The parable of the ten virgins opened & applied being the substance of divers sermons on Matth. 25, I-13 wherein the difference between the sincere Christian and the ... hypocrite ... are clearly discovered ... / by Thomas Shephard ; now published from the authours own notes ... by Jonathan Mitchell ... Tho. Shephard, son to the reverend author ...

THE Second Part OF THE PARABLE. (Book 2)

CHAP. I.

Of Carnal Security in Virgin Churches.

SECT. I.

Matth. 25. 5. Whilst the Bridegroom tarried, they all slumbered and slept.

IN this Parable were noted two things; First, The Churches preparation to meet Christ from vers. 1. to 5.

Secondly, The Bridegrooms coming out to meet them, from vers. 5. to 12.

In this second part, which now we are to open, three things are to be attended unto;

1. The delay of Christs coming, or the long-suffer∣ing of Christ before he come, vers. 5.

2. The preparation he makes for his coming, a little before it, from verse 6. to vers. 10. by an awakening cry, which makes all the Virgins look about them.

3. The coming it self; where those that were ready, were with ioy let in; and those that were unready were with shame shut out.

1. The delay of Christs coming.

Whence note First, What happened in the interim of his delay, and that is Car∣nal Security, expressed and set out from the lowest and highest degree of it. 1. They Slumbered; i. e. fell a nodding or winking, as the word most pro∣perly signifies. 2. They Slept; i. e. now they were buried in their sleep, overcome by it.

Secondly, Upon whom these sleeps and slumbers fell; and that is, They All slumbered and slept; i. e. though for a time they were both awake, yet good and bad, wise and foolish fell into this senceless and stupid, dull and dead, sluggish and sleepy condition.

Observ. I. That in the last days Carnal Security either is or will be the univers••l sin of Virgin Churches.

Observ. II. That Carnal Security falls by degrees upon the hearts of men.

Observ. III. That the spirit of sloath and security is the last sin that befals the people of God.

Observ. IV. That Christs tarrying from the Churches, is the general occasion of all security in the Churches; or the not coming of the Bridegroom when the Saints expect him, is the general cause of that security which doth befall them.

SECT. II.

Observ. I. THat in the last days Carnal Secutrity either is or will be the univer∣sal ••in of Virgin Churches: When the Churches are purged from the gross pollutions of the world, and Antichristian fornications and bondage, then either there is or will be general Security: For these Vir∣gins, when they first made profession of their Virginity by their burning lamps, were for a time all awakened, but at last they all slumbered and slept: This is the temper of the body of the Churches.

Matth. 24. 38. As it was in the days of Noah, so shall it be in the days of the coming of the Son of man.

Luk. 18. 8. When the Son of man cometh, shall he find faith in the earth? i. e. an awakening faith.

Hence the Lord forewarns his people of this, Deut. 6. 12. When thou comest to such a land, beware lest thou forget the Lord thy God.

Quest. But what is this their general Security?

Answ. Look as it is in our ordinary sleep, so it is in this general Security: There are these six things in it.

1. A man forgets his business, his work he was about, or is to be exercised about; so in a carnal security, men forget the Lord, his works, and his will; that which we most think of while we be awake, we least think of indeed when we be asleep: Take a man awakened indeed, O then the worst remem∣ber the Lord and his Covenant, Psal. 78. 47. But when asleep, the Lord and his errand is least thought of; and hence security is exprest by forgetting God, Psal. 50. 21. And hence Ierusalems security was in this, they remembred not their latter end.

2. A man in sleep fears no evill until it be upon him, awakening of him; so this is another ingredient into carnal security, though sin lies upon them, they fea•• not till evil comes; as Ioseph ••brethren, though warning is given them, they fear not: Like them in the days of Noah and Lot. And hence Iob 21. 9. their houses are free from fear; the misery for the same sin is lighted upon another; yet the secure soul fears not, as in Belshazar, Dan. 5. 22.

3. In sleep all the sences are bound up, the outward sences especially, the

eye watcheth not, the ear hears not, the tongue tastes not, the body feels not; to this is an ingredient of carnal security, it binds up all the sences, as it did the Prophet Ionah his in the storm; when misery was upon him, he heard not, he saw not, he felt not; so when misery, outward or spiritual, is upon a man, he that had quick sences before, his eye sees not, watcheth not; Christians neg∣lect their watchfulness for their friends, the Lord, and his Spirit, and coming; no•• watch against their enemies that daily besiege them; the ear hears not the voice of the Ministry, the voyce of Providences, the voyce of the spirit with∣in; the soul smels not, tastes not the sweet of any promise, any Ordinance, no nor of the grace of the Lord himself; hence it commends them nor; nay the soul feels nothing, no evil, no good the Lord doth him; that look as the Lord there said, Isa. 29. 9, 10. The Lord hath poured upon you a spirit of sleep, and hath closed your eyes; so the Lord closeth up all the sences, that a man is now stupid, when he is fallen asleep in security.

4. In sleep there is a cessation from speaking and motion: there a man keeps silence and lies still; so in carnal security, the spirit of prayer is silent, Isa. 64. 7. Psal. 32. 1, 2, 3. David calls it a keeping of silence; up, why sleepest thou? seek to thy God, say the Mariners; indeed men may talk in their sleep, so men may pray in their deep security, yet not throughly awakened: And there is a lying still, no progress; so in carnal security the soul stands at a stay, goes not backward, grows not worse, but goes not forward; such a one is compared to the door on the hinge.

5. In sleep the sences being stupified, and motion ceased, a man falls a dreaming; some dreams he forgets, some he remembers, and in his sleep fully and firmly believes them; so in carnal security, now a mans•• mind dreams of that which is not, and of that which never shall be; a mans mind is grown vain, and full of fancies and dreams; those things which never entered into Gods thoughts, something a man dreams of the Lord that this is his will and mind, which is not; of the world, that it is a goodly thing; of things to come which shall never be.

6. In deep sleep, though a man be awakened, yet he presently is overcome by his sleep again; so that is another ingredient into spiritual slumber; sleepi∣ness is predominant over his watchfulness; and thus it was with the Disciples in the garden, they slept; the Lord came once and twice, and awakens them, yet they slept till temptation surprized them; scarce any Christian so secure in the chambers of Christ, but he hath some knocks of conscience, some cries of the Ministry, some woundings from the Lord, and they do awake him, but yet he falls to sleep again.

SECT. III.

WE shall now shew the Reasons why Virgin Churches in the last days are or will be overcome by security.

First, Because that in Virgin Churches there are the strongest provocations to this sin:* 1.1 Which are chiefly three.

1. Rest and places of peace, and freedom from hard bondage; Iacob may sleep with his stone under his head, but much more easily under his own Vine and Figtrees. A man may be secure in the times of trouble, but much more in times of peace, when we have our beds made soft for us, and easie pillows. Friends can boldly desire us to rest, where there is lodgings for us: The world thrusts us out of lodging: While the prick is at the brest the Nightingale a∣wakes and sings, but when that is taken away it sleeps in the day. In times of

persecution Paul is preaching till midnight, and the Lord is remembred in the songs, and sighs, and prayers of the night-season; but in times of peace, peace like Iaels milk and butter stupifies all the sences, though destruction be near; Hence Deut. 6. 12. Then forget not the Lord. Do you think that Noah in the Ark, when the waters swelled above the mountains, was secure? no, but when the waters ceased, and he had his Vineyard planted, now he sleeps in his drunkenness, because he knew not the strength of wine. In the Virgin-Church, where this sleep is, we suppose this freedom from evil.

2. Because there men are most free from inward pain; for where there is much grief and pain, there's no rest, though all the house about be still; but when the house is still, and the body well, now tis hard but there may be rest; Whiles the Christian doth live under Antichristian pollution, his Conscience hath no rest, and hence 'tis awake there; here (saith the soul) I want the Ordinances of God, Oh that I had them! Here I see sin and wickedness a∣bounding, that my childe is like to be poisoned therewith; here are such and such superstitions that my Conscience cannot bear: Hence Conscience is kept waking. But in Virgin-Churches, where the house is swept of these, now Conscience is quiet and at rest; now I have got a Levite into my house, God is now blessing me, &c. Now Conscience hath laid down its burthen, it falls down to sleep; now they cry, The Temple of the Lord,

3. Because in such Churches there is most aptitude in men to spiritual ful∣ness, viz. plenty of the means; there is all the Ordinances; in this mountain, Isa. 25. 1. Gods feast is made, and fulness of spiritual gifts and graces, because they have now escaped the pollutions of the world, conquered the enmity of the world; now have come to a good measure of grace, and conquered the way of their enemies, got the better of them; hence, as the Israelites made peace with the Canaanites, not when they were too strong but too weak for them: So now the Soul comes to be at rest, to lay down its Warfare, and to yield to a truce, to a league to his lusts and distempers for a time. When men are kept short of food, now they awake; so when the Word of the Lord and his Ordinances be rare and precious, and hard to finde, now a Christian can trudge after them; but when men are full, now they desire rest; so 'tis here.

4. Because in Virgin-Churches, there men are most apt to be overtaken with weariness; A man that never walkt on in a holy way, may at first set∣ting out delight in Christ; but after he hath done walking in it, now he is apt to faint; especially, if he sows much, and reaps for the present but little. And hence Gal. 6. 9. You shall reap in due season, if you faint not: Now in Virgin-Churches, these Virgins are such persons as have begun to make a profession, and have made a fair progress; O how difficult now is it not to be weary! it's strange to see what short spirits after the Lord, what large after the Creatures vve have.

II. Because they are the more easily overcome by this sin,* 1.2 than by any other.

1. Because it's a sin which a man least foresees or fears: The Apostle saith, They that are drunk, and that sleep, sleep in the nigh; and yet here men sleep in the open light; Why so? Men see it not, men know it not; sleep steals upon a man: It's lawful to sleep; carnal security arises chiefly from the use of lawful things, on which a mans heart and thoughts are spent; they eate, drank, gave in marriage, they could see no hurt therein. When a man is had before Councels, now a man fears to sin, he knows he shall be tempted unto sin; but when the Lord brings the shoulder from under such burdens, now to fear out Tables, our Beds, our Wives, our Children, our Callings, our Professi∣ons and the snares of these, Oh it is exceeding hard!

2. Because Security is so sweet a sin; O sleep is sweet; meat is sweet, but men may be soon full of that; but when sleep comes, many hours are little enough to entertain that: Some ••ins are sweet for a time, as a short meal and away; but sloth is a sweeter sin than any else besides. Let a Christian ask his heart, when he can take no content in Pots, or loose company, or Queans, and can find none in the Lord, yet this will give him ease, viz. his sloth: When he is weary of the Wold, and of vvalking vvith God also, yet sloth is his de∣light; and hence he crys, A little more slumb••r and sleep, untill destruction c••mes as an armed man:* 1.3 When a man delights not in his Wife, Children, Riches, Honors, yet is he sometimes contentedly svvallovved up vvith his sleep and rest.

3. Because Sa••an doth make his strongest forces ready alvvay to bring a man first into this in; because this makes vvay for the entrance of all sin and mise∣ry; no people so happy as the Israelit••s, vvhile they vvere awakened and up with God; no misery could hurt them, Ier. 2. 1, ••, 3. but when they forgot him, all misery came in; While the strong man keeps the Palace, his goods be at peace; it's his care to keep men secure and still.

SECT. IV.

LEt us therefore now examine whether this sin be not out sin in this Country,* 1.4 if it be not begun among us; if we be not sleeping, yet are we not slumbering? if we are not Virgin-Churches, why have we the name of it? if we be Virgin-Churches, then make search if this be not our sin; we have all our beds and lodgings provided, the Lord hath made them easie to us; We never looked for such d••ys in New-England, the Lord hath freed us from the pain and anguish of our Consciences; we have Ordinances to the full, Ser∣mons too long, and Lectures too many, and private meetings too frequent, a large profession many have made, but are you not yet weary? if weary, not sleepy, not slumbering? it may be on you before you are aware, and you not know it; and when so it is, it may be so sweet that you may be loth to see it, that so you may forsake it. Let me knock again, is it not so? Let me come to every mans bed side, and ask your consciences.

3. Have you not forgot your God, and forgot your work also? the business for which you made this great undertaking? Psal. 106. 12. When they were saved from the Sea they soon forgat the Lord: Hath not the Lord by a stretched∣out arm brought thee and thine through seas and dangers, and delivered you wonderfully? are not all his kindnesses forgotten? all your promises forgot∣ten? When the Lord had brought the Isra••lites out of their captivity, and some hopeful beginnings were, they came for the Temple; the dust was preci∣ous, but Gods hosue did lie waste, Hag. 1. 5, 6. Consider your ways; no man pro∣spered scarce in his estate; God did blow upon their corn because they forgat their end. What was your end of coming hither? the Ordinances of God, the presence of God; and oh one day there better than a thousand elsewhere; hath it been so? No, but as it is vers. 9. Every man turns to his own house: Every man for himself, to their own house, lot, accommodation, provision for chil∣dren; and in the mean while the Lords house lies waste, you build not up that; the Souls of thy Brethren in Church-fellowship, yea, of thy family are not built up; the Lords house is despised now; and it's like the Schools of the Prophets, and much more. Oh thought we, if we had such priviledges, how would we improve them! but when we have them, have we the same thoughts? do we not forget them, like men that come to a place for gold, and find it not

without digging, they fall to l••••de their ship with wood or coal, that which it will bear.

2. Have we not shaken off all fear almost of sin and misery? Go to the Ant thou sluggard, she fears and provides against a winter: Do not men think that we have fled too far for the cro••s to finde us, or as if the Temple of the Lord was such a Den as no Foxes or Wolves could follow us into? especially when there are causes of fear, when War is proclaimed, and the causes known, and yet they are never feared: How many men have the hand-writing of death in their Consciences against them! this they confess is naught, they have lived careless, sluggish, and have had some sence of it, yet no awakening fear of the terror of the Lord; when a Prince is nigh us, now to commit a little lewdness is great wickedness: where is the man that trembles at the nearness of God to us? when a breach is made, then fear enemies. Divisions and breaches go before falls of Churches; where is that spirit of Iehosaphat, that feared and proclaimed a fast? When God hath begun to smite, what cause is there to fear! We have been hurt, and yet not laid it to heart; the Lion roars, shall not the people fear? I believe we should not have had those Pequot fu∣ries upon us, but God saw we began to sleep: Where is the man that, with Paul, knows the terror of the Lord, and hence perswades men? when the enemy is ever about us, there is always cause of fear, and yet we fear but now and then.

3. Are not our sences bound up? look upon men in their fields and con∣versings, buyings and sellings; where is a daily, weekly watchfulness over our thoughts and tongues? Look to mens closets, do men there call themselves to account? can they finde leisure or need of it? are not mens eyes closed up, that the glory of God in the Scripture is a sealed thing? Men have eyes but see not; are not mens ears sealed up? Some Sermons men can sleep them out; mans voyce is heard, but not the voyce of the Son of God: Oh how many men are there that become quite Sermon-proof now adays! Are not men blockish, dull, senceless, heavy under all means! they taste not, smell not, whereas elsewhere, O how lively and spiritual are they!

4. Is not the spirit of Prayer, that lamp going out in the Church of God? the blessedness of all flourishing Plantations in the world began by means of that, and shall not continue but as it continues; and if ever cause to seek for prospe∣rity of Plantations, these have need. If God should take away this generation of Magistracy and Ministery, what would this despised Country do? and what would become of your children? then no Schools for them, when no Gospel left among them; then every mans sword shall be against his brother, and God spreading the place with darkness, which through his presence is made light; what little hope of a happy generation after us, when many among us scarce know how to reach their children manners? How apt are we, like to those Asian Churches, to fall into those very sins which overwhelmed them, and ruined them? how many fall off, and in time break forth, that it would make men sick to hear of their pranks? what place more open to temptations of persecu∣tion and worldly delusion? go up and down the Plantations, where is the man that lays things to heart? who hath the condition of the Country written upon his heart, and presenting it before the Lord, rather than his own good? Oh men are silent because asleep! How do sins run thorough men as water thorough a mill, and men regard it not? what means, what deliverances have we had! but oh what little thankfulness? 2. Do we make progress; nay, is not out shadow gone back? I sleep, but my heart waketh; it should be so, but it is not so indeed.

5. Have we not fallen a dreaming here? what meaneth else the delusions of mens brains? what a swarm of strange opinions, which (like flies) have

gone to the sores of mens heads and hearts, and these are believed also? and more dreams men have that are never spoken; every man hath some drunken conceit that rocks him asleep; dreams are quite contrary to the truths. What meaneth these, if men are not sleeping? First, Drunken dreams of the world. Secondly, golden dreams of grace; that these things advance grace which in∣deed destroy grace; that there is no grace in the Saints, no grace in Christ, no humane Nature, no promise to evidence grace; no Law to be a Rule to them that have received grace: Who would think that ever any should so fall by a simple woman? But if this be not general; yet look how do men begin to dream concerning the world? scarce a man but finds want, or is well; if he wants, Oh then, if I had such a lot about me, such an estate, how well then were I? and è contra, They that have it, and now they take their rest: Take heed, saith the Lord, your hearts be not overcome with cares; So say I to you.

6. Doth not the Lord oft awaken us, yet we fall to sleep again? the Lord awakened us by the Pequot Hornet, yet what use is there made of that? doth not the Lord oft meet us in an Ordinance, but he is soon lost and gone again? Is there a man that hath not had his cross since he came hither, as loss in cat∣tel and estate, a dear Husband, Childe, Wife dead? a sore and sharp sick∣ness, &c. he hath been exercised with, &c. but do we not sleep still? if it be not thus, it will come; fear it for time to come; but if it be thus, then I say no more, but know it, you are in your enemies hand; and in such an enemies hand, that if you mourn not under it, will open the door either to the en∣trance of some gross sin and temptation, or for some heavy and sudden wrath. It's sufficient for me this day to shew you where your hurt lyeth.

SECT. V.

HEnce see the reason why men are worse in Virgin-Churches, than in* 1.5 polluted places, and why it is so generally; Because here are more temptations to make them all slumber and sleep; here their beds are made soft, here the storms are past, here they are under the shadow, and out of the sun, and security opens the door for an enemy: No wonder if the City be taken though never so strong, if it grow once secure: no wonder if the world be entred, and men are grown more worldly; and if Satan be entred, and men grow more passionate than ever before; no wonder a mans work be neglected, if he be asleep, Ordinances more slighted than ever before: Ne∣ver shall you see Security fall upon a man alone, but it brings its train with it; when the Husbandmen sleep, tares will be sown, and when the Disciples sleep, temptations will enter; This is that which the Lord testifies of his people, Ier. 2. 2, 3, 4. I remember what thou didst in times of streights, in a land not sown; every one that touched you did offend; but in the seventh and eighth verses, when brought to a plentiful Country, they did not so much as say, Where is the Lord that hath done this for us! But yet the Lord questions his people for this, What iniquity have you found in me? which question you cannot answer without grief here, or confusion another, day. You that are the Lords, often have heard this complaint (for this may be your condition as well as Noah's and Lot's) but now see the cause of it, how hard to awake on hour? how hard to walk with God one day? short awakenings you have, but long sleeps (this may be your condition for a time) but you cannot continue so for ever if you are the Lords. But if you do continue so, especially without bemoaning this unto the Lord, 'tis a question whether ever there was that oyl in your

vessel, which others have, when not only a mans acts grow worse, but the very spirit of a man degenerates; when not only the leaves of the Vine fall, but the Vine it self groweth degenerate, and hence continueth so; this is a sore evi∣dence of a woful state, Ier. 2. 20, 21. When the yoke was upon thy nick, thou saidst, Thou wo••l••st not transgress; but the Lord hath broken thy ••ands; and now thou art becom a strange Vine: Remember, it will be an heavy indictment against thee, to be good in Mesheck, but base in Sion; to be then worst when the Lord is best.

