfort; do but observe it, and you shall find, Brethren, the blood and Spirit of the Lord Jesus to run through all the veins of the Scripture, and all for the consolation of the Saints; these things I write to you, that your Rom. 14. 7. 1 Iohn 1. 4. joy might be full, and that through consolation of the Scripture we might have hope; else why are there so many promises so often repeated again and again? how many promises of remission of sins set forth in various expressions every way, to affect and meet [Page 586] with every mans condition, but that his design is the comfort of his people? and wherefore are the examples of the Saints propo­sed to us; their falls, their restoring again, but for our comfort and hope? surely this is the design, Brethren; and therefore surely, he will carry on his people in the knowledge and under­standing of them, the closing with them, else the work is done but imperfectly; for what though the righteousness of God be revealed in the Gospel from faith to faith, except there be an eye Rom. 1. 17. Eph. 1. 18. opened? and as the light groweth clearer, so the eye groweth stronger and clearer to behold it: it will be little matter of com­fort to the people of God; what is a man the better as to com­fort, to have rich means, and knoweth nothing of it at all? and then to grow in grace, in all the graces of the Spirit, Brethren, this doth wonderfully help to the comfort of the Saints: What is the complaint of the most of men? O they cannot l [...]ft up their heads, they cannot carry a cheerful heart; why? O they think they are hypocrites, they are not right with God, or they are in unbelief, they cannot believe in Jesus Christ, they cannot do this or that, or they cannot see that there is any thing right in them: Why Brethren, it will not satisfie a tender heart, except he see and discover somewhat in himself of Gods working; now when it is, small as a Mustard-seed, as a Cypress-seed, it is scarce discern­able, but as it groweth from strength to strength, at last he com­eth to see it, when sincerity of h [...]art doth more ordinarily and strongly prevail against the sly and subtile insinuations of sin upon the heart. O then the soul can see that his heart is right with God; and so for faith, when it is strong and acts strongly upon the Lord Jesus, the soul doth even feel that it doth believe, and so an end is brought to all those sad complaints; let men of cor­rupt minds say what they will, Brethren, the appearances of grace in the soul, is a notable evidence of our being cloathed with the righteousness of Christ, when we walk not after the flesh, but after the Spirit; for a man to pretend to have no condemnation upon him, and yet walk after the flesh, loosly and vainly, wicked­ly, Rom. 8. 1, 13. and yet never doubt nor question his condition; I say, that man is in a desperate security, a lethargy, it is very great odds but he perisheth in it; the Apostle saith, such shall die; and they say, they shall live; but they will one day know, whether Gods Word or theirs shall stand▪ Well then, this much furthers [Page 587] their comfort, and this is one of the Lords great designs for our good, that we should walk comfortably, and therefore he brings o [...] that his work; that spark in a great deal of green wood, that smothers, and smokes, and puts out our eyes almost with weep­ing at it, he bloweth it up by his Spirit more and more, and bringeth judgement to victory, victory over our corruptions through the strength of the Spirit, and so victory over our doubtings, fears and discomforts. O what riches of grace is Mat. 12. 20. here! but thus much for the Arguments of the point.

For the Application then; First, this will speak the sad condi­tion of two sorts of persons, and those are,

First; Such as make a profession of Jesus Christ, and yet grow not, are at a stand; we do innovere but not promovere, like a horse in a mill, go round, and are at night where they were in the morning; they go round in a formal compass of duty, but alas, grow not by it at all; look upon many professors, and consider what they have been, and shall you not find they had as much life seven years ago as they have now, they are grown in faith nothing, their faith is still as a grain of Mustard-seed, if they have any at all indeed, as they may, its true, and yet not grow for a time; the Apostle speaks of silly women, that are alway learning and never come to the knowledge of the truth; and 2 Tim. 3. 7. there are silly men among us that are alway learning and yet are not come to the knowledge of the truth: Some indeed I pitty much, there is a natural defect in their understandings, by media­tion whereof all this growth is perfected, and it is so great in some, that they will hardly ever be able to apprehend much of the wisdom of God in a mysterie, it is well if they understand the main thing, without which there is no life; but these are not the persons I speak of, but such among us have wit and parts enough, can understand, and manage, and improve any thing else they take in hand, and yet in the matters of their souls, they take up their rest like tyred Jades that will go no further: the Apostle reproveth the Hebrews for it sharply, that when for the time they might have been teachers of others, yet we had need Heb. 5. 12. to be taught our selves the first principles of the Doctrine of Christianity: truly Brethren, me thinks you that have long known Jesus Christ, and have gray hairs upon your heads, and are found in the way of righteousness, when you see young strip­lings [Page 588] out-grow you, and apprehend much of the mysteries of Christ which you do not, this should be a shame to you: it is a Prov. 16. 31. strange sottishness and security that seizeth upon men, in respect of their souls: they would think shame that a young man of little or no experience should know them, to manage their trade bet­ter then themselves, that are of so long standing and experience, but here they are content to be out-stript, and content themselves with any thing; that your grace should be so small, as I may say, in the seed still, so small as a seed, and scarce discernable to this day; O what a sad thing is this! now your salvation is nearer then when you believed, and you are as far from being meet for it, as when you believed. O how unfit are we for death, though we have one foot in the grave already some of us, and we do not heed this? Surely, if this be a truth, that those who are planted in Christ do grow, and thou canst not find thou growest; what canst thou conclude, but one of these two things?

First, that either thou hast all this while deceived thy self, and thought thou hadst the root of the matter within thee, and hadst it not, for if thou hadst, thou wouldst have grown: The King­dom of God will not be alway as a grain of Mustard-seed, and that which is in thee haply appears to be no more; and is not this a sad condition, Brethren? is it not high time for you to look about you, when you are grown to such years, and never have been planted into Jesus Christ, never made one with him to this day? I say, a man that findeth he groweth not at all, he is where he was so many years ago, hath cause to fear this; and me thinks this should startle us, a company of lazie professors, that never matter whether they improve or no.

Or else secondly, which is bad enough, that thou hast some sad disease upon thee, that hinders thy growth: surely somewhat is the matter, Brethren, it is not right with you; if you have a child stand at a stay for two or three-years, while it should grow, you see it is a living child, but it groweth not; O surely it hath some disease or another, some obstructions hindering the course be­tween the head, and heart, and the members, and you fear such a child will not live. O that you would but apply this to your souls! sure you have some desperate disease upon you, some ob­struction or another; it may be the world is gotten between you [Page 589] and the root, and the head, which is Christ, and so the communi­cation is hindred, you grow not up into him, draw nothing nearer to him at all; doth it never enter into your hearts to con­sider this, Brethren, are you not afraid of perishing in such a condition? I am sure your condition is sad, that a growing sen­sible Christian would not be in your case for a world; and are you not sensible of it? it is so much the worse. O how will you answer it, Brethren, considering how much influence you have had from on high, the Ordinances, the fat things of his house in abundance, the sincere milk of the word you have had in this place for a long time, more then most places have had it, and yet your souls have prospered no more under it; you have had five Talents, and yet it may be many that have had but two, but one, have out-stript some of you; where you have had five Sermons, five opportunities of grace, many a poor soul would have been glad of one, and yet such it may be stronger in faith, more in hu­mility, more spiritual minded then we are; can you answer this at the great day? But thus much for this first.

Secondly, It sheweth us the sad condition of such, as instead of growing in grace, alas they grow worse and worse; as the Apostle saith, evil men and seducers grow worse; and indeed, we 2 Tim. 3. 13. must know this, Brethren, we do grow either better or worse, as haply afterward we shall have occasion to speak to at large; either the house of David groweth stronger, or the house of Saul; either the flesh or the spirit prevails in the hearts of the people of God; there are two sorts of persons whose condition is under this consideration.

First, Such as have profest the name of Jesus Christ, and yet alas, though they were green for a while, now their leaf is fallen, their light is gone out, they are fallen from their place of stand­ing among the Saints in appearance; never was there an age more fruitful in such barrenness then this is; alas, like a Fir-tree shaken with the wind, they lose their fruit, yea, are turned up by the roots, and now are become as a dry stick, fit for nothing but to burn, the latter end of such men is worse then their beginning, Mat. 12. 45. Iude 12. they are trees twice dead; not only dead by nature, but have lost their profession, which was a visible life, whereby they did appear to men to be alive; and is there any hope of such a tree living again? truly, Brethren, very little; I have oberved [Page 590] it, and I wish I could look upon it with a more trembling heart, that such men as these grow worse, fall off and decline, they are the saddest, hard-hearted, desperate, prophane wretches afterward; or the most besotted worldlings, and seldom are they recovered. I know not whether I may speak to any such at this time, I hope the best things of you; if there be any such, let me tell thee, thou art in a more dangerous condition then those that never knew God to this day.

Secondly, Such as never yet had appearance of being planted into Jesus Christ, and so no growth in them, but are yet in their Isa. 55. 11. naturals; know this day, you are growing worse and worse, the Gospel doth not return in vain, you are worse every day then other, every Sermon then other; the Gospel is a savour of death to death to you; as there is nothing doth condemn sinners like to Iohn 3. 19. the Gospel rejected, so nothing doth harden sinners more then the Gospel, and those precious promises which men give the hearing to, day by day, but alas that is all. Isaiah, the most Evangelical Prophet, he cometh with a make you the ears of this Isa. 6. 10. people heavy, that hearing they might hear and not perceive. If the Son be not kissed when he is offered to sinners, but they turn their Psalm 2. backs upon him, he will be angry; if the more worthy person be suitor, and be denyed and slighted, and the heel lift up against him, will not this provoke him think you? surely it will: therefore God doth usually give up such to a reprobate mind, yea even for Rom. 1. 28. despising the light of nature, much more the Gospel, and giveth them up to hardness of heart; you shall ordinarily see where the Gospel cometh at the first among a people, it works more mightily then afterward; at first, though men are prophane, yet they have not had the Sun-shine to harden the Clay into a Brick; the Word of God, this Gospel and means of growth, it is as fire, the coals of love, and either they do melt, or else burn sinners into stones and bricks, and sear their consciences that they are even past feeling, hence it is we have so many desperate­ly wicked persons among us. O how sad a condition is this Bre­thren, to be growing worse and worse under the greatest mercy and love that the Lord manifesteth to any! Sinners, in good ear­nest, do you think it is the way to heaven to grow worse, and worse, or the way to the Chambers of death? Thou knowest thy self to be a more desperate prophane wretch then formerly, [Page 591] making no conscience of that which heretofore thy soul it may be hath trembled at, now it goeth down without regret, or else if not in open prophaneness, if thou meltest away in secret wick­edness, that no eye takes notice of, and art worse and worse, what will the end of these things be? the Saints that grow, they grow up into the likeness, and image, and glory of Christ, they grow up into him; and thou growest up into the likeness of the Devil, up int [...]im; What will become of you? O that sinners would but lay these things to heart: if heretofore thou wast over­taken with a sin, it may be it was some trouble to thee; now thou wilt work the works of the Devil, thy will is ingaged, and so much the more haynous the sin is; what can you expect, Bre­thren? O that God would open sinners eyes, that they might but see whether they are going, what they are doing, and they could but consider what bitterness this will be in the latter end, to grow worse and worse.

The next Ʋse shall be then, Brethren, to take an account of Ʋse 3. our selves, whether we grow or go backward yea or no; this is not the work of every day, Brethren, for it will hardly be dis­cernable, if we daily should put our selves to the tryal, we should do nothing else, it would eat up that time, and those endeavours to grow, which ought to be laid out upon it, that so it may af­terward appear; a man that should spend every day in casting up his whole Books, to see how he groweth in his estate, would h [...]nder himself of those endeavours to thrive that must be used, else he cannot thrive; besides, this growth is not the work of a day usually, though sometimes it may be so; but of moneths, or a year, or so; if a man should sit by his tree, or set his eye upon his child to behold his motion or growth, he would lose his la­bour, it is better seen afterward, as in another place afterward shall be spoken; besides, if we should daily judge of our growth and try it, alas what inconstant judgements should we make of our condition; for some daies we are up, and some daies down; it may be some daies under the power of a temptation, and other daies set at liberty from them; sometimes the Merchant mak­eth a losing bargain, sometimes a winning; sometimes his cash cometh in, and sometimes he is all in disbursments; therefore he must not, he cannot judge of his estate, whether he prosper or [Page 592] thrive by this or that day, but after a while he should look to it, cast up his Books, see how it standeth. Brethren, it is impossible to perswade a Merchant, except he be Bankrupt, and knoweth it is so, and therefore hath no mind to look upon his misery, else I say, you cannot perswade a Merchant but he will take his set times for perusing his Books, casting up his accounts, and not let it run too long neither, for fear of the worst, and if any should advise him to the contrary, he would take him to be his enemy, suspect him for one that would undo him; and yet alas, how easie are we to believe Satan and the world, when they shuffle us off from this work of casting up the accounts of our souls? I think we may all of us, or the most of us, plead guilty here; have we our times, Brethren, we set apart for this work of self-searching and tryal? not an hour in a moneth, or many moneths; when we come to the Lords Supper, an hour in a quarter, or a day in a year, yea, do you ever perform this duty at all? truly, it is an ill sign when we are so backward to search; the Lord perswade you to the duty: you heard before how sad a thing it is to be at a stand, not to grow; and beside, how canst thou be thankful if thou take not notice of it? he loseth his glory, and that will neither be for our advantage nor com­fort.

And here I hope it may not be beside the Text, to speak of growth, under that other ordinary Simile, of growing like trees or plants; in Scripture, nothing more ordinary, then that where Believers are compared to trees of righteousness, and branches in Christ the Vine; and what is included in this comparison here, as to the growth in quantity, increase in quality, and good­ness and swiftness of it, I hope I shall meet with in the other.

First then, look whether you grow more into the root, you 2 King. 19. 30. grow downward, for if a tree grow not in the root proportion­ably, you know it will be top-heavy, and every blast is ready to over-turn it; that soul groweth to purpose, that groweth then in the root more; now what is this root but the Covenant of Mat. 3. 10. grace, as you have heard? when God would cut a people down by the root, he would dis-covenant them; now the Lord Jesus is the main of the Covenant, and therefore called the Covenant he and his Spirit are the great promises of the Covenant; Chris [...] 1 Cor. 1. 30. [Page 593] as he is tendered for righteousness, for holiness, for redemption, and all. Now there are three graces specially which respect the root Jesus Christ, whereby we may be said to grow in the root, and therefore let us labour to search and try our selves by them.

The first is Faith, Brethren, whereby indeed we are planted into him, and as that grows, so we are said to grow in the root; time was when our faith was but as a grain of Mustard-seed, but now hath it deeper rooting, faster hold of Christ; do we now embrace him more closely then we did? time hath been it may be, when we have understood little of the Covenant of grace, and so consequently could give but an assent to what we under­stood of it, and an answerable consent; but dost thou now un­derstand it more, to give a firmer assent to the truth of the thing? wherein the Lord hath promised to give his Son, and with him remis­sion Isa. 43. 25. Ier. 31. 34. of sins, that he will remember them no more, and blot out their ini­quities; thou assentest to this truth now more then thou didst be­fore. O the bloodiness of thy guilt was that which dismayed thee, the horridness, the filthyness, the multitude, the aggravations of thy sins; now thou seest and consentest to the truth of it, that God will swallow up all, they shall be (though scarlet) as white as snow; though the time was, the sight of thy sins did as much amaze thee, as the sight of the Egyptians did the Israelites, O thou knowest not what to do; now thou canst look upon them as swallowed up in the red Sea of the blood of Jesus Christ. O a Sea of mercy, a red Sea of precious redeeming blood! what will it not swallow up? dost thou find it? O observe, Brethren, how you grow in your assent to it; and so for mortification, subduing iniquities, because thou hast been prest and pestered with thy lusts, thou hast been ready to [...]ay, all men are lyars, in thy haste: O notwithstanding this Covenant of grace, I find my corruptions strong and lively: but now thou dost not up­on this account question the Covenant, but assentest to it, and Mica. 7. closest with it, consent as well as assent, and so waitest upon God for the fulfilling of it until his time; he that believeth, maketh not haste; though he make it not to grow, yet this is all thy sal­vation, here thou hangest thy hopes, and off this thou wilt not be beaten, though heretofore thou hast found, alas, thou couldst hardly fasten upon it at all, do you find this? Bretheen, see [Page 594] in what degrees: if we grow not here, we grow not at all to any purpose.

Secondly, And that which is indeed included in the former, is that of self-denyal; if any man will be my Disciple, he must deny [...]lat. 16. 24. himself and take up his Cross; Deny himself; all that is desirable in himself, all that he lookt upon as conducible to salvation, whether his works, or gifts, or duties, his priviledges, or what­ever; It is true, we had a root of our own in Adam, but that worm of sin hath smitten the root, and it is withered, and it is but rottenness, and therefore there is no growth to be expected from it but what will be rotten: Now Christ alone in the Co­venant of grace is the root, and the more we grow off our own root, the more we grow into him, as the root: Now consider this, Brethren, it may be the time hath been thou hast builded much of thy hopes and comforts upon what thou hast had in thy self. O if thou couldst but do this, and that thou couldst be quiet and take comfort in thy condition: now, though thou do more or do less, whatever thou art enabled to do through him, dost thou find that thou canst bless him for it, and yet go out of all, and be as though we had never done any thing, counting all but as menstruous cloaths, and yet not the less, but the more en­couraged, that our own righteousness is not the bottom, be­cause then it could not be sure, but we have such a root as never withers, even Jesus Christ. Alas, how far short are we in this? though we have seen it many times, when we would be standing upon our own bottom, that we cannot stand upon a thing that stands not under us, but sinketh, only upon the Rock Jesus Christ, yet we have not learned this many of us I doubt: this hinders our growth much; as if a vessel be indeed afloat, yet so shallow, keepeth so near the side of the shore, as that it ever and anon strikes upon the ground, it can make no considerable progress, and is in danger of smiting beside: so it is in this case; well, consider then, this hath been our case, we could not launch out into the deep, perfectly trust to that grace revealed in Christ, we must have one foot upon the ground, we must feel something of our own under us, or else we could not be quiet; is it thus with thee now? that thou ar [...] more come off this, thou canst now though thou see nothing in thy self, yea when there is most ap­pearing in thee, yet wave all, come clearly off it, and alone cast [Page 595] thy self upon the waters, commit thy self to the deep, where no bottom is to be felt; this is growing in the root in­deed.

Thirdly, In humility; this is another which indeed doth fol­low upon the other, and must needs do so, for nothing emptyeth more then faith, nothing layeth the soul lower, and indeed this is the prospering grace of the soul; that soul that is lifted up, as the Prophet saith, is not right within him: Learn of me, saith our Hab 2. 4. Mat. 11. 29. Saviour, for I am meek and lowly: O when the soul is thus low, then it is hungry, and thirsty, and poor in Spirit; and then it sucks from the Lord Jesus, then a taste of his love is sweet to the soul, then the Spirit being ready to yield to God in every thing, to do all his will, God is ready to yield to the soul in every thing that he requireth agreeable to his will; how do we grow in hu­mility, Brethren? examine this, it is the first, and second, and third, and every step of Jacobs Ladder; dost thou find, that whereas thou wast wont to over-look and undervalue in compa­rison of thy self; now rather thou thinkest in good earnest, that every one fearing God is better then thy self, because of the vile­ness of thine own heart, thou seest; before thou couldst not bear a reproof, but if thou didst not turn and all to rent him that re­proved thee, though with never so much mildness, yet thou wouldst snarl, and quarrel, and be ready to cast as much as that came to, into his own teeth that reproved thee; now if thou be re­proved, thou hast nothing to say, but fearest thy heart, it may be too true of thee, now it is welcome, thou lovest them that reprove thee so much the more; Brethren, it may be heretofore you would be apt to complain of your selves, and of your own vile­ness, and make sad mone, and yet if another speak but an ill word of you, yea, if they speak no more of you then you de­serve, you could not bear it; now if they speak ill of you, art thou ready to lay thy hand upon thy mouth, sure the Lord hath bid them speak evil, and there is cause enough for it, and they 2 Sam. 16. 10. cannot say worse of me then I am. O here is a growth in humili­ty; before thou wert ready to envy every one that had more gifts, or more grace, more of the hearts of Gods people then thy self; now thou art ready to say with Moses, enviest thou for my sake? thou canst sweetly submit to his disposal of thee: the Numb. 11. 29. Exod. 32. 1. least thou hast is more then thou deservest. O this is that which [Page 596] obtains much of the Lord, when thy heart is in such a frame, it is fit to receive; so Jacob, he was less then the least of his mer­cies, it was an argument wherewith he pleaded with the Lord; thou art content to be any thing, though in never so mean a degree of service to him, so be he will be but thy Father and own thee; if thou mayst not be with him in the transfiguration upon the mount, if thou mayst be but a Disciple, if thou mayst not get within the cloud with Moses, nor be a Benjamin; yet if Mat. 17. thou mayst be a Son and a Subject, though no Favourite, this is that thou art contented with. O here is a growth! Brethren, search and try, are we come to this pitch, or how far are we gone herein? is it better with us then it hath been in this re­spect?

But then secondly, we must try whether we grow upward yea or no, as well as downward; and this I shall consider according to the chief faculties of the soul, the mind and the will, and speak somewhat to each of them.

And first for the mind, the understanding. 1. Do you find, Brethren, that you grow and increase in the knowledge of his will, that the darkness that is upon your hearts naturally, doth vanish by any degrees? do you find the vail doth wear thinner that was upon your hearts, that you begin to behold the Lord Jesus with a more open face then before? time was when you were babes in understanding; are you new men and women, or are you past the state of babes? Alas, I doubt if the treasuries of our hearts were laid open, we should find them very empty of this heavenly knowledge, how few can bring out of their trea­suries both new and old? This will appear in these two things Eph [...] 4. 14. specially.

First, if you be apt to be tossed up and down with every wind of Doctrine, and are not-stablished in the present truth, but your minds are floating, and hovering, and ready to settle upon any thing that is presented to you, though contrary to what you have received, it is a sign that you are but children in understanding; how easie is it to deceive children, to put upon them Counters instead of Gold, to make them part with the one for the other? and how easie is it to lead captive silly-women, as the Apostle 2▪ Tim. 3 6. calls them that are ever learning, and never able to come to the knowledge of the truth; a weak eye that cannot discern between Heb. 5. 14. [Page 597] things that differ, hath not his senses exercised to discern: it is very easie to put one thing upon them for another; truly Bre­thren, these times have the name for times of great light, and greater knowledge then there was before, and I do believe that knowledge shall encrease by going too and fro; but yet for all that, mens eyes are very weak, they cannot discern between light and darkness, but put darkness for light; for what is the ground of all errour, is it not the ignorance of the Scripture and the power of God? and was there ever any times more fruitful in errour then these are? Alas Brethren, what strangers are many of us to the very principles of Religion, if examined, in them that pretend to such high discoveries and revelations of Christ in our times, such have need of milk, and not of strong meat; the wisdom of God in a mysterie is a riddle to them; the Heb. 12. 5. Apostle spake it to them that were perfect, that is to say, grown men and women, in opposition to babes: Well then, look to it, if you find your selves easie to be shaken, to turn with every wind of Doctrine like a weather-cock, it argues you are but children, but babes; you may perswade a child to any thing, to be of twenty minds in an hour, because alas, he hath no sound well-grounded knowledge of any thing, you may perswade him to part with his meat, his drink, for a toy, or by some pretended loathsomness in it that is not, and so it is with poor, weak, igno­rant souls; how do we see many cheated out of Ordinances, out of duties, out of close walkings with God, as things of no mo­ment, by the cunning craftiness of them who lie in wait to de­ceive. It is a sad thing to see persons that should be of great­er knowledge then ordinary, that in things so much controvert­ed, as they are now a daies, can in a few daies time be so tost with a wind of Doctrine, as to take up a strange, a contrary practise; this easiness to forgo our principles, argues we are childish and weak.

Secondly, Are we grown in understanding? you will find it by this; thou wilt not be so ready, so easie to take offence as here­tofore thou hast been: alas, before men are acquainted with the waies of God at all, you see they are offended at every thing they see; the Jews were offended with the meanness of Jesus Christ, his descent, that he was the Carpenters Son, he was not like to be the Messias; alas, it was the weakness of their under­standing, [Page 598] they did not consider those Scriptures, where it is said there should be no beauty in him that we should desire him; and that Mat. 13. 15. he should come meek and lowly, riding upon an Ass: and so they were offended at his Doctrine, when he told them, they must eat his flesh, and drink his blood, they could not conceive of it; and many of his Disciples went backward and walked with Zech. 9. 9. Iohn 6. 66. him no more. And so sinners, O they stumble at every thing in the people of God, when they consider them, and pry into them, and find they miss it, and fall in their duties, they are prejudiced strongly against the waies of God upon this score; alas it is igno­rance, they know not that they have a corrupt principle within, whereby they are laid open to sin, when lust and temptation meeteth, except the Lord do wonderfully keep them; they expect they should be as the Angels in heaven, altogether spotless and pure, even while they are upon the earth, and therefore they are offended. And so a weak child of God, that is newly come on to grace; alas, every little thing in the way they stumble at, for this offending is nothing else but stumbling upon a thing, so as to hurt themselves by it, either by being drawn to sin thereby, being encouraged to sin thereby, or else by being grieved at it without cause; you know a child cannot get over that which a man maketh nothing of, but he stumbleth and falleth: so the Apostle, where he discusseth of the use of indifferent things, saith he, All 1 Cor. 8. 7. men have not this knowledge, that an Idol is nothing, and therefore if some weak ones, see a Brother that is strong eat of that which was offered to an Idol, which he knoweth to be lawful for him to do, he is offended at it: this argues weakness: now have we found it so, that we have been apt to take offence at any thing, at every thing in others almost? and now we can bear; it argues we see more clearly the grounds of such actions; but thus much for this.

Secondly, Another part of this growth upward, I place in the will, which is indeed the main, the commanding faculty of the soul, and indeed wherein the main of faith doth lie, and of other graces, as of tender-heartedness, and the like: dost thou find then that heretofore thy will was more unsettled and wavering, being as I may say, halting between two, thou wast not able to come up so fully, to such a resolution for God and for Christ, as to trample all under-foot for them; thou wouldst have them, but [Page 599] either hadst some reservation, in such a case thou wouldst be sa­ved; now thy resolution breaks through all whatsoever, this is growth indeed.

A man of a weak resolution for Christ, alas if a temptation come, to deny him the allurements of the world, he forsakes him with Demas, and imbraceth the present world, or the frowns of the world, he draweth ba [...]k to perdition; or else is foiled with 2 Tim. 4. 10. Peter, or at least much abated in his zeal, groweth to a more in­differency Heb. 10. Col. 6. 12. Gal. 2. 12. of Spirit, would joyn Christ and Moses together with the temporizing Jews, to keep themselves from being persecuted; and as Peter himself afterward, alas his resolution was not yet so strong as afterward for fear of the Jews, he did forbear to walk with the Gentiles as before he had done, and so was an offence to them. Ah dear friends, it may be some of us can tell the time when for fear of men we have sadly miscarried, is it better with us now? have we now more courage? have we for fear of shame come to Christ with Nicodemus by night? and now are we not Ioh. 7. 50. ashamed of Christ nor of his Gospel? As the Apostle, he was not ashamed of it, though it were persecuted, and though his meanness of speech were despised, his preaching in a suitable man­ner to the subject, which is a great part of a Preachers duty, he was not ashamed: Well then, now consider, doth the Lord give thee such boldness, such courage, such resolution of heart, as to hold fast the Word of his patience, the suffering-truth? it may be we may be tryed in this point; if we be not grown we shall mis­carry as heretofore we have done. Alas Brethren, a little touch with a finger, a little blast will blow a c [...]d over and over, but if we be grown, we shall find greater resolutions against sin, to avoid the occasions of it; do you find, Brethren, O the yielding frame of your hearts to sin, to weakness, every day it is weaker then heretofore, and done away, that now you can peremptorily deny a lust, deny a temptation? O you may not do this and sin against God! then we are grown in the will indeed: and the more strong we grow in these resolutions, the more we grow in this respect; but if we cannot cease to sin, Brethren, we are where we were; it may be we may be sometimes affected a little with our sins upon a flash or pang, but have no power nor 2 Pet. 2. 14. strength to resist our wills, our wills are as weak as water to any thing that is good, and against sin; we grow not, Brethren.

[Page 600] Again, as thus downward and upward, so see how we grow in fruitfulness; we have spoken at large to that subject, that we must bring forth fruits, or else we cannot escape the Axe; now I speak of the measure of the growth therein; a young tree of the first year, cannot be expected to bear so much, as when better grown; no more a young Christian: here I would only mind you of two things.

First, that we bring forth more fruit, that is, that we do more for God then we have done, and for his people, and for our own souls; it may be thou hast heretofore, but now and then prayed to God, dost thou now do it more often? it may be three times a day with Daniel and David: It may be heretofore thou gavest but little to the relief of the poor Saints and others in distress; dost thou now give more and more, proportionable to thy estate, as the Lord hath blessed thee? for that is the proportion which 1 Cor. 16. 4. the Apostle maketh; and so where heretofore thou didst speak but now and then a savory word, now dost thou grow in that? is thy communication much more seasoned and savoury? is it all savoury, tending to minister grace to the hearers? heretofore thou hadst it may be scarce a thought of God in a day; now he is the object of the workings of thy soul, the thoughts of him are pleasant to thee, this is an high condition, it argues thou hast grown, thou art in a growing condtition; but this is not all, Brethren.

Secondly, Is that more fruit you bring forth, better then it was before? is it more mellow then formerly? or if thou bring forth no more in number, is it more in weight? for God takes not our services by number but by weight; and it is a sot­tishness of the poor blind Papists, to think that God is pleased with their much speaking, with pattering over so many Avy Maries and Pater Nosters, or principles of the Doctrine of Christ. I wish our practises be not too like theirs; It may be heretofore thou couldest not enlarge thy self in prayer, and now thou canst; and thou thinkest thou art much grown, it may be in bulk, but not in goodness; are thy prayers now more, the breathings of the Spirit of Christ within thee, and less of thine own Spirit? O how much strange fire mingled with our sacri­fices, and strange incense, strange zeal, even our own passions, instead of a zeal for God! Now Brethren, is our zeal and fire [Page 601] more pure, coming down from heaven, even from the Spirit of Jesus Christ, warming our hearts? Look to this, do we find that we grow more spiritual in duties, in prayer, do we act our faith more strongly, wrestle with God in spirit more then in words? children are apt to be taken with bables and pictures, and flowers in the corn, and we w [...]th sweet and quaint expressions; but now have we learned to worship him more in spirit and in truth; to know that the great work of our duties lie in the frame of our hearts toward God, in prayer, in preaching, in hearing of the Word? It is childishness, Brethren, for one never to be well, or to place so much in it to be alway upon the lap and dandled; do we find that now we would rather be made serviceable to him, and do it with more pure hearts, more pure ends, not for our selves, but for his glory, we ask not gifts, parts, Iam. 4. 3. grace, to spend it upon our lusts as heretofore; not [...]or our own peace, that we might take our ends, but that we might be fitter instruments in his hands for his glory, not for our own praise and honour among men. O look to this, I tell you there is nothing sticks closer to us then this; now doth this sowrness, crabbidness of our fruits wear away by degrees; is it better with us in these respects then before? this is a sign of growth indeed.