Use 3. Hence see one reason why the Lord pursueth many a Soul with in∣ward terrors and outward sorrows. Those that are fast asleep, because soft speechs cannot awaken them, hence we lay our hands upon them, and some∣times knock them, because this is the way to awaken them, and then they hear; so the Word and Spirit speak to a man, but such soft still winds rock them a∣sleep rather than awaken them; hence the Lord layeth his iron hands upon a man, and knocks by blows, and now when affliction is upon you, now you can hear; When as the winds and water were ready to tear the ship in pieces, now they enquire, Why were they sent? And the lot fell upon Ionah, who was then sleeping; it is easie to awaken out of natural sleep, but very hard out of spiritual security: All the terrors of God on Ionah within and without are little enough; but at last he could hear, and run on his errand. Psal. 30. 6, 7. Why did God hide his face from David? he said in prosperity he should not be moved; this was the reason of it; the Lord sees you have need of it; seldom shall one see an awakening Christian without inward temptations and ter∣rors, or outward sorrows: Oh consider then if the Lord do meet with thee! consider thy own security thou hast been in, or art apt to fall into! This is the sin you must enquire after and finde out; and do not account it hard, though long, though bitter; for never greater misery than for the Lord to say Sleep on; it is one of the heaviest Judgements, for the Lord to let a man go on in a se∣cure condition without blows; mark therefore unto the end of those blows, to be throughly awakend by them: For sometimes when the Lord sends them, a man (if they be not very bitter, if he hath any rest) lays them not to heart, Isa. 42. 25. Fire burnt about him; and in this Country I know not what curse befalls men; peace makes men secure, and sorow makes men discontented, and sunk, and discouraged, which may be for a fit in a Saint; but to conti∣nue so, this is that Ahab: Oh when as thou feelest the blow, look now that thou dost awaken, and be thankfull for it, that you met with that you did never reckon upon, viz. to be frighted out of security thereby.

SECT. VI.

Of Exhor∣tation,* 1.6 TO watch over one another, by exhorting one another while it is called to day, Heb. 3. 13. Let both the Watchmen and Mem∣bers of Churches do this; for this is one means appointed by the Lord to pre∣serve the soul from sleeping, 1 Thes. 5. 1, 5, 6. Exhorting one another; as it is in Cities, when the Watch is apt to sleep, they have their companies that are pas∣sing up and down the walls the greatest part of the night, and so they are kept waking; and we shall finde, that as it is in a Town where men are all a∣sleep, one Bell-man, one waking Christian will keep life, and spirit, and the power of godliness in many; and when he sleeps, all are fast. Nothing in the world brings security sooner upon men than sleepy company: Officers of Churches watch not over members, nor they one over another, exhorting

and crying one unto another to their work, while it is called to day: Oh then let every man get up, and fall to this work of mutual exhorting! go and visit one another, go and speak oft to one another; and if thou be a childe of the light, see that thou endure not thy fellow servants to sleep in the open day in one duty or another. Know, if God stirs thee, thou wilt awaken others, 2 Cor. 5. 10. We knowing the terrors of the Lord perswade men.

2. Consider thy labor cannot be in vain here; the best mettalled horse needs spurs; others are asleep.

You will say if I knew such a sin I would speak, but I dare not.

Answ. It is the case of all the Virgins, they have need of it, Iude 23. Some save with fear, pulling them out of the fire, Matth. 3.

3. Consider this is one part of your Warfare, to keep your watch whereby you may be made conquerors; You complain you have many sins and tempta∣tions arising and prevailing; never do they usually prevail, but when you are secure; first the Watch is taken, and then the City is suddenly taken; now look as Paul, 2 Tim. 4. 6, 7. he hath finished his course, and fought his fight, and now expects the crown; how can you end your days in peace, that can∣not in some measure finde and feel this? The Church is the City of the living God, this is taken, and every man in it, unless you be watchful, and exhort one another daily, while it is called to day: And that I may not speak in the clouds,

4. Their sin will be yours.

First, Labor to know the state of thy Brethren whom thou art to exhort; what their sleepy neglects be, and sins are; it may be thou hast known one hath been very humble, tender, affected under Ordinances, made many fair shews and promises of growing, and thriving, and sensibly complaining of his own vileness, and now he is in a silent sleep; Dost thou know this, and wilt not speak a word to awaken him, for whom Christ shed his blood, who it may be will do thee as good a ••urn, and make many a prayer for thee? ••ar∣nabas when he saw the grace of God,* 1.7 exhorted them with full purpose of heart to cleave unto him; much more should you when you see grace dying, 2 Thes. 3. 11. Paul heard that some were idle, them he exhorts to work; what good might one word do?

Secondly, if you do not know, enquire with a spirit of much love, how it is with them;* 1.8 as David of his Brethren when they were gone into the fields; do you not decline, do you not stand still? how have you found your heart since last Sermon,* 1.9 Sabbath, Fast, Affliction? have you got any ground a∣gainst that sin you complained of last year? &c. Suppose you cannot do this to all, yet why not to some? Suppose you have no other place than when you meet them in the fields, do it there, Iude 20. Build up your selves, &c. Now here a man must know the height, how high they are built already, how can they lay their stones else? It is one of the heavey curses of God upon the Idol. Shepherd, He shall not visit the hidden, nor seek the young, Zach. 11. 16.

Thirdly, If thou knowest nothing from them, then relate thy own con∣dition, this is a most lovely provocation, and exhortation unto another frame, for one great cause that hardeneth men in their security, is because they see no such living Christianity in the world: But when they do, now (Zach. 8••) many shall take hold of the skirt of a Iew, for they shall say God is with you; Agrippa was almost perswaded and awakened when he heard Paul relate his conversion; although there be many impostors in the world that do so, Tell me, are all things in peace with you? the Devil is in you then: What? hast no temptations? yet many; Dost not observe how they prevail? yes; dost ne∣ver get strength against them? yes; hast no good days after them? yes, much peace and life, and presence of God! Hath the Lord given these talents to

thee to be hid in a Napkin, this treasure to keep and not to spend? who knows but that the speaking of these may awaken others? these temptations, and this condition is mine, these sins I find he makes a great matter of them; Lord what will become of me that am hardned under them? this peace they finde, my Soul is a stranger to it; Conscience will work thus: Women should speak thus to women, and men to men; others were provoked by the example of the Corinthians, to help others; so there is a provoking power here.

Fourthly, If this prevail not, speak often to them, of the sins of o∣thers; in condemning others you condemn them; and this will make them look about them; view the fields, and shew them the tares that are grown up by security; and laying down these sins you strike at the root of theirs; It may be, you cannot tell certainly, Acts 2. 40. The Lord made this one means to awaken a Belshazzer, Dan. 5. 22. God turned thy Father into a beast, &c. to live in the woods, yet thou humbledst not thy self, &c. How many Professors doth God deal so withal?

Fifthly, Enter into Covenant and brotherly promise to exhort one an∣other, as David and Ionathan; If any hurt be toward David, Ionathan will speak of it, 1 Sam. 20. Some may in Church-fellowship be more nearly knit than others, to call one another to account, to tell one another their fears, to know of one another their progress. Canst not give an account to man? how wilt thou give an account to God of it? I am perswaded many a man lies smoothered to death by means of this. Canst not come to the light of a candle? Oh how then canst thou appear before the light of the Sun.

Sixthly, Provoke one another to frequency in Ordinances, Heb. 10. 23, 24. and therein consider one another; dost see thy Brother in doubts or com∣plaints call him to pray with thee; dost see things go ill in Churches, and men bite the bit? call to fasting and prayer, three or four together, as Paul, when he saw the ship sinking, then he exhorted them, Act. 27. 22. Especially when you see danger near mens hearts, ready to be lost in the World: In these times suppose only two, or three, or four should go and pray one half hour together, and tell one another their wants, now help here; in our times it hath been so, one living Christian helps others dying.

But yet how is this neglected, as if men were resolved not only to dye sleeping themselves but to let others sleep also? No, you will say, not my self; yet it may be in your family it is so, and before the Lord.

What art alive to God and family, where thou canst do but little common good, and art dead to thy Brother? it is made a sad sign of a man forsaken of God, if when he thinks he shall sleep his last, and be damned himself, yet he would have others damned also. Tell me, would you have all New England lye in security as well as your selves? No! do you not desire it when you use not the means that prevent it; and that is mutual exhorta∣tion; Oh therefore do it; Ministers may preach, and every man sleep still, unless some awake and rouse up the rest (as some, when others are abed and fast asleep) that lye a dreaming: Some there be, that though Doomsday were to morrow, they would sleep; Oh therefore let me perswade some one or two to fall to his work, lest their security prove your undoing; there∣fore speak oft one to another, forsake not your assembling, visit one another, pray one for another, warning one another, that you may awake with the Lord one hour.

SECT. VII.

LEt every man not only exhort his brother,* 1.10 but fear this himself; You have a race to run, many enemies to conquer, sleep not lest you fall short, sleep not lest you be taken captive: lest in exhorting others, your selves proves Reptobates: I will not tell you what I fear, but Luk. 21. take heed lest your hearts be overcome; be not drunk with some delight, be not filled with vain cares; Hence, prevent it, as Noah moved with fear made an Ark.

First, Set a high price upon those awakenings and revivings of heart that God sometimes giveth you; I am sure you finde these sometimes. A man that hath nothing to lose, will sleep with his doors open in the night; when a man hath a treasure he will be watchful to keep it; all security comes from an undervaluing of the Spirit of grace, and its presence among us, Prov. 4. 13. keep her, for it is thy life; and when it is lost, what are you but dead?

Secondly, Consider thy continual danger; if enemies be at the gates, all the Town is watching; one would not think the depth of security that is in a careless heart, Psal. 30. 6. I said I should never be moved; he had good days and a thankful heart; then God did hide his face: A man would think Sampson should awake when the Philistines are upon him; but here Devils be upon thee, 1 Pet. 5. 10. If all be well now, yet remember evil days; would you know when? even then when men say peace.

Thirdly, Know the work you have to do, and make it your main business; when men have weighty business of the world in hand, they cannot sleep in their beds; and as the wicked, Prov. 4. 16. They sleep not without doing mis∣chief; and so 'tis their main work.

Fourthly, Call thy self to account daily, let not thy Soul long go on without reflecting, What do I do? Harts and Hawks kept from sleep lose their wildeness, but they must be constantly tended and kept watching: So consider the account you must give to God, 2 Cor. 5. 9. with 11. Hence Hag. 1. 5. Sins were upon them, and they repented not; miseries, and those were not removed; because they considered not their ways, especi∣ally before the great Tribunal of God. I am perswaded the reason why men walk in their sleep, and go dreaming up and down the world, is this, they consider not, nor reflect upon themselves to any purpose; what do I? whether go I? no Sermons awaken, you consider not of them.

CHAP. II.

Carnal Security comes by Degrees.

SECT. I.

THat Carnal Security falls upon the hearts of all men by degrees;* 1.11 for all the Virgins here first slumbered before they slept; they first fall a winking and nodding (as the word signifies) short sleeps, and then startle, and awake again, before they fall a∣sleep for a longer time: a Christian is a slumbering Christian before he is a sleeping Christian.

The truth of this may be seen not only in these Virgins, but also in other Examples of security in the Scripture: As the old World, Gen. 6. 2. They saw the Daughters of men, they let their eyes wander, and their hearts lust.

2. Then they took them Wives for to solace their hearts in, to please them∣selves only, and not the Lord; they ate, drank, gave in marriage; they came not to that height of wickedness, to commit Adultery, or to live in Whore∣dom.

3. Then they became fleshly and sensual; spiritual things are out of taste and relish with them.

4. Noah Preacheth, and they slight him; he condemns them, and they regard not him.

5. Then God sets a time; no stronger means to awaken than this; and yet they go on; and now they were come to their height.

Secondly, The Israelites. Deut. 8. 12. 1. They ate and grew full; here is first spiritual fulness. 2. Blessing themselves, in their estates, herds, flocks. 3. Then proud in heart, vers. 14. 4. Then they forget the Lord, and all that ever he did for them, vers. 14. 5. Then men ascribe all which they have to themselves and creatures, vers. 17. though onely in their heart. 6. Then cleave to o∣ther gods, vers. 19. and here lye so fast asleep, till plagues came down upon them.

Solomon saw the sluggards Garden over-grown; now as it is in fields, the weeds do not over-grow all the ground in one day, but they are a long time a growing, but by degrees they overgrow all, that when he a∣wakes (all is so over-grown) he knows not where to begin: So it is here.

Be sober, be vigilant; security is a kind of spiritual drunkenness; a man is not for that time his own man, not a sober man; now this is by frequent and often sipping; a man he is half gone first, and then he is wholly gone; he hath not presently drunk out all his sences, not dead drunk; So it is here.

SECT. II.

IN regard of the quickness and power of the life of Conscience; whether it be a natural Conscience awakened, or a spiritual Conscience awakened;* 1.12 it is with Conscience as it is with a prisoner in a house; though all in the house sleep, yet he is bound, he cannot, and hence he is speaking, and will awaken the house; so Conscience hath know, These sins I have watched against, and been hum∣bled for, these duties I have done; but now, Now saith Conscience, you neg∣lect them, now you are worse, now fallen; now a man startles, espcially when one stands at the door, and calls to Conscience it will awaken; so when there is a word to call, Conscience will be crying ever and anon within, especially when any hope or leisure to speak with any as they pass by; so it will take men sometimes in their fields, and talk with them, and chide them: Security grows up easily, but the awakening light of conscience cannot be soon done out in any man; hence sometimes a man sleeps, and then awakens again; Hence Rom. 2. 15. Though they had many sins, yet it would accuse and excuse; as those that are come out of their own Country to dwell in another, or from a great estate, in a mean condition, they cannot easily forget their friends and relations, but in time it wears away, Prov. 20. 27. Conscience is Gods candle, it will shine, and is not easily put out.

2. Because the Lord doth never depart from men but by degrees,* 1.13 and hence security falls upon men by degrees; when God is near unto men, then usually they be awakened, as the Israelites before the Mount. Now the Lord to shew the riches of his patience and long suffering, he will not depart suddenly, and leave the Soul in a dead and sluggish estate. And hence the Cherubims glory Ezek. 9. 10, 11. departed by degrees. Isa. 29. 10. with 13. God doth not so deal, as presently to close their eyes quite up, but they are awakened to draw nigh to God with their lips, which is of God, and then the Lord closeth up their eyes; never can a man be cast into a deep sleep, till the Lord saith Sleep on, or till God close his eyes; and that he doth not presently; as to the Disciples he comes a second and third time.

3. Because this is the most ready way and method for sin and Satan to bring the Soul into a deep sleep,* 1.14 nay, to make themselves to sleep, which is that he aims at; look as it is with those that sell things, their scope is not to put off their commodities, but to put them off so as they may have money or moneys worth for them; so it is here, the scope of Satan is not only to bring men into security, to give them ease and peace, Luk. 11. 21. but to have his money, that the Soul may give it self to it: Now as it is in buying of Fruits, Sugars, Wines or Strong-waters, they will not buy all presently, nor buy before they see and taste, they know not whether tis good or no, or whe∣ther they shall need it all or no: So here, to lie in such a secure condition, as to neglect all means, to be hardned after all sins, this Satan will not offer, not will men buy, or give themselves to this, they know not whether this be good or no, less will serve them; and hence taste first a little slumber and sleep, and so call for a little and a litle more until a man is a beggar, Prov. 6. 10. as at first in Paradise; first look, then taste, then eat; so here.

SECT. III.

DO not think you are out of a state of carnal security, because you have many times some quickenings and revivings of heart, because they may

be onely awakenings between thy slumbers, which like slashes suddenly come and suddenly go again, which make thee startle, and rub thy eyes, and stir up they self, but down you fall again; whereever life is in a Christian, it is ever acting for spiritual ends; a man will awaken first with God in the morning, and go first to him in prayer (extraordinary occasions not preventing) and he will go from his prayer to his work, not as doing his own work, but as doing the Lords work, howing, plowing, sowing for him, &c. Now when the life of Christ doth not act in men, and act men, it is either because there is no life at all, but onely the awakening of Conscience which soon dieth, or else that living Christian slumbereth at least then; slumber is upon thee though sleep is not; make it out else any other way.

Object. If so (you will say) who is not then sleeping?

Answ. Take Lot whilst vexed with the Sodomites, he awakens; take Paul while tossed up and down in disgraces and reproaches, his inward man is re∣newed day by day, though the outward man die. The Saints have some kinde of sleeps when they are at their best; but these are sick sleeps; but thine are sweet sleeps to thee. I know Christ may say to his Disciples, Watch and pray, temptations may be near, but their eyes may be heavy; the Spirit may be wil∣ling, the flesh weak; and that it is infinite mercy the Lord will awaken them, a first and a second time it may be by Sabbath awakenings, &c. Many cannot tell what to make of themselves, because of their drowsiness and Gospel-slum∣ber: Methinks this may break thy heart, Cannot you awaken one hour? know therefore your sin; It is a hard thing to be fully awakened, to have all heaviness to sleep taken away; the Lord hath taken you here alone to himself, you do by fits watch and pray, but it is onely as men asleep, not awake: The Son of man is betrayed, Christ, and Gospel, and Ordinances; and can you find in your heart now to sleep?

Oh therefore shake off your slumbers and short sleeps,* 1.15 lest you fall to sleep; and for sleeping, be awakened by some direful blow; Look upon those men Isa. 29. 10. God hath closed their eyes, that is a fearful thing; look upon many professors, all their savor, and heart, and life is gone almost, and they know not that they be asleep, not all means cannot awaken them, or unseal their minds again; God knows how far you may fall, if you give way to a little; especially if God takes away Ministers from you, and that the Elders that have known the works of God be gathered to their Fathers; especially if you know it, and yet go on in your slumbers; if you will not awaken when God crys and calls, you shall slumber and sleep; like the Smiths dog, the harder the Master strikes, the faster the dog sleeps, being used to it. I knew a man of great estate, oft quickned by the Word; but he lost all life and heat again, and he prayed, and desired the Lord to keep him, and yet decayed, but he could not tell the reason thereof; at last the Word began to grow common, and he slept there also; Conscience told him there was some evil toward him which he feared, yet still slept, and continued so; notwithstanding his fears would thus awaken him oft; at last an affliction came, he regarded not that, but was impatient and froward under it, till at last all he had was gone, and then he looked about him; when his house was burnt, he was a∣sleep; he prayed, but lost all by sleeping when he should watch; so se∣curity grew upon him; and hence, no wonder misery met him: Oh! take heed therefore of giving way, liberty, or toleration to a sleeping profession, and your slumbering Religion: as men will not tolerate Ceremonies, because they are the fruitful seed of the body of Popery; so here, &c.

SECT. IV.

Quest. WHat are the first degrees of this spiritual slumber?

Answ. 1. When men have lost the satisfying sense of the blessed face and love of God; when hypocrites have lost the imaginary sight of it, and Saints the real enjoyment of it, Psal. 17. ul••. I shall be satisfied when I awake with thine image; sleep first shews it self in closing up of a mans eyes that he seeth not any thing about him; hence, something else contents, and must do it when you feed not daily on the Lords love; and when that, then vain cares and thoughts (Luk. 21. 34.) overcome a man, and then he groweth a very worldling, as if he had hope of no other portion; hence no mind after spiritual good things; hence he sleeps at Sermons, hence he falls out into passion, and discontent with his present condition, nay, with every other thing when any cross comes: Because these things are sweet to you, and God is not, when discontented; the Lord keep my soul from en∣tring into thy secrets; Oh consider it if you have had sence of the Lords love in Sacraments! and some new doubts arise, and you are not satisfied with it; now look to your selves; it is impossible a Christian should do any work without rest. Now as bodily feeding causeth rest, so doth spiritual feeding, spiritual rest; feed and rest here, and it will make you fall to your work; feed not here, rest not here, and you will in something else; and carnal rest will bring carnal neglect.

2. When men have lost all fear of the wrath to come, and the terror of God another day; not always a fear that I shall bear, but a dreadful appre∣hension what it is. Many Christians lose the sense of Gods love, yet the Lord keeps them in the sense of his anger, and so they are awake; but when both are gone, or this is gone, then there is and cannot but be the first security. For as it is with children, when their eyes are open to see and consider the things of the world, now they are begun to be awakned; I never look upon a Christian fully awakened till now, that the Lord lets him see the things of another world; and when this is lost he begins to sleep, 2 Cor. 5. 9. with 11. 2 Pet. 3. 11. 12. Some securelings thought all things were past; No (saith he) there is a time a coming when all things shall be dissolved; what manner of persons then should we be! Hence this being lost, men fear not sin, men prize not mercy, men wonder not if ever they escape; hence men live and hang between doubt and fear, never make sure, because they know not what Gods wrath is: Nay, lastly, hence nothing awakens them, that though they know their misery, yet they will go on (the highest degree of spiritual security) Oh then keep these thoughts awake! what it is to be forsaken of God! what it is to grapple with him!

3. When men have lost their foresight, and hence provide not against an evil day; when Christians keep their profession, and go on sweetly in their course, but to lay up for after-claps, that they do not, when Christians like Grashoppers sing all the summer, but what have they to live upon in the winter time? the Ant can learn them that, Prov. 6. 6. Go to the Ant thou slug∣gard, that provideth her meat in the summer; the Ant by a secret instinct (though simple and little) considereth there will be a winter, and that sum∣mer is her gathering time; so a Christian, if awakened (though simple) will be taught to do something which may serve him, not only now, but hereafter also; when men in times of peace and enjoyment of Ordinances never fear, muchless provide for that time, that all these treasures shall be taken away and carried to the King of Babel, Isa. 39. when men in their life time think not of

setting the house and heart in order before the evil day, when men are not that now which they would wish themselves to be another day, when men lay not up treasures of tears and prayers in heaven, nor are provident for eternity, no•• think this will be my peace, nay my glory another day, though I lose now; men will lay up treasures on earth, and provide for themselves and theirs; hence their hearts are lost here, and lay in nothing spiritual for the future, Prov. 10. 5. he that gathereth in harvest doth right (but a sluggard will not) his heart and mind is taken up to provide this and that for future; and hence 'tis that the Christian is full of sorrow and tears in times of peace; but when the day of trouble comes, he can lift up his head (now redemption draws nigh) when another in times of trouble hath most terrors, because the one was not laying up against another day, as the other did.

4. When men go to prayer without receiving any answer, now a man begins to slumber, Prov.13. 4. men that are fast asleep speak not all, but when awake a little they speak a little, and then sleep, and then awake, and sleep again; so men pray and sleep again; it is a deep slumber also when men shall beg for bread and money, and then fall a sleep constantly, and so lie down satisfied: Oh take heed of this! Hence comes

• First, Snarling at God.
• Secondly, Heartlesness to the duty.
• Thirdly, Formality in it.
• Fourthly, Prophaness of course at last.

5. When men do gain something from the Lord in the use of means, but now stand still they go no further; they lose not what they had, but they gain no more; they grow not, Matth. 25. 26. Thou evil and slothful servant; that hid his talent, and did not imploy it; and here is usually the beginning of a mans fall, when (like one in a journey) he goes not forward or backward, but stands still, and so falls, Prov. 18. 9.

6. When men do duties that are easie, but when any difficulty is in them, now they fall down asleep, Prov. 20. 4. and 12. 27. and hence beg the sweet and gain of Christianity: it's sown in difficult duties; when the Soul denies it self most: But when men not breaking through the difficulty finde not the sweet of it, Lord! what a tattered profession is there, that men come to be the shame of Christ, not his glory! It's easie to pray, and outwardly to fast, but yet to have a whole heart in the work is hard: it is easie to cleave to the Lord when quickened; but when God forsakes you, now more than ever to cleave to him, is difficult.

7. When men fear not the danger of little sins; they are not asleep, yet so as not to fear great sins; but in a slumber; and hence however they fear not lesser sins, hence come to commit them, hence also to be hardned under them: Many complain of hard hearts, but consider, is not this the reason of it? you fear not sinful thoughts, nor carelesness in your Christian course; your slum∣ber is now upon you; thy Conscience startles at Whoredom, but not at a wanton word; or playing upon the Sabbath, but unprepatedness for it that's no∣thing; sin in a manner with thee; the reason is, because spiritual slumber is up∣on thee.

8. When men are deceived and deluded by appearances, or colours, as the Israelites when the Gibeonites came to them; confident of themselves, but deceived as the men of Ai by stratagems; if ever your Souls be hurt, it will be by appearances; if ever this Country receive a blow, it will be by appearances; error will creep in by appearances; the most vile wickedness hath been found to be hatcht under fairest colours: If ever any shall come under an appearance of piety, and promise of protection, safety, liberty, onely your Government must be a little altered; slumber here, and you shall sleep in your enemies

arms; Grace, and the love of Christ and the Spirit (the fairest colours under the sun) may be pretended; but if you shall receive under this appearance, that God witnesseth his love, first, by an absolute promise, where neither grace nor life is seen; take heed there; for under this appearance you may as well bring in immediate Revelations, and from thence come to forsake the Scri∣ptures: and then no wonder if men fall to deny all foundations in Christianity, and Scripture also; take heed of meer appearances of repentance in evil members, be not deceived there: Never was the world more full of craft; be not laid asleep with appearances of truth: Thus you see the point opened. Stop security when it is risen to your anckles, lest you be drowned in it, and perish in it afterward.

CHAP. III.

Security the last Sin of good and bad.

SECT. I.

THat carnal security is sometimes the last sin which doth sur∣prise* 1.16 and overcome the hearts of good and bad, wise and foolish in Virgin-Churches.

That as it is said, That the last enemy that shall be destroyed is death; so this death, like sleeping, is one of the last enemies that surpriseth the souls of the wise, but Christ doth destroy it; and of the foolish, but it destroyeth them: Thus it was here with the Virgins; what was their sin that were ready with their Lamps burning, waiting for the Bridegroom? you see the wise polluted with no sin, till they fell down by Se∣curity (the foolish were wanting to get oyl in their vessels before) but this they fell last into: What into open prophaness, or othe foul corruptions? No, but they all slumbered and slept, and we read of no sin after till the Bride∣groom came; many sins indeed there be, which like branches bud from the root, but this is the main: And therefore look upon the next Parable, you shall see this again confirmed, to shew the certainty of this point; the servant that hid his talent, vers. 26. is called an evil servant; why, what evil did he? he did not lavish it (as the Prodigal) upon others, not lose it; but he did not use it, sluggishness was his sin; hence (saith Christ) thou evill and slothful servant. And hence the thorny ground flourished and grew, and suffer∣ed; all persecutions could not consume them; what was their sin? Mark 4. 12. compared with Luk. 21. 34. it was the cares of the world; they began to dream (strange fancies came before sleeping) and the pillow of their security was some worldly content: And this is the reason why Christ and the Apostles are also exceeding pressing to watchfulness; because this is the sin that Saints are ready to fall into after they have seen Christs love and care; and because this is the sin the wicked will fall into, and their last sin; it will be just pre∣ceding

their last plague; and hence the Apostle exhorts, Oh sleep not you, &c.1 Thess. 5. 1, 2, 5, 6.

Let me open this thus:

SECT. II.

VVE must know that the Lord in subduing a sinner to the obedience of himself, it is with him as with an enemy in a City, there are many strong holds of sin, to which he retires and resists, 2 Cor. 10. 4, 5. and when one is down he flieth for shelter into another, and maintains that as long as he can; so it is with men: Or as it is with divers fruits, they have their several seasons of growing, and then of withering; so it is here; according to the several seasons of a mans life, so are his lusts growing and decaying; there are the first and the last ripe fruits.

First, Take a man that is born and bred up to some years, man is a soci∣able creature, and it is a misery to live and be alone; hence the first evil he usu∣ally chuseth is evil and loose company; his lusts are grown up to some years, and now he desireth a match for them, and first he chuseth a companion; and Satan hath a mighty hand in this; because as the Lord when he first sends to do his work, he sends two by two to animate and strengthen one another in the work; so Satan doth first joyn hand in hand together that men might cor∣rupt one another, and harden one another in wickedness; this (I say) is the first usually; hence Ephes. 2. 2. and Prov. 2. 12. Wisdom first keeps from the evil man; and this sin is for a time the dearest sin; for here he meets with some pastimes, mirth, and so much love from them, that he loves this last more than all the friends he hath (though they disswade him;) more than all the Sabbaths of God, and hence he prophanes them; more than Christ himself, and hence when he hath many times purposes of turning to God, his company with-holds him.

Secondly, Continuing long in this sin, at last he comes to fall into the sin of lust, and from men he looks to women, and this is as deat to him as his right eye; it may be God keeps him from the act of Whoredom, but wanton looks, lascivious thoughts, speculative uncleanness, self-pollution (which he commits when the candles are out, and none but God sees) and yet God spares him; and this follows him to the Church, to the streets, whiles he is awake, nay, when asleep, and thinks it is no sin for a time, or if he doth, Oh the horror that he hath sometimes for it ! Scholars of Westminster have been de∣rected from twelve or fourteen years of age to live in this sin. This is the se∣cond: Hence Prov. 2. 16. first wisdom keepes from the evill man, next from evil women.

Thirdly, It may be a man marrieth, and then this sin is out of season; now therefore another comes in its place, and that is, immoderate love of, and dropsie desires after the world, and the wealth of it, for now charge is like to encrease, and it is a shame to walk in rags; and hence now a man begins to look upon the estates of others, and to admire at them, and then he looks upon what he hath, and what labor, care, and providence in a saving way may bring him unto; and hence burieth himself alive in the earth, and feeds upon clods of earth, and uncertain hopes. And this is the next sin which grows up (though I know some men will not come to this) but I speak of them that go on in the fairest way; hence Heb. 13. 4, 5. Whoremongers God will judge; then let your conversation be without covetousness, that follows.

Fourthly, It may be at last God terrifies this mans Conscience, and he

begins to see What profiteth it me to win the whole world and to lose my own soul? hence falls now to take up another profession, to hang out another flag, and to lead a new life; and now pride in spiritual excellencies is his sin; when glory in worldly wealth dyes, pride in spiritual glory lives: There were divers of the Heathen contemned the world, yet pust up with pride in their morality; hence Chuse no novice Bishop, lest he be puffed up, and fall into the condemnation of the Devil. Now Lets of mind come in when he performs duties publickly, open∣ly; and now he hungers after the honor of men, and sets himself to sale for it: Oh, saith Saul, honor me! When he had confessed his coveting of the cat∣tel; but pride stuck in him still: And when he doth duties privately, he rests in them, and accounts highly of himself for them, though they neither bring him to Christ, but estrange him from Christ. Hence Christ chargeth, when you do alms, do not onely do it not to be seen of men, but let not thy left hand know what thy right hand doth; take no delight in this: This was Simons sin, Act. 8. he seeing the gifts of the Apostles, would give any money for them; these gifts are sweeter now than money; hence such fall to some soul opinions and crotchets; they can interpret Revelations, and ascend to the Ministry, and be the forwardest in a Town, but when to do publick service, respect is gone, their love is gone.

Fifthly, When this is dying in the Saints, and fallen down in Hypocrites, now sloth is the last thing that takes hold upon them, and this is sweet; What is the honor of men? what is this base world? now sloth and sleep is sweet. Now a man first ceaseth acting, and this gives rest; and now being here, Se∣condly, it's death to come out of this sluggish estate; when the hand of God is up∣on men, and the spurs be at their side and in their heart, it may be it will be otherwise; but else not; they will not awaken, sloth is so sweet to them, though sins yet be to be subdued; time is short, Gods wrath is great; yet that, as it is said, He that escapes the sword of Iehu shall Elisha stay: so it is here, he that escapes one sin, another shall slay him; but at last sloth shall slay: Hence let a man look, what joyeth my heart? God doth not, wealth doth not; sloth doth.

SECT. III.

BEcause it is the best and most fit season for this sin to arise,* 1.17 when all the rest are fallen indeed in Saints, and seem to be fallen in Hypocrites; as the temptation is, so mens sin is; when there is the fittest temptation without, it broaches corruption within, and it runs not out before; for it is here as in War; when the enemy (never seen before) is seen in the field (very dange∣rous and very strong) is it now a season to sleep? no, Arm, arm now; but when he hath driven and routed an enemy, and is enriched with spoils, and la∣den with prey, now it's a season to rest. Hence the Poet notes, When all the World could not conquer them, their peace after conquest hath; now they have themselves (an enemy within) to conquer; So here. Hence if they should have desired the Israelites to be at peace with the Canaanites, when they first came in and had the land; No, they will cut out throats in time; but when they had conquered them, now Iosh. 15. 63. it is said, they could not do it; had they not had Gods promise for it? yes, and he could make it good, but they could not, because now they had no list to do it, they were slothful, Exod. 23. 29.

Secondly, Because it is the strongest sin;* 1.18 No bonds so strong as the bonds of death; it is a kinde of spiritual death, Ephes. 5. 14. though in the Saints it

is not death eternal. Now as it is with the Lord, he reserves the best mercy till the last, so Satan reserves the strongest temptation till the last; and in many men it is sloth: Now it receives a double strength:

1. From the strength of natural corruption which will remain when o∣ther sins dye, and in a great measure in the Saints, when the power of sin is taken from the Saints; for take the best man and this remains; it is the sickness of the Soul which will cleave to it: Hence as 'tis with sick men, when no mind to meat, yet oh a little rest! it is greatest pain to walk, and hence the greatest pleasure to lie still: sickness binds a man to rest, makes him love his rest; so carnal corruption, to carnal rest.

2. The strength of pleasure in some lawful thing; for sloth and sleep's best pillow is ever some delight in lawful things, that's the shadow: hence, when a man delights not in gross evils, yet in health, and peace, and freedom from dangers; and here he wallows, as Issachar.

Thirdly,* 1.19 Because (not onely so, but) it is the least suspected sin. I have known them that have been gracious, and long it hath been before the Lord hath made them know that they have had this (much less loved this) sin.

For 1. It is but a neglect or cessation from act; it is no sin that doth openly war against the soul, but lives within like a friend.

2. 'Tis a neglect which the best have; an infirmity; All slumbered and slept.

Thirdly, The main work is wrought; it is not therefore any dangerous in∣firmity, men think; and hence the Apostle, Rom. 13. 11. would have them awake; why? we shall be saved, might they say, and had peace long ago; but (saith he) because your salvation is nearer.

4. Because he sees many difficulties before him to break thorow, which unless God gave him more strength, he doth not see that God calls him unto; and hence saith, that there are Lions in the way; after a long time of profession, then God presents greatest difficulties; and hence now sloth reigns in a special manner.

SECT. IV.

HEnce see the reason why many Christians at their first beginnings grow,* 1.20 and thrive, and abound in the fruits of Righteousness; but afterward so poor and ragged; Oh the two or three first years, how frequently in prayer, meditation! Oh what sorrow and peace! but after this, now they can find little good they can get; little growth they make, unless it be downward; little life they have, and what ado to keep it, or to get a good spiritual meals meat! this is the reason of it; when they first began, then the enemy was out, and they were up, and now they conquered and had the spoils; but since, they have grown secure, and loved to sleep, I say love to sleep; and hence, little to be seen about them but rags; hence (Prov. 6. 11.) lest thy poverty come as an ar∣med man, Prov. 20. 13. 11. truly this is it, and hence no wonder you are ever so full of complaints in midst of means; where God gives you matter of ful∣ness, joy, peace, everlasting glory, yet you find nothing; so that sometimes you think there is no grace, or are almost of the mind that there is no grace to be looked for in us; if not, yet finding so little, there's no evidence for it: Oh your sloth it is the cause; hence 'tis you marvel at the Lord he helps not; Oh you do not awake, to awaken the arm of the Lord; you shall know, if you follow on to know the Lord, but that you do not; and hence the pricks and 〈◊〉〈◊〉 you made your peace with, and ate again vexed by them, this is the

reason of it: Oh therefore go in secret and say, I complain of my sins; the Ordinances and God that I seek, and have not, when my heart should be o∣therwise; but oh it is not because I cannot, but because I care not; it is not because of the strength of my enemy without, but because of my neglect of watch and diligence within. I know it was a sin for Pharaoh to charge Israel with idleness, because he commanded work without means; But is the Lords work so? look up to him for strength, he gives it them that have none; put forth that strength thou hast, he will accept thy will, but will never allow thee in thy sloth, but you shall to beggery at the last. Hence men roast not what they take in hunting, (Prov. 12. 27.) after Ordinances; Oh there's world there; never shall you see a Soul careful, but he finds every Sabbath something.