I will add but one more, and that shall be this; Dost thou [...]ind that thou growest by the opposition thou meetest with in the work of grace, either from without or from within, or any way whatsoever?

First, I say, from opposition without, grace will grow and gather strength, and this either from men or from the Lood; from men, when they oppose the way of God wherein we walk, we must look to it that we grow so much the stronger, for that is the na­ture of grace, Brethren; as when Paul preached the faith which once he had destroyed, and the people were amazed, saith the Acts 9. 22. Text, and they spake of him as a changling, is not this he that wast­ed them that called upon his name in Jerusalem? but Saul waxed so much the stronger, and confounded the Jews that dwelled at Damaseus, proving that this was the Christ. As the fire, they say, is hotter by antiperistasis, in coldest weather; the Palm-trees they grow like as you heard in the proof, that raiseth it self up under a weight of opposition. Well, look to this Brethren, I do not Psal. 9 [...] mean an Ish [...]elitish spirit, that is against every one, and every [Page 602] mans hand against it; and that a man should out of a cross, crooked disposition, do any thing, or vex and gall persons that op­pose them; but grace will then be stirred up as the fire by the wind, that bloweth it this way and that way, it is in vain to blow it out, to offer it, for it increaseth the flame; there is no resisting that Spirit, whereby the Saints a [...]ted; look to it, is it thus with us, or do we find that opposition from men doth cool us, dis­courage us, dishearten us, so that we dare not own the Lord Je­sus and his truth and way? Truly, it is to be feared it is not right with us.

Secondly, From the Lord, there is some opposition sometimes, he wrestleth with us; Jacobs wrestling with God implyeth some Exod. 32. opposition of God, as I may say, he wrestled with him, let me go, saith he, this stirreth him up so much the more earnestly to lay hold upon him, when the Lord would take his leave of him; and you see the poor man in the Gospel, when he was rebuked for crying after Jesus Christ, he cryed so much the more earnestly; and Mat. 20. 31. so our Saviour when he was in that great agony, or striving un­der the displeasure of his Father, saith the Text, he prayed so much the more earnestly. So the Lord doth sometimes hang back Luk. 22. 44. or hide his face, that he might draw out more and more his peo­ples hearts toward him, as a Fisher draweth away his bait to make the fish follow it the more eagerly. Well, consider this now, do we thus grow, even by opposition? if the Lord say to us we are dogs, not fit for childrens bread, can we conclude the worst against our selves, and yet gather upon him for the crums at the least?

But then there is opposition from our selves, from within, and that is from the rebelling of our lusts, they rise and swell, and many times over-bear us, we are foiled; do we grow by this? this may seem somewhat strange, that the acting of sin should tend to the encreasing of grace, for that we must know, that it is not proper; for every act of sin properly doth strengthen the habits of sin, and the stronger sin is in the soul, the weaker grace is like to be; as the more the water cools, the less heat there is re­maining in it; but it is by accident, as water cast upon a coal­fire, at present it seemeth to put it out, but afterward it burns so much the hotter and fiercer. So grace takes occasion hereby to stir up it self so much the more, to set it self so much the more [Page 603] in opposition to it; it maketh a child of God so much the more humble, so much the more watchful and full of prayer, if it be right with them, and neither sin nor Satan gets by this at all. So if Peter be tost in that sieve of vanity, that temptation, and fall; O how it humbles him; and how afterward it fetcheth him off his own bottom! how valiant he grew for Jesus Christ? And Hezekiah his pride in the business of the King of Babylon, how it tended to humble him so much the more; do we find it thus? doth sin increase our grace, increase even by our falls? do we get ground of them yea or no? if not, it is not well with us. And thus much shall serve for the tryal.

The next Ʋse then will be for Exhortation to us all. If we find that we have none of this, we grow not at all, we are a com­pany of poor formal professors, we are at a stand for proficiency, we know not what it means; I should advise all such, Brethren, to look to their standing, their being in Christ; it may be you have been deceived all this while, and except you be in him, ex­cept the Sun of righteousness be risen upon you, it is in vain to put you on to grow, as to the event, though not as to the discharge of our duty. A rotten root will not carry the branches on to any increase, they may be at a stand a while, but they will wither and rot, and perish as well as the root; look to your foundation, Bre­thren, me thinks I should not need to press this upon you, you know for the notion as well as it can be told you, that except you be in him, you can bring forth no fruit, much less can you increase in fruitfulness. If you do not shut your eyes, Brethren, & wink with them, as they in the Gospel did, they stopped their eyes lest they should Isa. 6. 10. Mat. 13. 15. see with them; the Sun of righteousness is ready to arise upon you, are you willing to have it so? would you have him to arise upon you? would you be made one with him? would you be found in him as the root, the head from whence righteousness and holiness proceedeth? deceive not your selves, Brethren, Christ offers himself to you all, every one that will may come and take him for his head, for his root, and so grow up in him; if thou wert willing, then what is the reason thou art not in him? well, surely then thou art not willing, (whatever thou pre­tendest) he would gather thee under his wings, as a Hen the Chickens, where they grow apace from the heat they are [Page 604] cherished with; but ye would not, ye would not; look to this in the first place.

Secondly, you that are alive through grace, and have this union with Christ, and yet it may be find you grow little, or hap­ly can scarce see that you have grown; now will you be exhort­ed in the name of Jesus Christ, in the Apostles words, Grow in 2 Pet. 3. 18. grace, and in the knowledge of our Lord Jesus Christ; Labour to im­prove, to come on, to be fat and flourishing, content not your selves to be babes in Christ, no nor young men, but grow up to be Fathers. The prosecution of this Use, the general Exhortation, I shall first lay you down some particulars, wherein among others specially we are to labour to grow, because haply if we rest in generals, each hearer hath not his skill to bring it to particulars. Secondly, the motives to enforce it. And thirdly, some general helps to growth, and then come to some other Exhortati­ons.

First then for the first, wherein specially we are to look to our growth; and first in knowledge: we must [...]ook to it that we grow in the first place; as the Apostle hath it in that forecited place, Grow in grace, and in the knowledge of our Lord Jesus Christ: 2 Pet. 3. 18. Knowledge is not here put by way of contradistinct. from grace, as if it were no grace, but as being that special grace which doth so much promote and further the growth of all grace: beside, the Papists tell us, ignorance is the mother of devotion, and that faith is better defined by ignorance then by knowledge, but the Holy-Ghost cals faith knowledge, by his knowldege shall my righteous ser­vant justifie many, that is faith sure; and this is life eternal, to know thee the only true God; now do but observe it; they boast them­selves Isa. 53. Iohn 17. 3. so much of Peter, and how little they own him in this point; for saith he, grow in grace, and in the knowledge of the Lord▪ Jesus Christ, the knowledge of a crucified Christ: Now saith the Papists, this is the way to errour and schism, and ignorance is the mother of devotion; just as the Jews made their boast of Mo­ses, and our Saviour confuteth them by Moses whom they so much boasted of, there is one who accuseth you, even Moses, in Iohn 5. 45. whom you trust, for if ye had believed Moses, ye had believed me, for he wrote of me. So there will be one that will accuse them in this point of knowledge, even Peter, in whom they trust. So the Apostle, that ye may grow up in him, speaking the truth in love; the Eph. 4. 15. [Page 605] speaking the truth in love, is the way to grow up in Christ; and so the receiving the truth, and the receiving of it in love; a well-qualified knowledge of Jesus Christ and him crucified; and therefore the Apostle desired to know nothing among them but this, if they knew Christ and him crucified, this knowledge would 1 Cor. 2. 2. produce whatever else is requisite for them, not by its own power, but the Spirit of grace carrying it on. And so the Apostle to the Colossians, increasing in knowledge, or the acknowledgment of God, and strengthened with all might according to his glorious power, to all Col. 1. 10, 11. patience and long-suffering with joy. So the wise man himself tells us, a wise man is strong, yea a man of understanding increaseth Prov. 24. 5. strength: Why, but you will say, may there not be much know­ledge and yet little grace, and therefore is this too necessary to grow in knowledge? I answer, It is true, there may be much knowledge where there is little grace, as in many an hypocrite; 1 Cor. 8. 7. and many know much, but they know nothing as they ought to know it; but yet however there cannot be grace without know­ledge, a compe [...]t considerable knowledge of Jesus Christ and him crucified; Fuel may be where there is no fire, but the fire will not burn nor continue if there be no fuel; knowledge, is as I may say, the very oyl, the very fuel wherein the flame of the Spirit liveth in the soul, do but observe it, grace and truth came by Jesus Christ, grace and truth, therefore grace aboundeth John 1. 17. now in the time of the Gospel; he came that they might live, and live more abundantly, because he came to reveal the truth in a more clear, full manner then before; when the vail is taken away, saith the Apostle, that was upon the face, then beholding Christ 2 Cor. 3. 18. with open face, we are changed into his image from glory to glory: and truly there is all the reason that can be for it, for whereby grace is begotten, by the same means it must needs be preserved and increased: Now it is by the knowledge of the truth that we are begotten to God, therefore the Spirit is promised to be sent forth to convince the world of sin, and of righteousness, and John 16. of judgement. And so saith the Apostle James, he hath begotten us again of his own will by his word of truth, and therefore by this means grace is kept alive, by our keeping this knowledge; and increased by the increasing of this knowledge; Sanctifie them Iohn 8. 32. with thy truth, thy word is truth, saith our Saviour, concerning his Disciples; ye shall know the truth, and the truth shall make you [Page 606] free; he speaks here of a further progress, for they were his Dis­ciples already, only he promiseth them further freedom and li­berty from sin, and this through the knowledge of the truth; how do men that are not right escape the pollutions of the world, but through the knowledge of the truth? as it is in that place, the 2 Pet. 2. 20. knowledge of the Lord and Saviour Jesus Christ: and how come they to wallow in their vomit again, to return to wallow in the mire, but by imprisoning and smothering the truth? the prin­ciples they have received put out the light, and then they may do what they please: the truth is, Brethren, all grace is conveyed through the understanding of men and women, because the Lord works upon us as reasonable creatures, and therefore proposeth things to the understanding, that it may Judge of them, assent to the truth of them, and judge the goodness of them, and then pro­pound them to the will to receive them, to close with them, they Psal. 9. 10. that know thy name will trust in thee; the great reason wherefore poor sinners are strangers from the life of God is because of their ignorance, as the Apostle saith, therefore the heathen call not upon Eph. 4. 18. God, because they know him not; and therefore so many of us call Psal. 79. 6. not upon him as we ought, because we know him not; either we neglect it, or else do it in a slight slubbering manne [...]t is because we know not God, what a God he is, searching the hearts, great and glorious, and jealous: what is the reason that poor creatures trust not more perfectly to the grace that is revealed, but because the eyes of their understandings are no more opened to behold the unsearchable riches of the grace which is in Jesus Christ, which is able to swallow up all their mountainous sins, wash out their spots, though never so deep; pay their debts, though never Eph. 1. 18. so deeply charged: if poor sinners did but know this, they would trust more perfectly; what is the reason we are so familiar with sin, and make no more of it? it is because we know little or no­thing of it in comparison: Ah poor creatures, those that cruci­fied Luk. 22. 34. Christ knew not what they did, else they would not have done it; and poor sinners now that stand it out in this their day, and slight the offers of grace, alas you know not what you do, else you would not do it; therefore if you would grow in any grace, all graces, in faith, in love, in any thing else, you must labour to grow in knowledge. O Brethren, if we had but a clear under­standing of the dimensions of the love of God, the freeness [Page 607] and fulness of it, that he should set his love upon such vile, fil­thy, polluted wretches, such as had no comliness, but loathsom­ness upon us, and to bring us so near to himself, to be one with him, to be one Spirit, and live and reign for ever with him as Children, as a Spouse: if the soul did but know this, O how would it love [...] Lord Jesus again! would men be proud, if they knew this as they ought to know it? O no: therefore look that you grow in this: there were never more wayes and means to come to the knowledge of Christ, and him cr [...]cified, then now, if we be not wanting to our selves shamefully: we cannot conclude ignorance of these things: this is the way to grow. A man of understanding increaseth knowledge: learn Prov. 1. 5. of any body.

Secondly, Labour to grow in faith; the Disciples were sensible of this defect, therefore they prayed, that he would increase their faith; Faith hath a wonderful influence upon the soul in respect of all the Graces of the Spirit; Be it unto thee even as thou wilt: Luke 17. 5. Mat. 15. 28. sa [...]h our Saviour to the Woman of Canaan; if we were but strong in Faith, if women would have their Wils, this is the way; and if men would have their Wils, this is the way, to labour to be strong in Faith; Faith is that whereby the union and communion with Christ is maintained; it is that whereby the soul cleaveth to him, and therefore according to the strength or weakness of that Will, the growth in other re­spects be also; a strong Faith draweth strongly from him: all the nourishment is from him, and the suppl [...]es of the Spirit whereby it is digested, is from him; Now a strong Faith draweth these from the Lord Jesus more abundantly to the soul then a weak Faith: this is that whereby we suck the milk out of the breasts of consolation, the Promises; we feed upon Christ, Eat his flesh, which is meat indeed, and drink his blood, which is drink indeed, no nourishment like to it; we do by Faith partake Ioh. 6. 15. of the fatness of the Olive, and therefore accordingly grow in other Graces; One saith of it, that it is Faith that virtually is all Graces, because Faith fetcheth in the supplies of Christ to enable to all whatsoever; therefore it is that we are patient in tribulation, because we believe; and impatiency, it proceedeth from the want of Faith; he that believeth, maketh not haste; hence it is that we turn aside from following the Lord, that [Page 608] there is so much unevenness in our walking; we cannot walk uprightly with God, because of the weakness of Faith; if a man did believe God to be al-sufficient, to have all fulness of good in him, and a full defence from evil, to be a Son and a shield, would men for a little credit, a little honour to avoid a little trouble in the flesh, turn aside from followin [...]he Lord? surely they would not. How often doth our Saviour rebuke his Disciples for the littleness of their Faith? they had Faith, but it was very little; How long shall I be with you? how long shall I suffer you? saith he in one place, where they could not cast out the Devil: And will not God take care of you much more then of Sparrows? O ye of little Faith! had they so much of his pre­sence with them, teaching them, and yet were but of little faith? Faith may grow obje­ctively, when more is re­vealed. Our Saviour was displeased with it, he knew they could never do much to honour him while their Faith was weak: as now in the Gospel, and more difficult cases, as Num. 11. &c.

But may he not much rather take us up for this: the Spirit was not poured out as now he is, and we have more then the bodily presence, even the Spirit of Christ, and great encourage­ment to beg that Spirit, whereby we should exceedingly grow in this Grace; may he not say to us, O ye of little Faith, why do ye doubt? why do you walk so pensively, and hang the head, to the dishonour of my Grace? may he not say, O ye of little Faith, why do you perplex your selves, and rack your selves with cares of the World, what ye shall eat and drink, and how ye shall be prvoided for? doth not your heavenly Father take care of you? O ye of little Faith, why do ye in every per­plexity and trouble, as men at a loss, run to this creature, and that creature, and not to the Lord wherein your help doth lie? O ye of little Faith, why do you, when means fail, then cast away your hope, as if there were no help in God? as if be­cause the streams were dried up, therefore the fountain must needs be dry also; therefore Brethren, labour to grow in this Grace: if ever you would do any eminent service for Christ, or honour him, set the crown on him in any condition, labour to be strong in Faith.

Thirdly, In that Grace of Love, labour to grow therein. First to the Lord himself, to Jesus Christ: It may be thou dost love him, and according to the measure of Faith and Knowledge [Page 609] of him, the soul will love him usually, but we must labour to love him much more; love, we take it kindly if it be from the meanest person, and so doth the Lord Jesus. O love the Lord ye Psal. 31. 32. his Saints, you cannot love him too much; do you alway err in his love: the more you love him, the more you may, for Prov. 5. 19. there is no end of his perfections, his love, his mercy, his bowels towards you, there is no searching of them, you may go yet deeper and deeper, and find a ground for the increase of your love still; you love Relations, Husband, Wife, Children, and more for relation, then for any excellency in them: many times fond we are: O that we could be so fond of Jesus Christ! how sick of love was Rachel, yea sick to the death for children? and so is many a fond mother; O we cannot live without Gen. 30. 1. them: Ah how few are thus sick of love to Jesus Christ! well, lobour to love him, and to this end.

First, Labour to present the Lord and Jesus Christas most lovely to thee; while thou entertainest hard thoughts of Jesus Christ, thou canst not love him; if thou thinkest thus with thy self, I would fain have him, but he is not willing to have me; if thou look upon him as rigorous and cruel, and one that delights in your blood, it is impossible that you should love him: O no, labour to present him to your selves, as one whose bowels are continually yearning over poor souls, poor sinners, one full of compassions, full of mercy and tenderness: he desires not the Cant. 5. 16. death of a sinner; the Lord Jesus Brethren, is altogether lovely; it is true for his holiness, his purity, as well as his grace and mercy: but this is that which most moveth to love, at least while we are under weakness, it is an high pitch to love him for the beauty of Holiness that is in him. Think often then seriously upon it, what dear thoughts the Lord Jesus had to poor sinners; that rather then they should perish, he would interpose between them and the everlasting burnings, though be were sorely scorched for it; O will not this draw love! look upon him with his precious blood trickling down, and one drop overtaking another; O what haste did love make! O how lavish was his love! he would not spare any pains, any travel of soul, that sinners might live; and can you but love him then? O what an heart must that creature have, that can look upon the Lord Jesus wrestling with strongest wrath of his [Page 610] Father, so that he needed the Ministry of Angels at that time, and yet not love him? try, see whether such considerations as these will not heighten your love to him? we complain of want of love; Brethren, we cannot love a thing we know not, or that we consider not: see then if you do not find still some new beauty in him, for which you should love him yet the more.

Secondly, Let it be much upon your hearts, how much he hath forgiven thee. Alas saith the poor soul, if I knew that, that my sins were forgiven, I should love him indeed abundant­ly: It may be thou hast not a full perswasion of it; but hast thou not a good hope through Grace? and such a lively hope, as setteth a working out the scum, the pollution of thy heart more and more? Is not this cause of great love to him? why, he hath not left thee to sink in despair, and perish: O how Luke 7. 47. much did that sinner love him! because he had forgiven her much, therefore she loved much. Dear friends, could this be, think you, without her heart dwelt upon this consideration? it was fresh upon her spirit: O the more she considered it, the more appa­rent were the riches of Grace towards her: O so many Devils cast out of me! would the Lord Jesus have such precious thoughts toward such a wretch as I? what, an Harlot, a filthy, unclean wretch, and would he think upon me? and pitch his love upon me? and pass by many others that had it may be but one devil, and make love to me that had seven? O she could not hold; her bowels within her were ready to break; she must love him, she must hang upon him, even upon his feet; she must wash him with her tears, and wipe them with the hairs of her head; though before as harlots use to do, she had been much in tricking and trimming her head, yet now they shall be dishrifled, and now they shall be a Towel to wipe the feet of Jesus Christ: O here is love! kiss his feet, if she may not kiss his lips, and blessed soul that had such an heart given her! Now Brethren, consider this, have not some of us had seven devils, have there not been seven abominations in our hearts? O it may be, we have been 1 Cor. 6. 9, 10. fornicators, adulterers, filthy unclean wretches, as vile wretches as ever breathed; now consider this often, is it so indeed? hath the Lord looked upon such as we have been, pitched his love upon the vilest of us, and to make us so nigh to himself, and shall [Page 611] we not love him? O where are such workings of love towards the Lord Jesus, as that poor woman manifested! our hearts are dead and dry: So the Apostle Paul, His love of Christ con­strained him; O he was the chief of Sinners, and the Lord did 1 Tim 1. 13, 15. so eminently save him, and call him out of darkness, when he was in the very height of his wickedness, that then mercy should [...]eet with him! that then a pardon should descend from hea­ven, when he was fighting and rebelling against heaven! and he should be conquered by the love of Christ, whose heart was full of blood against him! O this lying upon his spirit, did in­dear his soul to Jesus Christ. Ah dear Friends, I beseech you consider this; some of us sure, that hear this, this day, our hearts do tell us, we have been the chief of sinners, never viler then we: and hath the Lord met with us? not as an enemy, but poured out upon us such a stream of love, as we could no longer withstand it? and yet do we not love him accordingly? O la­bour to grow in love to Jesus Christ!

Thirdly, Mind the particular experiences thou hast had of his love and tenderness to thee. So the Psalmist, I love the Lord, Psal. 1 16. 1. because he hath heard my voice; when he was in distress, then he cryed to the Lord, and he heard him, therefore he would love him; how many deliverances hath the Lord wrought particularly for us? specially he hath kept us from sinning such a time, and such a time, so that thou didst not go on to the wounding of thy conscience, the dishonour of his name, and wilt thou not therefore love him? O dear friends, how often hath he shaken the rod over thee, and yet hath spared, and canst thou not love him? yea, though a child thinks the rod cannot stand with love, yet when he cometh to lay away childish thoughts, and to understand as a man, he loveth his father so much the more, that he hath chastened him, and not suffered him to take the way of his own heart; so should it be in this case. But consider, how many sweet experiences hast thou had of his love? which it may be many a poor creature would have given a world for one of them; many a kiss of his lips: thou scarce ever appearest before him, but thou hast a smile from him, some refreshing, some melting; doth not this indear thy heart? consider these things; there is many a poor child of God, that scarce ever findeth such sensible refreshings, [Page 612] and yet hang upon him, and loveth him; and O it is pure love indeed, when we hang upon him, though he frown upon us, though he seem to shake us off, not to heed us nor regard us; yet our souls it may be are sick of love for him, we must follow him still. But thou that hast such fore-draughts of his love some­times, yea many times, O the remembrance of these me thinks should much increase love to him. Now this is of very great moment, for it will make us more abundant in the work of the Lord, and with much more ease it will come off: Paul laboured 2 Cor. 5. more abundantly then they all, and it was nothing to him, O he loved much; and so it will be with us if we could get our hearts to it. What was it think you, that carried our Saviour so chearfully through all his travels, and griefs, and slightings of men? O it was his love, nothing is hard to love, therefore labour to be like-minded, to grow in love to the Lord Jesus.

But secondly, To grow in love one towards another, this is mat­ter of rejoycing to the saithful over-seers of the Church of 2. Thes. 1. 3. Christ, we are bound to thank God alway for you Brethren, as it is meet, because that your faith groweth exceedingly, and the charity, or love of every one of you all toward each other aboundeth. So again, as touching brotherly love, you have no need that I write unto you, for ye are taught of God to love one another, and ye do the same thing to all the Brethren which are in all Ma [...]edonia, but we be­seech you Brethren to abound more and more; you have it in that place of the Apostle to the Corinthians, that to be full of contenti­on 2. Cor. 3. and dividing zeal, is a sign, not of growth, but childishness. I am of Paul, and I am of Apollo, and I am of Cephas, and I am of Christ; are you not carnal? that is to say, I could not write to you as spiritual, as grown men, but as carnal, as unto babes in Christ, such in whom the flesh did much prevail; surely Brethren, the way of love is the edifying-way, and therefore the body is said to edifie it self in love; knowledge puffeth up, and from that Eph. 4. 16. pride cometh contention, as the wise man speaks; but love edi­fies. O how would the Church grow, and the Saints grow, if all the heat, and zeal, and pains which is laid out in maintaining breaches, factions, separations one from another, did all run in one stream to build up one another in our most holy faith, to make that our business? It is sweet when the members have that care one of another, that out of a pure spirit of love to consider 1. Cor. 12. 25. [Page 613] one another, to provoke to love and to good works: Now if there be rents and schisms in the body, there will not be that [...]are one of another, and therefore no marvel if the Apostle note such, nigro carbone, mark them that caused divisions contrary to the Do­ctrine Rom. 16. 17. that you have received, and avoid them, set a cross upon their doors, have no fellowship with them. You know in the body, if there be a breach, a dismembering of the body, or some members out of joint, or fearful wounds, there is a grief of the spirit, and the growth is hindered: So it is in this case, when the Churches walked together with singleness of heart, then were they mul­tiplyed, Act. 2. [...]6, 47. Eph. 4. 30, 31. then they prospered and increased indeed; the Holy-Ghost is grieved with bitterness, and wrath, and anger: when the Sea was divided for Israel to pass through, it was weakened, but when the waters were united again, they are said to return to their strength; so when the waters run in one Channel, which is love, O how strong is the Church of Christ! it groweth mightily then, then the Egyptians, the enemies of Israel are drowned in it; but so many fractions, so many streams, it being divided into each of them, is easily passable by the enemies: the Lord give a Spirit of love. O if there were but more love in Ministers to people, how would they do more then they do? or at least, in another manner then they do. And so in people, if they would be more earnest for their Ministers then they are; therefore if we would grow indeed, labour to grow in love to all the Saints, wherever indeed the image of Christ is, and to love them with a pure heart, unfeignedly, as the Apostle saith.

Fourthly, To grow in humility, to grow downward, to be willing to decrease, so the Lord Jesus may increase. Ah Brethren, if we Iohn 3. 30. were put to it, it may be we should find it very hard to be laid aside (as I may say) as David was to the building of the Temple, because he was such a man of blood; or as Moses was for his unbelief at the waters of strife. O the daily working this upon our hearts, what we were, and what we are, through grace in Jesus Christ; what infinite riches of grace is manifested to the vilest of sinners; this will make us lie low before him; but enough of this before.

Fifthly, In mercy, in bowels and compassions to persons in neces­sity and distress; O be ye merciful as your heavenly Father is merci­ful, take him for o [...] pattern, and there will be continual room for Luk. 6. 36. [Page 614] growth and increase. So the Apostle exhorts the Corinthians, that as they abounded in other graces, so they would labour to abound 2 Cor. 8. 7. in this also. Ah where are bowels, Brethren, towards one ano­thers souls? with what tenderness did the Apostle stand over the souls of those poor people, warning them day and night with tears? And our Saviour over Jerusalem; now I tell you again weeping, saith the Apostle. O that God would give such a heart to us, and such a heart to his people! indeed there is little ten­derness and bowels one towards another, little pittying one ano­ther while under temptation; we can rather raise our hearts one against another, stomack one another, entertain prejudice one Gal. 6. 1. against another upon this account; but a spirit of meekness, and love, and tenderness, in restoring, setting one another in joint, if we be faln, is not found among us, or very little: O labour to grow here, and then to abound in works of mercy, to give, and give much, liberally, and do it with a tender heart, an upright heart, out of obedience to God, not for ostentation.

But fifthly, Labour to grow in softness of heart, to see the stone wasting day by day. I do not mean by softness of heart, only an aptness to melt into tears, for many an one may have a soft heart, that cannot weep at all, though most dispositions are apt to it: and where it is, it is a sweet expression of the heart towards Christ often-times; though I must tell you, there may be much of this, and yet much hardness of heart; many tears shed, and it may be upon the consideration of sin, and yet the heart hard to this day; the softness of the heart, Brethren, lies most what in the plyableness and yielding of the spirit to God, when we are ready to do all the will of God; as David, I have found David my Acts 13. 22. servant, one that will do all my will; that is ready to say, speak Lord for thy servant heareth, Lord what wouldst thou have me to do? Now alas, there is many a wretched heart, that it may be under a passion, weeping at the apprehension of sin, and yet go away and return to it again and again; the heart is not plyable, but stubborn: wherein did lie the hardness of Pharaohs heart? it lay in this, that he would not harken to the Lord, nor let Israel go, though he had had so many judgements, and so many delive­rances, yet all would not soften his heart; no, the iron sinews in his stiff neck, they remained such still, though sometimes he seemed to relent, yet alas, no sooner the hand was off, but the heart was [Page 615] more hard then before, he strouted it out, and would not yield to let Israel go. So when the Lord heapeth mercy upon mercy to melt out the s [...]one in the heart, to make it like wax to the fire, to the mould, to be put into a fashion, and it may be sometimes it draweth a few tears from the eyes, but the heart is never the more plyable to God. And so he cometh with rod upon rod, blow after blow, and yet doth it gently, and all to foften and make the poor creature more plyable to him; it affecteth a little sometimes, but is not the heart as stubborn, as unteachable, as far from yielding to God in all things as before? O this is the softness; as a piece of joyners work, it is all glued together, one part to another. Now then it is dissolved and broken, when the glue, the soder is melt­ed, and one piece falls from another; so it is here, our hearts and their sinful objects are glued together by carnal affections; now then the heart is said to be broken to a softness, when these affe­ctions are dissolved, when our hearts and our objects of sin fall asunder each from the other; labour to grow herein, Bre­thren.

Sixthly, To be more spiritual in holy duties, more inward in our Communion with God; you have heard this spoken to in the try­all. O labour then to grow in spiritualness, in prayer, to pray with more faith, with more fervency, with more purity of heart, not to ask any thing to spend it upon our lusts. In meditation to keep closer to it without distraction, and so to read, to hear, to do all these duties in a better manner: but enough of this al­ready.

Seventhly, In your holy walking with God, and with your selves; as the Apostle saith, we be seech you Brethren, by the Lord Jesus, that as you have received of us how ye ought to walk and please 1 Thes. 4. 1. God, so you abound more and more; when a man walks with God alvvay, setteth the Lord as before his face, as the Psalmist speaks, then he vvill be able to vvalk pleasingly to him, vvhen by faith he seeth him that is invisible, that is to say, God to be pre­sent vvith him, and knovveth him, to ponder his vvaies; O hovv eareful shall vve be then of our thoughts, as vvell as of our vvords and actions! and this vve do by faith, believing his pre­sence vvith us, and his all-seeing eye to be upon us still, upon our hearts, and all their vvorkings; according to the prevailing of these persvvasions, and the constancy of them upon our spirits, [Page 616] vvill our vvaies be ordered: such a man vvill not dare to har­bour vain thoughts in his heart, though they vvill rudely rush in, as a ruffian may rudely offer violence to a chast Matron, she vvill not endure it; so it is here, O no, I dare not: as Joseph you see; and then vvalking vvith our selves by more and more re­stection upon our selves, upon our actions, our waies: the very truth is, the want of this is the great cause we grow so little, or if we do, that we can take so little comfort in it; herein lies the excellency and glory of a man above a beast, that he can recoyl upon his own actions, therefore labour to improve this. O be more in it, reproving your selves when you find you have done amiss, whip those vain thoughts which pass through your souls, and give them their Pass; exhort your selves, stir up your selves, comfort and chear your selves in your God, which you cannot do, except you be much in this part of an holy walk­ing, even reflecting upon your selves and your own state.