Hence we may learn the reason why many Christians,* 1.21 when the Lord be∣gins to work upon them, have many combats and sore conflicts with various temptations, and one corruption after another, and searce any breathing time wherein they are freed from such; and then many strong crys, &c. but after∣ward they are freed from all, and even these also; and they find nothing ei∣ther within or without that greatly troubles them; but they go on smoothly in a course of profession also, without very much ado with their own hearts; their Consciences are at peace, their distempers are at peace, and lye not heavy up∣on them; and they think God is at peace with them, and hence they are quiet; the reason is because they are quiet, and fall asleep, and let their sin and Satan alone, and hence they let them alone: A sluggard saith, there is a Lion in the way, and it's hedge of thorns; many difficulties God sets before him; now if a man meets with no Lions, no thorns, pressed with no great difficulties in his course, it is certain sloth hath seised upon that Soul, and he is carried away captive by it, Prov. 22. 13. For

Look upon men, why should they be quiet? is it because sin and Satan are quite vanquished, that they have no agonies and wrestlings with them? the A∣postle denies that, Ephes. 6. 12. Indeed while he keeps the Palace then he is all•• peace, and it is a sign he is entred again if you have this peace: But else Paul himself, and all that are in the field, are opposed, and will have fiery darts; and hence the Apostles exhorts to put off the works of darkness, and put on the whole armor of light; why not works of light? because then a Christian will find many assaults, Rom. 13. 12. Or it is because they are men of such a refined faith, and such pure mettal that there needs no knocking, nor melting, nor temp∣tations? I confess the Lord doth nor see at all times the like need, but gives his servants many sweet seasons; but yet 1 Pet. 1. 6, 7, 8. they were begotten to a a lively hope, and they did rejoyce greatly in that hope; yet they had their sea∣sons of trials, manifold temptations, &c. It may be they thought, did the Lord ever love us, when such desertions, such fierce oppositions? &c. I know the Lord may leave David thus, Psal. 30. 6. but then God was angry, and he saw it before many days: No, no, there is both reason for it, and need of it; and why are you at peace now? it is because of your sloth, Ier, 48. 11. Moab is at rest; and hence setled on her Lees, that they neither feel not know their sin, and their scent is in them, though none is smelt or runs out; hence never stir∣red by any word they hear, nor by any blow unless it be very heavy; they are now at peace with Sin, Death and Hell, and are at league with them, Isa. 28. 15. And hence as it is, where there be two Kingdoms met, what's the reason that there is no hurt that the one do to the other? the reason is, because there is a peace; why so? because War was so troublesom, and rest was good: So it is here; Why are men never troubled? but only because they are at peace with their sin; and why so ? because rest is good: Oh they love to sleep; I shall never overcome it, or I have other work to follow, say men, and hence they

spiritually war no more; and hence Satan and Sin are at peace: this is the guise of men, they think the man is sure: they maintain a name to live before men, keep duties upon the wheels before God, and have comfort often; and though a world of vanity is in their hearts, yet it never oppresseth them, because they oppose not it, and so are quiet.

SECT. V.

Object. BVt is not Christ's yoke easie and his burden light, full of sweet∣ness, &c?

Answ. There is a life of faith, and a life of sloth; a rest which Faith gives, and Christ gives; and a rest which mans own sloth and security gives: but there is a wide difference between them.

First, a believing heart cleaves to the Lord, and so findes rest in the Lord, and that with purpose and decree of heart, to cleave to him in one thing as well as in another; the heart is not at peace with Satan, and at war with God, but joyneth to the Lord, and stands armed with a strong resolution against every temptation; and hence peace with Christ is maintained, not with sloth: as Barnabas, Acts 11. 23 exhorted with full purpose of heart to cleave unto the Lord, when he saw the grace of God; seeing you find such mercy from him, oh cleave unto him: But now a secure heart cleaves to the Lord in some de∣sires; and if he be resolved of any thing, it is only of that which he can do with ease, and will not be what he would be; he would be better, and know the Lord more, and this quiets him; but he will not be what he would be, because his compact and covenant of peace is made with another; he will be sluggish and secure, and not use the means; oh sleep is sweet, Prov. 12. 27. The slug∣gard roasts not what he took in h••nting; he will not roast it, there is trouble there.

Secondly, A believing heart, or Faith, finds and feels its rest by trouble. Unto the righteous there ariseth light out of darkness, Psal. 37. After you have suf∣fered, God settle you, 1 Pet. 5. 10. Not as the world gives peace, give I it unto you, Joh. 14. 27. For the life of a Christian is a life of faith, which is a life con∣trary to sence and reason: When the Lord kills, what doth he intend then to save me? and when he blinds me, doth he intend to teach me? yes that he doth, and by their warfare they find peace. Hence Paul at the end of his life makes his trumph, I have finished my course, 2 Tim. 4. 6, 7, 8. this makes pro∣mises precious; when, though a man feels the strength of sin, yet sees the Lord will subdue it; when a man findes guilt of sin, yet sees the Lord will pardon it for his own names sake: It's a strange place 2 Cor. 1. 8, 9. We were oppressed without reason, Why? that we might not trust in our selves, ( why, was there no way but this?) why, this is the life of faith, to find life in death, peace in sor∣row: But a slothful heart finds not rest by denying it self, and walking through trouble; but by pleasing it self, and easing it self of trouble, because it is at league with it: One that hath broken league, finds peace by war, and then takes spoils; but another è contra, &c.

1. A man denies the power of godliness, that's a burden; his slothful heart will not bear that, that's too hot; for the world carries a condemned carriage of them; and hence he keeps a name to live, and thereby hath peace with the world.

2. He wrestles not against Satan, and his lusts, pursuing them daily, carries not the sence and feeling of them; and hence being luke-warm, he thinks he is rich, and wants nothing, when poor, and blind, and naked.

3. Hence, not wrestling against sin, he feels not sin, and so conscience is at peace with him; sin is alive without the Law.

4. Keeping a constant course of private duties, he thinks God is at peace also, and so his peace gives him rest, and sloth makes him make a league, be∣cause he loves rest: and hence we finde, a Christian most oppressed in times of trouble, many times hath most peace; and è contra: Because as it was with Gideon, he had his peace by trouble, they had their peace by rest whose flesh he tore with thorns, Iudg. 8. 7. oh therefore fear and tremble at their condition.

SECT. VI.

HEnce see the reason why many a Christian, after he hath seen and felt the work of Gods grace in his heart and soul,* 1.22 and hence hath been filled with peace and joy unspeakable, that yet after long profession loseth the sight of it, and knows not whether there be any dram of grace in his heart or no; and con∣sequently hath no assurance: but ask him, have you not known it? yes; but 'tis a question whether ever it was immortal seed or no, for then it would not dye, as I see it hath; the reason of this is, a man falls to a secure condition, fast asleep, forgets God and himself; and hence though there be grace, yet it is not exercised, Matth. 25. 26. and hence not seen at all, 2 Pet. 1. 8, 9. and one grace to another, and then an open entrance is made; this makes calling sure; if this they do not, they will not see a fat off; why? because they forget the Lord, which is one part of security: Hence we shall find in times of persecuti∣on, never such assurance as then, Zach. 13. vlt. because grace is never so exerci∣sed as then; and hence men much in prayer abound with much assurance (when Christ was in his agony he prays more fervently) because then a man is watch∣ful, and grace most exercised; when a man dyes in prayer, and grows secure, and hath little exercise of grace, now it is a question whether there is grace at all or no; and hence when men come to Sacraments, how oft are they put to it whether the Lord be theirs or no! and hence when men come to the Word, they lose all comfort, because they know now whether these promises are theirs or no, because they are asleep, and not waking with the Lord. Oh therefore lay no blame upon the Lord, but thy self; I have had grace, but I have not exercised it; I have lived a life of sloth and security, had I lived a life of thankfulness, prayer, watchfulness, and been ever awake, I should have seen my own heart, and what the Lord hath done for my soul: Here, here lies the security of a Christian, not in losing all grace he had, but in losing the ex∣ercise of it.

SECT. VII.

Quest. HOw shall I do this?

Answ. 1. Look that your eye be single, that the Lord be your last end, and that with an infinite love you cleave to that, and then the whole body will be full of light; but if your eye be double, &c. Matth. 6. 24. A ship that hath but one place to go to, will get thitherward in open sea with every wind. Who is so great as the Lord? who minds thee but the Lord? doth he provide, pro∣tect and pity thee, when thou seekest thy self? will he not do it much more when thou art set for him?

2. Consider the sweetness of this life. 1. In this life, 1 Cor. 15. ult. be ever abounding; why? oh you know your labor shall not be in vain. And what will it be when you come to dye? Isa. 38. 1, 2, 3. Remember I have walked with thee: And 2. After death, Rev. 14. 13. it may be you account them nothing, but they shall follow thee; do you not find bitterness in the end of another life? you will find your pillow hard enough before you dye; oh therefore get some∣thing to make it easie.

3. Take heed of forgetfulness of the Lord, for this is the reason why many a man is not ever up in walking with the Lord, because he forgets the Lord; It is not because he will not, or because he cannot, but he remembers not the Lords love, the glory of his ways, what an evil thing and bitter it is to depart from the Lord, Psal. 22. 11. They shall remember and turn, Jer. 2. 1, 6. The Lord complains of Apostacy, they said where is the Lord? I remember thee, &c. So I say to you, the Lord of glory remembers you, thou art written on the palms of his hand, and like shew-bread before the Ark, so thou dost ever stand be∣fore the Lord; hence every moment he is pardoning, purging, preserving and devising how to do thee good; nay he remembers thy love, prayers, seek∣ings after him, nay, thy house and walls of it where thou dwellest: Oh there∣fore forget not the Lord, that so you may be ever seeking after, and cleaving to the Lord.

SECT. VIII.

HEnce see the reason why men after long profession fall into many sloth∣ful opinions,* 1.23 because their hearts are surprised with this enemy of sloth first; and it is Gods just judgement upon men, that seing they love their sleep and laziness, they shall be lazy by rule, and so be for ever hardned in it.

Quest. What are those slothful opinions?

Answ. First, What is this but one, to make the Law no rule to a Christi∣ans life? as though a Christian should be like a man at Sea, and carried by the wind, but he must have no Compass to sail by also: In these last times Christ's Kingly Office is chiefly opposed; men are glad of Christs righteous∣ness and death to save them, but when he comes to plant his Laws (as all Con∣querors do amongst men) they do then shake them off, and under a colour of love to their Prince, make his Laws no bonds to binde them; so these think this is the liberty of a Christian, the liberty of a Prince to be lawless, 2 Pet. 2. 19.

Secondly, That there is no activity of Grace received, no power to stir till stirred; and therefore leave all upon Christ, they can do nothing; if he gives nothing, they cannot help it; if he doth, then all is well, &c. It is true, till the Lord doth help what can we do? But there is an immutable assistance of Spirit, whereby the Lord doth enable his to act more or less like himself, when stirred up: And if you finde none, because you fall short of Christ, do not think that the Lord will be a cover to such a cap; nor a pillow for a slothful heart; there is a sickness in the best, and must be followed, else we dye.

Thirdly, That Ministers must not exhort: Why? what can men do? If servants cannot abide to be spoken unto when there is need, from what can it come but idleness? What can words make better? yes, the Lords words have a power to help or ruine, when you shall say, oh the exhortations, oh the in∣retaties I have had, &c. one main means of reconciliation is now abolished, 2 Cor. 5. 20.

Fourthly, That Christians must gather no evidence from Sanctification; we shall finde the root of it to be difficulty, which is never sloths bed-fellow.

1. It is difficult to be holy always, but there will be many weaknesses and sins, &c.

2. When we do so, it will be hard to discern what holiness it is, whether counterfeit or not.

3. When we do so, 'tis hard to keep it, but you will lose it again, and be put to farther search, and so off and on: I believe Christians make them more difficult than indeed they are; but yet it is the Lords way; Scripture is plain for it; and if avoided because difficult (which to many is sweet) what is this but an invention of sloth?

Fifthly, That what a man cannot do, is always a weakness which the Lord will pardon: Sometimes it is; but not here : for a mans chief sin may be kept unsubdued from this ground, which sloth makes warrantable.

Sixthly, That if once the main be wrought, though he never grow better, yet he is to keep his peace and confidence; Oh intreat the Lord to keep your heads sound (though hearts be sluggish) so as you may not love, and defend your security, and then go and leave Christ.

SECT. IX.

LEt this be a warning to all,* 1.24 that there is such an enemy to be slain; truly I had thought if I could have got my heart broken, if I could seek the Lord till I had gotten a promise, then I should be well enough; Oh no, there is a sloth∣ful heart yet continueth; and let it be encouragement to war against it; oh 'tis the last enemy, and then comes your crown, and then your warfare is ended; and therefore do as Sampson; Lord, help this one time, that I may be avenged for my two eyes;* 1.25 so, thou hast been made a slave to it in private duties, and God hath neglected thee; In publick, at meetings you have been forced to sleep, that an Indian it may be, if he had stood by would have jogged thee; there∣fore pray, Oh help Lord this one time (though I dye) against this one ene∣my; Thus Paul 1 Cor.9.ult. Is an immortal crown nothing? will it be no sor∣row to you when you awake, to lose eternal rest in God, for a little rest in thy sloth? Oh therefore beat down thy body; it is the last, hence the worst ene∣my; say as Iudg.9. 54. What shall I fall by a woman? shall I fall by the worst? why did I oppose lust and pride? oh, because vile; why, this is worse; it is the last, and hence Christ hates it most; and hath he given strength against any sin, and will he not against this? Oh therefore pray God that you fall not here.

CHAP. VI.

Christs absence the cause of security in his Churches.

SECT. I.

THat Christs absence, or tarrying long from the Churches, is an occasion (though mans corruption) of all security in the Churches.* 1.26

While Chirst delays the Bride sleepeth; look as it was with the Israelites, when Moses went first from them up to the mount, they had no speech of making a Calf; but when he staied long from them, now they make it, and make merry with it; so it is here, Exod. 32. 1. The holy Apostle notes this to be in the last days, 2 Pet. 3. 3, 4. Men shall say Where is the promise of his coming? all things remain as they were; and hence scoffers (it may be with the tongue) at least in the heart, and so walking after their own lusts; hence Matth. 24. 49. you see an evil servant smite his fellow servants (what is the reasons of divisions between men?) one smites with the tongue, the other with the hand, and the other suffers; (and to eat and drink with the drunken) it is a sign of a secure man when (though he falls not into a pro∣phane course, but) he can bear with it in others, to sit by and see others sin with∣out check; what is the cause of this? he saith (not with his tongue, but in his heart, My Lord delays his coming: The very scope of the parable i•• to shew the sin of men herein, and to prevent it by watchfulness.

SECT. II.

Quest. HOw and why doth this occasion and breed security?

Answ. 1. In that Christs absence from the world makes him to be much forgotten in the world (out of sight out of minde) especially at those times when men are ready to be overcome by sloth; now forgetfulness of God is the beginning of all the deepest security that can fall upon men, Deut. 32. 18, 19, 20. whence the Lord saith, I will hide my face from them, so as they shall not see me, but I will see them and what their end shall be, and hence this is made the begin∣ing of returning to the Lord, Psa. 22. 27, 28. All Nations shall remember and turn, for the Kingdom is the Lords.

Secondly, Because the absence of Christ keeps those things from being seen which should awaken, and which sensibly do awaken; that as it is within the night, when there is little noise, and darkness over-spreads all things, it is hard now to be kept from sleep, when the curtains are drawn; so while Christs is ab∣sent, it is a kind of night (his coming called the day, and the day of the Lord) because the things of the Lord are hid from men: And those are these two chiefly.

1. The error of the Lord and the wrath to come; why did men sleep all the Sermon long (which lasted one hundred and twenty years) when Noah preached? because they knew not of the flood; so shall it be in the days of Christs coming, men know not what wrath is; the thoughts of this kept Pauls eye waking, 2 Cor. 5. 9, 10, 11, 12.

2. The exceeding riches and weight of glory that shall crown all the Saints; hence all the faithful have been abundant both in doing and suffering for the Lord; (2 Cor. 4.) It is not worthy the glory which shall be revealed: Hence, Heb. 10. 34. They took joyfully the spoiling of their goods, because they had in heaven a more abiding sustance; they overlooked all things here when they saw that. When these two things are seen (which are the last things that shall continue) it would awaken; but painted fire, and a painted Kingdom never draws a mans heart much; so neither do these work upon securelings; or if they do see them, they soon are hid from them again, their light de∣caying, being not like the morning but declining Sun; and though the Saints do see them, yet they are very apt to lose (for a time) the sight of them, espe∣cially if the Lord tarrieth; and hence Heb. 10. they had need of patience; but when the day comes who can sleep?

Thirdly, In regard of his absence, do things of the world present and keep their glory before the eyes of men; for what is the reason that world∣ly things (which men in their judgements say are vain) yet they are of such price with men! It is with them as it is with Glow-worms and Stars that keep their shining, and are very glorious because the Sun is set; so Christ is hid in his glory, and whilst men are led more by sence than by faith, men doat upon these things; they know nothing more vain, yet nothing more glorious: When Christ comes a man shall see all the world, the honor, comforts, wealth, crowns, greatness of it buried before his eyes; and when an end of these things shall be seen, now the Lord will be precious; as doubtless when they saw the Ark floating upon the water, happy are they that are there might they say; and hence Mal. 3. ult. those that said the proud were happy, what was the reason of it? but because of this, The day of the Lord was not yet come to make up his Iewels? Now when once the eye is bewitched with the glory of the world, nothing causeth security sooner; as strange fancies in the head work a man first asleep: Psal. 73. When David beheld the prosperity of the wicked, he began to dislike all Religion, and to account it simplicity to be holy, until at last he saw the end of these things.

Fourthly, Because in Christs absence men feel not the evil of sin which doth befall them in their security, nor yet the evil of their own hearts; for if men should be presently punished, and smitten by some revenging invisible hand of God upon them after every sin, and as soon as first they begin to sleep, you should never see the heart secure; and hence the Devils live in horrors daily, in ap∣prehension of the judgment of the great day; thus it will be at Christs coming, then the secret things of darkness shall be brought to light; but now is a time of forbearance, hence a carnal heart is set to do wickedly, and to go on securely, Eccles. 8. 11.

Fifthly, Because while Christ is absent, conscience lyes still most common∣ly, and seldom is throughly awake, and hence a man sleeps; for conscience is the Lords witness, accuser, and notary; now the witness then speaks most fully and clearly when the Judge is come: Now however God doth awaken some mens consciences throughly in this life, yet it is not universal, but in few, to be thorowly awakened, and hence men are very secure, Isa. 33. 14. Who shall dwell with everlasting burning, &c?

SECT. III.

HEnce we see the vileness of the hearts of men,* 1.27 that Christ his absence (which time is given to us to make us watch) should make us secure; that men should turn day into night, a day of forbearance, into a night of forgetfulness; for if the Lord should not delay his coming, how many thousands would be swept away before any peace made with God, or before any work finished for God! now he in pity gives such days, delays his coming for this end, and do we thus requite the Lord? 2 Pet. 3. 9. Christ himself doth his work while it is light; the night cometh wherin no man can work, Ioh. 12. 35, 36. Now what a crossing of the Lord is this? If he should come, thou shouldst be consumed by him; and if he doth not come, you will grow secure before him.

Hence see the reason why the hearts of men are so secure in times of health and peace,* 1.28 but they cry out and look about them in times of sickness, and when the approach of death is near, because Christ now begins to come, and Christs presence is near in great terror, and severity, and glory; but be these are afar off; now the soul begins to see Christ, and how he must shortly stand naked alone (stript of all comforts and friends) before an all-seeing God; and now they look about for evidence; but before, the Lord would not come as yet, he delays his coming, I may live many years and provide thus and thus for my children, &c. Oh men complain of secute careless hearts, and the cause is this, they see not this day a coming.

Hence see one special way to prevent and remove security when it is fallen upon the hearts of any,* 1.29 and that is by daily setting before you the coming of the Lord; the Apostles penned this, and Saints believe this, 1 Thess. 1. ult. I am perswaded some men have had in their dreams the visions of the Almighty, of which Iob speaks, and have been awakened in terror and fear, even with the dream of it; but how would this awaken if seen and beheld whilst indeed you are awake! Many Monkish spirits have been much awakened in their superstitious way by this; but the spirit of a Paul will be much more; for by this means he awakened all the world to look about them, 2 Cor. 5. 11. And for himself, this did make him exercise himself, Acts 24. 15, 16. so it will be with you; you will not only be awake your selves, but keep all awake about you; and this is not legal neither thus to do. It is certain if you complain of security, I dare complain against you, that this is the cause; you look upon the comming of the Lord as a long time off, and see it not daily; it converted some in scoffing Athens to the Fith; much more (if converted) doth it awaken. Let us therefore commend Three things to you.

SECT. IV.

First, MAke the coming of the Lord real, see it real, and set it really (as it shall be) before your eyes: Heb. 9. ult. to them that look for him, &c. Why do not men look for him? truly, very few do look for him really; it is only a report, a noise with many men; where there is the power of grace, it presents things as they are, which shall be so; Faith is the substance of things not seen, it puts them in their being; it is the evidence of things not seen,

for otherwise it will never work upon you. Especially think on these Four things at that day.

1. The consuming of all things here in the world, which your hearts are so ready to doat upon, and of all carnal and fleshly excellencies which you trust unto, 2 Pet. 3. 11. Seeing these things shall be consumed, what manner of persons ought we to be! If a man that is to make a sea voyage, did know that what∣ever he brought to shore beside Gold and Pearls, should be consumed as soon as he comes to shore, he would not fraught his ship with those things: if men were assured here is a house where you and yours shall be burnt, they would set it elsewhere; men come from one Country to another, because sin will consume.

2. The amazing glory of Christ Jesus (when Christ shall come as a deli∣verer to refresh they sad heart) and all his Saints at that day; look upon Christ as sitting on the clouds of fire, raising the dead, then them that are alive changed in the twinckling of an eye, coming with all his Angels, Heaven left empty of them, and Saints sitting at his right hand shining like the Sun, so that all the word shall stand amazed at them, and then, when Judgement is done, up they go to Heaven (the third Heaven) with a shout, and so be ever with the Lord. And then

3. Consider the fierce wrath upon Reprobates, who shall rise like Toads coming out of their holes in winter time, standing before Christ's Tribunal, crying out of the day that ever they were born, and receiving their final doom; imagine the silence while the Lord is pronouncing the sentence; and when past, a cry; and then Christ to depart, and shut up himself in Heaven with his Saints, the Reprobate never to see him nor his face any more; are these things tales, fables, notions? if they be, blot out the Scripture; but if real, oh then who can but awake! If God intends mercy to you, the thoughts of these things will awaken you, you shall see them really; if not, they shall awaken you by feeling of them.

4. Consider how many will be found too light at that day.

Secondly, Make this day present: Optick glasses will take within them the present image of things afar off; a Mud-wall cannot give the form of them; so by Faith look at these things that be to come as near for if we see really the Lords coming, but we look upon it as a thing that is afar off, it will not affect: Now a thing may be present to Faith which is not to sence; It may be the last and great coming of the Lord is not very nigh (although we are doubtless in the last times) but the beginning of this, thy Petty-Sessi∣ons before that general Assize, may be nigh. Oh therefore make it pre∣sent.

Quest. How shall we make it present?

Answ. 1. By pondering that speech of Christ, spoken to that end, Matth. 24. 44. In an hour you think not of he comes; so that either thy time is, when thou thinkest it is nigh, and then you attain the thing; or when far off, why then is the time, and that he will not come presently is more then you can say; you see with wrong eyes, and wrong the Lords patience.

2. By comparing the present time with eternity to come; for look as it is with base and little things, look upon them in themselves, they are not base, but compared with things excellent, as the Prophet sheweth, Isa. 40. 17. so the time of this life, grant it be never so long, look upon it in self, it is long; but compared with eternity, it is exceeding short: Set a prick alone and you may perceive it, but when made at the beginning of a line it is scarce percep∣tible; this time of life upon which we sit is but a point of eternity: Oh eter∣nity will amaze you, and make this time short, yea, nothing; Moses hence forsook Pharoahs honor, because of the pleasures of sin for a season; and Paul

calls afflictions short, when he saw the eternal glory which should be revealed: Oh that you could think this time to be as the delivery of a childe by many pangs in∣to the world, so you by many sorrows are passing a short passage to eter∣nity.

3. By making earthly things nothing, or not as great things: A mans friend is night to him, but there be trees and hills between them, and if these were down, or he could get above them, he would easily see and say, Oh I see him coming, he is even at the door, Iames 5. 8. So Christ is nigh unto us, and we to him; but the things of the world, mountains, and hills, and cattel, and ground, this and that stands between us and our sight, that we cannot see the Lord; these things are so great, that the Lord is little, that though near, we cannot see him; now when God cuts down these things at sickness, or when we can get above the world, now we can see them whiles we look at them as they are, 2 Cor. 4. Prov. 18. 11. The rich mans wealth is a tower in his conceit (all things are swayed by conceit) pull down that, now you make all naked be∣fore you to see the Lord nigh.

Thirdly, Do this daily; else you will grow secure by little and little: Oh that I could prevail with you to set before you once a day this time! how would it keep your hearts from dreaming and doating upon these things: When any sorrow, that day will refresh; 2. When any duty done, that day will recom∣pence▪ 3. When in want, yet full at that day; 4. When in misery now, blessed then. When a man is ready with light and lamp at all watches of the night, oh blessed then! you can hardly keep from security and carelesness by this, how will you then do without it? you will die in security.

SECT. V.

LEt this be a warning to all those who have passed the first age of their Christian life, after you have waited long and tarried for the Bridegroom, take heed of security, and think this may occasion it, viz. The Bridegrooms delay: In the first heat of your youthful affections, there's not that danger then as now, lest you grow decrepit, passive and dull; and therefore think, Whatever else I do, I will be sure to keep this door, it shall not come in here, and yet do we not see men fall here! one would think it should not be so in these times, when God calls so many of his servants to Heaven to him, and is hacking at so many posts and pillars of this Tabernacle; especially considering withal that it is no time to seek great things to your selves: Thou shalt have thy life for a prey (as he said to Baruch) Who is it that thinks it long to death, that is within a days walk of his grave! Oh if you have your life, you are well; you may be glad of a place to die in.

CHAP. V.

Of Christs awakning cry before his coming.

VERSE 6, 7, 8, 9.

And at midnight there was a cry made, Behold the Bridegroom cometh, go ye forth to meet him.

Then all those Virgins arose and trimmed their lamps.

And the foolish said unto the wise, Give us of your 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.

SECT. I.

IN these words is set down the preparation made sometime be∣fore the Bridegrooms coming, and that is by a Cry that the Bridegroom cometh; and therefore the Churches should meet him: This is amplified from two things chiefly;

First, The time when this Cry was made, and that was at Midnight.

Secondly, the effect that this Cry took upon the Virgins, from vers. 8. to 10.

What should be meant by this Cry is disputed of by some: Some think by it is meant the descending of Christ from Heaven with a shout, the voyce of the Arch-Angel and Trump of God: 1 Thess. 4. ult. which (as I do not wholly exclude) because there shall be such a clamor before the Lord comes, as at the giving of the Law; so at the time when the World shall be judged by the Law: so this circumstance is added (as Par••us and other interpret) in re∣gard of the Parable, which speaks of Christs coming under the similitude of a Wedding solemnized in the night time, according to the custom of those times, who when they came forth out of their several houses to meet one an∣other, a cry and noise is made, the Bridegroom cometh. Now,

Quest. What is meant by the coming of the Lord, the Bridegroom?

Answ. The coming of Christ principally here me••nt, is that coming of Christ either to general or particular Judgement in the latter ages of the world. Then, for when, 2 Thess. 2. 1, 2. they thought the coming of Christ was near; no saith he, not till Antichrist is revealed and destroyed; therefore when An∣tichrist is discovered and destroyed, and Churches upon this refined, now there remaining no more to be done in this world but Christs coming, all promises being fulfilled except that, so that they live in expectation of that; Christ slay∣ing and not coming so soon, Churches grow secure; yet before the Lord

comes to either judgement he hath his cry: yet here is to be meant the com∣ing of Christ at other times of the Church when they shall be Virgins; and hence a command to watch that concerns and bindes all to be ready against the coming of Christ, whether to general or particular Judgement at death, or any other coming of the Lord in this life, either in special mercy to his people, or in terror to Hypocrites, Luk. 18. Christs coming to hear prayers, and to avenge himself of his Churches enemies, is a coming. When the Jews shall be called, and Antichrist destroyed, 2 Thess. 2. it is called Christs coming: So the sum is this, look as before the Bridegroom meets the Bride, and cry is made to awaken them to come to meet him; so before Christ comes to his secure Churches to take his people to nearer fellowship with himself in this life, or at death, or at judgement, Christ hath his cry to awaken them.

SECT. II.

THat before Christs coming to his secure Churches,* 1.30 the Lord will send forth his cry to awaken these Churches, to give warning of, and to make them ready for his coming; his coming either at last day, or at death, or in this life, to take them into nearer fellowship with himself.

It is true, Christs coming is at midnight, at a time when one would think he would not come; but yet at midnight there is this cry, which prepares and goes before his coming.

Quest. What is this cry?

Answ. It is not a still voyce, but a loud cry, which hath its effect for which God sends it. Now we shall find in Scripture there are two ways by which God doth usually awaken a secure sinner.

First, The cry of the Word.

Secondly, The voyce or cry of the Rod▪ So this Cry of Christ is.

First, Sometimes the cry of the Word; for thus Iohn (Isa. 40. 3.) is called a Crier, and Prov. 1. 24. Zach. 7. 7, 13. And this is the first course, God takes to awaken, by giving the first honor to the Word; this is his mercy to see if that will do it. Now it is not every word that will or can awaken; for many times it makes men more secure (as some can sleep best by the noise of many wa∣ters) Isa. 6. 9. When the Lord sent to fat them, he sent Isaiah to preach to them; however in it self it is a cry of Christ; and seldom doth he come but he gives warning by his Servants the Prophets: But when it doth awaken, there are these particulars in it that it may awaken.

1. It is a word of Majesty and glory in respect of those that bring it, Iudg. 2. 1. one that preached to them (he was no Angel from Heaven, for it is not said he came from Heaven, but from Gilgal to B••chim) why is he called an Angel? because of that Majesty wherewith God clothed him, when he came to awaken them; for they had made a league with the Canaanites, and they began to vex them it seems, and he comes to tell them they should do so still, and God set on this with majesty upon their hearts, and hence they fell to weeping: And this is usual with the Lord, wherein he hath a time when he will awaken men to purpose, he puts a spirit of glory and majesty upon his servants more than usually, that the most secure shall see more than a man, they shall see the spirit of glory sparkling, and shining thorow such Lanthorns; as when God intends to harden a man in security, or leave him for a time, then he shall despise the Messengers of God, and see no more but man, and shall have strange opinions of them; and hence Rev. 11. when witnesses are raised up a∣gain to confound Antichristian Doctrines, the Spirit of life from God entred

into them, that great fear and aw fell upon all that saw them; such light shall shine through these curtains, that men shall not sleep.

Secondly, It is a word of discovery, and that of some secret hidden vein of sin, which men never knew before; for when a man is once grown se∣cure, it is wonderful to see that torpour that lies upon a mans spirit, a most palpable and plain sin which may be smelt and felt, yet it is not felt by himself, like him that sleeps when the ship is sinking, he knows it not; now when the Lord doth awaken, he doth it by such a discovery, and this makes them look a∣bout them, Hag. 1. 67, 8, 9, 12. because of my house which is waste.

Thirdly, It is a word of terror, that burns as well as shines, that so they may indeed be awakened; for though Stephens face shines like an Angel, and he singles them out, Oh ye stiff-necked; yet the terror of God not falling upon them, they are secure still: But now when the Lord makes his Word full of terror, it awakens them. 1 Sam. 12. They would have a King; they were told of their sorrows; and hence they feared the Lord and Samuel; and now were awakened to see that which they ne∣ver saw; God helpt forward the terror of expecting of some outward mi∣sery.

Fourthly, A word of power to awaken some or other among the Churches, and this makes all the rest to look about them, as usually when the Word comes with never such terror and majesty, we shall see men fall asleep a∣gain, without they see the effect of it in some, and one or two will awaken all the rest; like some that are asleep, when they see others up, What do I here? Isa. 40. The Lord shews how he comforts his people; First it is by the cryer; and then Verse 9. 10. it is by Ierusalem: When Samaria gene∣rally received the Word, then Simon also believed; when the Jew begins to look toward the Lord, ten men shall take hold of their skirts▪ and say, The Lord is with you, Zach. 8. 23. Sometimes this is the cry before Christs coming, and yet men may shake off their fears, despise the light: Hence the Lord hath a second Cry, and that is

SECT. III.

Secondly, THE Cry of the Rod; for there is a loud voyce in every Rod, which many times those that are most secure, must and shall hear, Psalm 2. 5. He shall speak to them in his wrath, Micah 6. 9. Now what are these? (I speak not to secure persons alone, we know how the Lord doth exercise them, but how he speaks to secure Churches) sometimes he hath lesser blows; but he that is not awakened by the Word and the cry of that, is seldom awakened by the cry of smaller evils; he may be startled, but see∣ing his pillow is still soft, he must bear it, and cannot amend it, he sleeps again. Now the things whereby the Lord doth and will awaken are Two.

First, By bringing Churches into great extremities and distress, that they know not what to do, scattering them one from another in woods where they know not what to do for bread. Iudges 6. the Midianites prevailed against them seven years, untill they fled to Dens like beasts hunt∣ed up and down, and at last they have no bread, but begged, and their cattel destroyed; Verse 6. Now they cry unto the Lord because of the Midianites, and he sent a Prophet to make them cry for their sin; for this is the nature of a secure heart, while it hath any thing to ease it, it will not be awakened throughly, if it be in a sleeping vain; and hence

the Lord distresseth them; hence Mat. 24. 29, 30. after Antichristian tribulation shall there be worse? yes, after that Sun and Moon shall be darkned, i. e. there shall be a confusion of all things (for it is the language of the Eastern Countries so to express it,) Dan. 12. 1, 2.

Secondly, By ruin••ting of Churches, breaking the Candlesticks, quench∣ing the lights, delivering them to spoylers, until the Land be almost left without inhabitant, some slain, some carried into captivity; and now con∣science cryes, Word cryes, and Rod cryes aloud to awaken them, Isa. 6. 9. Go and make this peoples heart fat; Lord how long? until their house be de∣solate; and then you hear of the sparing of a little remnant whom the Lord awakens, Amos 6. you see them secure, Verse 7, 8, 9. there's captivitie and plagues to destroy families; will the Lord deal so with Iacob, the most excellent people under Heaven? yea, saith the Lord, I abhor them, and when you see them on the banks of Babylon, then they remember Sion, Levit. 26. 39, 40.

SECT. IV.

BEcause it is so difficult to awaken one throughly;* 1.31 no bonds (next to death) so strong to keep men under as security; and hence Ephes. 5. 14. sleeping and being among the dead are joyned together; and hence the Lord will cry, and if the Word cannot, the cry of the Rod must and shall.

In regard of the people of God, who are secure with them that are vile in secure Churches;* 1.32 if the Lord had none among them, he would come without crying; but because they are there among them, the Lord will a∣waken; but if any do, it is chiefly for their sakes; for though the Lord do pardon and wash away his peoples sins, yet they come not to the f••••ition of pardon without faith, and this faith is never severed from repentance; and hence the Lord will not come upon them unawares before he hath broken their hearts (not from infirmities, for they will last till death, but) broken their hearts for and with their iniquity, their chief sin.

In regard of Christ himself,* 1.33 that so he may be received with esteem, and attended upon with all respect; for let the Lord shew never so much kind∣ness to a ••ecure ••inner, he is not esteemed, he is forgotten, buried like a dead carkass (a dead Christ) out of doors; as it is with men that ••••eep, let the King stand by them, provide never so much for them they regard it not; so Deut, 32. 15. Therefore we shall finde the Lord never comes to his people, but he comes then when he is esteemed; first the Lord works the esteem, and then comes, Matth. 23. ult. Christ departs till men say, Blessed be he that 〈◊〉〈◊〉 in the name of the Lord.

SECT. V.

HEnce we may see the dangerous condition of all those that fall into a se∣cure condition,* 1.34 and so dye.

1. That have been once very forward, affectionate, strict, tender, &c. but now their lamp is out.

2. That have kept themselves and their hearts from soil, their lamps bright, but now though their hearts contract soil every day, they are settled upon the Lees, and their scent is in them, and their lamp never drest.

3. That did once delight in approaching nigh to Christ in his Ordinan∣ces, in going forth in them to meet the Bridegroom; but now they not onely neglect this, but take delight therein, and rest upon their neglect; as a sleepy man takes his delight, not in his work, but in the neglect of it; and though their hearts tell them of this, yet they go on their way, and dye so; what shall we think of them? I will not absolutely determine, but they give shrewd signs, that they are fallen into a dead sleep: For the Lord will awaken his Virgins before his coming; nay, he will awaken very many others for their sakes, rather than they shall be secure; Look as it was with Christ, the nearer he came to his end, the more enlarged, and heavenly, and spiritual; so it is with them that have the Spirit of Christ: Who are the Servants whom Christ shall bless at his coming? Luke 12. 37. Blessed are those that shall be found watching; That look as there is no smaller evil, but usually before it, comes the Lord and gives warning; so the greatest and last evil Death, that so they may prepare for that; as Paul, 2 Tim. 4. 5, 6, 7. The time of my departing is at hand (how could Paul tell that?) the Lord gave him secret hints of it, he could smell that state before he saw it or touched it; he could observe by the course and c••ncurrence of providences; now my course is finished, the corn is gather∣ed, all in Asia forsake me; so the Lord doth many times unto his people; however he doth keep them watchful: Oh consider it therefore, you that are secure, if the Word now doth not awaken, yet when thy sick bed comes, and death appears, remember this truth; But remember it now, I carry the brand of a Reprobate upon me.

Hence see what little cause any man hath to take pleasure in his security;* 1.35 no pleasure in any sin (especially to a holy heart) as of the sin of security; for if a man takes pleasure in his cups, or in his course company, or in dancing, as Herod, or in gaming, &c. conscience will give him knocks, to every bit he snatcheth here; there's honey, but then a sting in them also; But now when a mans carriage is fair, outward duties performed, conscience is quiet; when a man hath been at work, he thinks in conscience he may sleep; for deepest, sweetest secu∣rity comes after most work we have done; it is but a neglect, a slip, which I hope to recover out of one day; it is not an unlawful thing, but a law∣ful that I quiet my heart upon: Now I have good company, freedom from dangers, Ordinances, curtains drawn about me, the best sleep with me; and what hurt is here? but see the little cause you have to sleep, especially in this Country.

First, It will not be your rest alwayes, for there must and will come a cry; Moses took but little delight in Pharaoh's pleasures, they were but for a season; and therefore as the Lord there said, Micah 2. 10. Depart, this is not your rest.