Eighthly and lastly, that I shall speak to, shall be this, To la­bour to grow more and more in that assurance of your relative grace; your adoption, the growth and other grace, its true is a great help unto it, but labour to improve it to that end: how chearful­ly might many a poor soul walk, if they did but know the things which are freely given them of God? O beg the Spirit to be a witnessing, a sealing-spirit to you more and more. And do the Rom. 8. H [...]b. 6. 11. same diligence, saith the Apostle, to the full assurance of hope unto the end; we do content our selves with a hope-well, which we ought not to do; we should strive to this of Thomas, Iohn 20. 28. Can. 2. 16. My Lord, my God; my beloved is mine and I am his; canst thou say so upon good grounds? thou mayst be a justified and a sanctified person, which is done by the direct act of faith, which is acted upon the Word of Promise, and Christ in that Promise, which the poor soul doth close with, taking Christ for better for worse; but now this is by the reflect act of faith, and is grounded upon experience of our own condition ordinarily. I see, I feel, that I do believe, that I have chosen the Lord Jesus for my por­tion, and therefore he is mine and I am his; I have many sealings of his love to me, many kisses of his lips, it is given to me to believe, to be upright with him, I can approve my soul to him as Peter, Lord thou knowest all things, thou knowest that I love thee; Iohn 21. 17. [Page 617] thus the soul by laying up those experiences that it hath of God and laying them together, doth from all come (through grace) to be able to conclude, that the Lord Jesus is his, to a full assu­rance of hope and faith; and what an heaven upon earth is this? Well, labour after it, though your conditions may be safe with­out it, yet not so comfortable to your selves, nor so honourable to him, nor so profitable likely to others, all which considerations, if well weighed and improved, I presume are motives enough to it.

You have the first thing in this general Exhortation, and that is, wherein we are to labour, to grow and increase. Now for the Motives in a few particulars; and truly the first shall be that in the very Text, we must labour for it, because he hath promised it; therefore we must pray for it, and use all other means, for prayer is one, as afterward we shall speak; God had promised he would bring Israel into Canaan, but they must fight for it first, to dispossess the Canaanites: and so he promiseth health and strength to his people as choice mercies, but they must eat, and drink, and use Physick as often as occasion serveth; and it is an encouragement so to do, because God hath promised us those things so far as good for us, therefore use the means; he promiseth fruitfulness to the earth; what, shall the plough-man therefore cast the plough in the hedge and never strike stroak? it is true, if God bid them stand still, and only see the salvation of God, it is somewhat, else they must work, and serve provi­dence in the use of means; so here it is promised, O, saith the Apostle, work out your salvation with fear and trembling, for it is Phil. 2. 12. he that worketh: Labour to be more spiritual in prayer, to grow therein, for it is his Spirit that beareth the heavier end of the burthen, he helpeth our infirmities; let this be an encourage­ment Rom. 8. 26. to stir up our souls to it, because it is promised; think not Brethren, it is enough to sit still, and wait when this will fall in­to your mouths, or that an idle complaining will do it; no, no, you must be up and doing, and labouring to use the means, and the more, because he hath promised.

Secondly, Every man would grow and come on in other things, therefore we should much more labour to grow in the best things; you would your selves, and have your children come on and thrive in body, you think their meat is not well be­stowed, [Page 618] (as we use to say) if they should not prosper at all, but should devour, like Pharaohs lean kine, and be never the fatter; you would grow in your names, and in your estates, and every man would be adding bag to bag, house to house, land to land, and here they never think they are come to a full growth. O that the Lord would but make you half so dilgent in taking half the pains to grow in grace, as they do that grow in the world, how should we prosper? It is observable, that the Apostle saith of Gaius that good man, he wisheth he may prosper, 3 Iohn 2. even as his soul prospereth; it seemeth the good man, his inward man was renewed, though haply his estate or his body might wax old and decay, yet his soul prospered, and he maketh that a pattern of the prosperity of his outward man; may we not say on the other hand, O that your souls did prosper, even as your bodies prosper? You are fat and flourishing, and feed your selves Iude 12. without fear, much pampering of the flesh, but the poor soul, O how lean, and thin, and consumpsit it is? what fat purses, and lean souls? Brethren, whatever you profess while it is thus, I must tell you there is much preposterousness in your endeavours, that all this ado should be made for a lump of clay, and the soul, the precious soul, the price of the blood of Jesus Christ neglected; men can rise at midnight, and with end [...] to follow their business, set it forward, if need so require, and other occasions, &c. O if we could be perswaded to use but the like diligence for the soul upon the like occasion.

Thirdly, Consider, if you grow not, you decline; either you increase or decrease, either you ebb or flow, wax or wain, for it is like a man that rows against the stream, if he go not forward, he is carried backward. So it is here, we have a stream of lusts to row against, and if we go not forward, be sure we go backward, and therefore if you observe it, the Apostle doth threaten the Hebrews upon this account (because they went not forward) Heb. 6. 4. with Apostacy, they were in danger of falling away quite from God that go not forward, therefore consider this seriously, and surely it will put us on to look to our growth; there is not an Or­dinance wherein we appear before the Lord, but either we soften or harden, we get something or lose something by it, it re­turneth not in vain, not the Word, nor any other appointment of his.

[Page 619] Fourthly, Another shall be this, we cannot else withstand enemies, bear crosses; alas, a child is over-born by a touch, he cannot withstand a potent enemy, therefore we must labour to be strong men, whom resist, saith the Apostle, stedfast in the faith; 1 Pet. 5. 9. there is no stedfastness but by faith, nor any resisting but by this stedfastness; if we give ground, the Devil will pursue the victo­ry, if we turn our backs upon him; now we cannot keep our ground except there be some strength. Its true, every child of God is born with his armour on him, as is fabled of the race of those Giants; so the Saints have their breast-plate of faith to keep the heart, and the shield to preserve the body, but as they grow in strength, so are they able to weild their shield, yea it groweth stronger and more able to bear off a blow. Alas, our Saviour saw his Disciples were not able to bear a temptation at that time, John 18. 8. therefore, let them go, saith he, to them that sought for him, if ye seek me; let these go; as yet they were not grown to that stedfastness; but now, what if the Lord should for holy ends give Satan liberty to sift thee to the very bran, and thy faith be weak? O what sad work will there be then in thy soul? therefore our Saviour prayed, that Peters faith should not fail him; but yet you see how near it was, and what it cost him; and so except we be grown in wisdom and un­derstanding, we shall be ignorant of his devices; and he will take us alive at his pleasure, because we know not where he will have us, nor what his methods of deceiving are, that there we might watch. And so for crosses, it is not a child can bear the cross, specially if great; some little affliction they may bear, as you see our Saviour did train up his Disciples to it by degrees: at first only they threatned them, and charged them not to preach Acts 4. u [...]. in that name of Jesus Christ; then afterwards, when by that expe­rience of the power of God with them, they were somewhat grown, then they were scourged and imprisoned, and as strength grew, so afflictions grew: we are not able to suffer much for Christ: while our faith is weak, our love is small, our patience in­considerable, therefore we must labour to grow in every grace of the Spirit.

Fifthly, Because the stronger our graces are, the more dis­cernable they will be; this was hinted before in the arguments of the point, and this will put an end to many sad complaints [Page 620] that a child of God maketh concerning himself, when his grace becometh more visible, not only to others, but to himself, by reason of the greatness of it, and the Spirit of God shining up­on it to discover it. O how comfortable may such an one walk!

Sixthly, Consider the end of all the Ministry and Ordinances God hath given, it is for our growth, as in that place, therefore he gave some Apostles, some Evangelists, same Pastors, for the edi­fying Eph. 4. 12. of the body of Christ; now, hath the Lord been at all this pains, rising up early, and sending messengers upon messengers, one after another, and pouring out the gifts of the Spirit, to be­fit them for that work, and all to build us up, and yet we are chil­dren and dwarfs? What a shame is this to us, and what a grief is this to God? and is not this the way to make him repent of the good he hath done unto us, and to withdraw them?

Seventhly, A very hypocrite, Brethren, may grow in some things, and therefore we had need look to it, to go beyond them in our growth; an hypocrite may grow in parts and gifts, may learn to pray and preach most plausibly; may make long prayers, with those hypocrites, though they grow not inwardly at all, therefore take heed of sticking here: or because thou growest more civilly, escapest the pollutions of the world, and yet alas, art the same in disposition, a swine in nature; yea, there may be a growing in assent to the truth, such a saith as the Devils have, which maketh them tremble, and some kind of affection too, as Herod had; but by how much we see there is danger of being deceived, by so much the more narrowly we had need to look to it, that we grow there, where there is no deceit; grow in the spiritualness of service and duty, in that of self-denyal, humility, and saving-faith, and love.

Eighthly, Wicked men grow worse and worse, and why should not we grow better and better? Shall Satans Kingdom so increase and grow strong, and shall not the Kingdom of Jesus Christ grow stronger also? how much the more need had we to stir up our selves in this respect, considering how many grow worse and worse?

Ninthly, The stronger we grow in the habits of grace, the more easie will our acting of grace be to us; we come off so hard with a duty, as with prayer, or the like; what is the rea­son? [Page 621] but because we are so weak in the Grace of prayer, so un­acquainted with it: O how a man delights to do the things which he is befitted for, and habituated to! O how quickly are some mens spirits up in duty, like tinder to the fire of the Spirit; or like the spirits of wine or oyl, quickly fired: there­fore God would have the fat offered up, it would quickly take fire; and when our services come off with delight and cheer­fulness, then the Lord is pleased with it; so you see, They re­joyced they were counted worthy to suffer for the Name of Christ; Acts 5. 41. and yet a little before, were so weak, that they all forsook him; what a difference is here? and so they rejoiced that God had given them such a willing heart to lay out themselves upon the Temple, 1 Chron. 29. to build an House to the Name of God; when a mans love and mercy is weak, what he giveth, it cometh hardly from him, like drops of blood (as we say) but afterward he can freely, willing­ly emptie his purse for Christs sake; this is one way Brethren, to make the Commands of God not so grievous to us, as they seem to be, until we be thus grown.

Again, We must grow to our pitch, before we can enter in­to the kingdom: Mat. 18. 3, &c. Therefore upon all these considerations, let us be exhorted to make it our business to improve, to grow, to wax stronger and stronger day by day; But thus much for the Motives.

For Helps, that will be the next enquiry what we should do to grow in Grace; since it is so necessary a work lying upon us all? And I might speak distinctly, First, To the Grace which is inherent in us, wherein our holiness consisteth; and Secondly, That wherein our comfort consisteth, even the know­ledge of our relative state to God; But the main thing is that holiness, those several Graces of the Spirit, each whereof shining with its own lustre, and yet by the symmetry and conjuncti­on with the rest, make up the perfect beauty of Holiness.

First then in general, If thou wouldst grow indeed, and art in good earnest in this matter, thou must exercise Grace, if thou wouldst grow; what a rich treasury is that of the Mind, above that of a mans Che [...]t? the more he useth of the one, the more he hath; the more he useth of the other, the less he hath. How did the Talent increase but with the using? that is signi­fied, by putting them out to the Changers; and so the Talent or Luke 19. [Page 622] Pound gained five Talents, or ten; therefore it is observed by so me, that the Scripture in commanding or requiring any Grace of us, doth directly and immediately command the Acts and the Habits obliquely, as the Fountain to the Stream: So Baxter saith. The way to get away our indisposedness to Prayer, saith Luther, is to pray it away: exercise that Grace according to the ability given, and thou shalt find it grow: it is much to be preferred before an idle complaining, a diligent soul that is up and doing; thou findest thy Faith is weak, it may be thou canst scarce call it any thing, but unbelief: labour to act it, put it forth often: the nature of it lies in the souls sincere willingness to take Jesus Christ, to have him for a Saviour and Lord, to save from iniquites, as well as from the condemnation of sin now, though weakly put forth, the acts of willing Jesus Christ, as he hath offered himself, and thou shalt find it will grow: often be rowling thy self and thy burthen, poor bur­thened soul upon the Lord Jesus: cast thy self upon him, and thou shalt find as much rest in it for the present, so also an in­crease of faith, and a feeling also, that thou dost believe after a time. And so for other things: alas, is there a day that goeth over our heads, but there is use for Faith? it is the very life of a Christian: The life I now live, I live by the Faith of the Gal. 2. 20. Son of God; and therefore as much need of the exercise of it daily, as of any vital acts whatsoever; and you shall find, you have occasions for it, either some temptations from your own hearts, some corruptions stirring and disquieting your peace, or some scourgings from without, some buffetings of Satan, some deadness and security growing upon you daily: O there is daily need of acting Faith, as there is to eat and drink; therefore Israel, their Manna was their daily food; and if they were daily stung, they must daily look up to the Serpent; and Exod. 16. which of us is not? though you have a Lamp lighted; Brethren, There was enery morning daily a triming of the Lamps of the Exod. 30. 7. Sanctuary, and pouring oyl into them afresh: you know, they will not continue, but go out in obscure darkness, except there be a feeding of them with oyl; this we may do, and this we ought to do; and indeed, a man that exerciseth not his Grace, is, as if he had none; neither hath the strength, nor the com­fort of his Grace; for Habits are for Acts, and then Acts [Page 623] strengthen the Habits again. The Learned Aristotle said, A wise man differed nothing from a fool, if he exercised not his wis­dom; and saith the Wiseman, Even a fool, when he holds his peace, is counted wise; the Act is that chiefly commanded, and that chiefly rewarded of God; the exercising of Grace, and that whereby it groweth, which is the main thing here I mind: Hath not every day its evil sufficient to it? now if faith [...]e not Mat. 6. 34. upon the wing, what a condition is that soul in? therefore exercise it: use legs, and have legs And so for love; put it forth, exercise it toward the Lord Jesus daily, and toward his people, that is the way to grow. Brethren, how do benummed limbs that have no feeling nor strength, gather strength, but by rubbing, and chasing, and exercising of them? though a mans legs be so benummed, falling for a step or two, he can scarce set them to the ground, yet use them a little, and they will come to themselves again: If Merchants money lie still, it is a dead thing, it increaseth not; but they must turn it up and down, and re­turn it, use it, and exercise their trade with it, and it groweth. And truly I am perswaded, it is the great reason we are many of us so weak as we are, we lie complaining and making sad moan before the Lord of our weakness, and yet are careless in the ex­ercise of the Grace wherein we pretend we would grow: The desire of the slothful killeth him; for his hands refuse to labour; Prov. 12. 25. we may mourn our selves away off our legs, and spend our days in lamentable complainings, and shall never be the better, except we put forth into act, what we have already re­ceived; if we be not faithful in trading with a little, will he give us more? action and motion increase heat: if you see a poor creature lie starving, ready to perish for want of fire, his legs are stiff, cannot hardly move them, is that the way to help him? no, up to the fire, up, and exercise your limbs, rub them, chafe them, if you would get heat and agility into them.

Secondly, See to it, that we exercise one as well as another: for there is such a sweet harmony and dependency of the Graces one upon another, that they do one strengthen another; the acts of our Graces, do, (as I may say) co-operate, and sweetly conspire to the promoting one of another, (that is to say) of the acts, and these acts then strengthen the habits. As for in­stance, [Page 624] you see in an Arch, one stone strengthens another, take away one of them, and all the rest are ready to fall upon your head; and therefore the Apostle exhorts so earnestly, That they should add to Faith, Temperance, &c. not as if they could add 2 Pet 1. 5. to 12. one habit to another, for they are infused together, but the acts are to be added one to another; For if ye do these things, (saith the Apostle) then ye shall not be barren nor unfruitful in the knowledge of our Lord Jesus Christ: yea, you shall never fall: yea, you shall have an abundant entrance into the everlasting kingdom; The strength of a building, you know, lies not in the strength of one piece, but in the due compacting of it, and joyning part to his part; if there be never so strong beams, if the other parts be weak, the rafters, the wall-plates, or such considerable pieces, and not well joyned together, the building is weak, and will easily fall: therefore if you would be strong, and grow indeed, look that we exercise all the Graces of the Spirit we have alrea­dy received; not only Faith, nor only Love, nor only Humility, nor only Self-denial, but all: labour to act them all: and Tempe­rance, and Heavenly-mindedness, &c. and you shall find, that as each Grace doth grow by the exercising of it self, so by the exercising of them all; they will have a mutual influ­ence each upon the other, to strengthen one another: the act of Faith will strengthen the acting of love, and that will strengthen faith again, and so for the rest.

Thirdly, If you would grow in Grace, You must be much in prayer: for a man of much Prayer, is a man of much Grace, and therefore the Prophet puts them both together: He will pour out the Spirit of Grace and Suppli­cation. Zec [...]. 12 10. And so the Apostle Jude, But you Beloved, build­ing up your selves in your most holy Faith, praying in the Ho­ly Jude 20. Ghost: and there is the like reason for building up our selves in any other Grace: praying by the Spirit of God, is the way you see, to grow in Grace: there is very great reason that Prayer should be a great means of increasing Grace. First, Because in Prayer, there is the greatest exercising of Grace, of all Grace usually, of any other service we do to God: there our repentance is exercised, for you alwaies find the Saints in drawing nigh to God: David, and Ezra, and others, that still they begin with bewailing their iniquities, expressing their [Page 625] sorrow for them: because no man was to appear before. God, but with pure hands, and pure feet; and therefore since we 1 Tim 2. 8. gather soil continually, there is need of acknowledging our iniquities, and then he is faithful and just to forgive them; there James 4. 8. is the exercise of Faith, if any where, else that is it whereby we wrestle with God in Prayer; Prayer is indeed a wrestling with God, as Jacob, it was his faith whereby he overcame, and got the blessing; a man must pray in Faith, else it is nothing worth at all; God accepteth no service, but where there is Faith mixed; there is Love exercised toward God, and to his people; we go to him, it is an acting of our desire toward him, our delight in his presence, and love to his Saints, when we can James 5. 16. pray feelingly for them: And so Humility: O saith Abraham, Gen. 18. 32. Who am I, dust and ashes? And Jacob, I am less then the least of thy mercies; In a word, all the Graces are set awork in prayer, that is a working prayer indeed; our thankfulness and all our supplications in all things are to be made known, &c. Every Phil. 4. 6. wheel is set a going in the soul, if it be [...] an effectual prayer; and therefore by the exercises of the Graces they are increased; do you think that by acting Faith upon the Pro­mises, pleading them? (as Jacob did) Thou saidst thou wouldst Gen 32. 12. & v. 9. do me good, &c. and so in many other places: Remember thy Word to thy Servant, whereupon thou hast caused me to hope: (saith the Psalmist) That this doth not increase Faith, and so the acting of Love: increase it therefore. Luther, a man of much Prayer, was a man of much Grace, of much Courage, and Zeal, and Faith, and Diligence in the Service of God. And that fa­mous Servant of God, Mr. Bolton, It is said of him, that six times a day he prayed: and so others: observe it when you will, where you see a growing Christian indeed, follow him to his Closet, you shall find that man a man of much prayer; So David, and Daniel, &c.

But Secondly, There is another reason for it: Because Pray­er doth carry the soul to a nearer communion with God: O it is the gaining acquaintance with God; acquaint thy self with God, that thou mayst have peace with him, and thou shalt Iob 22. 21. have prosperity: and therefore when Job discovered such weak­ness in his impatiency, saith that friend of his, Surely thou re­strainect prayer from the Almighty; if thou didst maintain com­munion [Page 626] with God, it would not be thus with thee. Now whi­ther Luk. 13. 5. should we go with empty vessels, but to the fountain? whither should poor, weak, wounded, lame, feeble creatures go, but to him that hath all power to heal and strengthen them? God hath treasures of grace, it is true, and he is not streight­hearted, he giveth liberally; but the treasury is lockt, and prayer Iam. 5. 5. is the key, and faith the hand that turns it; we must to the trea­sury, if we would be rich in grace, rich in faith, and heirs of the Kingdom; which of us would be poor, if we had a warrant to go to the Treasury, to fetch what we please? O what pains would there be, the Treasurer should have imployment enough: if God would but perswade us it is so in this case, we should visit him more, the great Treasurer of heaven, the Lord Jesus, in whom all treasures of wisdom and knowledge are hid; yea, and of faith and all grace, for of his fulness we receive grace for grace. O how Col. 2. 3. would we ply him, give him no rest, he would have much more of our company, but that we have slight perswasions of these things, and make use of prayer as a duty and a task many of us, and not a singular means of improving our graces: Brethren, were we but as much in Communion with God as David, we might have the strength of David; it is but ask and have, knock and it shall be opened; the Spirit which works all this, will not be Luk. 11. 9. denyed, if you ask, and ask not amiss, as you heard lately. God Iam. 4. 3. will expend willingly his treasures of grace upon us, and pour out the fulness of his Spirit upon us, but he will be enquired of for these things.

Well then, if we would grow in grace, we must be much in prayer; I do believe some of us can speak it but too experimen­tally, that when we have found corruptions prevail, and our selves foyled and brought under, this hath been the reason, we have restrained prayer from the Almighty; either we have neg­lected this duty, or else we have been slight and slubbering, shuffled it, if not out of doors, yet to the very door; and gene­rally observe it, we can more easily find time for any thing then for prayer, every other business hath its hours to attend upon, but if any thing be neglected, it must be prayer, or else posted over. Whereas, alas, it would no more hinder our business then our meal-times do, which must be had: and I know, Brethren, that some of us are able to say it, that we have seen when the [Page 627] prospering presence of the Lord hath been with us, we have come on more, and done more in a short time, then at another time, in many times as long a time; and yet so wretched hearts we have, that we content our selves with any thing in this duty, if we appear before the Lord, we think it is enough; we do not strive unto prayer, and watch unto prayer, and labour by blow­ing the green wood, that will hardly kindle, to get it on a flame, before we go out of his presence. O Jacob would not let him go without a blessing: Brethren, in what a sad manner do we many Exod. 32. times rise off our knees, with our hearts further off from God then we came: is this to obtain a blessing? no, no; we must take pains in this work, if we would grow: the Lord perswade our hearts.

Alas, you will say, you have prayed, and prayed, and yet for ought you can perceive, you grow not: To this I might an­swer many things.

First, Dost thou find that hereby thou never gettest thy heart in a better frame? art thou never wrought up to some sweet frame of heart in respect of faith, and love, and humility? Why here is an improving, this is the main thing in prayer; when we can find our hearts wrought up to such a frame, it is the very growth it self in a great part, therefore thou art mistaken.

Secondly, If thou do not find it may be sometimes such warn­ings, and notwithstanding all the pains, thon hast sometimes been blowing at the coal, until thy arm ake with holding the bel­lows; and thy heart akes, and yet thou canst not get thy faith and thy affections into a frame, but thou art as dead and dull as before. Now in such a case observe it, dost thou not gain thus much by it, to have viler, lower thoughts of thy self, to see the necessity of an high-Priest the more feelingly; this humbleth, Exod. 28. 38. this emptyeth of self more, and is not this a growth in grace? Yea, and no small improvement.

But thirdly, If thou be put to wait for an answer, know, it is the excellency of faith to wait upon him, to hold out as the wo­man of Canaan. And Jacob wrestled all night with God. So Da­niel, Mat. 15. Gen. 32. Dan. 10. 12. his answer cometh not as soon as he began to pray, but he must wait a while, he must go through with his duty, and after­wards the answer cometh; if the Lord give thee a heart to wait [Page 628] upon him, to hang upon him, not to give him over; Brethren, you are growing, and you are not aware of it, it is no easie mat­ter to wait upon God. Alas, a poor sinner in a mood sometimes, and in a flash under a stirring Sermon, O he will go and pray, and if an answer come not presently, there is an end, it dyeth; but a child of God, he waiteth upon God, he will have no nay, if he will not answer at one time, he will to it again and again; as Paul sought God thrice for the removing the Thorn, before 2 Cor. 12. 7. he had an answer. And so Elias, seven times his servant was sent, and brought an answer of nothing appearing, and at last 1 King. 18. 42. but a little cloud; and his prayer was fervent too, as appears by the story.

Fourthly, You must grow upon God, knock harder; if he come not at the first, cry louder, cry out so much the more; im­portunity will overcome him at the last; yea if by the delay of Luk. 11. an answer, as thou thinkest, thou be kept praying, and more and more fervently; there is nothing, Brethren, wherein we more grow then in prayer it self, where the Lord exerciseth us with such occasions, as put us on to stir up all our strength to wrestle with him. Well, the Lord perswade our hearts to a diligence in this duty, for we are as averse from it as from any. O how our hearts do hang back? and if the Lord perswade us not, and by the invincible bonds of the Spirit, bind us close to it, we shall see by woful experience, how quickly our slippery hearts will either shift themselves out of it, or else into a formality in the service.

Fifthly, Observe your answers also; take heed of being al­way complaining, as if we had received nothing, or were nothing grown, whereby God loseth the glory of what he hath done for us already, this is not the way to procure more, this is the way indeed to grieve Gods Spirit, which is the Spirit of prayer; and then if he be grieved, we shall find a woful declining in prayer, and then our growth will go on but very slowly. I be­seech you pardon me for standing so much upon this point, to press it upon you, I know many of you cannot but see the necessity of it; and truly observe it, since these times of outward prosperi­ty of the people of God, mind it in your own cases, lookers on may easily observe it, and since our hands have been so full of the world, if there be not a declining; and indeed I think (If I am [Page 629] mistaken, I should be glad to be mistaken) that this is the main thing wherein we are hurt, we are so upon hurries, and so thronged, our hearts, and heads, and hands so full of the world, that we cannot have those times and seasons to work our hearts up in this duty; it is sad when our hearts have most need of pains-taking with them, as in such cases they have, that we should find least time to do it in: What can become of this think you?

Fourthly, Another help to this growth in grace will be this; Conscientiously and diligently to use the Ordinances, all of them, as well as that of prayer; I speak to that particular, because it is of so general concernment, running along with all the rest, for sanctification of them to us. You heard before, that knowledge is the great means whereby our grace doth grow; it is convey­ed through the understanding, the consent of the will to close with Christ, it is greater or lesser according to the apprehensions which the mind hath of Christ, of his goodness, his loveliness, the necessity of him, &c. therefore, grace and truth came by Jesus Christ, and whom beholding as in a glass, we are changed into his Iohn 1. 17. 2 Cor. 3. 18. image; this glass, what is it but the Ordinances of God? O, how fat do men grow that fare deliciously every day? is there not great difference between feeding upon husks when the kernel is gone, and feeding upon the finest of the wheat? how quickly will the weakest man grow strong, feeding upon the one; and the strongest weak, when he feedeth upon the other? Alas, when it came to that, the Prodigal was almost beaten off his leggs: Why the Ordinances of God, they are a feast, a feast of Isa. 25. 6. fat things, marrow and wines upon the less well-refined; in this mountain shall the Lord of hosts make to all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well-refined; What are these but the Ordinan­ces of God? these are the green pastures and still waters, with Psal. 23. these he promiseth to satiate the soul of the Priest with fatness, and my people shall be satisfied with my goodness, saith the Lord: And my soul shall be abundantly satisfied with the fatness of thy Ier. 31. 14. house, there it is; and in the 63. Psalm, the Psalmist longs af­ter Psal. 36. 8. the enjoyment of God in his Ordinances, in his Sanctuary, O, saith he, my soul shall be satisfied with marrow and fatness: Psal. 63. 5. What can be said more, Brethren? Is not this the way to grow [Page 630] fat, to increase? and did not God give therefore Pastors and Teachers to dispence the Ordinances for the edifying of the bo­dy? in that place to the Ephesians. Well, but all this will not do, ex­cept we make use of these Ordinances; mind you, they are the fat things of the house of God, we must have them in the stall, in the coop, in the fold, in the house of God, that is to say, the Church of God, if we would flourish indeed; as the Psalmist speaks, they that are planted in the house of the Lord, shall flourish Psal. 92. 12. in the Courts of our God; and therefore the Spouse in the Can­ticles was so earnest, Shew me where thou feedest thy flocks, where Cant. 1. 7. thou makest them rest at noon: Alas, many poor Believers may be to seek where the Lord Jesus feedeth his flocks, specially in these daies, wherein there are so many pretences to the way of Christia­nity, which is but one; but at least, me thinks this will follow from those Scriptures, that the house of the Lord, the Courts of his Psal. 92. 12. house is the Church of God; therefore we should inquire where the flocks are fed, that we may walk with them and among them, it is the way where the Lord Jesus is found then ordinari­ly; and indeed I do desire to pitty such as yet cannot see this; but this is not all.

Secondly, There is the use and improvement of the Ordinan­ces, which is much more necessary then the other; desire the sin­cere milk of the Word: milk, for sweetness and nourishing; and 1. Pet. 2. 2. sincere, without mixture of errour or humane wisdom: Alas, Brethren, if we come not to it with desires, get our affections up when we come to it, and look not to it that we digest it when we have heard it, we are not likely to grow by it: Alas, alas, no marvel we are so lean in our souls some of us, as if God bad in heavy displeasure sent the curse upon us: what is the matter? we come to hear the Word, but with what affections? come reeking out of the World into it, with our heads, and hearts full of it: the stomack is full already, there is no room for the Word to take place in our hearts: and we are much for hearing, but di­gest but little. Ah Brethren, this meditation upon what we hear, we are all of us short in: that is the man that groweth indeed, as in the first Psalm, he shall flourish that meditates day and night: For my own part, I am perswaded, that upon a Sabbath-day, it is not so much how much we hear, to spend our whole time in it, that there is no time left for chewing upon it, for working [Page 631] it upon the heart by meditation: No plough-man would do so, think he never plougheth and soweth enough, and never maketh use of the harrowing. Alas, much of it is stoln away, he hath little increase; we go [...]ow out of the presence of God, and into the world again over head and ears, without any care to work the Word upon our souls; how can you expect to prosper in your souls? you may have fat purses, but you are like to have but lean souls, you digest not your meat; a Physitian will tell you it is not how much you eat, but how much you digest, that tends to health and growth. And so for the other Ordinances of the Supper, there is meat indeed, and drink indeed; but do we look to it to improve that Ordinance for strengtheuing of faith, to Iohn 6. 55. get our graces up, our appetites up, our faith, our love upon the wing when we come, to act faith and love in the Ordinance, to draw from the Lord Jesus, to drink and drink abundantly? Alas, wisdom hath killed her beasts, and mixed her wine, and furnished Prov. 9. her table among us; and we come indeed, but without wedding-garments many times, and without appetites, and so we are cast Mat. 22. 11. out, and instead of receiving Christ, more and more of him, we are more hardened, Satan entereth into some poor souls. Ah, no marvel then if they grow not in grace. If we had not the fat things of the house of God, Brethren, it were something, but the Lord hath not denyed them to us, his table is richly furnished; the dainties are the same, though the Maidens that are sent forth now to call you are weak and unworthy, that should not dero­gate from the esteem of the feast; now what can we say for our selves? if we will play with our meat, if we will not fall on when we come to it, if we matter not for digesting it, where Bre­thren, will the guilt lie? O be humbled for that we have neg­lected this salvation so much as we have done, though it may be we have not mist an opportunity, yet that we make no better use of them then we have done, that is the first step to a refor­mation of it: Do you think this vvere a pleasing carriage of a child, vvhen he is poor, and lean, and ill-favoured, his Father provideth a rich banquet, royal dainties for him, setteth them before him, intreateth him to fall on, he complains of his vveak­ness and faintness, and yet vvill not eat; this is frovvardness, it is not pleasing to God, vvho hath so richly provided for us; to hear his people complaining alvvay of their vveakness in faith, [Page 632] and vveakness in love, and all graces of the Spirit; and though he hath provided such dainties for them in his Ordinances, as never eye savv, nor any tasted, but a Believer, and they might be fat and flourishing, if they vvere not vvretchedly vvanting to themselves; they complain, and complain, but never mind it; to eat, to feed, to improve the Ordinances for this their grovvth: I have spoken the more largely here, because I knovv, Brethren, I knovv it is our ovvn vvretched neglect of our selves in this case, that is the great cause of our vvant of grovvth.