Secondly, If the Word doth not awaken you out of it, your cold prayers, your heartless hearing, your careless walking with God, that your lamps be not burning (burning love to the Lord and his people, shining holiness, so as others may walk after your light, and be glad to follow you) that present plea∣sure you take is the rotten wood that breeds the worm of a gnawing conscience, when in the time of your trouble, it shall say, What hath your idleness gained to you? and it is the fore-runner of misery; that if lighter miseries will not do, the Lord will bring seven plagues more, and drive you into a wilderness, and there shall you be famished for want of bread; and if this will not do, God will send spoilers that shall sell you for slaves, and that shall carry you away captive, and then you shal remember Sion, and the days you slept over your time: Find any sin, but security in it will make a desolate Country and familes; if you sin and rest

in it, (though not gross) nay do but decay in what once you had; many say it is more here then ever; I deny it utterly, unless it be to them that are se∣cure; and if it be so, the loss of your first love (a small thing, &c.) will hasten breaking. Let this truth therefore be a burning Beacon to awaken you; for God will make this word good, and not let one tittle of it fall to the ground. Ezra 10. 3. them that trembled put away their strange wives, and wept sore for it; so do you; you think you may have this and the Lord too; true, but the Lord will not long abide with you if secure.

Hence see the reason why the Word strikes deep,* 1.36 and is very smart some∣times upon the consciences of men, that a man speaks as if he were in their very bosom, that a man saith, God is here, that the Lord leaves thee with sad qualms upon thy conscience, and no peace from all (it is oft sanctified unless no grace) nay, after all this affliction comes; if thou wert not secure, why would the Lord cry, make his Word cry, and his Rod cry? &c. and therefore be not weary of either, but bless the Lord for, and quietly bear both; unless I had those terrors within, and afflictions without, I had gone astray, Psal. 32. 4, 5. David was secure and kept silence, he confessed, and the Lord pardoned; for this shall every one that is godly seek; Oh so do you! think then, am not I in the number? oh let me seek then and confess my sin!

CHAP. VI.

Of the certainty of Christs coming.

SECT. I.

THat though the coming of Iesus Christ to his Churches be late,* 1.37 yet it is certain.

For though it be midnight, yet he comes we see: For this coming at midnight is not to be understood of the last day of Judgment which shall be at midnight (as the Rabbins and Monks in their devotions conceive) for Christ speaks here of his coming to particu∣lar judgement also, which is not always at midnight: The scope of the Parable is to provoke to continual watchfulness; because though the Lord doth not come in the beginning of the night (as was the custom of the Jewish marri∣ages) yet he will come late, even when you look not for him; even at mid∣night there is a cry. I confess the Lord speaks principally of his coming to Judgment; yet it is true of any other coming of Christ to his people in this life; and because particular examples and instances are the roots of general truths (as Circumcision a seal, so all Sacraments are so; Christ is a Saviour of his people; it is meant of great salvation at last, yet is true of all salvation beside) therefore I shall speak of the coming of Jesus Christ to his Churches and Servants in the general; and so involve the whole coming of Christ, for the more use and comfort to us.

Now we shall finde that the Scripture speaks of a sixfold coming of Christ, that as all our deliverances are but shadows of our great and last deliver∣ance; so Christs coming now is but a shadow of his great and last com∣ing.

First, Christ is said to come to his people, when he comes to hear their prayers, Luk. 18. 8. And the Lord argues strongly, Will an unjust Judge arise at night, to help a widow a stranger, when she is importunate? and will not the Lord hear his elect and chosen? yet when he comes, shall he finde faith? i. e. such prayers of faith as shall continue; oh no! but soon apt to be weary before the time comes.

SECT. II.

Object. BUt if they cease, how do they pray night and day?

Answ. 1. Because they do so for a time.

2. When they cease, then they are ringing in Gods ears; so that let the prayers of the elect for any mercy be once offered and presented as incense before the Lord, the Lord will not be worse than an unjust Judge, never to come to his people.

Secondly, Christ is said to come to fulfil his promises; for sometimes the Lord keeps his people exceeding short, and gives his people answers to their Prayer in particular promises (you find it so) Psal. 85. 8, 9. I will hear what the Lord will say, for he will speak peace to his people, that so they may live by faith, and glory more in the Lord then in themselves; yet he will come, though it be very long, Heb. 10, 36, 36. Ye have need of patience, that ye may receive the promise; for yet a little while, &c. We think it long, yet it will be so.

Thirdly, Christ is said to come to his people when he speaks peace, and breaks the clouds of fears and troubles, and shines upon his people; for while the Lord is angry, and hides his face, that a man is beyond sight of the face and love of God, now God and Christ is said to be gone; so then, when he re∣turns to speak peace, now he is said to come, as that Martyr said, He is come, Zach. 1. 16, 17. I am r••turned to Ierusalem, with my mercies, and the Lord will yet comfort Zion; for when the Lord forsakes his people for seventy years, and takes away all his Ordinances, the external visible signs of his presence, one would think he would never come, yet the Lord will come and comfort his people, Isa. 61. 2. God hath sent and anointed him, and the Spirit hath filled him, and he is as willing himself to comfort them that mourn, nay when they have the spi∣rit of heaviness; and when it is done, Christ is come; then that is a coming of Christ.

Fourthly, There is a coming of Christ when he comes in more full mea∣sure of his Spirit to his people, and that in his Ordinances; for there is a state and time of Christianity, wherein a man is carnal and blind, and the Image of Christ darkly stampt upon the soul, and is exceeding weak; now the Lord is said to come when he doth this, Ioh. 14. 18. I will see you again, and I will not leave you comfortless, Orphans alone without any one to take care for you; now though it be long before the Lord do come here; yet come he will, when the soul thinks it impossible, and the thing incredible; Behold thy God, thy King commeth, Isa. 40. 9. with 23. He shall come like the rain upon the fleece of wool.

Fifthly, Christ is said to come when he comes to destroy and root out the enemies of his Church, whether outward enemies or inward enemies, Isa. 26. 21.

Now grant it be long, the Lord doth suffer them to prevail, and to be pricking bryars to the hearts of Gods people, and to the heart of Gods Spirit in his people, yet he will come; and hence the Church pleads this with God as an u∣sual thing with him, Isa. 64. 1, 2, 3. He comes when men look not for him, yea he came so here; and the name of God lyes upon it to make known his name to his adversaries, Isa. 66. 5. Hear the word of the Lord, ye that tremble at his word; your brethren that hated you and cast you out said, Let the Lord be glo∣rified, He shall appear to your joy, but they shall be ashamed.

Sixthly, Christ is said to come to the soul, when he comes to it at death, to abolish all sin and sorrow, and to possess the soul of immediate fellowship with himself, and at Judgement when the great mariage day shall be, and the Bride made ready, and the Bridegroom in their perfect glory to the view of all the world, Ioh. 14. 3. Oh many a one is troubled now the Lord is gone from it mediately to comfort it; Let not your hearts be troubled, you have a God in his Word to believe in, cleave to that, and me in it; but when death comes a∣gainst me, and enemies come against me, and heart fails, and eyes fails, will the Lord come? Yes, I will come again, for I go but only to prepare a place for you, and make Heaven sweet and ready for you; some would have all Christs coming here, but there is some hereafter.

SECT. III.

BEcause the love of Jesus Christ never fails his Churches and People;* 1.38 love will keep men from being ever absent from the thing they love: Now look as it was with Lazarus whom Christ loved, Iohn. 11. 3. he heard that he was sick, he could have come then, but he lingers and stays until he be dead, (be∣hold Lazarus is dead) yea, till he had been four days dead, and then awakens him again, and Lazarus must come forth of his grave, to shew forth the ever∣lasting love of the Son of God, vers. 4. For there are two things in Christ's love; first, it is pure independant, and dear, Prov. 8. penult. hence he will not ever be absent; for 1. If it be dependant, then we might say (as we change he changeth) he was good, but we have provoked him since, &c. 2. If in∣dependant, yet 'tis apt to forget, he minds me not, nor my prayers, nor sor∣rows: Yes, it is exceeding dear, and assures us of all; if he in love came to suffer, what will he not come to do, and that when the Church is most wither∣ed, Zach. 3. 1, 2, 3. and hence saith the Lord, why say••st thou, the Lord hath forsaken me and forgotten me, when written upon the palms of my hand? Isa. 48. 14.

Lest their spirit fail;* 1.39 Oh the Lord is very tender of that; he that bids parents not to be bitter to their children, lest their spirits fail and be provoked, will not do it himself, Isa. 57. 17. he will not always contend, lest the spirit fail with∣in him, and the souls that he hath made; Oh remember this! now how apt is the spirit of a childe of God to fail upon this! what more bitter than Gods absence!

Because to come late,* 1.40 is many times the best time, for he comes ever in the fulness of time; if he should come sooner or latter, he should not come in season to his people.

Of unspeakable consolation to the people of God that lie under sad and* 1.41 heavy perplexities in respect of the Lords absence from them (as for you that can bear this, that say to God depart if he will, this concerns not you at all) and the Lord being gone, you lye under sad thoughts that he will never

return again; yes, you have now heard, he will come and return again, Say unto Sion, behold your God cometh.

Object. But what? when I have been secure and careless withal?

Answ. Yes, though the Virgins sleep, yet the Lord will come to them; for if his love did depend upon your watchfulness, he might never return; onely it may be longer as to these, and he will awaken you some time be∣fore he doth come; and truly to mourn for his absence, is to awaken with him.

Object. But it hath been thus long before the Lord come, and therefore he will never come.

Answ. Though long, yet you see he comes at last to them; first, the cry says so, and then he comes; Ministers tell you so, and it is not long after; nay, then is the very time, when so long as you look not for him, as here to these.

SECT. IV.

Object. BUt I know it not.

Answ. God keeps his best blessings (and persumes them long in his own hand) from his own children; as Isaac, David, Abraham, Heman, Christ; but it is best you know it not.

Hast thou been seeking the Lord for his presence (that the Lord would but see and consider thee a little) until thine eyes fail thee? and do you think the Lord will ever forget? I tell thee if Peter were in Prison, prayers would deliver him, and fetch Angels from Heaven to him; though the Church of God lay desolate, sins great, yet the prayer of Daniel shall bring down words of com∣mand to make all up again; If thou be in any want, be careful in nothing, &c. He asked thee life, thou gavest him long life for ever and ever; nay, when thou ••easest, thy prayers have their cry, when thy mouth, when thy heart speaks not; for prayers are not dead things but living, begotten out of a living Spirit, from a living God, presented by a living Mediator, who takes them and presents them, Heb. 7. and though unclean, yet being laid on that Altar they become holy.

Object. Oh, but I am fed with nothing but promises; I cannot deny them, but I feel them not; I think I shall never meet the Lord, Isa. 55. 10. Look as the rain on the dry yeelds fruit, so my word shall give you joy and peace, and the desire of your heart, &c. Can a man live by promises?

Answ. Hezekiah saith, by these things (i. e. afflictions) do men live; why not by promises? the words Christ speaketh they are Spirit and life; David did, 2 Sam. 23. 5. Heb. 10. The just shall live by his faith; and if my man draw back, my soul shall have no pleasure in him, i. e. wholly. It is admirable how the Israelites had a promise of the land, and many wars must they have, and yet Iosh. 23. 14, 15. Not one thing hath failed of all that the Lord hath promised. So say I to you.

Obj. Oh but I have been long in trouble, and have bad no p••ace?

Ans. Hast thou been longer than David, whose moysture was dryed up, who hath nothing to present before the Lord, Psal. 6. but weakness, and bones vexed, verse 2. a soul vexed, verse 3. and that long weary with gro••ning, vers. 6. tears in the night when others are at rest, his eyes consumed with grief, and yet verse 8, 9. The Lord hath heard the voyce of my weeping, and prayer too; sor∣rows cry, and sins cry also; and hence he saith, Depart from me all ye workers of iniquity, &c.

Object. But I am so weak, my heart so streitned, so little light and life, and seeking I have been for more, and find it not.

Answ. If Christ's presence be sweet, and his absence bitter, that you seek not more for your lusts sake than the Lords sake, then know that the Lord will return again, as verily as he is gone; he will not leave thee comfortless; you shall have that is fit for you to keep you humble and faithful; it may be one Sermon may do more good than twenty. Ioh. 1. 50. D••st believe because I saw thee under the figtree? thou shalt see greater things than these; God hath greater things to shew thee, if the Lord hath translated thee into the Kingdom of his dear son; hence it is said of the encrease of his government and peace there shall be no end, Isa. 9. 7.

Object. But enemies may opposeus?

Answ. Let it be so; but what if the Lord be with you?

Object. But he is gone.

Answ. No, the Lord will either come before trouble to deliver you from it, as Asa when a troop came against him, 2 Chron. 15. 11. let not man pre∣vail against thee; Asa had wrapt God about him, cloathed himself with the majesty of God by faith, Isa. 54. penult. They shall together, and shall come against thee, but they shall not prosper, because the Lord is come; or if he doth stay, yet he will give them some blood, and come upon them for your blood; he that sheds mans blood, by man shall his blood be shed; but such as shed Churches blood, by God shall their blood be shed; The souls under the Altar shall cry, and then comes wo; he will do so in Germany if there have been Churches blood shed; he is making way for glorious de∣liverance when God shall come, and the wicked shall melt away as wax: Lucifer must fall though lifted up with pride. David was troubled with a Saul and a Doeg. Psal. 54. but God shall pull them up by the roots, &c. many of Gods Servants lye under reproaches and revilings (and the wicked boast of their sin) God shall pluck them up by the roots never to grow again: Hypocrites lie hid for a time, but all the Churches shall know that the Lord is a God that searcheth the hearts, Luk. 12, 1. Psal. 12. 5, 3. No good man left, but some men of deceit and flattery, some Apostares, &c. We are in fear (in this Country) of enemies; we came hither to shelter our selves under the wings of God; left our comforts for it; here we are at his posts, it is not honors we seek; and now it may be enemies are plotting, or will be coming to take us unawares, when weak, and so run away with the spoil, unless we will be bond-men to our former yoke; it may be the Lord will help then, Ezek. 38. 10, 20. to the end. If not, it may be the Lord will refine us more, and purge away our dross, and discover men that came hither for Ordinances and for peace sake, and betray the Ordinances; yet the Lord will come, and his blow shall ruine them, especially if his awake not at his cry, Isa. 25. 9, 10. it shall be said when the terrible ones are blasts, Lo! this is our God, and in this mount shall the hand of the Lord come.

Object. But still my sin con••••nues.

Answ. The Church in the Revelations, when they have all things, yet are absent from the Lord, and sin before the Lord makes them say, Oh come Lord Iesus! saith Christ, Behold I come quickly! Christ will come at last and for ever comfort you, and be with you, and you ever with the Lord; this coming to be sure shall be, and what then though you walk through the vail of the shadow of death! the Lord is with you, and him that is the glory of Saints, the joy of Angels, the rest and delight of God, whom all ends of the earth have looked unto, shalt thou see with those eyes, and be with him for ever, and then shall he give thee double for all thy sorrows, sins, temptations, when every one else shall leave thee, and shall rejoyce and glory in thee, that ever he hath got

thee, and (as he said) he will then serve thee, Luk. 12. Oh his coming would swallow up all our sorrows; Christ tells them of nothing but this, Ioh. 14. I won∣der at Christians that are sadded at losses and evils here; Why the Lord will come!

SECT. V.

Quest. HOw shall I know whether the Lord will come or no?

Answ. 1. If the Lord ever hath or doth make this the rest and stay of thy heart, not only for righteousness, but for all fulness of comfort, and that not onely to thy conscience, but to thy heart and will: for many rest on Christ for righteousness; but what comforts their hearts? they joy in other things, and are greedy after things in the world, &c. Now as a man that rests on Christ for righteousness, he abhors all other righteousness; so if a Chri∣stian rest on Christ for consolation, you will deny all other things to comfort you also, Ier. 17. 5, 6. Cursed is the man that trusteth in man, he shall not see when good comes. Psal. 22. 1. Oh Lord, why hast thou forsaken me? I ••ust in thee; our fathers trusted in thee and were delivered: Yes, but not you that are so poor and vile: True, I am so in the eyes of the world; but on God have I been cast; To trust to Christ for righteousness, but not for consolation, is to marry a man to pay debts, but not to live upon his house; try if it be so or no; thou feelest the Lord gone, yet thy faith is not gone from him.

2. If the Lord hath given thee a heart, whether the Lord comes or no, not to trouble thy self about success, and time of coming, as to minde the doing of his work against his coming, that thy heart is resolved and will live to him though he never comes to thee. Ioh. 2. 5. When Mary said that wine was want∣ing; saith Christ, it is not my hour; then, what ever he bids you do, do it; Heb. 10. 36. you have need of patience; for all impatience ariseth from minding inordinate∣ly the success, what the event will be, and distracting the mind there; but (as a poor servant) when a man thinks whether Christ come or not, these sins shall down; this argues love never to be forgotten; Iudges 10. 16. nothing grieves the Lord and makes the Lord absent, but because grieved with sin, misery comes; now sin is removed; it may be no assurance while thou diest or livest; yet if resolved my soul shall follow the Lord, now it is right, &c. But if while the Lord is now gone, your hearts are jolly, and loose every way, way desire you the day of the Lord? it is darkness to you.

CHAP. VII.

Of Gods compassion towards wise and foolish Virgins.

SECT. 1.

SUch is the compassion of Christ to his people,* 1.42 that deep security can∣not always make the Lord to reject them; and therefore we shall find three expressions of the love and kindness of the Lord to the wise and foolish Virgins also.

First, When they not only slumber but sleep, and that long, even to the coming of the Bridegroom almost, yet Christ spares them, and doth not all this while cut them off, and bury them out of his sight, as men that do forget him.

Secondly, He prevents them with awakening grace, and the Lord is up when his servants be abed, and is awakened for their good when they are asleep and regard not him; and first by his cry he awakens them before they shake up themselves; when once the Churches fall asleep, they would sleep their long sleep, and never awaken, if the Lord should not by some cry or other prevent them.

Thirdly, He longs for their fellowship and company though secure; and therefore it is not a cry of terror and wrath, the Bridegroom hath forsaken you, for your secure careless course; but it is a cry of grace, go forth to meet him; yet he is willing to have communion with you, yet he desires that you would have communion with him; oh come out to meet him; I shall wrap up all these together, because I shall be brief. Wonderful was the grace of Christ to∣ward the old world, when for the space of one hundred and twenty years he waited for them, who after they had been an hundred and nineteen secure, yet then the same spirit that waiteth for us in these days of the Gospel, preached the Lord unto them.

Ieremiah was very long speaking to Israel (as the other Prophers) in so much that the Lord professeth to send the King of Babylon against them, yet the Lords heart melts, cha. 26. 1, 2, 3. Speak unto them; it may be they will hearken, and turn that I may repent; So Ier. 3. they had polluted the Law, ver. 2. showres are withheld (which is no great matter) small evils are arguments of hearts re∣volted from God; they did the Lord as much mischief as they could, and were secure, verse 3. Yet mark, wilt thou not from this time cry My Father? meet the Lord as thy Husband? will he keep his anger for ever? Nay, the Lord cast off Adulterous Israel, and they knew the cause, yet went on securely in the same sins; yet see, verse 14. Turn oh back-sliding children, Prov. 6. 5, 6. How long, &c.

SECT. II.

IN regard of the foolish,* 1.43 there is no reason, but the Lords pitty and compas∣sion to a sinful people; he hath compassion on them because he will; for he doth not pity people only in respect of their miseries, but in respect of their sins, 2 Chron. ult. 16. he sent his Prophets among them (and they despised them) because he had compassion on his people; the cords of grace are let down to all sinners, Blasphemers, Opposers of God, &c.

In regard of the wise Virgins, because his Mariage-covenant with them is not suspended on any thing on his peoples part;* 1.44 for though there is a condition which the Lord doth require of his people in Mariage-covenant, yet the Lord so requires it, as that he intends to work it, and undertakes to maintain it; and there is no evil in them, but he promiseth in this Covenant to remove; he will heal them of it, but he will not cast them off for it; hence Ephes. 5. 25. Christ loves his Church; what, because it had loveliness? no, but that he might wash it; and if he loves it to this end, that he might wash it, then no pollution can make the Lord utterly to cast it off; if he loves because of deformities, that he might wash them away, then none can quench his love; hence no security, no carelesness, though deep, though long, so long as the Mariage-bond between man and wife conti••••s, so long as no sin is committed that can break this Mariage∣bond, so long infirmities or other distempers never separate. Now, no sin in them that are given to Christ can break the Mariage-bond, because it is wholly undertaken on the Lords part; women may commit Adultery, and break their Mariage-bond, because they are not kept by their Husband from that; but the Lord undertakes this for his people, to put his fear in their heart, that they shall never depart from God. Hos. 2. 19, 20. I will b••troth thee unto me for ever, and you shall know the Lord; hence the Lord may humble, but never utterly reject his, for security in a lust.

SECT. III.

OF Direction and thankfulness to the people of God;* 1.45 Oh! do not always fall to fits of doubts after security, though deep and long (as many Christians do) and so are ever laying and pulling up foundations; after most peace of conscience, most security, and then the Sea rageth again, and it is hard for any man to keep his peace; have you had such mercy, and love, and will you thus be careless and loose again? believe it, the Lord will break your bones if you love your beds, and not give you rest till you finde it on another pillow; but yet do not deny his love, though you have forgot it; do not say you are not Virgins, because fallen asleep; and that the Bridegroom will never come to meet you, because you have lingred in meeting him; for behold he cometh: I know there is a difference between the security of the wise and foolish; of which hereafter: The Disciples fall asleep in the garden after a trebble warning, yet it was against much relucta••cy; hence Christ pitied them; the Spirit is willing, but the flesh is weak; and when they were awakened, their vessels were not found empty; Peters vessel was full of love to Christ before, and when the Lord awakens him, he tells the Lord he loved him; and his fall and security in it for a time made him more humble, and love the Lord with less self-confidence, and more purity: But oh, wonder at it, rejoyce in it, and be thankful for it! especially you that have fallen into any secure frame

since ye came into these Virgin-Churches; which you cannot but do, if you consider the greatness of this sin; to sin and be long secure, and fast asleep, is strange.

1. This is the great provoking sin; look throughout all the Book of God, let the sin be grear, and immediately after conscience smitten, bones broken, and heart awakened, we shall never see the Lord but he is pacified, the Lord hears their groanings, and remembers his Covenant; but little sins fallen in∣to, and by security continued in, the Lord visits for this, Psal. 50. When a man shall not only sin, but take delight in it, as a man doth in his sleep.

2. This is a sin in places of liberty and Ordinances, whereas the Lord was never so good to thee, and thy heart never worse to him, never so secure, you thought and purposed never to be so watchful and tender as now; to be secure here, greatly aggravates such security.

3. This sin is a common sin; now this adds to a sin, when a man has a hand in a national sin, that runs in the blood of all the Churches; for so you see it is, all the Virgins secure: when all forget the Lord, as though there were not e∣nough to lay more loab upon the Lord; what doth this but harden others in se∣curity; thy wives heart, thy brethrens heart, such a one is secure; as though it were not enough to fight against the Lord, but Ciant-like to fall among the troops of them that securely dishonor the Lord: When the old world was se∣cure we heard nothing of that; but when the Sons of God came to be secure, and all flesh corrupted their ways, the Lord falls a mourning, and repents that he had made man: When any sin groweth general in Churches, that sin is most grievous to God; Princes children when they sin alone it is grievous, but when they take part with all the mutinous crue against their Father, this strikes deep; Oh that ever mine eyes should see this evil.

4. It is a sin which is the last, and is the ruine of all the foolish Virgins, and perfects their perdition, as here it did; they slept till it was too late; oh that the Lord should not cast you off for this! admire at this; and let thy heart, and house, and work be filled with praise for this: You have complained long of a secure heart; see it humble thee that it continueth, but make thee wonder that the Lord will not cast thee off.

SECT. IV.

TO all those that have been long secure;* 1.46 let this compassion of the Lord a∣waken you, and draw you to him, and make you come out and meet him; and give entertainment to the Lord, who hath not yet cast you off from him, but yet crys, oh come and meet me: Methinks this should awaken you; what, hath not the Lord cast me off yet? no! but his cry this day is, Oh come out and meet me! The Lord might have cut thee off in thy security; this is his season to others, when men cry peace, peace; and he might have let thee slept and never awake more till past hope; yet here is his grace, oh come and meet him! and will you despise it and refuse the Lord?

Object. 1. I have no oyl in my vessel, no grace in my heart; what should I meet him for, or look for him! I am s•• vile and so secure, he cannot look upon me.

Answ. 1. You have the more need of receiving him as your Bridegroom, that so you may receive the eternal anointing of his Spirit of Grace and Life in your hearts.

2. Now you have time to get both.

Object. 2. But it is long before the Bridegroom comes; there's time enough for this hereafter.

Answ. 1. Would you never look after the Lord, and being betrothed to him till the very time of his coming? will you despise Grace to the utmost, and weary out Grace to the last gaspe? behold the Lord shall come, and thy eye shall see him, and waile because of him; and the Lord will make thee cry out on thy death-bed, and warn others to take heed of trifling with the Lord long, who didst never take warning thy self.

2. You see when the Cry is made, the Bridegroom is not far behinde; now is his cry, and you see some that did awaken, and after the cry, had time too little to trim their lamps. It may be many cryes have been sounding in thy se∣cure ears; and yet there's time, he is not come; grant it, and will you there∣fore despise this rich grace the more because of his goodness.

Obj. 3. But I am well as I am without the Bridegroom.

Ans. It may be sleep is sweet for the present; but if thou wert awakened, thou wouldst be of another minde; there are many here present that can say, they thought themselves well, &c. but now I see my error, &c. Oh Lord, what if I had been left to these thoughts; yet this is ever the frame of a secure heart (like swine) well when it is in the mire, basking in the Sun.

1. It is pleasure; but consider, it is but short; long security will end in hi∣deous affrights, and doleful awakenings, for one days short sleep: I remember Nineveh's are set out by this, Zeph. 2. 15. This is the rejoycing City, that dwelt carelesly; painting out their misery for this sin above all the rest; so when plagues be upon you, God and Angels shall point at you, This is the secure sin∣ner that lived loosly.

2. It deprives you of more rest and ease; carnal security keeps a man from knowing spiritual security; while your sin and sleep is sweet, the grace of Christ and the sense of his love shall be strangers to you, and to your hearts; Christ is anointed to preach to a weary, not to a sleepy sinner: Isa. 50. 4. There are seasons of refreshings and coolings, which such shall never know.

3. This which is thy pleasure, is the Lords sorrow and grief; look as when the sinner mourneth under his sin, the Lords heart is quieted, Zeph. 3. 17, 18. I said I would confess, and thou forgavest: So when a man delights in his sin, the Lords soul is then grieved; and the more delight, the more grief; Christ mourned for the 〈◊〉〈◊〉 of their hearts, Mark 5. 3. Now grant that you 〈…〉〈…〉 what joy is it to think, that while I have my ease and peace, 〈◊〉〈◊〉 Lord hath his burden; my rest and peace is the Lords sorrow in Heaven; when the sons of God grow fleshly, the Lord repented that he had made man; Oh let the groanings of a compassionate God awaken you out of this se∣curity!

SECT. V.

Object. BUt there's none s••cur here.

Answ. It's hard for wise not to fall here; but for foolish not to fall to this sin, at least to be long preserved from it, will be miraculous; but for the most part of men not to be drowned in it.

1. Have not divers lived and never been awakened at all, not so much as to cry out, I am a damned man, what shall I do? thou never hadst a spark of eter∣nal flames of wrath to kindle thy conscience, and that after an ignorant and prophane life.

2. If you have been troubled, have you not fallen asleep before ever you have gotten any settled peace and comfort in the blood of Christ, only hast got so much oyl as makes thy lamp burn, and gives thee a name to live, when thy vessel is empty, and heart is dead.

3. Have not many, nay most of thy days been spent without any sorrow for, or reckoning concerning thy sin? it may be you have a Lent and a cleansing week sometimes; but most commonly it is otherwise, that you never see sin, but sleep in it, and set your selves to go on, having found no hurt in such a course as yet.

4. How many use the Ordinances of God, come to them, but never gain good by them? What is there no gold in these mines? Yes, but a slothful, se∣cure heart will not dig for them.

5. Nay do not Gods crys make the sleep thee faster? he taketh away a great part of thy estate from thee; and thou lookest upon the misery and shame of rags and poverty; and thy heart dyeth away with discontent, and grows more worldly. If light be darkness, if means of wakening be a means of sleeping, how great is that security? Oh therefore go out and meet the Bride∣groom!

SECT. VI.

Quest. BUt how shall I receive the Lord as my Bridgroom and Husband?

Answ. 1. See what thy widowhood is, and forsaken condition, Isa. 54. 5, 6. When thou wast refused, the Lord loved thee; what creature can help thee, when the Lord forsakes thee? what a misery is it to live out of a fathers house!

2. See his love that he makes to you, otherwise you will never conclude it, but sink, saying, The Lord forgets me: Oh see his love he makes to thee to receive him; and that thou wouldest give thy consent to have him, that thou mayst love him, Isa. 56. 6. A carnal heart, a whorish lover desires to close with Christ, that Christ may give gifts to it and love it; but a Virgin that she may love the Lord, and be wholly his; and this will answer all doubts; what have you to do with Christ, and all that mercy, grace and glory? Oh 'tis that I may love the Lord more.

Object. 'Tis presumption.

Answ. No, it is that I may love the Lord indeed; and now when the heart is drawn here, Psal. 45. 10. Then shall the King have pleasure in thy beauty; pleasure in thee, and all that thou dost: What, in me, that am weary of my self? Yes in thee. 1. When he forsakes others, he will meet thee. 2. Though he departs, and sorrows attend thee, yet thy sorrows shall be turned into joy, and he will see thee again, and never cease delighting in thee, but wrap thee up in everlasting embracings.

CHAP. VIII.

Of Christs coming, and his awakening sleepy Christians.

VERSE 7. Then all the Virgins arose and trimmed, &c.

SECT. 1.

IN these words to vers. 10. is set down the effect which the cry had upon the Virgins.

First, Upon all of them in general, in this seventh verse.

Secondly, Upon the foolish in particular, in the next verses.

First the effect it wrought upon all of them in general, both good and bad, is set down in two things. 1. They did all arise, i. e. they were throughly awakened out of their secure condition. 2. Being awakened they fell to their work, which was to trim their lamps, as to beautifie and adorn their lamps, which had now lost their ••light and bea••∣ty by soiling themselves, and all through neglect; now they trimmed them, when first, they wiped off the soil; secondly, made search for that which was necessary for the shining glory of them; Thus far the foolish trimmed their lamps, who yet did not find that oil in their vessels, which was the main thing to beautifie them indeed, which the wise had; so that they all trimmed their lamps; the wise trimmed theirs indeed; the foolish theirs, so well as they could.

That the serious real apprehension of the nearness of Christs coming, is e∣nough to awaken throughly the most secure Virgens:* 1.47 I say, if Virgins (especial∣ly that have been awakened to know any thing of the Lords coming) this will awaken them; for when the cry was made He cometh, now they all arose; whilst he did tarry as they thought, then they sleep; but when the cry comes, that he is near and coming, oh now they awake.

This coming is meant either of his coming to the last Judgement, or of his coming to particular Judgement immediately at and after death: I shall apply my self chie••ly to the coming of Christ at death to his people, because this doth chiefly concern us; the near approach of this will awaken, when ap∣prehended near.

Rom. 13. 11. When the Apostle would awaken them out of security, Your salvation now is nearer than when you first believed, i. e. that perfect salvation which is at that time; now if the apprehension that it is nearer than at first

awakens, much more when it is apprehended so indeed. Iam. 5. 8, 9. There was it seems divers that were oppressed, and they ready to faint, and forsake the Lord, and wait no more; what therefore doth he do? the coming (saith he) of the Lord draweth nigh.

1 Sam. 12. 19. When Samuel told them before that misery should come if they would have a King, they cared not; now when thunder came, that they saw death and the Lord near them, now they feared, and cryed, and repented; Oh we dye, say they, pray for us: It is with the Soul as it is with Sea-men, when they first set out in the Main, if the wind be good, and all things well, they take their rest and sleep, though going nearer every day than other; but when they apprehend they are near the shore, now they look out, though in the night; so here.

SECT. II.

BEcause here a man sees an end of his sinful way,* 1.48 and of all his delights which have bound him up in the bonds of security; a soft bed, and an easie pillow, and much feeding in a place of rest, will procure much sleeping; the heart of a man would never be secure, if it had not some delight or other to quiet it self withal; now at Christs coming there is an end of it, then a man is stript naked of all his greatness and honor, friends, blessings; and when a man sees an end, and is come to an end of a sinful way, now all a mans delights and hopes perish; the beginning of a sinful course is sweet and beautiful (like pi∣ctures seen afar off beautiful) but the end is gal and woormwood; for every sinful secure course is sweet in appearance, or indeed; if only in hope, and conception (as in a dream) when the end comes, all a mans hopes perish. If indeed it hath been sweet, now there's the more grief; now my heart, my life, my blood must be taken from me, and what profit is there now in this my stubborn way! when a man is sinking, and the boat is breaking, what a miserable wretch now, Lord help! hence Ezek. 7. 3, 6. when an end is come, now they fling their silver in the streets; Oh the stumbling-block of mine iniquity, verse 18, 19. now they shall seek peace and shall not find it, verse 25. now they shall seek a vision of the Prophet, verse 26. Like a man that is drawn into a fair way, and is out of that his way, when he comes to an end, and is forsaken of all and left in a wood, now what's the profit?

Because at his coming there is the entrance and passage into eternity,* 1.49 and into an eternal state of weal or wo; now though the apprehension of the end of a secure sinful way, may and will awaken, yet when eternity is apprehended it will amaze; for this time is but a little spring or river which runs into eternity, and carries all men living down with it to eternity: Now when men see an end of time, and the beginning of eternity, and them∣selves posting thereto, it is as when a man sees himself floating upon the waters, where there's no bottom, and all stay gone, though he hath been long secure, now he will cry out if he sees it. It is with men now, as it is with those that are ready to be cast down from some Towr, it makes the heart tremble, oh! where shal I alight! oh it's impossible but if men do apprehend eternity, and that also near unto them, but it will awaken them; it will make a stout, stony-hearted Saul to run to Urim; it will make Kings and Princes run to Monasteries, and men to Cells and Deserts; It will make the proudest Felix tremble when Paul reasons of Judgement to come. It's usually the first thing that doth awaken the people of God; eternity doth amaze them, and them that have fallen to all ••asciviousness. Oh eternity!

Because of the terror at the coming of the Lord;* 1.50 Revel. 6. ult. to them

that be unprovided and unprepared; hence it is, and will be, when an evil is near, fear will flie out: Men as men will do it, unless they be walking blocks and bruits. For,

1. Then they are to stand naked before the Lord so great and holy.

2. Then they shall have all their sins set in order, Psal. 50. 21. and especi∣ally those secret sins which they never saw, and whereby they did perfect their own perdition.

3. Then the final sentence past, never to be recalled again, and they shall know it; for if there might be a day to repent, then some hope; but if not, o•• this awakens.

4. Then to be surrendred up into the hands of Devils, to be kept by that Jaylor in Prison, 1 Pet. 3. 19. until the coming of the great day; and so to be kept in their custody, and to be in their fellowship, looking back, and mourn∣ing for time mis-spent, looking to time to come, shortly to meet my body, and then to be parted for ever from the Lord! oh when this evil is apprehended, it will awaken a man to search and look about him.

SECT. III.

HEnce see a great cause of the deep and long security of many a man,* 1.51 and that in Virgin-Churches under all awakening means, Ordinances and Providences of God; men put far from them this day of death, and time of Christs coming, they think seldom of it, come not near to it, nor make it near to them; sometime they complain of a dead sluggish spirit, secure heart, and yet remain so, and wonder sometime at the reason of it why it shou'd be so; why? this is one reason of it, either you think not of this coming of the Lord, or see it not near, even at the door, but number many days to your selves, and this is the cause of it, you do not lodge in, nay look to your Coffins, and walk to your graves side often, and so stand there and hear the cry, and see the Lord a coming; there will be more in what I say than what you see at first blush of this truth; but this I know, and the Word proves it, universal security ariseth from hence. As for instance.

1. Why do men minde the things of the world so much? that there is such care for them, such eager desire after them, that many times prayer is neg∣lected, Sabbaths neglected, when will they be at an end? God neglected, Souls of wife, children servants, a mans own soul neglected and overgrown with nettles; that there is such an high opinion, dreams of worldly goods, and when a man hath them, then at rest; because, with the glutton, they think they have goods for many a year; and hence we shall see when a man waketh, death is near to him; and when it is near to a man, now he thinks he hath been deceived in all the things of the world, that they are not good for him, 1 Cor. 7. 29. The time is short, and the fashion of the world passeth away: Nothing makes these things so sought after and good but only esteem; now this is be∣cause men look only to things present.

2. Why do mens hearts sink with the meanness of their outward condition, and the troubles of it? (for this is security) it is because of this, they do not remember the nearness of the coming of the Lord; it is but a little while lon∣ger, and then the God I have chosen will alone be sweet, and he will make me amends for all my troubles, and therefore let me bear up my head a little while. Psal. 39. when Davids heart began to be troubled by seeing others prosperity, his own misery, Lord (saith he) make me to know my end and the measure of my days, mine age is as an hand breadth; hence ver. 7. Lord what hope I for? truly my hope is in thee.

3. Why are men pu••t up with their own excellencies, and filled with such pride and high conce••••s of themselves, sometimes of their beauty, sometimes of their apparel, sometime their friends, sometime their esteem, and they value themselves much by this? men consider not the coming of the Lord, which shall stain the pride of all glory, Isa. 23. 8. and that this time is near.

4. Why do people complain they cannot prize the Lord or his Ordinances as they could? why do men on their death-beds then prize it, then pray, then hear? then oh a little mercy, then send for Moses, then the Lord is righte∣ous; and if he shew mercy, never such a pattern as I, because now death and Christs coming is near: you do therefore undervalue the gain of Ordinances, because of this;* 1.52 if you did, you would glory in nothing but the Lord, Ier. 9. 21, 23.