Fifthly, Another help shall be this, labour to get the distem­pers of your souls healed, that hinder your grovvth: it is impossible vvhile a man hath a Woolf in his flesh, or a greedy vven that sucks all the nourishment from the body, that he should grovv: Alas, every one of us can best tell vvhere our diseases are. Some have obstructions betvveen the head and the heart, the passages are not opened, and so they grovv indeed in the head, but the heart is poor, and dry, and vvithered, all notion, and no affection; hovv little affection have vve the most of us? nothing ansvverable to vvhat vve apprehend of the riches of grace in Jesus Christ, all is not vvell vvith us, Brethren. Alas, hovv many of us have surfeited of the vvorld and the comforts there­o [...]? and so our appetites are lost to these dainties and fat things of the house of God, vvhereby we should grovv up like Calves of the stall. O for Christs sake, and as you love your souls, take heed of the vvorld and love of it. Ah, vve little knovv hovv close it sticks to us, and hovv indiscernably it insinuates it self upon us? It may be we consume all upon our lusts, make all we have received but a stepping-stone to raise our proud spirits up­on; how apt we are to be admiring our selves? this was well done, and that was well done by us: instead of admiring rich grace to such poor dust and ashes as we are; this dammeth up the fountain, Brethren, this provokes God to withdraw his Spi­rit, and presence, and alas, what can vve do then? then vve see vvhat vve are. Well, if we would grow, we must begin at the right end, we must labour to get these lusts that do prevail, down; if a child have such a disease as the Rickets, or some other dis­ease upon it, you may give it all the nursing, and tending, and feeding that can be, it will never grow uniformly, but all runs into the head. It is in vain to complain of the want of growth, [Page 633] the way is to go to the Physitian, get some prescription for the healing of the disease; and so we must look to it, Brethren, if any object come between the Lord Jesus and your hearts, and so interrupt the sweet and saving influences of Christ from you, you cannot grow; you see that shrubs in the Wilderness, that never see where good cometh, or plant a Tree or Plant in such a dark place where the Sun never cometh, but is kept off by this or that hinderance, it will not grow; and so under trees that shade the Sun, and keep the rain from the seed, most herbs will not grow; and so it is in this case; therefore look to this Bre­thren, in the name of Jesus Christ, as ever you hope to recover your selves, and to grow indeed.

Sixthly, Labour to make special use of the promises of God, that particularly concern this matter; I know this is reducible to that former head of exercising-grace, and particularly the grace of faith, because this is a special object whereupon the act is to be exercised; but for orders sake, we shall put it distinctly by it self in this place; is this the grievance of thy soul indeed, that thou growest not? Why here is a rich Treasury in the pro­mises, which if it were drawn out, cannot but much further our growth.

First then, search out these promises, they are many, I cannot give you them all, a taste I will, to help the weak; What a sweet promise is that in the first Psalm? look upon it as such, they shall be like the tree planted by the rivers of water; Brethren, nothing ordinarily kills trees more then drought, I think, and thus to have moisture with heat, they must needs grow and flourish; therefore in that place of Job, a tree, though cut down, yet through the scent of water it will sprout again: Now there is a sweet pro­mise to that end; and so, they that are planted in the house of the Lord, they shall flourish; this in the Text, they shall go forth, (it is Psal. 92. 12. a promise) they shall grow up as Calves of the stall. And that in Hos. 14. 5. God will be as the dew unto Israel, and he shall grow up as the Lilly, and spread his roots as Lebanon; grow in rootedness, and grow quickly, and grow in beauty and sweetness, the smell shall be as Lebanon; here the growth is set forth under that metaphor of a tree, or plant; the dew, you know, upon the mown grass, maketh it spring again, else it would wither; and the corn for a time as dead under the clod, yet the dew maketh it grow up; or [Page 634] as the corn that seemed to wither away, the dew refresheth it, and maketh it revive indeed. I will not burthen your memories, take but one more, and that is in the Prophet Isaiah, to them that have no might he increaseth strength, and he giveth power to them Isa. 40. 29. that faint; to them that have no mights, the original is very empha­tical, the plural with the Hebrews, as some note, when it is affir­mative, setteth forth the abundancy, the eminency or excellen­cy of any quaility or vertue, as wisdoms for wisdom, in many places in the Proverbs; that is to say, the most excellent wisdom or abundance. So in the negative, it often signifieth the great want in an eminent degree of such or such a qualification, as here, such as have no strength; that is to say, very little, none at all, such as faint and languish, then you know strength is very little. So again, they are a people of no understandings, in the plural Isa. 27. 11. number; and again, there is no safety, or salvation, or deliverance wrought in the earth: there is no deliverance at all: the meaning is not, there are not many deliverances, but there is not any at all; and so here, such as have no mights it is in the Original, and we read such as have no might. Alas they have no strength, to those he will increase might. Now I say, gather together such promises as these.

Secondly, Not only so, but dwell upon them in your thoughts; it may be at the first or second sight of them, there will be little arising to the soul from them, but you must dwell upon them, as the Bee doth, that will not off the flower until she hath gotten some sweetness from it; So do you, make these promises the ob­ject of your meditation: can you have any thing sweeter to me­ditate upon then a promise in such a condition as this is? Sure Da­vid, when he meditated upon the Word of God, and his medita­tions were sweet to him, were not only the commands but the promises: these indeed are the honey-suckles to dwell upon; these Psal. 104. 34. you shall find much refreshing in: break the bones if you would have the marrow in them. You will not be able at first to find the depth of these promises, to apprehend the fulness of them, except you dwell upon them, and then you can never further im­prove them to your comfort.

Thirdly, More then this, you must [...]ay your mouths to them; these are the breasts of consolations; if the child will have any thing, he must draw, and draw hard sometimes, and the mother is [Page 635] fain to help in some cases to press it down too, & all little enough; the child is pleased and taken to see the breast, but this will not feed nor nourish; no more will our beholding the promises, ex­cept we suck, and suck strongly; and the Spirit of Jesus Christ is ready, Brethren, to press those breasts, to make them give down their milk, their sweetness and fatness to us, specially in prayer before the Lord; take the promises that concern this condition of yours, tell him he hath been pleased to make such gracious pro­mises; he was free, and might have been so still if he had pleased, but now he hath ingaged himself to give strength to them that have no might; and Lord, here is a poor soul that hath no might, no strength; I am in a poor, lean, faint, languishing con­dition, wilt thou not make good thy Word to thy poor crea­ture? thou hast caused me to hope upon this Word, thou hast put the breast into my mouth, or at least thou hast shewed it thy poor creature, and wilt thou not make it give down its sweetness to me? O make good thy Word to thy poor creature. Lord I am in a declining condition, I am even withering, and lose of my greenness, growing yellow, or that which thou hast done for me lies under the clods; thou hast promised to be as the dew unto Is­rael, wilt thou not make good thy Word unto me? and so thou hast planted me in thy house, and promised I shall grow and flourish, &c. Press the Lord thus with his Word, O he loveth to have his bond sued in the Court of heaven. I dare undertake that such a soul that is thus stirred up to act faith upon the promises of God, that soul is in a growing condition. Brethren, these are the wells in the valley of Baacha, the wells of salvation, you must draw from them, and then you grow from strength to strength.

Seventhly another; I shall name but this: The greatness of the object whereupon your hearts are to dwell much, and that is God himself, for there is nothing doth greaten the mind more then the greatness of the Object, whereupon it is conversant; you see it by experience in all things, what low minds, what poor and weak apprehensions they have that are exercised upon low objects, never rise higher; what heightens the mind of a Prince, but the thoughts of a Kingdom? What difference is there be­tween the mind of the meanest Mechanick and the deepest Poli­titian? Such difference must there needs be between the heart [Page 636] of a man that is poring alway upon low things, and God is very little dwelt upon. It is said of Moses, that is the ground Exod. 2. 11. Heb. 11. of it, he waxed great, saith the Text, not only in body, but in mind and Spirit; he waxed strong in Spirit, was a man of a great mind; his eye was upon him that is invisible, the great God Jehovah Elo­him, who giveth being to his promises, keepeth Covenant with his people, and is Mighty, Almighty, can do what he will do in heaven and earth, and all deep places: This made him so great: there­fore he was above the fears of the Kings wrath, he cared not for it; Before indeed he was afraid and fled, he then had not had so much converse with God, and contemplation of him, and know­ledge of him, as afterward he had. Well then, you say your faith is weak, you know not how to get it strengthened, lift up your thoughts to this great object, do but peruse his name a little now and then, yea often, the Lord, the Lord God, gracious and merciful, &c. See if there be not an abundance there to swallow up all thy doubts and fears; O thou art a miserable Exod. 34. 7. creature! it is true, but he is a merciful God, and thy misery is but the misery of a creature, and his mercy is the mercy of a Creator, a God; and what are thy thoughts of thy misery, when thou hast aggravated it to the height as much as can be? they are but finite thoughts, and his thoughts of pardon and mercy, they are the thoughts of a God, infinitely above thy thoughts, either of misery or mercy; if his thoughts of mercy and pardon were not more then ours, we were in a sad condition, for then they would never answer his thoughts of our misery, which are infinitely above ours of our own misery. Alas, but I am the most vile unworthy wretch in the world, O you know not what I am; alas, is it for such an one as I to believe? Sup­pose so; he is gracious: O it is most free, infinitely free what he giveth, he looks for nothing at thy hands, only acceptance. O but sure I have wearied out his patience, he hath waited upon me so long; he is long suffering. O but I have such an abundance of sin, my heart is so full: there is an abundance of goodness, abundantly pardon in him, yea and truth also, &c. Alas, but I shall never hold out, nor keep my heart with him, I shall quick­ly back-slide: But he it is that keepeth mercy for thousands; O if our hearts were but much in meditation of God, his name, the Lord our righteousness; and this name, his works, the great [Page 637] things that he hath done, how would it raise our spirits to be­lieve, and how would it increase our love to him, and our fear of him? There is mercy with thee, that thou mayst be feared; we should Psal. 30. 4. find a very great influence upon all our Graces, to increase them, even from the greatness, the fulness, the riches of this Object: O his Almighty Arm! whereby he laid the foundati­ons of the heavens and earth, and hanged the earth upon no­thing; and what then, though thou be nothing, he can lay a foundation of eternal comfort, and an heavenly Kingdom, as well as the earth upon nothing; and bestow his riches of Grace, as well as his power and wisdom upon nothing: therefore labour much to improve this great Object. O it will take the heart much off these poor little nothing vanities of the world, it will make us contented with our portion, it will arm us against all the fears of men and lights of the world; what will it not do, if the Lord be pleased but to breath upon our endeavours, in fixing our hearts upon this so high an Object?

Eighthly, Another is, to use the Society of growing Christi­ans; there is much in the communion of Saints, which presup­poseth an union, maketh increase of the Body, to the edifying of it Eph. 4. 16. self in love; as the Fellowship of the Graces of the Spirit, and their co-operation or working together, doth help to strengthen the whole; so the Fellowship of the Saints tends very much to building up. So the Church, When they continued together daily with one accord, [...], with one consent, with Acts 2. 46. one heart, then the Lord added to the Church daily, such as should be saved; and not only so, but hereby the hands of the people of God are strengthened, and their spirits quickened: the fire groweth to a flame, when many brands are laid toge­ther; if there be but one live coal, and many dead ones, lay them together, and there will be an increase of the heat; he that will walk alone, and apart from the communion of Saints, I do believe, shall quickly know by his own spirit, what the want of them is; but now there are some that are move growing and grown then others are: alas, how many are under diseases, the world, or somewhat as bad, that they are at a stand, proced not, or rather decline? there is little to be got by the fellowship of such: no, no, the people that we find are so full, they are over flowing continually, their lips feed many, they are [Page 638] bringing out of the good treasury of their hearts, things both new and old; they are still telling what the Lord hath done for their Mat. 2. 35. souls, or still they are stirring up others; you shall receive some­thing still, if your own hearts be not out of frame to receive: O how the example of a lively, sensible, diligent, close-walking Chri­stian will provoke us? (as the Apostle saith) Your charity hath 2. Cor. 9. 2. provoked many: it will put us upon it, to follow harder after God, To do the same diligence with them, to the full assurance of hope to the end; wherefore else are the experiences and examples of the Saints in Scripture written? what David found, and Jacob found by experience of God in prayer, wrestling with him; and what their fallings cost them both; but that they being dead, might yet speak to us, and with us, and we might converse with their living examples, though themselves be dead: even as faithful Abel being dead, yet speaketh; and why should there Heb. 11. 4. not be such a Fellowship of Saints to communicate what they have found of God? I do believe, Brethren, some of us may with thankful hearts bless the Lord, that ever we saw the faces of some of his people, that we have by their examples, and by their words been much quickened, much stirred up, much provoked; therefore if we would grow, converse with such; if thou be weak in faith, find out some of the people of God whom he hath made eminent, strong in Faith, converse with them; and if they be not very communicative, as some are more reserved, whereby they are not so profitable to others, draw it out from them, dive into their experiences, how they came to that measure of Faith, wherein they can so glorifie God, and walk so chearfully before him. And so for Humility and Tenderness: where thou findest any eminent in these, make an improvement of them, joyn thy self to them in a more special manner; labour to get somewhat from them, this is a special help to growth in Grace. And for knowledge of your relative State, lay together your experiences you have had of God; beg his Spirit to shine upon them, else you will see nothing but by his light; but a word or two more to this afterward. Thus much for the General Exhorta­tion.

I have a double Exhortation, which is more particular: and then a word of Comfort, and so shut up all. For the particu­lar Exhortation.

[Page 639] First then, Be sure that we grow according to our measure; For every part hath a measure according to the effectual working, Eph. 4. 16. in the measure of every part. I doubt many of us that should be as the eye to the body, have much less light in us then other parts of the body; and such as should be as the arm and hands to work, alas, are like little fingers for growth, come on poorly: How should Magistrates grow, and Ministers grow, and such as bear an Office in the body of Christ? they should be much more grown, their Faith should be much more strong then other mens, because they have greater works lying upon them then Ioh. 15. 5. other men; and who is their sufficiency, but Jesus Christ? and how is he strong to any of us, but according to the measure of Faith? If Paul had not had a strong Faith, he had never done the works of his condition with such unwearied pains; no, nor Moses, nor Joshua; Faith it works by Love: a weak Faith can do little, and is not this the reason that some of us in these em­ployments, Gal. 5. 6. alas, act so poorly for Christ? our faith is weak, and so our knowledge is weak: few Apolloes mighty in the Scri­ptures, able to convince gain-sayers, therefore the Apostle exhorts young Timothy to give attendence, do his diligence in read­ing as well as in Exhortation; give thy self wholly to these things, that thy profiting may appear to all men. As Jerom, I think, 1 Tim. 4. 15. said he did, discere & docere, as he learned a lesson, so he taught it to them; there is a double score then, upon which Ministers are to labour to grow. First, upon their own account, because they have greater works to do, and greater temptations usually to grapple with, then others have; for the Devil is most malicious against the Light-bearers, such as have the Torch in the hand to give light to others, Even the light of the know­ledge 2 Cor. 4. 6. of the Glory of God in the face of Jesus: He knoweth they are labouring to pull down his Kingdom, and do you think he 2 Cor. 7. 5. will not labour to pull them down, their souls down? O how his finger itches to be winnowing them, as he did the Disciples! Luke 23. 31. he desires it, he begs it; as he did to molest Job, that Pillar of Religion in those parts, so he would buffet and exercise the poor Ministers of Jesus Christ: I know not what others have, but I am sure some have their hands full, and their hearts full. O what need then to be men grown, and strong in Faith, to re­sist stedfast, of knowledge in his depths and devices! But this 1 Pet 5. 9. [Page 640] is not all: Secondly, Because the growth of others doth much depend-upon our growth: are they not as the bones to the body? when they grow no more, the body groweth no more: They are called Pillars in the house of God; and what proportion the pil­lars Gal. 2. 9. bear to the house, the bones bear to the body. No marvel, If Teachers be such as know not what they say, and whereof they affirm; (as the Apostle saith) That their hearers also be like those silly women, alway learning, and never able to come to the knowledge of the truth. O what need then had young Timothies to [...] Tim. 1. 7. 2 Tim. 2. 6. be stir themselves wholly to these things, because alas, else they wil be able to say nothing either for substance or manner, that may be for the edification of the body. It is true, there are no new re­velations now: the Scriptures are able to make the man of God perfect to every good work: but how short do we fall in our understanding of them? it is matter of sadness, and would be more if our hearts were more sensible to consider, that for ought we know many are dwarfs, because we are so our selves; Brethren, help us for your own sakes.

But there are others also that should be exhorted to look to their growth, that it be proportionable to the means of Grace you have, and do enjoy, according to your time of standing in the Church of Christ; how long hast thou been planted in the house of the Lord? many years: you should be Fathers in Israel, and Mothers in Israel, as Deborah was; and is it so with you? Brethren, It is very sad to consider, that some among us that have hoary heads, found in the wayes of righteousness, and have so long been in that way, and yet are so heavy, and so dull, and so ignorant, and so little Faith and Heavenly-mindedness, that there are many Christians that are but of yesterday, out­strip them in many things; is not this a shame? therefore la­bour to answer your mercies, your experiences, your light and means you have enjoyed by your growth, for this is expected; assure your selves, there is not a Talent but shall be accounted for; and if you perish not, yet you are not like to have a full reward, you will suffer loss: for a Calf of the Stall to grow no fatter then another, that hath not such feeding, it will not be born: to be like Pharoahs lean kine, devouring all before us, and yet be never the fatter, but as poor, and lean, as if we had never lived under a lively searching Ministry, as you of this [Page 641] place for the most part have done; assure your selves, Brethren, your guilt is very great; to be watered every moment, and yet be as dry, and hard, as if you had never seen when good had come.

Thirdly, Another particular Exhortation shall be to help one another; Brethren, were we not wanting one to another in this respect, we should be a people much more strong in the Grace which is in Jesus Christ. But alas, you will say, is this in our power to help one another to grow? all the supply comes from Jesus Christ the Head; It is true, it doth so principally, Phil. 1. 19. Joh. 1. 16. 2 Cor. 3. 18. But he communicates by the medi­ation of instruments, there is a supply of every part, by that which every part supplyeth, (saith the Apostle) as you see the Eph. 4. 16. spirits conveighed from the head to the lowest parts, it is by mediation of the other parts between the head and the foot; before it cometh thither, it passeth through some others. I know the Lord Jesus is not bound up to any instruments, he can teach by his own Spirit, yea, and always doth, sometimes without means, sometimes breathing in the means, and this is most ordinary; and therefore something we must look to it, that we supply every one of us; you have heard it is the end of all Christian Society to build up one another, and it is the end wherefore the Lord intrusteth us with such Talents, to lay them out for the good of others, whereby our own Talents grow in the using, and we are instruments in the hand of God, to improve others; hath the Lord then: revealed himself to thee? thou wast in an horrible pit, where there was no stand­ing; thou sunkest yet lower and lower: hath the Lord set thy feet upon the Rock? what then, wilt thou keep this alway to thy self, when called to speak of it? mind you, Christ and Da­vid, Psal. 40. 3. they speak of it, what God had done; And many shall hear, and fear, and shall trust in God: it encourageth them▪ wherefore doth Paul so often speak what he had been, and he had obtained mercy? O that others that should come after, might believe, and never be discouraged by their sins, though never so great. And so the Psalmist, Again, my soul shall make her boast in God, the humble shall hear thereof, and be glad; this Psal. 34. [...]. poor man cried to the Lord, and he heard him. No sooner did Andrew find the Messiah, but he tels Simon: O we have [Page 642] found the Messiah. And so Philip saith to Nathaniel: and the Ioh. 1. 44, 45. woman of Samaria, she no sooner had the knowledge of Christ, O she was full, she was big, until she was delivered: O come, and see the man that told me all that ever I did: is not this the Christ? Ioh 4. 24. I would (saith the Apostle) that your hearts might be knit to­gether Col. 2. 1, 2. in love, and comforted, &c. that to this end you should know what conflict I had for every one of you; wherefore are we delivered out of temptation, but to set up way-marks? O take heed how you come there, warn others that they come not neer such a temptation: when thou art converted, streng­then thy Brethren: and therefore comforted, that we might Luke 22. 32. comfort others; and therefore indued with knowledge, that we might feed many. Now truly Brethren, as the Apostle saith of the solemn meeting, so I may say of the occasional meetings together; it is not for the better many times, but for the worse; and how a sad a thing is this? when Saints shall meet together, to have so sweet an opportunity of stirring up one another to love, to good works, that either we shall spend the time in Eph. 5. 4. foolish talking, and jesting, and looseness, and looseness of Spi­rit: I tell you, Brethren, observe it, you little know what hurt you do your own souls by this lightness, nor what hurt you do to others: do you never reflect in the evening, what you have been doing, what company you have been in, what you have done, what you have gotten? methinks it should make our▪ hearts ake, to consider this day, through the lightness and frothiness of my Spirit, I have not only sinned my self, but drawn others to it: this is not to grow, nor to help, but hinder one another. Or else we are discoursing of the world, of this and that bargain; or else raking into the infirmities of others, and pleasing our selves with that, specially of those: that are not altogether of our minds, whereby our spirits are imbittered, not to stir up one another to bowels and com­passions to them. How many such opportunities doth the Lord put into our hands, and we have no heart to them? shall I beg of you, and of the Lord this day, that there might be a labouring either to do, or receive some good: O think every moment ill spent in the Fellowship of the people of God, that is not thus improved; and indeed if our hearts and mouths be not set a work thus, they will be working upon somewhat which is [Page 643] worse, to the grieving and wounding of our spirits, and grieving Gods Spirit: Thus much for this Exhortation also.

The last Ʋse then, shall be a word of comfort to every poor believing soul, that it may be, from what hath been said, may be discouraged. If it be thus, that such as upon whom the Lord Jesus is arisen, they are in such a growing condition, then what shall I think of my self? alas, I am weak, am very feeble, am at a stand, &c. For answer, I shall say a few things.

First, There are several states and statures in Christ, there are babes in Christ, and such as have need of milk, and not strong meat; as the Apostle saith, ye have need of milk: I could not 1 Ioh. 2. 13, 14. speak to you as to spiritual, but as to carnal, as to babes in Christ; that is to say, such in whom the flesh was very strong and pre­vailing; 1 Cor. 3. So the Apostle John writeth to all the Saints under three states, some were babes, some young men, in their strength and vigour, some old men, Fathers of grown experience in the waies of Christ; Fathers in Israel, and Mothers in Israel; some are but just entred into the School of Christ, some are of a middle form, some of the highest, some are but gotten within the door of the house of God, and happy it is for them that are but once within, for then they shall go further and further: Others are gone further, into the inner Chambers, and are acquainted with the Lord Jesus in the most inward manner; What then, wilt thou conclude, that because thou art not a man the first day, or pre­sently, therefore thou art no child of grace? No, suppose thou art but a child, and weak, and every temptation over-turns thee, draweth thee aside, yet remember thou art a child: though thou be not a strong deeply rooted Cedar, yet thou art planted it may be lately: though yet for the time we might be men spiritual, perfect, as the Apostle saith, to bear the wisdom of God in a mysterie, and yet are babes; it is matter of humiliation, but not of despair.

Secondly, Another is this, that the people of God, though they are in a growing condition, yet it is not so to be understood, as that every moment they grow, they have their declining fits; trees and plants, you know, have their Winters, and children have their sicknesses and fits, when they are at a stand, though afterward haply they shoot out so much the more for it; and so many times the people of God do, they are under a distemper [Page 644] for a while, and decline, and a man would think they were even withering and dying, but it reviveth again; many times grace in the hearts of the children of God, through corruption, are like the light of a candle ready to go out, even in the socket, but yet afterwards they are stirred up, they trim up their Lamps, shine more clearly and sweetly then before: I say, do not con­clude therefore thou art no child of God, because it is not alto­gether with thee as it hath been: thou hast found thy heart much more large toward God, much more tender, &c. Brethren, we may lose our first love, and grow cold and dead, yea and it is pos­sible Rev. 2. 4. for a child of God to dye under such a condition, and yet not miscarry in the main, though it is not so comfortable for him, nor so honourable for God; therefore take heed of concluding your state by what you feel at present; it may be some tempta­tion hath prevailed, some distemper is upon thee, therefore thou must heal that, get that removed, and thou shalt see thou wilt grow.

Thirdly, Even then thou mayst be growing in the root, for there must be a time for that, Brethren: when we are least in our selves, and see we are nothing, can do nothing, specially being sensible of it: O how this humbles us! we are no losers by this, our roots cannot be too much spread, nor the foundation too much strengthened; this driveth us the more to Christ, maketh us the more seriously inquisitive after our state, to be sure to look to our grounding and establishing upon him, and this will fit us for further growth.

Fourthly, In the next place know this, that even then, when there is nothing appearing, thou thinkest thou art nothing, hast nothing, all seems to be withered, no fruit appears, even then the Lord seeth the root in the ground: though wee see it not, he takes notice of it, and is pleased with it; though Jobs friends think he was a withered branch, cut off from Communion with God, yet he had the root of the matter within him: come into a garden in the summer, how pleasant and how glorious it is furnished with all variety of plants and flowers; in the winter there is nothing appeareth, they are under ground; but now the Gardener, he knoweth what roots he hath there, though they appear not, and he can tell you what plants he shall have spring­ing up in the spring, and he is choice and tender of the places [Page 645] where they grow, as if they did appear and put forth; the Lord knoweth, if there be but the root of the matter in thee, if never so small, if right, he knoweth it, and he knoweth the thoughts afar off, long before we think them, he knoweth our works afar off, I know Abraham, he will command his house after him, to keep Psal. 39. 2. Gen. 18. 19. my Commandments; the Lord knoweth what sinners would be if they lived, and therefore many times cuts them off; and he knoweth what his people would be and will be, though for the present under a temptation, under a cloud, and seem to be all withered and dryed up. Is this nothing? Brethren, he knoweth what root, what seed he hath sown in the heart, and that it will put forth; Say not then, surely thou art not regarded of God, because thou dost not appear to thy self to grow at every mo­ment.

Fifthly, Alas, but you will say, if I did come on thus and thus, as such an one doth, it were something like. I answer, it is good to follow the pattern of fruitful and growing-Christians; but what if God will not give thee that measure that he giveth ano­ther? What if thou be but as a little finger in the body, and such an one is as an arm? canst thou expect then to grow as much as such an one? is not he wise, and knoweth best what measure is good for us? Secondly, For that thy desires are yet higher then thy growth, it is good for thee, desire growth as much as thou wilt; and I could wish your desires were more earnest, for then your endeavours would be more answerable then they are; but if thy desires be in good earnest, and thou makest it thy work to grow and come on, and yet canst not reach thy desires; should this discourage? No; thou shouldst be encouraged, and bless the Lord that thy desires are kept up after more and more; that you say not sufficit, for this is the way appointed of God for growth, that still the desires of his people should be upper­most; and for my own part, I think there is not a better sign of a growing, then an eager stomack, except it be a disease, which can hardly be in spirituals, though a man may desire also to hear more then he digests. See, the Church was following Christ, and yet saith she, Draw me, I will run; We go after thee, but we Cant. 1. 4. would run.

Sixthly, Growth is not sensible, is not visible until afterward; that degree which is in the motion is not perceived until after­ward: [Page 646] you see trees, and plants, and children, they have grown, but if you sit by them, set your eyes upon them to see them grow, and cannot discern it, and should complain, alas, they grow not; would you not bewray much weakness? So it is in this case: A Merchant, it is true, casts up his daily accounts, what cometh in, what goeth out, but he doth take the state of his condition but now and then: So should we, though daily we examine our selves, how we gain or lose, such a day, in all pas­sages; yet to examine the state of our growth in the general every day, is to little purpose, as I told you before; the Kingdom of God cometh not with observation; both the Kingdom of God in Psal. 110. Hos. 14. Mar. 4. 27. the administration of it groweth insensibly, as the falling of the dew from the womb of the morning; thou hast the dew of thy youth, and God will be as the dew to Israel. So the seed sown, is said to grow while he that sowed it sleepeth, he knoweth not how; it is vain to observe it while it is growing, but afterward it will ap­pear.

Seventhly, Though it may be thou grow not in affections so much as thou thinkest, thou maist grow notwithstanding in the understanding, and in the will, in the main part of the soul; for the passions indeed, they are the lowest part, and yet we are apt to place most in them. O if we can be but so and so affected [...] a rapture of joy, a melting into tears, it may be with many of us, is more then a sweet yielding Spirit to the will of Jesus Christ; this is a great mistake. It may be heretofore, when the matter was new to thee, thou wast more affected with it passionately then now thou art; as you see new things do affect our nature most, which, as some well observe, is the reason wherefore chil­dren are taken and affected with every thing at the first, because every thing is new to them, which men are not, except with things which are so to them. Beside, as the blood groweth cold­er in old age, and the spirits are not so agile, there cannot be ex­pected that vigour of affection in old persons, and weak, and sick persons, as in young▪ persons, this is the case. Besides, these passions they are wonderful unconstant, and there is no judge­ment by them at all, they do so strangely ebb and flow; some mens natures are more passionate, apt to grieve, to be affected with every little thing, and there a little matter will set their passions afloat; others are more stock-like, it is much that [Page 647] moveth their affection: Now a little thing will not move them. But suppose that thou dost not grow in these so much, how is thy understanding? dost thou grow there, abound in the know­ledge of our Lord Jesus Christ? before thou wast empty, knew­est very little; now thou hast a Treasury of knowledge, and thou goest on herein: do we grow in our judgements, Bre­thren? dost thou not value Christ and grace at a higher rate then before, counting all things dross in comparison of him? dost thou not cleave to the Lord with more full and strong purpose of heart then before? this is growth indeed to the purpose.

Eighthly, If thou grow not in bigness, dost thou grow in sweetness? this is growth Brethren. At first, Christians run up 1 Cor. 8. 2▪ to a great height, a pace they grow in knowledge, but afterwards they grow in the sanctifiedness of that knowledge: Alas, when they know much, they know little as they ought: Now thou comest to know it as thou oughtest, so as to humble thee, so as to endear thee to Christ more: Now thou art more peaceable, more apt to forgive, less censorious, hast not so much of that dividing spirit that formerly thou hadst: dost thou grow, I say, in sweetness therefore, if thou grow so? so much in heat? this is the fatness and the sweetness of the growth, and there is great comfort in this.

Ninthly, In the last place, as David said of the Covenant of God, and his family, though he make it not to grow, yet saith he, this is all my hope, and all my salvation; yet he trusted in him. 2 Sam. 23. 5. It is God that maketh it to grow (Brethren) and he is free, and rich in his influences; and what if he make it not to grow for a time? what then? wilt thou question all his work in thee? No, no, but rather labour to believe it away: Here are many pro­mises, trust in him, though he make it not to grow; hang upon him still for this growth, and if he still make it not to grow, yet still make this thy salvation, his Covenant: if he see not such a measure fit for thee, be humbled for what thou findest to be the obstruction, but cast not away thy confidence, though he make it not to grow: and thus much for this.

FINIS.

Christ his Willingness to accept Humbled Sinners.

John 6. 37. ‘—and he that cometh unto me, I will in no wise cast out.’

IN this Chapter, after the Miracle of the five hundred men fed with five loaves and two fishes, ver. 9, 10, &c. which was no small Miracle indeed, and argued devine power, to multiply so small a quantity into a sufficiency for so many hungry bellies; and here, if ever was made good that, that man liveth not by bread alone, but by the Word of God; and so it is, when he hath never so much; much more where he hath but little and incon­siderable, hath but Pulse instead of dainty fare, a cruse of oyl, a little meal; I say, after this Miracle, our Saviour had woon so far upon their affections, if not their understandings, though ve­ry carnal; they concluded this was that Prophet which they ex­pected, ver. 14. that is to say, a special Prophet, beside John the Baptist, or Elias, as they thought he should come again, be born again, misunderstanding that place in Mal. 4. and beside, [Page 650] Christ the Messiah, they expected another Prophet before him, as the Antients, Chrysost. Theoph. Cyril and Beza also conceive; and seemeth very plain in that place of John, why dost thou Bap­tize if thou neither be Elias, nor that Prophet, nor yet the Christ? Ich. 1. 21, 25. where he is distinguished from Christ, and yet me thinks here they were carried further in their apprehensions of Christ, then to take him for such a Prophet, for saith the Text, Our Saviour Deut. 18. 15. seeing that they would come and take him by violence to make him Acts 3. 23. King, he withdrew himself into a Mount, ver. 15. therefore it should seem they had some kind of flash that he was the Messiah, according to their carnal conceipt of the Messiah, that he should be a temporal King, and come in pomp, they would needs now make him King. Well, our Saviour now going to his Dis­ciples upon the Sea, and when he came into the ship, it was forth­with ashore; O how sweetly and swiftly doth any work of Christ or for Christ go on when he himself is with us; the multi­tude they follow him, their bellies all this while were their instru­cters, their gods and their guides; ye follow me because of the loaves, saith our Saviour; and therefore he takes this occasion to stir them up, to seek for that food that perisheth not; they were sensible of the hunger of their bellies, and were taken with his power to make such provision for the body, even where there was no­thing in comparison. O, but their poor souls were in a starving condition! and they were not sensible of this; and therefore our Saviour endeavours to raise their apprehensions somewhat higher, spending much of the Chapter afterwards, in setting forth himself, the true, the spiritual Shew-bread, or bread of faces, if they had but stomacks and appetites suitable to the necessities of their poor perishing souls. But alas, they had not asee­ing eye, nor a hearing ear, nor a believing heart; when they heard of 1 Cor. 2. 9. bread, of which, if they did eat, they should never hunger; Lord give us this bread, said they, but they knew not well what they said; for alas, this bread was tendered to them, but they had no mind to it; as the fountain of water was near to Hagar, but she saw Gen. 21. 15. it not; so the bread of life was now offering himself to them, but they knew it not, and therefore our Saviour reproveth them, you also, saith he, have seen me, and yet believe not; this bread is spiritual, I am the bread, but spiritually understood, for it is the Spirit that quickeneth, but the flesh profiteth nothing, (saith he) [Page 651] even to his own Disciples, who were already stumbled at this Sermon of his, concerning eating his flesh and drinking his blood; but (saith our Saviour) ye believe not; that is to say, ye will not take of this bread, eat of it, receive and apply the benefit of my death, and resurrection, and ascention, and inter­cession, and all I understand by this bread in a spiritual sense, whereby the soul is nourished to eternal life, and this was a sad symptom unto them, that they were not belonging to Gods purpose of grace, they had little ground to conclude it as yet; for our Saviour saith, all that the Father hath given me shall come; as yet ye believe not, ye have not come to me with hungry souls, though you have followed me with hungry bellies for the loaves; but if you belong to the election, if you be of those the Father hath given to me from eternity, you shall come, and him that cometh unto me, I will in no wise, &c.

And him that cometh unto me; the copulative and, speaks as great a latitude of the subjects spoken of, as you have in the former part of the verse, All that the Father hath given shall come; So the Greeks use the Neuter-gender, to express uni­versality, though they speak of persons, all that are given shall come, and he that cometh being given of his Father; for indeed, there are none else that do come to the Son, but such; ye believe not, saith he, but all that the Father hath given shall come; if you be not of that number, ye may never come to me: and then, who­soever cometh unto me, I will in no wise east him out.

Our Saviour, in these words, hath given us to understand what welcome, what entertainment we shall be sure to have with him, if we come to him; he will not cast out any such soul. So that at once he hath stopt the mouths, or prevented and cut off the occasion of many doubtings, whereby Satan and a mans own heart are very busie to block up our way to Christ, that we should not come. O; I know not what success I shall have if I go to him, I may haply be refused; and it is as good sit still, as rise and fall (we use to say) thus we are apt to be answering our selves, before we come to Jesus Christ. Now our Saviour, to cut off all such excuses as these, and to embolden us, and encourage us, hath made this free, this general, this positive declaration of his willingness to receive us if we come to him, he will not in any wise cast out any soul.

[Page 652] The words will not need any division, and therefore we shall, before we speak any further to them, make the observation, which is this;

The Lord Jesus will not cast out any poor soul that cometh to him; there is no more change of them, then what necessity re­quireth: he speaking of himself, useth the first person; we speaking of him must use the third; and this variation is no­thing.

This note I shall endeavour to explain, prove, confirm and apply to us all.

First then, for the opening of the Doctrine; First, what is meant by coming unto Jesus Christ. And secondly, what is meant by casting out; which he promiseth he will not do, if any man come unto him.

For the first then, what it is to come to Jesus Christ, not to speak of that which is necessarily presupposed, that we are all of us by nature far off from Jesus Christ, and strangers from Eph. 2. 13. the life of God and Covenant of promises, enemies to God and to Christ, and to our own salvation; we are miserable, and are content to be so, would be so; but that I shall leave building upon it as a thing granted by all, that it is so with us by nature, Psal. 148. 14. every mothers child; yea, however we may seem to be near, and have an outward nearness, as the Jews were said to be his Mat. 1 [...]. 28. people, near the Kingdom of God: So it may be with us at the present; that is to say, the Lord opens heaven, and lets down the white sheet of the Gospel to us, wherein we have all varieties of heaven in our Lord Jesus; and the voice is, arise and eat, come and eat, and drink and live; but alas, our hearts are so far from it, that we turn our backs upon it; and thus its with every one of us, untill the Lord proceeds further with us: therefore in the

First place, Brethren, to come to Jesus Christ in the order of nature, doth immediately presuppose a hearing and learning of God: in time haply they may agree: and this I speak of, because I neither my self would give you an effect, without shewing you the dependance upon its cause, lest some might fasten it up­on a false root, a false cause, and so put a fallacy upon them­selves; this you have plainly in the 45. ver. of this Chapter, Whosoever therefore hath heard and learned of the Father, cometh [Page 653] unto me; where, note the difference of the tense or time in the Text, whosoever hath heard and learned doth come, and therefore he cometh, because he hath heard and learned; this is Gods teach­ing and mans learning; they shall be all taught of God: all! who? all that are in the womb of Gods purpose, all that he will bring in to Jesus Christ, as he hath given to Jesus Christ: Not simply all men, for we see by daily experiences contrary, how many dye and never hear of Christ: how many that hear of him, that never learn any thing at all, and so do not come to Jesus Christ: yea, how many that seem to come to Jesus Christ, and make a profession, and yet depart from him, are left to their own hearts to depart (which is a kind of casting out) as those Disciples afterward, many of them went backward, be­ing offended at our Saviours speech, concerning eating his flesh, and drinking his blood, and never walked with him any more; therefore by the way note it, a man may be a Disciple that ne­ver learned, was never taught of God; for all that are thus taught of God, and learn, they do come to Jesus Christ; and they that so come to Christ, he saith, he will never cast them out, Isa. 54. 13. Ier. 31. 33. as we shall see more afterward. Well, but this hearing and learning of the Father, is as much as being taught of God, which in order goeth before the conversion of a sinner, or his coming to Christ, whatever it be in time; and if this Scripture would prove the needlesness of Ordinances now to grown Be­lievers, it would prove it as well to new Converts, for these are taught of God as well as grown Believers, or else they could never come to Christ; and if they be not necessary, neither for the one nor for the other, to what end did the most wise Governor of the world and of the Church appoint them for? nothing? but that by the by. I say, this is as much as being taught of God, as the Evangelist sheweth in the 45. verse, bringing that Prophecy, they shall be all taught of God; and making this inference from it, whosoever therefore heareth and learneth of the Father cometh unto me: Again, this being taught of God, it is nothing else but the drawing of the Father, as you have it in the 44. verse, no man cometh unto me, except the Father which hath sent me draw him; it is written in the Prophets, they shall be all taught of God; therefore I conceive that this hearing and learning may be understood thus.

[Page 654] First, By hearing, I understand the usual means of salvation, and working of Faith, and that is the Word of Christ, the Gospel of Salvation. How can they believe in him of whom they Rom. 10. 14. have not heard? (saith the Apostle) And Faith cometh by hearing, and therefore it is called the word of Faith, and therein the righteousness of God is revealed from Faith to Faith there­by: wherein? even in the Gospel preached, of which the Apostle was not ashamed: by the preaching thereof poor Rom. 1. 17. creatures were brought to believe in the Lord Jesus: and so the righteousness of Christ was revealed therein to them, and conveighed to them by Faith. I know not what course the Lord holds with the Heathen, to whom the Gospel is not preach­ed by men like themselves, nor hath the Lord given us a positive account of his dealing with them, and therefore I meddle not with it; but this is the ordinary way of Gods working of Faith in them who come to be capable of hearing the Word, and understanding of it; therefore usually, if God intend to bring Ioh 12. 32. The brazen Serpent lifted up. Num. 21. 6. on such a soul, or such a soul, he will bring them under the Word, either to dwell under it, or the Word accidentally to be among them. It is observable, that in Pauls conversion, only he himself heard the voice of him that talked with him, not the men that were with him, because God intended this vision for Paul, and not for them; they are said in another place, to hear a voice, but not the voice of God, but the voice of Paul, and wondered to hear him speak, and heard no body speaking to Acts 9. 7. & chap. 22. 9. him: hearing then of God, is hearing him speak in his Word, for it is he that speaks therein.

Secondly, By the hearing may also be understood yet further, some whisperings and motions, and secret workings of his Spirit, which many a man hath many times in hearing of the Word; the Spirit passeth by, and breatheth in the Word upon one soul, and upon another, putting on the soul to fasten upon such a a truth, or such a truth, as sweet and precious; inwardly speaking to their understandings, that they are sure the men concerned in such a threatning, in such a promise; and this is a Gen. 6. 3. part of Gods striving by his Spirit with rebellious sinners that do not believe nor obey. Now this is a more inward hearing then the former; some sit under the same Sermon, and the Sword of the Spirit maketh no more entrance upon them, then [Page 655] upon a brazen wall; and it must be a sharp sword indeed, that must divide an heart of stone: many a blow is laid at a sturdy Oak, an old grown sinner, before his heart beginneth so much as to shake: and this is the second.

Thirdly, Then for the learning, which is the main thing, which goeth before the coming to Jesus Christ; this I take to to be when the Lord not only by his Messengers maketh his word plain before us, lays it to our Consciences, as the Ax to the root of the Tree, but when he opens our understandings, plucks open our eyes to behold the light, teacheth us indeed; he teacheth a poor soul in special these two or three things.

1. That he is lost, a son of perdition for ought he know­eth: many a poor Creature in the Ship, like Jonas, though ready to sink; he was asleep, if the Ship had sunk, it had been all one to him; they come and awake him up, thou sleeper, 2 Cor. 5. 14. dost thou not see thou art sinking, thou art dying, thou art pe­rishing? so the Spirit of the Lord Jesus takes a poor, sleepy, dead sinner by the understanding, tels him, thou art the man condemned, wrath abideth upon thee particularly; what dost thou mean? wilt thou have the flames of hell about thy ears, before thou wilt stir a foot? what, wilt thou bring the blood of Jesus upon thy head? thus the Spirit cometh, and shaketh a poor soul out of his sleep in sin, he never dreamed what his condition was before; this is the Spirits convincing a man of sin, setteth his sins in order before him, setteth a man upon the search into his condition, then represents all his sins in their bloody guilt and condemning nature: every one of them with Ioh. 16. 10. a mouth like hell, ready to swallow him up: this is a part of the cords of a mans convictions.

2. It teacheth him yet further, now no longer to lie securely in that condition: if he continue here, he must perish: there­fore now he beginneth to look about him: O what shall I do? to whom shall I turn my self? is there no hope of pardon, no mercy for me? O what shall we do (said they in Acts 2.) to Acts 2. 27. be saved? if the Ship be sinking, now it is time to look about for a Plank, a Mast, something to lay hold upon, something to stop the leak; if now Brethren, granadoes be cast into the soul, and be broken, and tearing all to pieces, the very flames of hell have caught hold upon such a poor creature, there is no [Page 656] delay; now the Spirit of the Lord working with a mans natural principle for self-preservation, puts him on to enquire for some­what to quench it; now he beginneth to cry out, fire, fire, in his soul; O he cannot hold it!

3. It teacheth yet further, and the poor soul learneth this also effectually, that there is no help for him in the creature, neither in himself, nor in any other; if he take the quintescence of all his works, which we usually before have a high esteem of, and temper them together, alas, they will not make a balsom for this wound; now all the Spirits in all the Creatures in the world, if they could be extracted, I mean the comforts that might arise from the enjoyment of them, would not keep the poor languishing soul from fainting and dying, waters of the fullest cup, let them overflow never so much; if a man have rivers of pleasures in the enjoyment of creature-comforts, ho­nours, relations, parts, learning, gifts, whatsoever they be, alas, the poor creature is now taught, they will not quench this spark that is gotten into the conscience; I mean, they will not allay the trouble of his spirit, will not heal the wounds of his spirit, so that now he knoweth not what to do; the Hart, they say, if smitten with an arrow, goeth to her herb to cause the arrow to fall out; and other creatures being poysoned, stung, sick, distemper­ed, run to their cure by a natural instinct; but now, when God hath shot this arrow into a poor soul, it wounds too deep, sticks too fast for the teeth of any creature to pluck it out, or for the vertue of any creature; yea they are so far from healing, that rather the consideration of them, are as oyl to the flame, to vex and wound so much the more: well, this is much to be taught; he that learneth this effectually, and not in the notion only, goeth far; there are many convinced of their wounds, their bleeding, dying condition, but they imagine there is help to be had in something else: they run to a duty of their own, as if a day of fasting would make amends for all, run to this or that, unfaithful Shepherds that will daub and heal them deceitfully, get it skinned over a little, and so the world will do it, building, and planting, and marrying, and drinking, and pastimes, these may skin over the wound, but it heals not; and miserable is the condition of poor creatures, so deluded; but now they that are taught of God, and learn, they learn this [Page 657] effectually and practically, that there is nothing in the creature that can do it.

Fourthly, They learn this also, that though all the world be Now the [...]rds of Love. but as a cloud without rain, when the soul is a fire, a Well with­out water, a broken Cistern that leaks out all, a Torrent, a Brook that is dried up, when the soul is parched and burnt up with the scorching heat of the displeasure of God. O when the Lord setteth a soul in his sight, and looks upon him as a consuming fire, with his eyes as a flaming fire, ready with a Iaa. 25. 4. sight of him to devour him, and he cannot get out of his sight. O now the world, all their comforts will not skreen them from his eyes: but what will? only the Lord Jesus, he can be a cooling shadow, to shadow us from this scorching heat, and this the Spi­rit Hos. 14. 8. of the Lord perswadeth the soul; we all of us will talk of it, O Jesus Christ is our help and hope, and look for salvation in no other, but in him; it is grown now so cus [...]omary a thing among us, that it is in every mans mouth; but to how few hath the Lord spoken this to our hearts that thus it is?

Fifthly, Again, another thing that we are taught of God, before we come to Jesus Christ, is this: that he is willing to let out of his oyntments to heal: he is willing to expend that pre­cious balm of Gilead upon us, else the soul will never come to him: it is that that keepeth off many a soul a long time; the Spi­rit of the Lord perswadeth the poor soul, that though he hath Hos. 14. 4. been an enemy to Jesus Christ, and grieved him, and torn his wounds, and rent his flesh with horrid oaths and blasphemies, trampled his blood under foot, have been never so horrid a transgressor, yet he perswadeth him that the Lord Jesus is wil­ling to receive sinners without exception, if they come to him. Suppose there was a Physitian, whose skill were so great, and his store of Medicines so inexhaustible, and soveraign, and his heart so large, as that he proclaimeth to all, that whosoever is wounded, though never so desperately; whosoever is sick un­to the death, one of the Stone, another of the Gout, another of the plague, I will cure you all; O then, if poor creatures did believe this, were perswaded of it, they would come, and not before; O saith one, mine is a plague sore, and it is past cure; mine is an hereditary disease, saith another, and so far gone, I cannot be cured; they come not, and perish; O mine is such [Page 658] a disease; it will cost more pains and charge then I think he will be willing to be at to cure, and therefore he cometh not to him, and so perisheth; just so it is in this case, except the Lord do secretly insinuate it into the soul, how willingly the Lord Je­sus writ it upon his Spirit, and that the Lord Jesus is willing to re­ceive, to heal, to save the soul that will not come to him; but thus much for these things, which in the order of nature go before a coming to Christ; now for the acts wherein it formally consist.

First then, when the heart is thus made sensible of what is in himself working to death, and what is not in himself, nor in any other creature to save, then I say, there is from the teach­ing of the heart, how able and willing the Lord Jesus is, there ariseth a desire in the soul after the Jesus Christ; not as if this did flow or were produced by the former apprehensions of a mans own necessities of Christ, and of the fulness in him, as a fountain, and the openness of the fountain, which is sealed to none that come; for alas, one grace, though never so habitual and deeply rooted, cannot produce another, no not faith it self produce love, but the Spirit which works faith, works love in our hearts also; much less then, can a conviction be the cause of a conviction, or a turning unto the Lord Jesus; but it is the Spirit of the Lord Jesus, when he hath so opened the eyes of an Hagar to see the fountain opened that was near her before, but she saw it not; and let us see that our bottle is dryed up, and all other hopes in the creature perished, then I say, the Spirit inclineth the Will to come to Jesus Christ; then he works sweetly, though strongly, an inclination, a desire after him. It is not in these things as in nature, an ordinary providence con­curring with the actings of the creature, according to their ne­cessities. When Hagar saw the fountain, she needs no further perswasion to go unto it, her necessity was a cord strong enough to draw her, yea a weight, a spring to carry her swiftly to it; but alas, when we see the bottles dryed, see that the creatures say, it is not in us to be had: and see there is a fountain opened, yet such is the waywardness of our hearts, yea such the enmity in our hearts against the Lord Jesus, though the streams of his love toward us were as strong as death, that we will not yet come to him, we had rather sit down, as you see some sullen creatures taken from their damms, will rather perish then re­ceive [Page 659] food at the hand of man, such an indisposition and avers­ness to man there is; and so it is in this case, except the Lord Jesus come in by another act of his Spirit, and bow the will, and make us desirous of himself; O then, when this act of power is put forth, the soul beginneth to long, to desire after Jesus Christ, O that I had him, O that I might but have a sight Psal. 110. 3. Luk. 19. 4. Psal. 119. 20. Cant. 2. 5. Psal. 42. 2. of him; then there is getting upon the tree by a low Zacheus, then there is an ascending in this Ordinance and that Ordi­nance, and everywhere the desire of the soul is for Jesus Christ; this is a coming, for the affections are to the soul as the feet to the body, that which carryeth the soul in and out in all, to this object, or from that object; O then when shall I come and appear before him!

Secondly, In this coming to Christ is included a passing all other stands and rests on this side Jesus Christ; many a poor soul cometh near to Christ, and to the Kingdom of God, and yet falls short of him; as an arrow not drawn up to the head, falls short of the mark, and there it sticks where it fastens, goeth no further: So here, some upon their convictions, the discove­ry of their conditions, run to this Ordinance, to that; to this duty, to that; as things that of themselves, as performances, should give rest to them: and alas, they are but bottles them­selves, if Christ be not in them, and there found to a soul, and sought by a soul, they are dry and sapless; when many a rich man in hearing a Sermon, hath a qualm cometh over his heart, and he beginneth to be a little sick of sin, which the Word hath lanced, and it strikes to the heart; what doth he do? alas, he chears himself with this, Surely if I were such a sinner, God would not regard me, God would never have blessed me as he hath done, therefore this is but a foolish melancholly fit: The drunkard and the wanton can eat, and drink, and sing, and dance down twenty such pills as these; though they troubled them a little at the first, they make a shift to claw it off; The civil good-natured man, though he see and know himself to be a sinner, yet he is none of the worst, he doth much good in the place where he is; yea, he prayeth, and heareth, and keepeth Sabbaths, and thinks this shall make amends for all, and so walks in the sparks of his own kindling; but alas, the end of these things will not be rest, for they shall lie down in sorrow, and shall Isa. 50. 1. [Page 660] have it from the hand of God too; & then, who can resist it when lift­ed up, or heal his blow when it is given? I tell you, Brethren, I doubt this is the grand imposture of most of our hearts, for it can hard­ly be, but we must sometime or another be convinced our con­dition by nature is very sad and forlorn, and men are not men, if they be not carried forth to seek some course-for their escaping; and how few alas, reach the Lord Jesus? therefore we mnst needs stick somewhere short of him. Ah, the Lord grant that none of us, who think upon more probable grounds then others, and others think so of us too, that we are such as come to Jesus Christ; that we sit not down in any thing on this side him, for if we do we perish: Therefore I say, the soul that cometh to Jesus Christ, goeth out of all; alas, if he have never so much of the world, profits, pleasures at will, he is as rich as another, Phil. 3. 13. and hath as much content in relations suitable to his hearts as another, and it may be as much in praying, fasting, hearing, using of the Ordinances, as another; and yet all this is nothing to him, satisfieth him not, he cannot take up with it, they are but husks, they will not satisfie, however they may fill.

Thirdly, There is a coming unto Jesus Christ, it is not a go­ing towards him, but a coming to him; this is builded much what upon the willingness of Jesus Christ to receive them; this desire after him, haply more fitly may be annexed to the power of Christ to save to the utmost. O when the soul knoweth this, Heb. 7. 25. O then that I had him, that I were in him; but now when the soul cometh to understand, is perswaded he is willing to receive all that come: Well then, the Spirit quickning, perswading; the soul resolves, I will venter upon him, I will go and cast my self upon him, and bear my self upon him, hang all my weight upon him; and this also he is taught of God, this is imprest upon his Spi­rit, by the Spirit of the Lord Jesus, this is the drawing nigh, yea not nigh to him, but coming unto him; this is the touch of faith, if it be never so secret, a touch of faith that others take no no­tice Mat. 14. 36. of; yea, that a poor soul through the fears and troubles that are upon him, and earnestness of Spirit to have all quieted and cleansed, and done away forthwith, thinketh he doth not, he hath not touched the Lord Jesus, yet he may have touched him, and be come unto him, if he be carried out in his affections in­deed and in truth beyond all; count all as nothing, as dung and Phil. 3. 8, 9. [Page 661] dross; as an hungry man would prefer a piece of bread before much riches, he cannot eat nor drink gold nor silver; and so it is here, & he is resolved upon it, that he will lie at the pool of Be­thesda, Iohn 5. 3. Psal. 123. 2. his eyes shall be up, and are up to him, he will hang on him, not let him go, except he shake him off [...] into hell; O this is a soul indeed that cometh to Jesus Christ.

Fourthly, He cometh to him with words too, at least heart-words, if not words of confession (I will wrap up Hos. 14. 1. these things as fast as I can, I doubt I stay too long in the first part) words of confession, and words of petition; of con­fession, so the poor Prodigal, I have sinned against heaven and before thee, and am no more worthy to be called thy Son. O I have Lok. 15. 19. sinned from the womb, conceived in sin, born in iniquity, I have sinned before thee, not regarding thy all-seeing eye, desperately, against light, against knowledge, against mercy, against the blood of the Lord Jesus, against all that grace whereby thou hast waited upon me to be gracious, O I am no more worthby to Luk. 18. 13. be called thy sun: O I am not worthy to lift up mine eye toward hea­ven, saith the poor Publican, I am not worthy to come near to the Temple, to come among the company of the people of God; but stands afar off, and there acknowledgeth his vileness. Ah, so it is with many a poor soul, he deserveth not to be owned by the Lord, nor by any of his; if he fall upon me as a mill-stone, to grind me to power, he doth me no wrong.

Secondly, With words of petition to him, that he would have mercy upon us, that he would pardon, and heal, and give himself to us indeed, that he would be our God; a soul that is throughly sensible of his want of Christ, cryeth our after him; not with a still listless desire, but the heart maketh a noise unto the Lord, O give me Christ or else I dye; Lord Jesus save Gen. 13. 1. Luk 8. 24. my poor soul, else I perish; O sin is ready to swallow me up; O the grave and hell are ready to shut their mouths upon me, save me or else I perish, as they to Christ; the waves and bil­lows of thy displeasure are the shaking and breaking of many poor souls. O what mone many times will a poor soul that wants the Lord Jesus make to him, lead me to the rock that is higher then I: O how he sucks the promises, and every argu­ment he can fetch out of them, he cometh with it, and laies it before the Lord, yea every letter of his name, the Lord, the [Page 662] Lord God, gracious and merciful, &c. he pleadeth to the Exod. 34. Psal. 35. 11. Lord, O thy name is great to the ends of the earth, therefore pardon me; O mine iniquity is great, therefore pardon; thy faithfulness, thy mercy, thy promise, thy dear Son, the highest pledge of thy love, that came to save sinners, the price is paid, the greatest part is done already; all that a poor soul can find, he will then make use of before the Lord: and indeed, these are the sweet breathings of faith, these are the near approaches of the soul to Christ, this is to lay hold upon him, though the soul feel little comfort for the present, yet this is a coming to Christ: So the Prodigal, O make me but as one of thine hyred servants.

Fifthly and lastly, it is a closing with Jesus Christ, as he is offered, not by the halves, Christ is not divided, as the Apostle saith, his righteousness from his holiness, nor his holiness from his righteousness; therefore saith the Apostle, as you have re­ceived Christ Jesus the Lord, so walk in him: O here many are Col. 2. 6. deceived, they would have Christ, but they will not be his; what a strange unreasonable thing is this, they would have the benefit of having him to be their Father, and be heirs, but they will not be subject as children; they would have all the immu­nities, Psal. 7. 23. Can. 2. 16. and priviledges, peace, and prosperity of soul under him as a King, but they will not submit themselves to him as King and Lord; they would have him for an husband, and yet will not obey. O this is not a coming to Jesus Christ, this is to serve our selves upon him; but the Lord Jesus will search this out, keep it as close as we can from others, that they may think well of us, yea from our selves also, through the juglings of our hearts, we cannot keep it from him, he knoweth where there is a soul that takes the Lord Jesus without any reserve and equivo­cation; Aug. Is non modo durus, was no good sign of his condi­tion at that time, though afterward it was otherwise, for we find he acknowledgeth it, & bewails it; the Lord grant that the doom of Ananias and Saphira reach not to many of our souls, for pretending to give up the whole to Jesus Christ, and yet reserve part to our selves; yea, pretend to come to Jesus Christ, and yet divide him. Well, you see Brethren, what this coming to Je­sus Christ is; it is not then every one that saith, Lord, Lord, nor cryeth out, the Temple of the Lord, the Temple of the Lord, that [Page 663] come to Christ; it is not the having a few faint wishings and wouldings, which like the untimely birth of a woman, like a bable, perish and never appear more, that is a coming to Christ; it is not your sucking sweetness from your own duties, perfor­mances, Ordinances, priviledges, any thing short of Christ that is coming to him. Dear Lord Jesus, how many of us loyter, and take up our rest short of thee? It is not a bare acknowledge­ment of our being sinners in the general, and a Lord have mercy from the mouth, without any sense of our condition upon our hearts, that is a coming to Jesus Christ. It is not a desire to be pardoned alone, for then none of us should miscarry; and O that it were so if the Lord see it good: But it is the earnest breathings of a poor, broken, lost soul, the moan of a poor wounded creature, the pantings of a poor languishing heart after Jesus Christ, a making him alone our stay, a resigning our selves to him, that is the coming to him here spoken of, and such a soul he will not cast out. Pardon me, I know I am too slow for the acute, and I wish I be not as much too swift for many of us that are dull of understanding, slow of heart to understand and believe these things; the condition of people now a daies, I take it, doth call upon us to speak oftner and more fully to beat it upon poor creatures, the nature of this coming to Jesus Christ, then any other thing; as I find still in all the preachings of the Apostles, they did endeavour to make good that truth most necessarily, that Jesus was the Christ, because that was most opposed in those daies; so now this being granted by all, and already, that we are sinners, the main work lies herein, to unde­ceive poor creatures, who think all is well enough with them; and therefore I am the more large in this part, and indeed much more large then I thought to be.

The second thing then is, what is meant by this not casting out, wherein lies the marrow, and fatness, and sweetness of this Scripture; and indeed I think the whole Book of God doth not afford a more refreshing word, a more establishing word to a poor weak creature then this is: O then let us see what it is!

First, he will not cast him out, he will not cast him out of his heart, that is the first: not out of his love, for we must know this all of us, this day, which may be a comfort to many a [Page 664] doubting, trembling, misgiving-heart, that if the Lord Jesus have done this in us and for us, hath given us thus to come to him in truth: for degrees of the things formerly spoken of, I intend not them as to make up the nature of our duty, it may be in a weaker and a stronger measure; but if in truth it can be found, that so we come, know for thine everlasting comf [...]t, as base thoughts as thou hast of thy self, and of thy vileness, and of thy unworthiness, thy dear Saviour hath precious thoughts of thee, thou art written in his heart, thou wast in his heart, when he wrought this work in thee and for thee; yea, long before this: for the truth is, were not he first as well as last in the work, the Alpha as well as the Omega, in that work of sal­vation, we should never come to him, nor should we abide with him. O thy Law is in my heart, saith he, in Psal. 44. 8. thy command, I delight to do thy will; and what was that? that all that the Father hath given to him, he should redeem, and de­liver, and save; and therefore if it be thus with us, we were in his heart before; as it was said of that Queen when she dyed, That if her heart were opened, they should find Calice there. Ah, Brethren, surely the names of the choice of God, which now appears and breaks out by this that is given to us to come to Jesus Christ, all that the Father hath given, shall come to me; I say, our names were then upon his heart, and now are upon his heart; as the Priest did bear the names of Israel before the Lord, and therefore the Lord will not cast out such a poor soul out of his heart, out of his love; O my loving kindness I will never take from thee; however he may chastise, however he may Psal. 89. 33. with-hold comfort for a time, yet believe it, O that every poor weak creature might this day have it given from on high to be­lieve, that the Lord will not cast them out of his heart; this is thy greatest fear, poor soul, lest thou shouldest lose him, lest Hos [...]a 1. he should disown thee, and say, I will not have mercy on thee: Alas, it is as impossible, as white to be black, or black white: hath he once owned thee, and made manifest his love, in draw­ing thee, bringing thee to come to him, and will he now change his mind? It is true, if he were as man he might repent, but the Lord is not as man: O what comfort is here, what encou­ragement is this!

Secondly, He will not cast them out of his Church; that is, [Page 665] his Kingdom, his Family, his School, his Vineyard, he will not cast them out; for if there be this coming to Jesus Christ, there is faith; and by that faith; as we are made one with Jesus Christ, so also with all his members; so saith the Apostle, we are mem­bers Eph. 4. 25. Heb. 12. 13. one of another; ye are come, saith the Apostle, to Mount-Sion, and to the assembly of the first-born; that is to say, you are gathered into the flock of Christ, and out of this ye shall not be cast; it may come to pass, that through the ignorance of men they may be cast out of the visible Church or Churches of Christ, and have little fellowship and communion with them, and it cannot but be a burthen to a gracious spirit; and oh that the Lord would so clear up his mind, that we might not thus by mis-apprehension be a burden each to other; but here is the comfort, if we thus come to Jesus, we are of the invisible Church, and he that knoweth the heart, knoweth his own image there, his own hand-writing there, every spark of his own kindling there, and cannot be deceived, and therefore there is no fear, he will not cast away out of this Church the as­sembly of the first-born, not out of this his family; will a Parent cast out his child that he hath begotten in his own image, be­cause of some deformity it may be, and imperfection that it doth not resemble the father in, or because of its weakness in those parts which it hath? even grace for grace we have from the Lord Jesus, though weak and imperfect; and will he cast out? surely no.

Thirdly, He will not cast out; that is to say, he will not send away empty, cast them out of his presence when they come to him; neither at our first coming, no nor our after-coming unto him: Not at our first coming; where is the soul that can say, that he did thus come to Jesus Christ and was refused, was sent away? it may be thou camest full, full of thy self, not with such an empty hand to take him; it may be thou camest with a false heart, and then well might he cast thee cut, for he know­eth how the heart stands towards him: it may be thou wast troubled only with the smart of sin, and not the filthiness, the putrifaction of the wound and loathsom nature of it, and wouldst have Christ only to have served thy turn, and then wouldst have turned thy back upon him: alas, he knoweth this, and therefore he resisteth the proud, a man of a Pharisaical spi­rit, Jam. 4. 6. [Page 666] a man of a Laodicean temper, that is rich and needeth no­thing, Rev. 3. 17. cometh to Christ for a complement; thou comest to him whole, not sick, nor wounded; if thou didst, and with such a heart as we have said, I cannot believe that the Lord Jesus would have cast thee out, no more then I can believe that be can lie who is truth it self. O who would not venture upon this Jesus Christ▪ be his condition never so sad, he will not refuse if we come to him: we perish for our not coming.

Secondly, Even in our after-comings to him, he will not cast out; tell me, when didst thou ever come before the Lord, with a heart sensible of thy want of him, with a renewing of the acts of self-denyal, being nothing in thy self, that thou we [...]test away empty? did ever any hungering soul come to▪ this Ordinance, where we have the most royal dainties that ever it self affords in some degree, even the flesh and blood of the Lord Jesus, the strong wines of consolation, and didst thou go away empty? surely no; he that cometh full, goeth away empty; Luk. 1. 53. but he that cometh empty, goeth away filled with some refresh­ing: Haply thou mayst be put to it to wait a little while for it, but have it thou shalt: If either the Lord Jesus wanted a ful­ness of mercy, there were not room enough in his heart for us all, it were something; or if he wanted propensity and bowels, it were something; if he were not a merciful, pittiful high-Priest, H [...]b. 2. 17. or if he did not know our meanings by our very looks, or if he did not know our hearts where they are upright, it were something indeed, there were some ground to be discouraged; but who can suppose any of these? O that we could more strongly close with these; with what confidence should we then come to him? and how full a recompence of reward should we find, even in the first fruits here, [...]f there were no more?

Fourthly, He will not cast them out of heaven; for every child of God, as I may say, hath one foot in heaven already, as Mat. 6. 26. an unbeliever hath one foot in hell already; where our hope is, there our hearts are▪ O that I could [...]ay they are there, they Heb. 6. [...]9. should be there, there is our Anchor, in heaven, there the Lord Jesus is, our head is, who hath taken possession for us, and went to prepare a place for us; and therefore the works of grace in the soul are called, things that have salvation, he will [Page 667] not cast them out; no, by no means: two negatives do deny more ve [...]emently: some shall be cast out at the last day, yea, the Kingdoms children, Members of the Church, and such as have lived under the Ordinances, as the Jews did strangers; others, any that hear, and believe, and obey the Lord Jesus, shall be received in. Now Brethren, our hearts are so vain, we can scarce settle upon it, to think of the woful condition that will be, to be cast out from the Lord Jesus; but no man that cometh to Christ shall be cast out. O then, it is not greatness shall enter in, nor riches, nor beauty, nor learning, nor gifts, nor any of all these, but meerly the coming unto Jesus Christ; he will never cast out such a soul.

You have seen already, what▪ it is to come to Jesus Christ, in many particulars, and what is necessarily presupposed, and such he will not cast out, no, in no wise or sort whatsoever; but alas, the difficulty is to perswade poor creatures of this, that are upon the turning pin; many can say, Lord, if thou wilt, Mat. 8. 2. thou canst make me clean; but the willingness of Christ to ac­cept of poor sinners, is that we many times doubt very much of; and it is not the tongue of men nor Angels that can per­swade a man to this; and well it is for us that it is so, for then the Faith of poor creatures would consist in the wisdom of men, and not in the power of God only: let me lay before your hearts, 1 Cor. 2. 5. and my own, a few considerations from Scripture, which, if the Lord be pleased to breath in them, may be a support to Faith in this.

First then, The Lord Jesus hath promised, that if any man come to him, he will in no wise cast them out; And shall men that are lyars, yet count it their honour to make good their Rev. 3. 17. word; and do you think Jesus Christ his honour is not as dear to him, as the honour of men is to them? is he not the Amen, the faithful and true Witness? all that he saith is Yea, and Amen in him; is it not his own nature to be true and faith­ful? is he equal, or equals with his Father? (as some critically Phil. 2. 6. note) that is to say, in all his perfections essential: and is he not equal with him in truth? (saith the Apostle) God who can­not T [...]t. 1. 2. lye, hath promised; would he not cease to be God, to be the highest perfection, and rule of all perfections, if there were Ioh. 8. 44. any obliquity in him? is not Satan a lyar, and the father of it, [Page 668] and shall we father a lie then upon God? what a Mediatour were Jesus Christ, and how should the Promises of God in him, be Yea, and Amen, if he could falsifie his own word to his peo­ple? Well then, surely if Jesus Christ hath promised it, as you 2 Cor. 1. 20. see he hath, will he not be as good as his word? did he eve [...] break with any poor soul, though never so unworthy? which is the great plea of poor creatures: did he ever cast out any? hath he not been as good as his word? And is he not the same Heb. 13. 8. yesterday, to day, and for ever? But thus much for the first: it leads to the second.

Secondly, If that Jesus Christ should cast out any poor crea­ture, he would plainly be argued to be changable: for I shewed you before, that none that came to him, but they were in his heart before the world was, and his delight was with the sons of Prov. 8. 31. men: and is he now so changed, as when they do come, he will▪ cast them out? did he before the world, (as I may say) please himself with the thoughts of it, that he should be a Saviour to his people, to save them from their sins, and from wrath to come, and when they come to him, to the fountain opened for sin and for uncleanness, he should refuse them? would not this be more then a shadow of turning, if his heart, that once was so toward them, should now be turned so against them, as to disown them when they follow after him? O surely Iam. 1. 17. this cannot be!

Thirdly, If so, It would be rather a slighting of his Fathers gift; for he hath given them to Jesus Christ even before the world was; in which respect, They are said to be chosen in Christ be­fore the foundation of the world: all that the Father hath given to Eph. 1. 4, 5. me, shall come; and as many as were ordained to eternal life, be­lieved; Acts 13. 48. and therefore, now when a poor soul cometh with his mouth in the dust, with a rope about his neck, with a word of confession, petition, with sighs and groans, with mournings over Christ, and mournings after Christ, and he shall now shut up his mercy from him, cast him out, turn his back upon him, would not this be an high undervaluing of the gift of the Father, and slighting of it? you know that gifts are not given from one friend to another, but as tokens of respect and love, and so he gave a number of poor creatures to his Son for him to redeem and purchase to himself, and if he should [Page 669] slight them now, his Fathers love would be much underva­lued.

Fourthly, It would be failing in his trust: for the Lord Jesus Psal. 89. 19. is the great undertaker for his poor people, and help was laid upon this mighty one, mighty to save to the utmost; for this end I say, he undertook the ransoming and redeeming of a people to himself, and to his Father, and his Father committed the charge of it to him; He came not to do his own Will, but the Will of him that sent him; (as he saith in that place) I delight Ioh. 6. 38, 39. Psal. 40. 7. to do thy Will; the Will of his Father: and what was that Will? That is, That none that come to Jesus Christ should miscarry: This is the Fathers Will that hath sent me, that of all which he hath given me, I should lose nothing, but raise it up at the last day, (that is to say) as Mediator, as by the influence of an Head unto the Members; so to raise them up, is here meant: Well, Of, all that he hath given me, either in his purpose of Grace, or actually in their Calling, which is an evidence of the secret purpose of God, I should lose none: now none can come to Jesus Christ, except he be given to Christ of the Father; that is clear, by comparing the words of the Text with the former: Ye will not come to me, or ye have seen me, and yet be­lieve not: but though you believe not, All that the Father hath given me, shall come, shall believe in me: well, As many as were ordained, believed, came to Jesus Christ: as we have expounded Acts 13. 48. this coming the last time. Now I say, if Jesus Christ should not take up every poor soul that cometh, he would not discharge his trust, do the Will of his Father which he hath undertaken; and then what a Saviour should we make of him?

Fifthly, Then the Lord Jesus should slight and undervalue his own blood: he only knew what a value his Godhead put upon it, and therefore accordingly, he only can bear a proporti­onable esteem of his blood; did he not shed his precious blood, That whosoever believeth, might not perish, but have everlasting life? or whosoever cometh to him, might not perish? for be­lieving, if it be not convertible with coming to Christ, yet it is doubtless comprehended in it, as a main part of it. And what then, when a poor sinner laden with iniquity, whose burthen is too heavy for him to bear, cometh to Christ, groaning and panting for ease and refreshing, rowls himself upon him, hangs [Page 670] all his weight upon him, lies at his feet in his weariness of spirit under it, if he now cast out this poor creature, would not this be an undervaluing of his blood, and the price of our re­demption? would it not appear that he was lavish of his blood? Brethren, is the Lord Jesus so angry with sinners for trampling Heb. 10. 29. his blood under their feet, and for neglecting so great salvation, Heb. 2. 3. as he hath wrought out for them, (as you have not long since heard) and will he (think you) be guilty of slighting his own most precious blood? O surely no: And would it not be a neg­lecting of the salvation, to improve the price he hath laid down, if he should exclude any poor sinner that cometh to him, though he have not been what he might be? surely if ever our blessed Saviour would have balked it, it would have been when he was to lay down the price, his life, his blood▪ for sinners, when Mark 14. 33. he was amazed at the apprehension of his Fathers displeasure, when that cup of trembling and astonishment was to be put in­to his hand, to be drunk off to the very dregs; but yet he willingly undertook this, took it off to the bottom, that nothing might remain of the dregs to his people; which potion put him into a bloody sweat, filled him with horror, and even astonished him; but hath he done all this, and is it possible he should now slight it, by casting out any poor soul purchased with so dear a rate, that now cometh to him? O surely it can­not be.

Sixthly, Because this would be to undo what the Father hath done; For it is the Fathers work to draw a poor soul, to teach them, (as you have heard) before they can come to Jesus Christ, No man can come to me, except the Father which hath sent me Ioh. 6. 44. draw him; you could not have a desire towards the Lord Jesus, not a breathing after the water-brooks, the Fountain of life, which is in Jesus Christ, but that the Father hath breathed it into thee; now the Lord Jesus, if he should cast out a poor soul that cometh with such breathings after him, would quench the Spirit, would put out the light of Israel, should destroy the works of his Father, instead of destroying the works of the de­vil; 1 Ioh. 3. 8. therefore surely it cannot be, that he should cast out any poor soul that cometh to him, that his Father hath drawn with the cords of a man, and with the cords of love: Is it the work of a Saviour to cut the cords, whereby poor creatures [Page 671] are drawn to him, and not rather of a murderer, a soul-de­stroyer? and can we have such hard thoughts of Christ our dearest Saviour? O far be it from us! this cannot be.

Seventhly, He would hereby bring upon himself the im­putation of delusion, and mocking of poor sinners, not only because of his Promise, and offers of Grace, but in two re­spects among others; for I will not dwell too long upon these things.

First, Because of the many invitations that he hath made to poor creatures to come to him. O mind, how he proclaims it to every one that thirsteth: Come, come, buy wine and milk Isa. 55. 1. without money or monies worth; you that have no worthiness, nor any money to buy an acccptation, come to the Wa­ters, and what then? when they come to the Fountain, to the Waters, will the Lord Jesus shut them out, cast them away? is there any such imposture in him? Come to me all that are weary Mat. 11. 28. and heavy-laden, and I will give you rest: what then? is a poor soul perswaded of his burthen, and where rest is to be had, and cometh to Jesus Christ, ready to sink at his foot, and faint away under his burthen, and will he there suffer him to perish, and turn away his face from him? I beseech you, (saith the Apostle) as if God did beseech you by us, to be reconciled to God, ye rebels, for so we are all [...], ye run-aways, what 2 Cor 5. 20. Ezek. 18. 31. do you mean? why will ye perish? Why will ye dye (saith he) O house of Israel? why now if a rebel turn, and his heart relent, and he would fain close with this Prince of Peace, that would fain be at peace with him, do you think he will turn his back upon him Surely no: he might have done it to the thief upon the Cross, that truly repented and believed, as to any, if he would; but if he should do so, then sinners had something to answer indeed, that there is reason wherefore we should not come to thee; who would come to be mocked, to be deceived, tanta­lized, Zach 13. 1. to have the fountain opened, and stand open for any to come that will come, and when we are willing, then to rowl a stone upon it, is not this deceiving? the Jews indeed took Christ to be a deceiver, and therefore they came not to him; I wish we be not many of us Jews in heart, though we be Christians in name, our conversation witnesseth to our faces; for why else do not sinners come to Jesus Christ, except they [Page 672] look upon all these invitations of Christ as delusions; but take heed, that as they perished, so we also perish not in the same gain-saying.

Secondly, He would be convicted of imposture, if he should reject any poor soul that cometh to him, because it is he also that draweth them as well as the Father, else they could not come. So he saith, When I am lifted up, I will draw all men unto me; that is to say, all that the Father hath given me, I will draw Iohn 12. 32. Mat. 24. 28. to me; and so he doth objective, as the carkass draweth the Eagles together, as the willow branch draweth the Lambs after it, as a fair lovely object draweth the eye, sweet melody draw­eth the ear; and effective also, for what the Father doth; he doth also, for he and the Father are one. Now doth the Lord Jesus draw and perswade men, send forth his Spirit, which is his arm unbared and stretched out, to lay hold upon the hearts of sinners, to draw them, to make them willing to accept of de­liverance Ioh. 16. 10. Isa. 53. 1. and salvation in him, from the filthiness and power, as well as from the guilt of sin, and when they come, will he shut them out? were not this horrible deceit? O, surely Jesus Christ cannot so deceive poor creatures, these are most unwor­thy thoughts of him!

Eighthly and lastly, It is inconsistent with his bowels and tenderness, which naturally he hath to poor sinners, specially such as the Father hath given unto him; could the Father shut out the Prodigal Son when he returned to him? his bowels would not bear it, he ran and met him, &c. Joseph made it a little strange at the first to his Brethren, and spake a little roughly to Luk. 15. 18. Gen. 42. 17. them, but mind you, he could not hold, he was fain to go into a place to weep, egerere dolorem, to empty his affection into tears for them, to see those Brethren of his that had done him so much wrong, dealt so hardly with him; O when he heard them confess what they had done, and their consciences smit them for it, then doubtless his bowels were rowled together within him; and for a while, I say, he made a shift to cover it, and put some of them into prison, but all this while his bowels were moved; and was he not a type of Jesus Christ in this? haply, as I may say, in other respects I shall not determine it, but when a poor sinner cometh to Jesus Christ, that hath sold him for a lust, dealt hardly with him, crucified him, and now [Page 673] he is convinced of it, he mourns for it, and mourns over him; did Josephs bowels yearn, and do not the Lord Jesus his bowels? is the love of women to be compared to the love of Jesus Christ? O surely no; he may seem for a while to turn his back upon a poor creature, but all this while the fire of love is burning within, and will burst out into a flame; all this while what workings there are in the heart of Jesus Christ towards a poor sinner; as a Father, that for a time to humble his child, will make it strange to him; O how full is his heart, how much ado hath he to hold, as Joseph to his Brethren! O it is the re­joycing of Jesus Christ, when poor sinners do come to him to see his seed, to see his blood that was sowed, and his Semen Ecclesiae to come up, it is his rejoycing; and will any Husband man in the world, that sows precious seed, when it puts forth, beat it down again, nip off the buds, the tops of it? it cannot be: he is grieved when poor creatures will not be perswaded to come, through hardness of heart, and unbelief, and way­wardness: we will not come to the fountain, but sit down, it may be, some of us with Hagar, weeping over our empty bottles, and making sad moan and complaints for want of Gen. 21. 15. righteousness, because of sin, and yet come not to him; this is a grief to him, as it was among the Jews: O did he ever in the daies of his flesh refuse any poor creature that came to him, either for healing of soul or body, which is the lesser; yea, when they came some of them for the healing of the body, did he not heal the soul? and all out of the abundant riches of his love to poor creatures. O surely then, now he is in hea­ven, at the right hand of the Father, being no less tender of his poor people, if any come now, he will in no wise cast them out. Well, the Lord write these arguments upon our hearts: it may be some of us may have occasion, or have at present need of them to perswade us of this truth.

We now come to the Application.

Ʋse 1. And first, in the first Ʋse, It may serve for a lamentation, to lament the backwardness of our hearts to come to Jesus Christ, for if our hearts were not backward to come to [Page 674] him, what need all this ado to make poor creatures willing to come to Jesus Christ? O, what is the reason! what a strange enmity is in our hearts against the Lord Jesus, that we run away from him instead of coming; yea, though he follow with a Pardon in his hand, purchased with his blood; O I am Jesus who dyed for you, turn unto me, my heart is toward you, Psal. 40. 5. turn unto me, I delight not in your death, turn unto me; O why will ye die? and yet poor creatures will not be perswaded to come to Jesus Christ: O what is it? what is it Brethren, that can keep us off thus from Jesus Christ? in our unwillingness to close with him, to come unto him, have not many of us many times clearly been convinced that our condition hath been slark naught? that we stand guilty before God, and he will by no means clear the guilty: and convinced that in Jesus Christ there is a doing away of this guilt, a bloting out of the hand-writings that are against us, and contrary to us; if we will but come to him? No, we are like sullen creatures, will rather pe­rish then come to Jesus Christ. I do not believe but many of us are convinced, and what shift can we make to smother our convictions? I know not: but it appears we come not to Jesus Christ: As long as the Prodigal could have husks to fill his belly Luk. 15. 16. Mark 5. 26. with, he would not come home to his Father; as long as ever the poor woman in the Gospel had any thing to spend upon the Phy­sitians, she came not to Jesus Christ; as long as ever poor sin­ners can make a shift to daub over the breaches that sometimes the Word maketh upon their consciences, they will not come: O the fault lies in the Will, Brethren: Ye will not come unto me, [...]ohn 5. 40. Mat. 23. 37. saith our Saviour, that ye might have life; how often would I have gathered you as a Hen doth her Chickens, and ye would not? they would rather perish then be healed by such an hand, even the hand of Jesus Christ. O the deadly enmity that is in every one of us by nature! What, we are not willing to part with sins, and therefore we come not to Jesus Christ: we are not willing to be healed, wilt thou be made whole? we are prophane, and we would be so still; proud, and would be so still; unclean, Iohn 5. 6. Col. 2. 11. and would be so still: We know, if we come to him, put on Christ, we must put off the lusts of our former conversation. O wretched love to sin, that preferreth it before the Lord Je­sus, before the salvation of our poor souls! What, are we loth [Page 675] through the pride of our hearts to take the shame of our ini­quities? Haply something of this nature kept off the Prodi­gal: Is it not more shame to do sin, then to acknowledge it when it is done? what is it, Brethren? how strange a thing is it, that men should take such pains to hew out broken Cisterns to themselves that will hold no water? dig deep into the world to find some rest there; exhaust their strength in duties, in Ier. 2. 13. prayers, and tears, as many self-Saviours do, specially the Pa­pists; and I wish there be none among us, rather then they will come to Jesus Christ to accept of that righteousness, that pardon, which shall cost us nothing but acceptance: O the pride of our hearts; O the enmity of our hearts, against the Lord Jesus; and is there such an heart in every one of us, Bre­thren? Yea, even in the best, until he overcome us with his loving-kindness; and is not this a thing worthy to be bewail­ed? Yea, if it were possible with tears of blood; being such an aversion from the blood of Jesus Christ, and the dearest love of our Saviour to poor creatures. Or what is it, Brethren? is it the more love we find from Jesus Christ, are our hearts the more averse from him? if he did profess himself an enemy to us, to destroy and slay us, if we came near him, to scatter us with the streams of flaming indignation, issuing from his throne and presence, we could do no more then run away from him, as many of us now do. O that we could lay it to heart!

The second Ʋse shall be, to shew us the grievous nature of the sin of unbelief, and haply this may make poor creatures afraid of straining curtesie with Christ, and afraid to come to him because of their vileness, &c. to complement with him.

First, Consider but the unreasonableness of the sin of un­belief above other sins indeed; though all sin be unreasonable, other sins they have some pretence of profit, or pleasure, but this hath nothing but wo and misery attending it, condemnati­on. 2 Thes. 3. 2. But that I shall not insist upon, for there is hardly any thing but Satan and a mans carnal reason will put a specious pretence upon it.

Therefore consider this unreasonableness; First, in respect [Page 676] of our selves, that being plunged into such a depth of distracti­on and misery of sin, and guilt, and wrath, that when we are sinking and drowning, we will not so much as put out the hand to lay hold upon a twig, upon something held out to us; is not this unreasonable, and unnatural? it raceth out the principle of self-preservation that is in every man by nature; so that I will be bold to say, the greatest reason in the world improved to keep off a poor soul from Jesus Christ, is unreasonable; it is the depravation of our carnal reason: had it not been unreasonable if Hagar, having a fountain opened her before her eyes, and she languishing for thirst, and must perish without it, and yet would sit still, is not this unreasonable?

Again, If we look upon the Lord Jesus, who seeks to us, be­seecheth us to accept of him, of mercy, of pardon in his blood, the Creator cometh down to the creature, poor worms who have our being by his Word, and might be dissolved with his Word, and yet we stand it out, and will not accept of him, who would bestow himself and his infinite all-sufficiency upon us, and we will not; is not this unreasonable? that a Prince should seek to a worthless rebel to be reconciled, and he will not hear of it: If he had any need of us, and upon that account would have poor sinners to come to him, to make a supply of his wants, it were something; but all the want; the indigency is on our part, and therefore unbelief is the more unreasonable thing: O how might we here break out and say, hear ye heavens, and give ear O earth, for the Lord Jesus, the Lord of both, heir of all things, the offended Majesty seeks to poor rebelling worms to be reconciled, but they will not hear of it, they come not in, they close not with him.

Secondly, As the unreasonableness of the thing, so also we may take notice of the injuriousness of this sin of unbelief; I would a little insist upon this sin, the more, because that though I find many a poor heart seemeth to be weary of sin, and afraid of sinning against God in other kinds, yet seeth not in the mean time how exceedingly he sins against him by his unbelief, not closing with Christ, and coming to him; therefore see in the second place, the injuriousness of this sin of unbelief, how in­jurious it is to Jesus Christ, Brethren? for if the truth were known, what is the reason wherefore we need so much ado, why [Page 677] we come not in to him? We either think he cannot save us; our sins are so great; O saith one, there was never such a wretch as I, though he have accepted of great sinners, such as Paul, and Manasses, and Magdalen, yet there was never such a wretch as I; O surely, my wounds are such, there is no healing for them: What is this, but to make Jesus Christ weak, and a Physitian of no value? Is there any sin higher then the imbrewing their hands in the blood of Jesus Christ himself? and suppose thou be such an one, and this is that thou cryest out of, thou hast come so often to the Lords Supper with a common heart, which is to be guilty of his blood, accessary to his death: and cannot his blood cleanse, even from the guilt of them that shed it? were not many of the Jews sensible os this? how dishonourable is Acts 2. 32. this to Jesus Christ, when we will be measuring of him by our selves? we are apt to think of pardon, and mercy, as far as a mans, a creatures bowels and thoughts will reach: mind, there is an end, not minding that he is God as well as man; this is an high wrong unto our Saviour: O, he will not, saith the poor soul, if he can, yet he will not, sure, receive such an one as I; O I am so laden and so loathsom a wretch; what should he do with such an one as I? What, is it possible thou shouldest re­member how many promises, how many invitations, how many expostulations he hath made; what intreaties to poor creatures to be reconciled to him, and yet call in question his willingness! why, what do you make of Jesus Christ? O, how doth un­belief, in effect, dethrone Jesus Christ, disgracing the Throne of his Glory, robbeth him of his mercy, of his power, his love, his bowels, of that which he most glorieth in; and is not this in­jurious then to thy dear Saviour? Would not you think it a wrong to you, from one of your children, that had offended you as highly as you can imagine? suppose he had sought your life, as Absolom did Davids, and now the Father seeks, thou suest to thy son; O how many promises thou heapest up, one upon another, backest them with oaths, wooest him, intreatest him to be reconciled, to accept of a pardon: No, he believeth you not, notwithstanding all you can do or say, that you are real in the thing; is not this injurious? doth he not wrong exceed­ingly in this, as well as in the former; and is not this the very case?

[Page 678] Thirdly, See how much unkindness there is in this sin of un­belief, as it is directly against the love, the bowels of Jesus Christ, which sound toward poor creatures in the Gospel, in every intreaty, to be reconciled to him: Brethren, what could the Lord Jesus do more for us, then he did? was not his life dear to him, even to the death sor poor sinners, that there might be a pardon for us? and do we thus requite him, even to slight it, never to mind it? or if we do sometimes a little, yet to stand out and not to close with him: What unkindness was it in the Jews? it is so recorded of them, he came to his own, and his own received him not; that is to say, his own flesh and blood; and so Iohn 1. 11. he is ours as well as others; but he came of them according to the flesh in a nearer manner, and sent to them in the first place, they received him not: But to come to Us poor Gentiles, out­casts, Eph. 2 13. that were strangers, afar off, with a desire to make us near in his blood, near to his Father and to himself, is this love nothing to be thus slighted? for how few among us do believe in the Lord Jesus, notwithstanding all this? nothing breaks the heart of a creature more then unkindness: and surely Bre­thren, me thinks the thoughts of this, if our hearts were not stony, should be a breaking of our hearts, that we have hither­to, so many of us, dealt so unkindly with Christ as we have done.

But fourthly, see the dangerousness of this sin of unbelief, that we may be set a trembling by reason of this sin, as well as any other, and be weary of this, as well as any other.

1. Other sins have but their own particular guilt, each of them particularly binding over a poor soul to wrath, and en­tayling the curse of the Law upon a poor sinner; so every sin doth, every oath, every lie, every unclean thought, wanton look, adultery, fornication of the body, the heart or eye; but unbelief is that which binds the guilt of all other sins upon the soul, besides its own proper guilt, which is not the least, as you have heard before: I say, it binds all upon the soul; if Paul had not be­lieved, all the guilt of his persecution had yet lain upon his head. O, saith our Saviour, if ye believe not, ye shall dye in your sins; not only in your unbelief, but in all your sins, so that this unbelief, it is the very edge, as I may say, of all other guilt [Page 679] whatsoever, and therefore how dangerous a sin it is, judge ye; you are terrified and affrighted with your grievous abominati­ons, rebellions, filthiness of your waies, you never think of it haply, but your heart sinketh within you: why know this, this day, that unbelief is that which keepeth all this upon the soul: if that thou wouldst but aceept of deliverance in Jesus Christ, take him, close with him, come to him, he would not cast you out, he would not turn you away without a pardon: but the reason of your burthens upon you, is because of un­belief.

Secondly, It is dangerous, because above other sins, it brings a mans blood upon his own head; that is a sad word (me thinks) that of the Apostle, I take God to witness, that I am pure from Acts 20. 26. the blood of all men; if you perish, your blood will be upon your head: that is to say, you are guilty of your own death, your own murther, your own damnation, and everlasting separation from God; much more may our blessed Saviour say, I am free from the blood of you all, sinners, I have dyed for you, made an All-sufficient satisfaction to the Justice of my Father, for all sins, laid down a price, enough to ransom you, and yet you would none of me, you cared not for it; I have made this known to you, else you had had some excuse, some cloak, but you have no cloak for your sins, for your unbelief; If I had not wooed you, intreated you to be reconciled by my Messengers, then it had been something to ext [...]nuate at least; but alas, he hath done all this, and more, Brethren, infinitely, then I am able to speak, for poor sinners, and yet they will not close with him; why then, Jesus Christ is clear from your blood, he hath done what he undertook to do of his Father, spared not himself to the least drop of wrath, and of his own blood, and yet we will not come to him. O this must needs bring poor sinners blood upon their own heads.

Thirdly, This unbelief brings the blood of Jesus Christ up­on our heads, for if after all this that he hath done and said to perswade us to make us willing to close with him, we stand it out, are we not guilty of his blood, as well as of our own? If an unworthy receiving of the Lords Supper bring a man under 1 Cor. 11. 29. this guilt, will not an unbelieving heart, in hearing of this Go­spel, bring a man under the same guilt? for is it not the same [Page 680] Jesus that is held forth broken for sinners? and the same blood shed for sinners, that is held forth in the Lords Supper to the eye, and in the Gospel Preached to the ear? even so plain as if it were before their faces, as the Apostle saith to the Galathians; O, me thinks this should make us afraid of resting any longer in this condition of unbelief, and make us look about us; the Jews, as hard-hearted as they were, could not endure: their consciences prickt them I believe, and did flie in their faces, and therefore would not endure the Apostles to Preach Christ: say Acts 5. 28. they, ye would bring upon us the blood of this man. O me thinks this stirs the stoutest sinners among us; I delight not to bring to you, Brethren, such sad things as these are, nor to bring the blood of Jesus upon your heads, but let us take heed we do it not our selves, for we shall find that this will be the dregs of the cup of wrath, if we will not be reclaimed, that ever we have so much under-valued the Lord Jesus, as to cast his love be­hind us by our unbelief.

The third Ʋse shall be then of Exhortation to every poor soul to come to Jesus Christ; for you that are yet in your har­dened Ʋse 3. condition, never made sensible of your need of Christ, I have the less hopes to prevail with you, for this Doctrine is foolishness to such; it is foolishness to speak much of the sove­raignty of a medicine, the readiness of a Physitian to heal, to a man that feels not that he is wounded; and such is the Doctrine of Christ and of faith to many a poor soul; but there are some poor souls that haply are convinced of their lost condition by nature, and see that all the water in the bottle is spent, and yet Gen. 21. 15. cannot see the fountain near them & opened, haply for grief, for weeping, they are over-charged with sorrow, and yet come not to Jesus Christ. O that the Lord Jesus, who hath received the tongue of the Learned for this end, to speak a word in due sea­son, Isalah 50. 4. would speak by the mouth of his poor unworthy Messen­ger to such hearts! What is the reason that thou wilt not come to Jesus Christ? art thou resolved to sit languishing over an em­pty bottle and perish, when there is refreshing to be had in Je­sus Christ? O no, saith the poor soul, I would not sit still and perish if there be healing and mercy to be had; why, dost thou Heb. 7. 25. not believe that he is able to save to the utmost? where sin [Page 681] hath most abounded, there Grace can superabound; yea, it is the glory of his Grace so to do. If I thought there were any 1 Tim. 1. 14. stuck at this, I would spend a few words upon it, but consider those Scriptures fore-mentioned; but the main thing is, whe­ther Jesus Christ will accept of such a wretch as I have been, saith one: O you know not the vileness of my heart, the horrid pollutions of my ways, else you would have harder thoughts of me, therefore thou art ready to conclude that he will not look at thee sure. Let me here propound a few Considera­tions to thee.

First, Consider how injurious it is to Grace, to measure it by our thoughts; limit not the holy one of Israel; it is the Glory Isa. 55. 8. of God, The Lord, the Lord God, gracious and merciful, and that whereby he infinitely transcendeth all other gods and men; Who is like unto thee? pardoning iniquity, transgression and sin; and canst thou comprehend the Glory of God in thy poor narrow thoughts? thou it may be thinkest, O if any man had so offended me, I could not have born it, I could never have been reconciled to him again; but if thou canst not, it may be another can; it is much that the Lord enables his people to love, to pray for, to be ready to embrace those that in the most bloody manner seek their lives, if they come and close with Christ, as the Disciples did Paul; and doubtless Stephen would have hug'd them in his bosom, if any of them had then had their hearts changed; and what then can, and will the Lord Jesus do, when such as have been guilty of his blood, trampled it under feet, turn­ed their backs upon him, crucified him, when they come to him? So in Acts 2. Thou thinkest, if thou wert but such a sinner, if thou hadst not sinned against such love and mercy, he would have pardoned, he would have accepted; when thy thoughts are at an end and lost, then is infinite Grace beginning to be Glorious.

Secondly, Consider this, that he hath left thee altogether without excuse; he hath cut off all pretences that sinners might make for their keeping off from Christ, both here and in other places. O saith one, He hath waited so long upon me, stretched out his hands all the day long to me; While I have been Isa. 30. 18. Rom. 10. ult. Rev. 3. 20. rebelling, the Lord Jesus hath been intreating me to be recon­ciled; he hath stood so long at the door knocking, that now sure he is gone; he will not come to my soul, nor take my soul into [Page 682] fellowship with himself. I am an old sinner, as long as ever I could arm my heart, and boy up my self with any thing, carnal reasonings, moral services, vain delights, and creature-com­forts, I would never come to him: what though the Lord Jesus is ready to receive when ever thou come to him? Had not the poor Woman in the Gospel spent all upon the Physitians, before she Mar. 5. 26. came to Christ? if she could have had balm any where else, she would never have gone to Gilead for it, nor for that Phy­sitian, and doth he cast her out notwithstanding? surely no: He giveth liberally, and upbraideth not: he hits her not in the Iames 1. 5. teeth with her unworthiness to come to him, but when she cometh, he healeth her distemper. Was not this the Prodi­gals case? would he ever have gone to his Father, if he could have gotten husks, or any thing? and what, doth his father up­braid him with it? what, thou be received now, that hast stood out as long as ever thou couldst? it is necessity, and not love that hath driven thee home, therefore take thy course, I have no bread for thee; O this would have broken the heart quite, and for ever discouraged him for coming; no, he meeteth him by the way notwithstanding, and how ready he is to receive him, and embrace him, that Parable setteth forth. O but saith another, I am so poor, miserable, have nothing at all in me but sin and misery: suppose so, thou hast the more need of Jesus Christ, and he is most ready to reveal himself to them that need him most, yea thou art the more fit to come to Christ; for while thou hast any thing to subsist upon, thou wilt not come off thy self clearly and fully as thou oughtest; besides, remember this, that the Lord Jesus is able to bestow his riches upon no­thing, as he did at the first make a world of nothing: so in the new Creation in the soul, he can, he will bestow the riches of his Grace upon nothing; it is like thou hast as much as the Prodigal had in his returning; O but he cannot but abhorr me, my sins are not slight scars, and races, but deep wounds, and festering wounds, running sores, bloody issues, loathsom in his sight: did the woman with the bloody issue in the Gospel find a repulse, because of the loathsomness of her distemper? or the Lepers, because of theirs? or Lazarus, because of his? surely no: therein is the great commendation of his love to poor sinners, that though in their blood, yet he loveth them, [Page 683] yet he receiveth them. In one word for all, to stop the mouths of these clamours, the Lord Jesus hath said it, and will he not be as good as his word? he hath said, That if any man come to him, he will in no wise cast him out, be his distemper what it will, be his uuworthiness what it will, he will in no wise cast him out: therefore never make that an obstruction, but rather an argument to put thee on to go to Christ, because thy want of him is so great, more then is found in others.

Thirdly, Consider that these hard thoughts of Jesus Christ, before thou hast tryed, and had experience of a repulse from him, are but a prejudice against the Lord Jesus; how glad is the enemy of our peace, if any way he can keep poor souls off from Christ; will you judge a man to be so hard-hearted, and unkind to you, before you have tried him? and shall we judge so of Jesus Christ? O this is to add sin to sin, and much wor­sens our condition daily.

Fourthly, Consider this poor soul, and add to thy own ex­perience, the experience of all the Saints; ask of them, and they will tell thee, O never was there viler wretches then they themselves were! they had as vile and base thoughts of themselves as thou, and were as much discouraged as thou art; and yet when they came to Jesus Christ, they did obtain mercy, they found Grace in his sight, the Scepter was held out to them. Ask of Paul, who though dead, yet speaketh, and he will tell thee, thou never wast such a wretch as he, imbrewing his hands in the blood of the Saints, a persecutor, blasphemer, in­jurious. Ask but Magdalen, and she will tell thee, that she had seven Devils for one haply that thou hast. And so will Peter and David: O thou never hadst thy hand in blood, in adultery, in denying the Lord Jesus, these found mercy; And is not Jesus Christ the same yesterday, to day, and for Heb. 13. 8. ever?

Fifthly, Thou canst have no good evidence, that thou art one given of the Father to Christ, before the world began, until thou comest to Jesus Christ: All that the Father hath given me, shall Ioh. 6. 37. come. What then, shall sinners abuse this doctrine, to set light by it, cast off all care of their condition, because if they be given of the Father, they shall come? no: But sadly consider this, if thou be not yet come to Jesus Christ, thou art not as yet de­clared [Page 684] to be one that is given to Christ; and if not given to the Son, thou art a son of perdition; and wo is thee that thou wast ever born; and as yet thou art not come to Christ, and how knowest thou, thou shalt ever have an opportunity, or an heart to believe, or come to him? Faith is not at your com­mand, nor Christ at your command for poor sinners; O con­sider this ye that forget God, and forget your own welfare; As many as were ordained to eternal life, believed; the rest were Acts 13 48. hardened.

Sixthly, A rational Motive shall be this; In other distracti­ons a possibility of relief will make poor Creatures put them­selves upon extream hazards, when it is not possible they should escape without such a hazard running; how much more then in the business of our souls, should we be willing to run an hazard, if there were any, where there is probability, yea, certainty of speeding if we come. So the Lepers, you know their argument, If we stay here, we must perish; if we go, we may escape. So Esther, she knew if she went not into the King at 2 Kings 7. that time, her neck was upon the block, as well as the rest, and if she did go in, she might haply speed and prosper, and there­fore she ventures hard; if the Scepter had not been held out to her, it had cost her, her life there; but the body did lie at the stake, as being starved for want, or else designed to destructi­on by enemies; but here soul and body lie at the stake, and are E [...]her 14. 16. in danger of perishing for ever; there was only a possibility of escaping, here is a certainty of escaping: he will not in any wise cast him out. O how cheerfully would Esther have run to the King, if there had been such a Law, that when ever the Queen cometh, the Scepter should be held out to her; so it is here: there they ran a very desperate hazard, but here is no hazard run, here is a sure word of promise for it, That hea­ven and earth shall pass away, before a tittle of it shall pass away: whoever cometh to Christ, he will in no wise cast him out.

Seventhly, It is a grief to the Lord Jesus, that we should be thus wayward, that we will not be perswaded of his good will toward us, if we come to him; that we should have such unworthy thoughts of Jesus Christ, that he should make no more of his Word of promise, his death his blood, then to slight all, falsifie all, when poor sinners come to him according to his invitation; he was [Page 685] grieved (saith the Text) because of the unbelief and hardness of Mar. 3. 5. Mat. 23. 37. their hearts; It is said of the Jews, O Jerusalem, Jerusalem, &c. he wept over it, when nothing would do to perswade them to close with him; thou art grieved, and Christ is grieved by this frowardness of thine; Suppose the Father of the prodigal son in the Gospel had invited him to come to him, promised him all the inheritance, to put him in his bosom, confirm his love to him; no, saith he, I have mispent all, I have undone my self, fed upon husks as long as I could get them, and now I am rea­dy to perish not being able to procure them: here I will sit and dye, I cannot believe that thou wilt accept of me, that thou canst ever love me, or receive me more: would not this grieve the father think you? I know poor mourning soul thou wouldst not grieve the Lord Jesus; I tell thee, if thou wouldst not, thou must come to him, accept of his kind­ness and love, believe his faithfulness, and truth, and so thy soul shall be established.

Ʋse 4. The fourth Use shall be then to exalt the riches of the Grace of Jesus Christ to poor sinners; we might altus repetere, Ʋse 4. and speak something to the purchasing of us at so dear a rate as his precious blood; corruptible things, as Silver and Gold are not worthy to be named the same day with the blood of Jesus Christ. Alas, there had been no possibility for us to come to him, except there had been the [...] paid, and then to in­vite us to come to him, and not only so, but to draw us with the cords of a man, and the cords of love, that we should hear and learn of the Father, be all taught of God, which is the drawing of his Father, without which we cannot come, which Verse 44, 45. Hos. 11. 4. what it is, you have heard already formerly; Brethren, this is abundance of Grace, yea, more he hath promised, and doth, and will perform; whoever cometh to him, he will in no wise cast him out. If the Lord Jesus had limited himself to such or such a sort of sinners, that he would receive all that should not continue so many years in sin, or s [...]all not rise to such an height in sin, yet it had been much Grace to receive any, but he ex­cludeth none; if any man come to Christ he will in no wise [Page 686] cast him out. Are there not many souls in the presence of God, that can set to their seals that this is a truth in Iesus? if he would have cast out any, what would become of thee and me, who are the chief of sinners? if he would have 1 Cor. 6. 10. cast out such as have been drunkards, covetous, unclean, effe­minate, what had become of them in 1 Cor. 6? Such were some of you: and what would have become of some of us, if he would have cast out all that have been bloody persecutors, what would have become of Paul? Ah poor soul! bethink thy self in what filth and blood thou didst wallow, before he put off his own comliness upon thee? and then think, if the Lord Iesus had limited his receiving of sinners, that come to such or such a measure, what then had become of thee? O what abounding Grace is in the Lord Iesus towards poor sinners! let us exalt it, meditate much of it, labour to heighten it in thy thoughts; there will be no thoughts more sweet, or profitable, more melting of that stone in thy heart, we so sadly complain of, more indearing and engaging of the heart to the Lord Jesus, then these are.

Ʋse 5. Ʋse 5. Then surely there is no falling away from Christ, from justifying, sanctifying Grace once received; for what Ʋse 5. else is this coming to Christ, but coming for righteousness, for pardon, for he is the Lord our Righteousness; the Father 1 Cor. 1 30. hath found a Ransom now in his Son, and this the poor sinner maketh after in Christ; and for holiness also, for he is made of God, Sanctification, as well as Righteousness and Holiness to the poor soul that cometh to him; now he will never cast him out that cometh to him, he will in no wise cast him out: If he had said, I will not cast him out, except he sin to this or that degree after my receiving him, it had been some­what; but I will not cast him out, no, in no wise will I do it. O blessed bosom, which will never shut out the poor soul that is once gotten in to it! and if the Lord Jesus cast us not out when we come, what can? It may be, some will say that we our selves may do it, Christ will not do it; I, but the sinner himself may [...]all off, though he have been received of Christ, put in [Page 687] his bosom, warmed with his love; it is true, if a sinner were his own keeper, it were somewhat like; if it were left to the liberty of our wils, whether we would abide in Christ, yea or no, we should quickly be lost again; but it is not, the Lord Jesus doth not only not cast us out, except we cast our selves out, but he holds us in his hand, and the Father holds us in his hand, and they are stronger then all: None shall be able to pluck them out of Ioh. 10. 28, 19. his hand: he lays hold upon the heart, puts his fear there; yea, and that Peace of God also placeth he, as a pregnable garrison there, that they shall never depart from him; except the Lord Ier. 32. 40. could deny his Covenant, for my part, I see not how any soul that in truth is come on to Christ, can finally apostatize, though from some common grace they may withdraw, which is true Grace, though not of this kind which is saving. But what then, doth the Lord Jesus hold us to himself whether we will or no? No Brethren, But he maketh us willing in the day Psal. 110. of his power; so that we shall not any more be willing to leave him, to depart from him; nor is it an infringement of our li­berty at all to be determined to one party either of the contra­diction of contrariety, as they use to distinguish them, for God himself is determined to one part, he cannot will any thing that is evil as evil; nor the Angels in heaven established and con­firmed; and yet their liberty sure is much greater then ours; well then, the Lord Jesus he will never cast them out, therefore they shall persevere when once they are in him in Covenant; God hath put that principle into them, that they shall never de­part themselves, he will not let loose any lust, any temptation upon them that shall ruin them, that were in effect, in a mo­ral sense, a casting of them out; in no wise whatsoever will he do it.

Ʋse 6. Sixthly, Yet here let me put in a double Caution: First, Let Ʋse 6. sinners, impenitent sinners that yet stand it out, protract the time of their coming to Jesus Christ: as Aug. O modo Domine, take a warning word this day, that is, do not so abuse this sweet and pretious truth, as to encourage themselves thereby in an evil way: tush, saith the drunkard, the unclean person, to mor­row [Page 688] shall be as this day, and much more abundant: it is time enough to repent, Jesus Christ is so tender and so merciful to poor sinners, that when ever we come to him, he will not cast us out; and though we do treasure up many bags, and fill up the measure of sin fuller then others, he hath made no Rom 2. limitation; if we come to him, he will not cast us out: what a lamentable condition is that man in, whose stomack turns an honey-comb into poyson to him! here is the most precious cordial, the very Spirits of the Gospel in this our Doctrine, and see how sinners do turn it into a deadly potion to their souls! what Spiders are we, that can suck venom out of the sweetest flowers? but suppose this be true, that when ever thou comest to Jesus Christ, thou shalt be received, and not cast out in any wise; is there any truth in the Hypothesis that lies hid, which is either this, that thou hast power to come of thy self at any time, thy will at command, if it be proper to say so of that which is the commanding faculty in the soul; or else this, that God will draw thee hereafter, and give thee a will to come to Jesus Christ, when thou hast lived a while longer in the pleasures of sin: Ah poor soul, thou little knowest the de­ceitfulness of sin, and of thy own heart; what is the reason that thou art not now willing to receive the Lord Jesus Christ? is it not because thou art held so fast in the embraces of thy darling lusts? O that sin that kils with its embraces, poisons with its kisses! and tell me, is that the way to get looser from thy lusts, and so more ready to come to Jesus Christ, to go on in sin, to satisfie and fulfill the lusts of the flesh? surely no: thou knowest not the deceitfulness of sin, whereby the heart is more harden­ed H [...]b 3. 13. every act, then before; It may please him out of the abundant riches of his Grace to draw such a presumptuous sinner to Christ, but it is to be admired, me thinks thou shouldst rather tremble when thou thinkest, I now put off my coming to Christ untill a more convenient opportunity, and what if this never come? what if my soul be taken from me this night, now the Arrows of God are scattered among our dwellings? and what if I never have a heart, nor some time to come and repent, but go on still and grow more and more hard and de­sperate, and sinning, and so perish? O that sinners would con­sider this that forget God, that they abuse not this Grace of [Page 689] Jesus Christ: When did Jesus Christ tell thee how long he would wait upon thee to be gracious? doth he not say, to day Heb. 3. 7, 8. if ye will hear his voice, harden not your hearts; you may possibly out-live your day of grace, a [...]d Christ is waiting upon you, and striving with you, and then it had been better for you, you had never been born.

Secondly, Another caution shall be to them that have come to Jesus Christ, and are found in him, that they take heed they abuse not this grace to wantonness. If we shall not in any wise Iude 4. be cast out of Christ, what need so much ado? O what viperous natures have we, that are ready to turn all to poyson! this princi­ple is in every heart among us, therefore watch over it: The Do­ctrine is Christs, a truth in Jesus, and therefore in its own nature hath no tendency to such a froward walking before God, there is nothing in its own nature doth more tend to kil sin then grace, the abundance of grace in Jesus Christ: & truly, if grace & love will not do it, nothing will do it; nothing runs the old man to the heart so home, as this unsearchable love of God in Christ, that if we come to him, he will in no wise cast us out. It is a wretched, graceless conclusion, to say no more of it, to continue in sin that grace might abound; the Apostle was well taught in Rom. 12. 1. Christs School, and both by Revelation from Christ, and perso­nal experience in his own case; he knew the power of the love of God in Christ, the exceeding abundance of his grace, and how doth he argue from mercy to duty? So our Saviour him­self, who best knoweth the end of his grace, of which he is the Author and Finisher, come to me, &c. and I will give you rest: Mat. 11. And what then? may they sit still and take their ease, never trouble themselves more concerning their souls, never care how to walk in well-pleasing to Christ? No, the next words are, take my yoak upon you, for it is easie, and it is light: It is no great matter he expecteth of us, in comparison of what he might ex­pect, and in respect of the recompence of reward; a Belial is a Monster in the Church of Christ, a man without yoak, like a wild-Ass, snuffing up the wind, and doing according to his own hearts lust. I will be bold to say, let men pretend to what they will, that man that hath drunk deepest of the love of God in Christ, and is most firmly rooted in him, and this free-grace of [Page 690] God in him, brings forth fruit in the greatest abundance of any other whatsoever, therefore take heed of this abuse of the grace of Christ.

Ʋse 7. Seventhly, Then let the people of God make this the com­fort, the stay of their hearts, that to which they have recourse in all their doubts and fears, the Lord Jesus will never cast them out; labour to set a high price upon this promise, it is worthy to be written in every heart of a Believer in golden letters; we are too often too apt to turn aside to our broken Cisterns for re­freshings when troubles seize upon us; but alas, how do they by their emptiness quickly cause the heart to fall off from them? as a Bee cometh to a flower, abideth not, because it quickly emptyeth, it sucks out all the sweetness, and then to ano­ther; and truly, such are all things in the world, when we go to drink at them, to refresh our weary spirits: but here you may drink, and drink abundantly, these are waters that never fail; never any were occasioned to fall off from Christ because of emptiness in him, nor yet because of satiety, as the Horse­leach when gorged full: No, no, Christs breasts are full of milk, full of grace, abundant consolation do they minister; thou shalt never need to fear that hunger or thirst shall force thee away from Christ.

Nor yet secondly, will these comforts ever forsake thee, ever cast thee out; relations come together, and much delight they take each in other; and many a man is much taken up with the imbraces of this well-favoured harlot, the world; what between the lusts of the flesh, the lust of the eye, and pride of life; but alas, Brethren, besides the killing of the imbraces, the sinner must leave them, or they will leave him; and what then? O but once get into the arms of the Lord Jesus, and those imbraces cure instead of killing, and thou shalt never be cast out more. O me thinks, Brethren, one rowling of this sweet morsel under the tongue, were enough to sweeten any [Page 691] condition in the world; happy soul that hath the enjoyment of the Lord Jesus, and the sense of it.

Thirdly, Yea more, if he have not cast thee out at the first coming, much less afterward in thy after-comings to him for more of his fulness of grace, he will not cast thee out, not send thee away empty; if he would have ever thrown thee off, it would have been at the first, while thou wast a stranger to him; yet when thou camest to him in a weary, burthened condition, he had respect to thy condition, had pitty on thee, gave thee rest, admitted thee with all thy sin, and guilt, and took it away; will he not much more have now bowels towards thee? can he cast thee out now for thy defects and deformities? O surely no. Brethren, you that have Fathers and Mothers hearts to your children, tell me, you that have a poor child, though by his own untowardness he falls, wounds himself, bleedeth, fainteth, deformeth himself, cometh to his father, O father pitty, father help, father heal, I have what in me lies undone my self; though he be angry at his miscarriage, yet the bowels work towards him, he doth not upon this account cast him out: And it is worth noting, when our Saviour was offended with his Dis­ciples for their little faith in the storm, they came and awaked him, saying, Lord save us, we perish; his tenderness was such, before he rebuked them for their unbelief, he rebuked the Sea Ma [...]. 4. 39, 40. and the wind. O Brethren, surely, surely the Lord Jesus his tenderness towards his people, is a feast of fat things, here are the wines on the lees to revive and refresh the poor drooping spirits; lose not the comfort of your condition for want of meditating upon it.

Object. But some will say, If this be so, it is sad with me, for I have thought I came to Jesus Christ, and have found comfort and refreshing, and rest in him, and yet alas, now he hath cast me off; and therefore surely I was never truly in him, for none that come to him doth he in any wise cast off.

For answer to this, I conceive it is but a mistake, such qualms as these seize upon the people of God sometimes, when we 2 Cor. 5. 7. will needs live by sight and not by faith: And sometimes the [Page 692] Lord may please to hide his face from his own people, and then no marvel if they be troubled; in a little wrath I hid my face, Psal. 30. 7. &c. Sometimes our lusts come and steal away our Saviour, be­reaveth us of his presence, at least the sensibleness of it; and then we know not where they have laid our Saviour, is our sad complaint; then we mourn, as children, thinking themselves forsaken, if the Mother be but stept aside haply on purpose up­on some necessary occasion. So David, I said I am cast out of thy sight. So Jonas, What, hath the Lord shut up his tender mer­cies, hath he taken his leave of me, and will he be gone for ever? Iona. 2. 4. all this while the Mother is behind the Curtain, takes notice of every sigh, seeth every tear fall from the child, mind­eth every expression of longing and breaking desires after her, and so doth the Lord; this is not a forsaking, a casting out, but a fitting the poor soul for the receiving more of his love afterward. Why art thou then so dis­quieted, poor soul, and droopest, as if there were no more hope nor help for thee in Christ, because he hath a little turned his face away from thee? O happy soul, that canst not bear his absence, that followest so hard after him, that mournest after him, it is a sign he hath left some sweet­ness upon the heart to draw thee after him, he hath not cast thee off; but by this means would work thee more [...]5, 6. out of love with that sin that hath made the separation, that so he might abide with thee for ever.

2. Object. Alas but I know not whether I have ever yet come to Jesus Christ; I am perswaded that such as come to him aright, he will never cast them out; but my scru [...]le yet sticks, I am afraid of deceiving my self, and thinking I come to him when I come not, for I have thus long come and followed after Christ, and never yet got a smile from him to this day; therefore he seemeth to shake me off, and cast me out.

Let me speak a few things to this.

First, That though he hold thee off a while, and seem [Page 693] not to own thee, in respect of the comforts his pre­sence, yet in the mean time he doth stay and support thee, there is his strengthening presence, else thou wert ne­ver able to endure to hold out mourning after him.

Secondly, When thy heart is so drawn out after Jesus Christ, that thou canst not live, nor be satisfied without thou mournest, pinest, languishest after him, this is a coming, a true coming to Jesus Christ; when thou hast all things else that heart can wish, it may be thou hast relations, estate, name as good as others, yet thou canst not be satis­fied, all is nothing without interest in him; thou runnest from Ordinance to Ordinance, from one Congregation to another, from reading to prayer, yet findest no satisfacti­on in all: I will say to that soul, Thou hast an evidence, and a clear one too, he hath indeed received thee, or thou wert never able thus to breath after him; and though he may hold thee off for a while, yet he will not shut thee out.

Thirdly, Hath the Lord made thee willing indeed to have him, to receive him as King and Saviour, to be purified by him, subdued to him, as well as saved by him? Alas, I know not whether I am or no: if not, what then meaneth all thy stuffing thy bed with groans? What mean those Rivers of tears shed over him? what meaneth thy following so hard after him? What, is it possible that any man should make such heavy moan, as some poor souls do for Jesus Christ, and yet not be willing to have him? If thou wouldest not have him, me thinks thou wouldest rather run away from him, then run after him: what ascending is there up into this tree and that tree, as the Lord Jesus passeth by in an Ordinance, to get a sight of him, and yet the poor soul will not be perswaded that he would have, fain have the Lord Jesus; when one sight of him would be so refreshing to them: O go away rejoycing and triumphing in the Lord Jesus, that ever he hath looked upon thee, to make thee willing [Page 694] in the day of his power, for surely thou art a willing soul who art so affected towards him; and this willing, Bre­thren, John 1. 12. surely is the very receiving of Jesus Christ, it is the closing with him, thus taking with one hand Christ for pardon, and giving up a mans self to him with the other hand, which is the thing thy soul groans for; now if Christ Jesus be so willing to receive poor sinners, and thou be so willing to receive him, what can interpose to hinder or break the match? surely nothing.

Fourthly, Thou must be content to wait a while hap­ly, before thou have the comfort of thy coming to Christ; before, I say, thou shalt suck the sweetness that floweth from him to thy soul, for thou hast broken thy bones with sin, which brought wrath upon thy soul, as David complains; O there was no rest in his bones, and they must have a time to knit again. A man will rather lie up­on his bed a Prisoner a few daies, then be a Cripple all the daies of his life; therefore they say a Horse leg is in­curable if broke, he will not endure to be bound, to lie quiet.

Submit to the Chyrurgians hand and skill, the Lord Jesus will do it, it is doing; but alas, such broken bones heal but slowly through many humors; by reason of the abundance of sin in the soul may be it will be the longer, but wait; Remember the pains that Elijahs servant took to go up and down that steep hill Carmel with weary­ness seven times, and brought news of nothing at all, un­til at last, he sees a little cloud which filled the hea­vens: So it may be with thee, and it will recompence all; at last there will be abundance of rain to refresh thy weary parched soul.

Fifthly, Be frequent in acting of faith, putting forth the acts of thy willingness to receive the Lord Jesus, if he be willing to receive thee, for hereby the habit of faith will grow stronger, the little grain of Mustard-seed thou shalt see take strong rooting and spread it self, and [Page 695] then the acts will be stronger, and those will yet again strengthen the habit, and by this means the grace will appear more visible: So that at the last thou shalt even feel in thy very soul, that thou dost believe, if thou often 1 Iohn 5. 10. put forth this act of recumbency upon him, casting thy self upon the Lord Jesus, into his arms, at his feet; and see if thou find it not, that at last thou have not this witness in thy self, that thou dost believe in the Lord Je­sus. And then happy soul, thou mayest take the comfort of that condition; Thou shalt never be cast out.

FINIS.
The first Table contains the General and Particular Heads (as they follow in their order) in the preceding Subject, Circumspect Walking, A Christians Wisdom.
  • THe Text opened, Page 55. out of which this first doctrine is raised.
  • That it is a duty Christians are strict­ly charged with to walk circum­spectly, ibid.
  • But first there is enquired, what it is to walk circumspectly,
  • Here you have first the Matter of a Christians conversation expressed by walking, which includes all a mans actions.
  • 1. Spiritual. 2. Civil. 3. Natural. 55, 56
  • This Latiude appears,
  • 1. In that walking is a motion.
  • 1. From other Principles. 2. By other Rules then the men of the world walk by, ibid.
  • 2. There is a Terminus a quo, from whence they walk, and that is from sin. ibid.
  • 3. A Terminus ad quem, and that is to God in Christ. 57
  • 4. This Motion is a progressive mo­tion.
    • 5. It is a constant
      • Motion,
    • 6. It it a pleasant
    ibid.
  • Secondly, Here you have the manner of this walking Circumspectly, [...].
  • Now to this exact walking,
  • 1. There must go a Rule, 57
  • [Page] 2. Knowledge to understand, and wisdom rightly to apply the rule. 58
  • 3. Keeping close to the rule.
  • 1. In not following a multitude as most do. 59
  • 2. In not following the Examples of the Saints further then they follow Christ. 60
  • 4. There must be a mending not only the external part, but the in­side and the Spirit of the rule. 61
  • 5. Carrying an even course towards heaven. ibid.
  • 6. Making it a mans work to walk exactly with,
    • 1. A watchful eye.
    • 2. A trembling heart.
  • The second thing in the words of the Text,
  • That it is a duty so strictly charged upon the Saints, proved 63
  • The Reasons of the third thing in the words of the Text.
  • Why this duty is charged upon the Saints, (viz.) to walk circum­spectly.
  • 1. Because they are the children of the light. ibid.
  • 2. Because their steps are more eyed then other mens. 64
  • 1. In regard of God himself.
  • 2. In regard of men.
  • 1. Many men watch for their Halt­ing.
  • 2. Some men are scandalized by their uneven walking.
  • Either good or evil Men. 65
  • 3. Because all have erring hearts, and naturally love to wander. ibid.
  • 4. Because there are many by-paths whereinto they may step awry. 66.
  • The first Use shews, that among the much profession of Christ there is little power. ibid.
  • The second use reproves,
  • 1. The People of God that come short of this exact Walking.
  • 2. Those that instead of follow­ing God fully, have their hearts di­vided. 67
  • 1. Some that content themselves on­ly with the shews of religion.
  • 2. Some that are all for morality and honesty of conversation. 68
  • 3. Some that neither fear God, nor reverence Man. ibid.
  • Thirdly, Those are reproved that make exact walking the object of their scorn.
  • The third Use is for Exhortation, to buckle to this duty of exact walk­ing. 69
  • From whence follows the Motives,
  • As 1. The way wherein to walk, is all overspread with snares. 70
    • 1. To tempt into sin.
    • 2. To Tempt for sin. ibid.
  • 2. The necessity of it unto the end. 71
  • 3. The difficulty of it. 72
  • 4. The love of many waxes cold. ibid.
  • 5. God hath much honour by it. 73
  • 6 Others may be drawn to a liking of it. ibid.
  • The Directions herein how to walk exactly, are.
  • [Page] 1. Labouring to get an heart sensible of wandrings. 74
  • 2. Setting the heart always as in Gods presence. ibid.
  • 3. Letting the Word of God dwell richly in the heart. 75
    • 1. In all wisdom.
    • 2. In all understanding.
  • 4. Applying the rule to a mans ways. ibid.
  • 5. Enquiring of God in every serious undertaking. 77
  • 6. Looking to Humility. ibid.
  • 7. Taking heed of squint-eyed ends. ibid.
  • 8. Taking heed of halting between two. 78
  • 9. Fore-casting what temptations to meet with in the ways of God. ibid.
  • 10. Labouring to Arm with a strong perswasion of Gods Al-sufficiency. ibid.
  • Now then Plead not against the diffi­culty of this circumspect walking 79
  • For first, by how much the more difficult, by so much the more ex­excellent it is. ibid.
  • 2. There is nothing so hard, but dili­gence will overcome, if the soul be in Christ.
  • For, 1. Then it hath a fulness of strength. 80
  • 2. It hath in Christ all the Promises. ibid.
  • The second Doctrine,
  • That it is a proof of Christian Wisdom to walk circumspectly, Proved. ibid.
  • 1. From Places of Scripture. 81
  • It is further confirmed,
  • 1. In that it is wisdom to propound a right end. ibid.
  • 2. To provide and make use of the right means. ibid.
  • 3. To take the nearest and easiest way. 83
  • 4. To suit and shape a mans course according to the exigence of his condition. 84
  • 5. To do it in its season or time. 85
  • 6. To go through s [...]itch with the work. ibid.
  • 7. To take a Course for the ful­lest enjoyment of the last end. 86
  • 8. To make sure the title of inheri­tance. 87
  • The Application serves,
  • 1. To wipe off that slandering imputation of [...], The false accuser of the Brethren, &c. Casts upon Religion. 89
  • 2. To retort folly upon the wisdom of the world. 90
  • 1. In Pitching upon a wrong end, ibid.
  • Considering, 1. That all these things here will not run pa­rallel with the souls to eternity. 91
  • 2. That these things while they are kept here do not satisfie the soul ibid.
  • 2. In miscarrying in the right means. 92
  • [Page] 1. In being wise to do evil.
  • 2. In being satisfied with the bare name of Christianity.
  • 3. In being wise in their own con­ceits.
  • Now then, Let the sons of true wis­dom justifie her by a circum­spectual walking. 93
  • 1. Labouring to cease from their own wisdom. 94
  • 2. Begging the Spirit of wisdom more earnestly. 95
  • And it will be found that he will guide them by his Counsell; And afterwards receive them to Glory.
The first Alphabetical Table, containing the prin­cipal heads, and matter in the foregoing Trea­tise of The Parable of the ten Virgins.
  • A
    • ADmissions into Christs fellow­ship and communion, they who are stricter herein then Christ would have them, are to be blam­ed, pag. 93
    • Affections in man are dull, 22
    • Afflict his people, Christ is not for­ward so to do, 86
    • Afflictions are said to be a cry, 201
    • Allegory, what is it, 2
    • Angels, what are they called, 192
    • Angry, sometimes Christ is with his people, yet not properly, 81
    • Antichrist, that we are delivered from him, we should bless the Lord for it, 308
    • Arch-angels voice, the fore-runner of Christs general coming to Judgement, is understood to be a cry, 200
    • Awake, the time of it, 188
    • Awake, that the people of God have been kept so in a time of need, is double and treble mercy, 195
    • Awakened, to be by God, should sweeten his severest dealings to­wards us, 205
    • Aims, our own, they must be as high as heaven, 253
  • B
    • [Page] Beginners, young, are to look that they be able so to run, as to obtain, 382
    • To Believe things, men are exceed­ing slow, 21
    • Believers profession may decline, 240
    • Believers profession growing low, it is their duty to renew it, 256
    • Breaches, take heed of making them, 98
    • Bride, who this is, 35
    • Bridegroom, Christ stands in that re­lation to his people, 33
    • Bridegroom, Christ Jesus is he, if you consider,
      • 1. His Birth.
      • 2. His Beauty.
      • 3. His Riches.
      • 4. His Honour.
      • 5. His Power.
      • 6. His lovely disposition, from
      p. 38 to 40
    • Bridegroom and Bride, the causes that concur to the making up their re­lation between them, 41
    • Bridegrooms coming is to be desired, 81
  • C
    • Change in us to true wisdom must be great, 118
    • Christ and the Church are related. See Bridegroom.
    • Christ Redeems his people, and woes them, from p. 41. to p. 44
    • Christ hath satisfied all that can be demanded, 49
    • Christ makes the soul give up it self to him,
      • 1. Considerately.
      • 2. In truth sincerely.
      53
    • Christ laies his people in his bosom, 63
    • Christ owns many before they own him, 97
    • Choice, what is it, 74
    • Choose not the prosperity that is ex­pected to accompany Christ, 74
    • Nor his graces, but himself first, 75
    • Church visible hath two sorts in it, 9
    • Church visible compared to ten Vir­gins, ibid. & p. 10
    • Church visible is made up of visible Saints, 87
    • Church and the world, they are too blame that make no difference be­tween them, 92
    • Church visible hath in it some good, and some bad, 94
    • Church, what she should do when Members become scandalous, 99
    • Closing, not with Christ, the danger, 69
    • Closing, with Christ; the Motives to perswade, 70
    • Coming of Christ, that he doth de­lay, it is proved by Scripture, 120
    • Coming, what is meant, 121
    • Coming, in what sense Christ is said to delay it, p. 122. and in what [Page] sense not to delay it, 124
    • Coming of Christ, such as abuse and mock at it, reproved, and a word to mind them, from 130, to 137
    • Coming of Christ, something noted thereupon, 198
    • Coming of Christ ordinarily is at mid­night, 208
    • Communion in this life is twofold, 353
    • Conditions, two there are that usually wither mens professions, 245
    • Conscience hath yet some stirring, 158
    • Cry goeth before Christs coming, what this is put for, 6
    • Cry, what is it taken for, 197
    • Cry, what is noted by it, 199
    • And what it is, ibid.
    • Cry, its relative consideration, and wherefore there is such before Christs coming, 201, 202
    • Cry of such before the coming of Christ, what use to be made there­of, 206. and the danger if it be not done, ibid.
  • D
    • Day of the Lord must be waited for by the Saints, 137
    • Day of the Lord, how sinners must wait for it, 139
    • Day of Christ coming is like to be nearest, when least expected, 214
    • Day, what is concerned by it, 279
    • Declinings may be in the people of God, even near their end, 243
    • Declinings in Gods people, should teach us many things, 246
    • Delay, See Coming.
    • Deliverance, whence doth it come, 156
    • Discouragements of the world are to be armed against, 251, 252
    • Dividing, upon every occasion take heed of it, 98
    • To Do what a man knows he is slow, 23
    • Door of heaven will be shut against all such as are not ready to enter in with Christ, 363
    • Door is twofold, ibid.
    • Door, that it is not shut against us, what have we to bless the Lord for, 371
    • Dulness, we are to be humbled for it, 26
  • E
    • Entrance, abundant into glory, as a preparation unto it, what is requi­red, 328
    • Espousals, the manner of it between Christ and his people, 46
    • Espousals of Christ, The difference between this, and those espou­sals between men and women, 86
  • F
    • Faithful, the soul must be unto Christ, 8
    • Fall away from grace is to be repro­ved, 254
    • [Page] Favourites of heaven, that we are made so, let us admire it, 351
    • Feast, what is it taken for, 339
    • Feast, may be looked upon two waies 340
    • Feast, in it the Communion of the Saints shall be heightened in hea­ven, p. 343. and it must needs be so, 345
    • Feast, how Christ brings the Saints in unto it, 347
    • Feast, into it, none else can bring but Christ, 348
    • Feast, to it sinners are invited, 353
    • With two cautions, ib d.
    • Feast, the sinners that say they have it already, answered, 355
    • Feast, to come to it, laies a necessity upon you, 357
    • Feast, as many as are admitted to the beginning of it, labour to pre­pare for it in heaven, 358
    • Feast, to those that enter in with Christ to it, comfort, 360
    • Fellowships. See Admissions.
    • Folly of formal professors, wherein it appears, 111
    • Folly, as many as are guilty of it re­proved, 290
    • Folly, wherein it doth consist, 299
    • See Wisdom.
    • Formality, if no more doth fail a man, 263
    • Formalists, to all them a terrible word, 402
  • G
    • God for his own glory comes in a time unknown, 210
    • God the Father giveth his people to his Son, and giveth his Son to them, 41
    • God and the world are of two minds, 114
    • Gods goodness to his people is to be taken notice of in awakening them, 204
    • Gospel, its preaching to all the world understood to be a cry, 199
    • Gospel, if men refuse and reject it, no wonder if they be shut out of heaven, 369
    • Grace distinguished, 99
    • Grace, its largeness to sinners, 97
    • Grace, its act Saints may loose, but not its habit, 172
    • Grace, its throne, what need there is to ply it, 194
    • Grace is not to be abused, 255
    • Grace, if once in the heart, it is ne­ver lost, ibid.
    • Grace, for it, what shall be rendered to the Lord, 256
    • Grace, its getting being put off till the last day, is very great folly, 286
    • Grace, the going to the creature for it, is a note of great folly, 298
    • Grace, they that go to the Saints for it, are like to be denyed, 302
    • Grace, there are none that have any surplusage of it, or more then will serve their turn, 309
    • Grace, to as many as think they have enough of it, a reproving word, 311
    • Grace, to such as think they have [Page] but little, a word of Comfort, 313
    • Grace, its day, such as do trifle away, the time will come, when pity shall arise from none, 315
    • Graces must be had, gotten and kept in a lively frame, 218
    • Graces, how they must be acted, 219
    • Grow, how to do it, 249
  • H
    • Heart of man is unconstant, 23
    • Heart must not be trusted in the highest frame, 194
    • Heaven, men may come very neer it, and yet be shut out, 379
    • Heaven, what will become of them who never set foot towards it, 380
    • Heaven, in it the Saints Communion will be heightned, 343
    • Holiness real what is it, 366
    • Honoured, wherein Father and Son are, 69
    • Hypocrisie deep may lie in the hearts of men, 95
    • Hypocrites, Christ coming to judge at midnight is like an evil snare, 212
    • Hypocrites when Christ comes upon them unawares, it will be a Ter­ror, 215
    • Hypocrites may go very far towards heaven and Salvation, from 122 to 231
    • Hypoctites, how many men know whether they be such or no, 234
    • Hypocrites never have respect to all Gods Commandments, 236
    • Hypocrites profession will not carry them through all conditions, 262
    • Hypocrites lean upon two Pillars that will fail them, 266
    • Hypocrites may long lie hid from themselves, 268
    • Hypocrites ordinarily are not diligent, or laborious in searching within, 272
  • I
    • James King, what once he said, 173
    • Jealousie, what is it, 68
    • Jeroms resolution, 297
    • Jerusalem had her day of grace, 279
    • Jesus is to be magnified, we to be humbled and convinced of folly, from 389 to 391
    • Infants of Believers are external Saints, 94
    • Justice satisfied, See Christ.
    • Justice and Mercy, upon what ac­count they are to be magnified, 322
  • K
    • Kingdom of heaven what is it taken for, 87
    • Kingdom of Heaven is compared to a Feast, 339
    • Know, such as Christ doth not, shall never enter into his Marriage-feast, 396
    • Know them not, Christ will declare this at the day of Judgment unto Hypocrites, 399
    • [Page] Knowledge of God in Christ, what is to be said of those that have none 231
    • Knowing of a soul by Christ, what is [...] understood, 393
    • Known of Jesus Christ, many never are that profess him, and profess to know him, 392
  • L
    • Lamps, what is meant by it, 11 103
    • Lamps of the wise Virgins, though they burn low, yet are they not put out 244
    • Lamps must be trimmed every day, 254
    • Lamps, what is it to trim them, 257
    • Lamps, their Motives to stir us up to trim them, 258
    • Lamps our own, what we should do to trim them, 260
    • Law requires absolute obedience, 69
    • Long-sufferance of God, what they treasure up that despise it, 134
    • Look unto two things, 383
    • Love transcendent of Jesus Christ, 54
    • Love of Christ to us should ever keep us low, 59
    • Love of Christ, the souls objections against it, answered, 78
  • M
    • Magistrates who are the keepers of the Lords vineyard have slept, 155
    • Man, in him Christ sees nothing de­sirable, 47
    • Man, in him a double principle, 146
    • Man or Men, though they will not come to Christ for Grace, yet will they come to him for Glory, 385
    • Marriage, what is meant by it, 338
    • Marriages used to be made with feasting, 53
    • Measures that are false, take heed of being deceived by them, 251
    • Members of Christs visible Church, to be one of them, is a great pri­viledge, 98
    • Members unregenerated in a visible Church is a sad condition, 99
    • Memory in man is a leaking vessel, 21
    • Metaphor, what is it, 2
    • Midnight, what is meant by it, 208
    • See coming of Christ.
    • Ministers plea for putting the People in remembrance, 24
    • Ministers wisdom in pressing truths, 25
    • Ministers, what they do, 44
    • Ministers duty, 67
    • Ministers have slept, 156
  • N
    • Novelties, take heed of affecting them, 28
    • Number our days, labour so to do, 117
    • Ordinances of Christ must neither [Page] be neglected, nor slighted, 253
    • Ordinances, many that think they can get grace from them, reproved, 300
    • Ornaments, look unto them, and get them ready, 81
    • Oyl, what is meant by it, 14, 104
    • Oyl, there is need to cha [...]e it in our hearts, 32
    • Oyl, Motives to have it in our Ves­sels, 115
    • Oyl of grace, how to know we have it, 118
    • Oyl in your vessels, must surely be had in readiness, 217
    • Oyl, they that go to the Saints for it, are like to have a denyal, 302
  • P
    • Papists reproved for taking upon them to sell grace, 306
    • Papists are like to foolish Virgins, 299
    • Parable, what is it, 1
    • People of God have slept, 156
    • People of God, that make profes­sion of Jesus Christ, an exhortati­on to them, 232
    • People of God have considerations to stir them up to cut off all delayes, 293
    • People of God that are guided by the Spirit, it is a comfort to them, 318
    • Perfection in this life there is not, 192
    • Plots and- Purposes, how it comes to pass that many are taken away in the midst of them, 213
    • Prayer, we are to be much in it, 253
    • Profession without the enjoyment of the Spirit is but folly, 104
    • Professions, all are full of folls, 115
    • Professors formal, what such are to know, 265
    • Professors formal, a startling word to them, 280
    • Professors real, to them a word of Exhortation, 282
    • Professors trifling, a warning word to them, 316. Their doleful conditi­on, 371. See Saints. Formalists.
    • Promises, from them conclude that Christ will not put away any soul, 84
    • Prophecyings, they that despise them, what to remember, 24
    • Put away from Christ, the souls ob­jections answered, 85
  • R
    • Readiness, labour to maintain it, 337
    • Reaidness, what is meant by it, 326
    • Ready, such as are when Christ com­eth, do enter with him into glory, 325
    • Ready a child of God may be before he desire it, and desire it before he be ready, 329, 330
    • Ready soul is in a blessed condition, 332
    • Ready are we, put this question, 333
    • Ready to enter, what need there is to [Page] look to it, 372
    • With Directions what to do, 373 374
    • Refuges, how hard it is to beat a man off from them, 319
    • Refuges, what they should teach those that are brought off from them, 321
    • Rejoyce in Christ, the soul must, 79
    • See willing.
    • Resurrection of the dead, a Saint falls short of this, though he have ne­ver so much grace here, 311
  • S
    • Saints seeming and real, in what re­spect called, and compared to Vir­gins, 10
    • Saints real and formal, the things that do distinguish them, 14
    • Saints priviledges, 60
    • Saints ought to communicate their experiences each to other, 305
    • Saints may have a good esteem of hy­pocrites, 229
    • Saint-ship, what is requisite to it, 89
    • Similitude is the mother of mistakes, 271
    • Sins greatness, wherein it lies, 151
    • Sin, how to know whether the con­flict of it be right or no, 238
    • Sinners hearts are full of self-confi­dence and presumption, 383
    • Sleep, what kind is it, 145
    • Noted by two degrees, ibid.
    • Sleep, the causes of it, 147
    • Sleep of Formalists and Saints do dif­fer, 1 [...]7
    • Sleep, considerations to stir us up out of it, 163
    • Sleep, they that are in it will find no ease, 169
    • Sleep that we are kept from it, con­siderations to heighten our praises, 177
    • Sleep, we are apt to be, when most need to be awake, 187
    • Sleep, what it argues, 192
    • Sleep is matter of deep humiliation, ibid.
    • Sleeping, the sad effects of it is mat­ter of mourning, 155
    • Sleeping, cautions against it, 171
    • Sleepy, the end why God leaves his people in such a frame, 153
    • Slumbering and sleeping, what is meant by it, 12, 145
    • Slumbering and sleeping, the time con­siderable, 143
    • Slumbering and sleeping, incident to the best of Saints, 144
    • Slumbering and sleeping, argues an hour of need to watch in, 196
    • Sorrow for sin, how to know whether it be right or no, 235
    • Souls dejected, have arguments set before them to close with Christ, 58
    • Soul of man hath two things in it considerable, 106
    • Souls evil or loss, 112
    • Souls doubting, to them a word of encouragement, 407
    • Spirit of Christ is the greatest woer, 44
    • Spirit of grace, there is need to keep in with him, 195
    • [Page] Spirit must not be grieved when we have his presence, 254
    • Spirits prophane, reproved, 135
  • T
    • Teachers false, and their waies are to be taken heed of. 250
    • Teachers of God have a pattern set before them, 24
    • Temptation hath an hour. See Awak­ing.
    • Things, the same inculcated upon Be­lievers, bespeaks somewhat more to be learned, 28
    • Time is to be made good use of, both by Saints and Sinners, 139 140
    • Time unknown, what is it put for, 208
    • Truth, for the abusing of it, a word for conviction, 130
    • Truths divine, have cautions against the nauseating of them, 27
  • V
    • Vessel, what is meant by it, 15
    • Virgins, why so called, 10
    • Virgins foolish, their request to the wise Virgins, 262, 286
    • Virgins wise, their answer to the foolish Virgins, 301, 314. See Lamps.
    • Ʋnderstanding in man is very dull, 20
    • Ʋnion between Christ and his people, so sure that it cannot be shaken, 87
    • Ʋnreadiness, what is meant by it, 365
    • Ʋnready, two or three persons likely will be found, 367
    • Ʋnregenerate estate. See Mem­bers.
  • W
    • Watch, what is the end of such men as do, or do not, 18
    • Watch, the reason wherefore, 211
    • Watch, to it men are perswaded, 216
    • Willing to close, They whom Christ hath made so, should labour to make it sure, 75
    • Wisdom, wherein it lies, 105
    • Wisdom, for the compleating of it hath three things, 106
    • Wisdom of a pretended and real Saint, compared, 108
    • Wisdom of a Saint and a fool, where­in it appears, 113
    • Withdrawing between Christ and us, their difference, 87
    • World. See Church.
    • Workers of iniquity, what is under­stood by that, 398
  • Y
    • Yield up themselves to Christ. To such a word of comfort, 86
The second Alphabetical Table, containing the principal heads, and matter in the foregoing Treatise of Christ the Sun of Righteous­ness hath healing in his wings.
  • [Page]
    A
    • ACquaintance we gain with God by prayer, 625
    • Afflictions outward, from them there is freedom, 505
    • From
      • 1. The fear of them.
      • 2. The presence of them.
      • 3. The evil of them, from, 506, to 507
    • Arise, when Christ doth upon a soul, he brings enlargement to it, 479, 508
    • Arising of the Sun of righteousness on them, what is meant by it, 434
  • B
    • Bondage, the Authors of it, 486
    • Bondage there is,
      • 1. By Captivity, 487
      • 2. By sale, ibid.
      • 3. By birth, 489
      • 4. By tenure and usurpation, 490
    • Bondage to sin, its consequences, 492
    • Bondage, the guilt of sin is a part of it, 494
    • Bondage, sinners that are in it, ex­horted to close with the promise of going forth, 529
    • Bondage, what God requires of them that are set free from it, 536
    • Bondage unto men, be not brought under, 544
    • See Sin.
  • C
    • Ceremonies of men, from these there is freedom, 508
    • [Page] Children are made free by grace, not by natural generation, 518
    • Children may be free in the account of the Church, and yet be the ser­vants of sin, 520
    • Children of Believers can grow, 581
    • Christ is to be valued by us, 423
    • Christ, of him there is great necessity, 452
    • Christ is the only pipe through which grace is conveyed, 568
    • Come to Christ, considerations so to do, 473
    • Communion of Saints, in it much growth to be gotten, 637
    • Converted ones, though suddenly dy­ing, yet can grow in grace, 579
    • Covenant of works, from this there is freedom, 504
  • D
    • Day of the Lord, what is meant by it, 412
    • Darkness is a part of bondage, 494
    • Darkness, what is meant by it, 495
    • Denyal of self, as that grows, so we grow, 594
    • Duties holy, labour to be more spiri­tual in them, 615
  • E
    • End, look unto it, 571
    • Enemies they are, who would pluck away Christ from us, 426
    • Enemies cannot be withstood, unless there be growing, 619
    • Errour, all the ground of it, 597
    • Experiences particular, of love, and tenderness of mind, 611
  • F
    • Faculties of the soul, see whether we grow in them, 595
    • Faith, as it grows, so do we grow, 593
    • Faith, in this grace labour to grow, 607
    • Faith, what is it, ibid.
    • And wherein the nature of it lies, 622
    • Family, where they are all in Egy­ptian darkness is a sad one, 422
    • Fear, all is not banished out of the soul, 553
    • Fear is a part of bondage, 499
    • Fear distractive, fear ought not to be in us, 554
    • Feared the Lord. See Them.
    • Fellowship with Jesus Christ is sweet, 422
    • Free-set, many think they are by Jesus Christ, and yet deceived, 517
    • Free-going in the acceptable year, three things did hinder, 530
    • Free-set, that we might be, what is to be done, 533
    • Freedom there is,
      • 1. Invisible. Both by grace, 518
      • 2. Visible.
    • Fruitfulness, what growth is there in this, 600
  • G
    • [Page] God himself, is to be much dwelled up­on, 635
    • Going forth, what is meant by it, 478
    • Gospel is an incomparable benefit, 526
    • Grace, the riches of it to poor sinners, 457
    • Graee is either, 1. Relative, 562
    • Or 2. Inherent, 564
    • Grace will grow by the opposition it meets withal, either from 1. With­out, 601. Or 2. Within, 602
    • Grace relative, labour to grow more and more in the assurance of it, 616
    • Graces three, which respect the root Jesus Christ, 593
    • Grow as Calves of the Stall, the com­parison wherein it stands, 559
    • Grow, when is any thing said so pro­perly, 565
    • Grow up in Christ, before this be, there must be implantation into him, 567
    • Grow in Grace they do, though no sooner converted, but they die, 579
    • See Children.
    • Grow, if you do not, conclude one of two things, 558
    • Grow, many do worse and worse, 589
    • Grow, how to know it, 591
    • Grow, the Motives to it, 617
    • The Helps to it, 621
    • Grow we must, according to our mea­sure, 638. And herein help each other, 641
    • Grow, many may though they per­ceive it not, 627
    • Growing up into Christ, what is there in the expression, 570
    • Growing, to such as think they are not, Comfort, 643
    • Growth spiritual, the nature of it, 562, and the Arguments to prove it, 577
    • Growth, the greater it is, the more honour and service God hath, 583
    • Growth compared to Trees or Plants, 592
    • Growth is placed,
      • 1. In the Uuderstanding. 596
      • 2. In the Will. 598
    • Growth, wherein to look to it, 604
  • H
    • Head, the Glory of it, wherein it lies, 571
    • Heal, if we could our selves, yet our wound is incurable, 449
    • Healing, what is meant by it, 438
    • Healing, what it brings, 440
    • Healing is not in us, 448
    • Healing concerns two sorts of Per­sons, 470
    • Heart-softness, in this labour to grow, 614, &c. wherein it lies, ibid.
    • Humility, as it grows, so do we grow, 595
    • Humility, in this Grace labour to grow, 613
    • Hypocrites may grow in some things, 620
  • I
    • [Page] Inlargement promised to a soul, what is it, 481
  • K
    • Knowledge, In this Grace labour to grow, 604
  • L
    • Liberty spiritual,
      • 1. Its subject, 482
      • 2. Its causes, 483
      • 3. Its parts, 485
      • 4. Its degrees, 508
    • Light our, from whence comes it, 422
    • Love to Christ, works the soul to a kindly hatred of sin, 465
    • Love to Jesus Christ, herein labour to grow, 608. And that for several ends, 609
    • Love towards one another; herein labour to grow, 612
  • M
    • Malachy, what it signifieth, 411
    • Members grow not alike in the same measure, 573
    • Mercy, in this Grace labour to grow, 613
    • Ministry all, for what end, 620
    • Ministers are to labour to grow, 639
  • O
    • Obedience slavish is a bondage, 498
    • Ordinances, wait diligently on the Lord in them, 427
    • Ordinances being used conscienti­ously and diligently tend to growth, 629
  • P
    • People under the influences of the Sun of Righteousness are in a growing condition, 560
    • Planted in Christ, such as never were, grow worse and worse, 590
    • Prayer is a great means to increase Grace, 624
    • Prayer, what is it, 625
    • Professed the Name of Christ, many have, and yet are fallen, 589
    • Profession of Christ, such as make and grow not, are in a sad condition, 587
  • S
    • Saints Communion is to build up each other, 637
    • Sin is a comprehensive evil, 442
    • Sin hath ill qualities and consequen­ces, 444
    • Sin is the first general part of bon­dage, 490
    • Sin the guilt of it, is a part of bon­dage, 494
    • Sin is a grievous bondage, 512
    • Sin though it lie hard [...]pon any soul, [Page] yet shall it be overcome, 555
    • S [...]ns yoak, to such as are strugling under it, comfort, ibid.
    • Soul-distempers hinder growth, 632
    • Spirit, how he is grieved, 545. And therefore cautions not to grieve him, 546
    • Spirit properly is not grieved, ibid.
    • Sun, Christ is to his people, 414
    • Sun, wherein doth the resemblance between Christ and it hold, 416
    • Sun, they that have it risen upon them, are the children of the day, 421
    • Sun of Righteousness, against its shinings shut not the windows, 424
    • Sun, that God would give such, is cause of admiration, 427
    • Sun of Righteousness, why is Christ so called, 431
  • T
    • Them that feared the Lord, what is meant by that, 429
    • Things best, in them labour to grow, 617
    • Truth will set a man free, 533
  • V
    • Ʋnderstanding; in this let us try our growth, 596
  • W
    • Walking holy with God, herein la­bour to grow, 615
    • Wings of the Sun of Righteousness, what is meant by that, 435
    • Wings of the Sun of Righteousness, what are they, 436
    • Wings, why so called, 437
    • Word of God, to such as tremble at it, comfort, 475
    • Wounded, them that are so, Christ pittyeth, 463
The last Table, containing the general and parti­cular Heads, as they follow in their order, in the foregoing Subject, Christ his Willing­ness to accept humbled Sinners.
  • [Page]
    • THe Text opened, 651
    • Out of which this Point of Do­ctrine issues,
    • That the Lord Jesus will not cast out any poor soul that cometh to him, 652
    • Here is observed, First, That com­ing unto Christ presupposeth,
      • 1. Hearing.
      • 2. Learning.
      ibid.
    • By Hearing is understood,
    • 1. The usual means of Salvation, 654
    • 2. Some whisperings, motions, and secret workings of the Spirit, ibid.
    • By Learning is understood, first the opening of the understanding, 655 and thus a poor soul is taught,
    • 1. That he is lost in himself,
    • 2. That he must not lie securely in this condition, ibid.
    • 3. That there is no help in the Creature, 656
    • 4. That nothing can skreen him from the wrath of God, but Jesus Christ, 657
    • 5. That Christ is willing to let out of his oyntments to heal, ibid.
    • Now for the Acts wherein it formal­ly consists, are,
    • 1. In a desire of the soul after Christ, 658
    • 2. In passing all other stands and rests on this side Christ, 659
    • 3. In coming to him, 660
    • 4. In coming with heart-words, 661
      • 1. Words of Confession.
      • 2. Words of Petition. ibid.
    • 5. In closing with Christ, 662
    • The Second thing in the Doctrine,
    • What is meant by not casting out, 663
    • [Page] 1. Not out of his heart, 664
    • 2. Not out of his Church, ibid.
    • 3. Not sending away empty, either at the first or after-coming, 665, 666
    • 4. Not out of heaven, ibid.
    • The Doctrine proved,
    • 1. From the promise of Christ, 66, 71
    • If otherwise, Then 2. from Christs being argued unchangeable, 668
    • 3. From Christs slighting of his Fa­thers gift, ibid.
    • 4. From Christs failing in his trust, 669
    • 5. From Christs undervaluing of his blood, ibid.
    • 6. From undoing what the Father had done, 670
    • 7. From Christs bringing upon him­self the imputation of delusion, 671
    • 1. Because of the many invitations made hy him to poor creatures, ibid.
    • 2. Because of his being contradicted of imposture, 672
    • 3. Because inconsistent with Christs bowels and tenderness, ibid.
    • The first Use is to lament the back­wardness of our hearts in coming to Christ, 673
    • The second Use shews the grievous nature of the sin of unbelief;
    • By considering,
    • 1. The unreasonableness of this sin, 675
      • 1. In respect of our selves, 675
      • 2. In respect of Christ, 676
    • 2. The injuriousness of this sin, ibid.
    • 3. The unkindness of this sin, 678
    • 4. The danger of this sin, ibid.
      • 1. Binding the guilt of all other sins upon the soul, ibid.
      • 2. Bringing blood upon a mans own head, 679
      • 3. Bringing the blood of Christ upon a mans head, ibid.
    • The third Use serves for Exhortation to every poor soul to come to Christ, 680
    • From whence, several considerations against the many hard thoughts of coming to Jesus Christ. As,
    • 1. How injurious it is to grace, 681
    • 2. Christ leaves the soul altogether without excuse, ibid.
    • 3. How prejudicial to Jesus Christ, 683
    • 4. The experiences of all the Saints, ibid.
    • 5. The soul can have no evidence of being given to Christ, until it come, ibid.
    • 6. How willing to run at hazard, seeing there is so much certainty of speeding, 684
    • 7. Its a grief to Christ that the soul will not be perswaded of his good will, ibid.
    • The fourth Use exalts the riches of the grace of Christ to poor sinners, 685
    • The fift Use declares that there is no falling away from Christ, either from Justifying, or Sanctifying [Page] grace once received, 686
    • The sixth Use puts in a double cauti­on,
      • 1. That impenitent sinners encou­rage not themselves in an evil way, upon the account of Christs tenderness and mercy to poor sinners, 687
      • 2. That they that are in Christ, take heed they abuse not this grace to wantonness, 689
    • The seventh Use serves for a comfort to Gods people in all their fears and doubts, that Christ will never cast them out, 690
    • The first Objection. That the soul thought it came to Christ, &c. but saies he is cast off, and there­fore concludes it was never truly in Christ, is answered, 691
    • The second Objection, that the soul knows not whether ever yet it came to Christ, and therefore is cast off, is answered, 692
    • 1. Though Christ seems not for a time to own the soul, yet he doth support it, 693
    • 2. When the heart is unsatisfiedly drawn after Jesus Christ, ibid.
    • 3. When the soul is willing to receive him as King and Saviour, ibid.
    • 4. When the soul is content to wait a while, 694
    • 5. When the soul is frequent in acting of faith, to receive Christ, ibid.
FINIS.

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