5. Why do men go up and down without any assurance of the Lords love, or the truth of any grace, and that after conviction? why do men upon their death∣beds seek for it, and then fall a searching, and then open their estates, and then desire peace? because the coming of the Lord is near; you put the day of the Lord far from you; if you saw it near, you would get on your armor in readiness against the day of battel; if your Husband be at door, you would get on your apparel, Psal. 89. 46, 47, 49.

6. Why is so much time spent unfruitfully, that a Christan is not abundant in doing and receiving good? who is the better for thy speeches, for thy prayers, for thy example? when Moses Psal. 90. had numbered mens days, then v. 17. stablish thou the work of our hands upon us; Look upon a Christian at first con∣version, he thinks he shall not live long; it's strange to see what prayers, what tears; how fruitful, how diligent he is; Oh therefore see your sore this day! 'tis nigh almost, O therefore up and be doing.

SECT. IV.

OH therefore,* 1.53 if ever you would be freed from this infectious, this damning sin and plague of security, make the coming of the Lord near unto you, and come you near unto it, be ever near it; number your days, they are soon told over, and often think of your latter end when the Bridegroom comes; for this will awaken you out of your secure fits, and make you fall hard to your work.

First, This will make you do much work for the Lord in a little time; when Moses was to be gathered to his Fathers, now he provides for the Church, now he instructs the people more than ever concerning their e∣••••ates, &c.

Secondly, It will be very sweet; it is but a very little while though it be bitter, and it will put strength to do it; work is wearisom for want of strength; so Christ's work is wearisom, because we want strength; now this doth put strength into the soul, Iam. 5. 8, 9.

Thirdly, It will be very glorious; works even of dying men are very glorious and successful: Speeches of living (yet dying Christians) sink deep; for then God is near unto us when we are near unto him, and see things as they are; and hence such speeches are commonly blest to men; the speeches and works and carriages of Christ were never so glorious, as when most near his end.

SECT. V.

Object. BUt should •• Christian in Christ use this as a motive to stir up his heart, or no? this is mockery, this Philosophy sends men to; doth Di∣vinity do so? a Christian must be acted by love, not fear.

Answ. 1. That which God hath sanctified for this end we may make use of for the attainment of it; now God hath sanctified afflictions, death, and the fear of them for this end, to awaken the secure sinner; Iehosaphat fears and proclaimeth a fast; Noah feared and built an Ark; Christ himself to the Church of S••rdis (to awaken her) professeth he will come as a thief in the night sud∣denly, 2 Pet. 3. If the heavens shall be dissolved, what manntr of persons should we be: It is true, it is hypocrisie for a man to be led only by fear; but it is pro∣phaness (the original of the Sadduces) not to be terrified at all; it is not hy∣pocrisie to be awakened partly by fear to the apprehension of these things; for God hath sanctified them for this end, and though these do not work grace (where there was none before) barely, yet the awakening of conscience, is that whereby the Lord prepares for grace; and this is good in its kinde; and it stirs up grace where it was before, as here this cry makes the Virgins to kindle their oyl, and set that a burning.

Objection 2. But the time is not near; Should I apprehend an un∣truth?

Answ. It may be 'tis near; the apprehension of this is not false, and this the Lord gives verse 13. as the ground of constant watch, for you know not when he comes; now if men love their goods, they will watch.

2. It is near; if you had but wisdom to see into eternity, and the nature of time, you would say so also, Psal. 90. 4. A thousand years are but as yesterday, and as a watch in the night. Vers. 5. our time is as a sleep, short and vain. Ver. 6. it is but as a flower of one days glory; nay, it is but as a thought, vers. 9. It is so when you see things as they are, and you will account it so. Oh therefore let me beg this of you, make Christs coming, and death near to you, tha•• you may be delivered from your dead palsies, deep slumbers, and dying sick sleeps; especially seeing the signs of the Lords coming to reckon with you, do you think to escape? Masters that betrust Servants with most, will they call others to account, to whom they have betrusted less, and not you? what people under heaven be trusted with more mercies and liberties than we! and do you think he is gone to a far Country, and will never return? He let Palatine and other Churches enjoy the means long, he summons them to an account by famine, sword, and pestilence, wilde beasts, and cruel Souldiers; and shall he never ride in his circuit this way? yes verily: Do you boast in the goodly stones of this Temple? If the Lord by your security be despised, and his Messengers, and Ordinances, and Kingdom, he will not leave one stone upon another: When will this be? not yet: that's true; yet awake at the signs of it, Mat. 24. Wars, rumors of wars, famine, aerthquakes, deceivers that come in the name of Christ, Apostacy of Professors, whence many com•• to be offended, Divisions and scatterings of one Brother against another, Iniquity abounding in the World, and Love growing cold in Churches; If these be not amongst us now, we have the less cause to fear; if so, have we not cause to awake one hour considering our time is nigh! if not, yet Christs time is nigh of coming to par∣ticular persons.

SECT. VI.

Quest. HOw shall I make it near?

Answ. Truly till the Lord teach us the number of our days, we can never do it: yet three things do;

First, Convince thy soul of the sin and evil of looking after to morrow, and reaching after that time which is to come, Prov. 27. 1. 1. It is none of thine. ••. Nothing draws the heart so much from God. 3. You will never find what you expect hence; these are lying vanities, therefore come not to these wells.

Secondly, Either thou wantest assurance, then fear his coming, for fear will make misery present, and so awaken; and hope (è contra) good present: Or thou hast assurance; then love his coming, see all thy good wrapt up there; and love will make things absent beloved, and present comfort in the thoughts of them; as wicked men that love the things of this life, and are in certain hopes to have them, they oft rejoyce in the hopes; because the good is present, they reckon upon it as theirs already.

Thirdly, See how near you are unto the Lord Jesus: 1. That you are made for the Lord, not to enjoy these things; they are made for you, and not you to serve them; because God hath called you out of this world, from the grave, hell, sin, to life; now the next is glory, 2 Cor. 5. 3, 4, 5.

2. That now there's nothing but thy breath, thy body between thee and Je∣sus Christ; when this shell is broken, thou art with the Lord, and shalt see him with open face; this will make you look for the day of delivery.

CHAP. IX.

Of Christians, trimming their Lamps; and how holiness is the Christians glory.

SECT. 1.

And trimmed their Lamps.

THE word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifies adorned, beautified their lamps, made clean or cleansed; It is the same word which is used 1 Tim. 2. 9. Womens adorning let it not be with pearls, but good works.

Quest. What is the glory of the Lamp?

Answ. First, When the filth is wiped away, which did de∣file it.

Secondly, When oyl is gotten, and the lamp is lighted; now its in its full trim as it was at first when they went out; whilst they were sleeping, their lamps not being looked into, began to lose their shining glory; now they recover them.

Object. But how came the foolish to trim their Lamps?

Answ. They did endeavor it, and did something that way, as is apparent from the context, and so they trimmed them so far as they could reach; but the compleat and full adorning of them was this of the wise. And therefore look as by oyl in the vessel is meant the eternal anointing of the Spirit of grace within, so by shining is meant the glorious profession arising from it, as the adorning of women, 1 Tim. 2. 9. is their holy conversation.

That the Spirit of holiness abiding in the hearts, and shining in the lives of* 1.54 Saints, it is their excellency, ornament and glory: This adorns the Virgins lamps; through security they began to lose their glory; Now when they prepare their lamps, they adorn their lamps; and this is their glory.—

2 Cor. 3. ult. We are changed into the same image from glory to glory; grace and holiness is glory. Ephes. 5. 27. Christ presents a glorious Church; where∣in? without spot or wrinckle, and holy before the Lord. 1 Thess. 4. 4. Sanctifica∣tion and honor are joyned together.

SECT. II.

Quest. WHat Spirit of holiness is it which is a Christians glory?

Answ. It is not every patcht profession of holiness which is a Christians true glory; for by what means is the name of God more blasphe∣med by the wicked of the world, than by those that profess holiness, yet break out into scandalous sins! Rom. 2. 14. it is a wonder if a prophane man be good a little; but it is a greater wonder and scandal if a professor be bad a little. Nei∣ther is it a most glorious appearance of holiness; this is deceit, craft, and hy∣pocrisie, not a glory: A Stage-player that acts the part of a King, wants the glory of a King; and hence Paul opposeth himself to these, 2 Cor. 5. 12. But when there is first an exemplary holiness, arising secondly, from the fulness of the Spirit of grace within, as here in the Virgins, a shi••ing profession from an inward Spirit, when Christ hath attained the end of offering up himself, that men are a peculiar people, zealous of good works: Suppose the lamp doth burn, yet if not for the end it was made, so that a man can scarcely see his way, nor others by it, its glory is much lost: Now the end of the Spirit of holiness is this, the end of Christ's death and ministery is this; Phil. 2. 13, 14. and though they may speak evil, yet 1 Pet. 2. 12. they may glorifie God in that day; when it is with men as it is with those, Z••ch. 8. ••lt. We have seen God is in you; when a man maintains a sleepy careless profession and name, the lamp now wants its trim; when lamps are put under bushels, they lose their glory.

Quest. 2. Before whom is this their glory?

Answ. 1. Before the eyes of God the Father, Ioh. 12. 26. He that shall serve me, him shall my Father honor; and though the world honor them not, yet they shall be spectators of it.

2. Before Jesus Christ his eyes, Psal. 45. 11. Forget thy country, and thy fa••hers house, so the King shall take pleasure in thy beauty.

3. Before all the people of God themselves, 2 Thess. 1. 4, 5. So that we glory of you among all the Churches; every one will be speaking of such; oh there's one of a thousand; hardly shall you go into his company but you shall get some good, and life, and heat from him.

4. Before Hypocrites many times, who of all others are the greatest haters of the ways of holiness and the power of godliness▪ hence Herod, Mar. 6. 20. loved Iohn, because a holy man, not because a deep Schollar, or a great man;

hence, while Ioshua and the Elders live, the people serve the Lord; and while Iehoiada lives, Ioash is forward; the greatest Monarchs fall down here.

5. In the eyes of bad men, and hence Deut. 4. 6, 7. when they kept the Sta∣tutes of the Lord, what nation so great, as hath such Laws, and so wise also!* 1.55 this is their glory before all the world, at least in the consciences of all men, which is their better part, 2 Cor. 5. 11. we are manifest in their consciences; and hence the worst say often, if all were such as they are, &c.

Quest. 3. When is it their glory?

Answ. 1. In this life (as hath been already shewed) in midst of re∣proaches, the Spirit of glory, 1 Pet. 4. 14. in midst of weaknesses, Davids heart was perfect.

2. At the great and last day; let a man by his wisdom, conquests, excellen∣cies get himself a name, yet when death comes, his glory perisheth; if it doth last, yet not long; the greatest Monarchs have been like a mighty wind, filled the world with a noise for a time, and then down; but at the last day, then Oh their shame, what everlasting contempt shall they arise unto! But this shall be our glory at the last day, 1 Pet. 1. 5, 6, 7. which shall be to glory and praise at the comming of our Lord; and it is said, then shall the righteous shine as the Sun; and then all the world shall stand and admire, and wonder at them. And

3. Throughout all eternity this shall be their glory, even an everlasting name unto them, better than the name of Sons and Daughters;* 1.56 when the wick∣ed shall see them all at the right hand of God, and gnash their teeth, that them∣selves are shut out, when the Lord and his Saints shall take infinite delight one in another, Luk. 12. 37.

SECT. III.

Quest. 4. WHy is this a Christians glory, excellency, and honor?

Answ. 1. In regard of the baseness of other things where∣in men do use to glory; the wise man in his wisdom, the strong man in his strength, the rich man in his wealth: There are Three things which make these base.

First, These things make a man not the more to be accepted of God; the Lord respects not, values not the worth of any man by these things; and to make all the world know this, he staineth the pride of all glory, and chuseth the poor and foolish things of the world to confound the wise; a wise man will ne∣ver respect the horse the more because it carries store of rich treasures, he will not fall down and reverence it for this; hang Swine about with pearls, who honors them the more? and will a wise God respect a man the more for these things? 1 Pet. 3. 5. What is that that is of great price with God? Holiness is of great price with God: And what though all the world honor a man, and a man honoreth himself, while this is wanting?

Secondly, All these things leave a man dead under the reign of Satan, power of his sin and dominion of death; and hence Ier. 9. 24. Let no man glo∣ry in his wisdom, &c. Death is entred into your windows; take any bondman bound with fetters (though golden) doth any man account him the more glorious? a Prince that is made a vassal and slave to every base fellow, is he the more glorious? no: So whiles men lye under the reign of death; stick a man that is dead with flowers, what is he the more glorious? alas no! his life is gone; now the Spirit of holiness is called the Spirit of life, even of the

life that never shall dye, Rom. 8. And therefore as it is said of a Flye, there is more excellency in a Gnat than in a Cedar, than in the glorious heaven, be∣cause it hath life, which the other hath not; so though men wonder at the goodly trappings of wicked men, yet the poorest and most despised Christi∣an, that hath the Spirit of life, is more glorious.

Thirdly, Because these things only purchase the more credit and honor in the eyes of men, and that of wicked men; for 1 Cor. 5. 10. We know no man af∣ter the flesh; if they do, it is that which they account themselves beasts and fools for, as David did, Psal. 73. And what is the honor of man? it is the b••sest thing that is; for it is that which is without a man, it is no excellency within the man; it is but the thoughts of a mans head and heart, than which, what more vain, what more mutable? nay, 'tis but the dreams of a mans head, for they are mistakes: If all the town should dream another was a King, who yet were indeed a Beggar (which when they awake they see) what were he the better for this? Paul, 2 Cor. 11. 23. how he doth glory in priviledges, which were better and more goodly hangings than these•• this (saith he) I speak as a fool; and what be these a Christians glory? no surely.

Answ. 2. Because that is a Christians glory which is Christs glory.

First, It is that glory wherein the glory of Christ consists, Psal. 45. 2. Thou art fairer than the children of me••, full of grace is thy lips; and 2 Cor. 3. ult. into the same image from glory to glory: Indeed Christ's greatness in govern∣ing the world is his glory, but it is because it is mixt with such holiness, Isa. 6. 1, 2, 3. Phil. 2. 8, 9. he humbled himself, and this hath given him a name, and shall be his name for ever; this is that which makes the Lord Jesus lovely and ami∣able in the eyes of all his people, Rev•• 15. 4. Who would not fear thee, or thou onely art holy! and so he is, for all the stars receive their light and shine with it, by this Sun only; and so the more a Christian excels in this, the more like he is to Jesus Christ, and so more glorious and lovely.

Secondly, This is that which gives him glory, ••. e. so far as creatures can, which is to manifest it, and hence 2 Cor. 8. 23. which is the glory of Christ; and hence Isa. 46, 13. Israel is called the glory of the Lord; Isa. 62. 2, 3. the righteous is called the glory, and crown, and diad••m in the hand of the Lord; and as God is better than the Soul, so this, viz. to glorifie the Lord, is better than to be glorified by the Lord.

SECT. IV.

HEnce see one reason why men lose their honor, their love and respect in the* 1.57 eyes of God and men; their judgements are not revere••••ed, their persons not accepted, their names and practises despised; this is one reason among the rest, a decay in holiness; the lamp is defiled, the light and lustre of it go∣ing out, and who will reverence it then? 'tis admirable to see the complaints abroad.

First, Look but into Families, what is the reason there is so much discon∣tent there, that Servants are weary of their Masters, Masters of their Servants; and there is such complaints one of another, little respect one of another? it is for want of holiness, power, and life of godliness; the Master saith, the Ser∣vant is unruly, froward, surly, flothful, unfaithful, untrusty, and must not be spoken to; the Servant saith, his Master is passionate, unkinde, wants pity to his body, and sometimes strikes him without cause, and much more careless of his soul, never instructs him, but is eaten up with the world, &c. truly this is the cause. It seems the Lord wrought upon divers in Primitive times, and

the Apostle gives Servants an item, that they may glorifie God, and adorn the Gospel of the Lord Iesus;* 1.58 how came Ioseph into ••o••iphar's books? oh, he was very holy, and very prudent; and Ile warrant did his Masters work better when his Master was absent than before, and prayed for success in his business, as A∣braham's Servant. Look but upon Husband and Wife, it is strange to see what divisions and jars there; and what's the cause of it, Wife doth not honor Hus∣band, nor Husband honor Wife? how comes this? oh, there is little holiness seen in their private walking one with another; the woman thought the man godly; had I known this, I would have seen you a hundred miles off, &c. the man also he complains of his wife, I see now I am like to be troubled with a continual dropping, a very fury of hell, so impatient, (and the next neighbor hears of it) nothing can please her; what's the reason of this? your sin makes your shame, and there's the want of holiness, 1 Pet. 3. 3. man might be con∣ve••ted by the Wife, and the Wife by the Husband; not that it is always so, but usually so.

Secondly, Look into Churches, what is the reason people lose their honor much in the hearts of Ministers? he respects others, but not me; and sometimes they think, now he strikes at me, and meaneth me, and then the heart swells, &c. what's the reason that Paul professeth he will come with a rod among the Co∣rinthians? they were babes, and carnal, and contentious, and pu••t up, little love and life; and what's the reason he sets out the Thessalonians so? 1 Thess. 1. 5. because of this they did abound, and hence commended of all Saints; hence want of growth and holiness; they travel in birth till Christ be formed, and when they cannot see that, hence they are in throws for you; what's the reason Ministers lose their glory among people? I confess 'tis not always for decay here; for Iohn in prison did not lose his holiness; and hence, when they de∣spised him, Christ commended him, and his reward was with the Lord; it was not a testimony of his unholiness, but a fore-r••nner of the end of his days, as well as of the end of his work; and hence when all Asia forsook Paul, 2 Tim. 4. 16. it was the time of his departing now at hand. But that which is the cause of it many times, is want of holiness within; and hence though men fee not, yet the Lord will not give a false testimony, nor let men do so; hence neither judgements nor their speeches reverenced; or because men see not the ancient Spirit of holiness, hence no mourning for them in secret, no holiness in speeches, they smell of the field, not walking as patterns before them, Mal. 2. 8, 9. not caring for the f••ock which Christ hath purchased with his own blood. What's the reason there is that complaint of want of love one man to an∣other, one member to another, who are bound by covenant to it, such jars, di∣visions? &c. Truly nothing makes so firm an union between man and man as holiness and grace, this tieth the knot; and it is not holiness hid, but now seen; it not being seen, hence comes all your breaches, its impossible else such small things should make it: Oh a tender heart and the life of Christ is not indeed seen; a holy man exact shall never want love, that in every company scatters something, that like Christ, goes up and down doing good, healing the diseases of mens hearts; there's a man I could dye with him in my very bosom: I am perswaded the decay of holiness in the lives of men, is the cause why Sanctification is questioned as an evidence of Justification; and hence division.

Thirdly, Look abroad into the world, what is the reason the Churches lye among the pots, and are soiled with so many disgraces, that though we be the people of the Lord, yet we are not called so? why, ja••s, divisions, earthli∣ness, want of love and mercy, murmurings, loss of former life. When Jews are shining with the glory of God, Kings and all Nations shall bring in their glory to them: Oh consider this! sin doth make you vile in Gods eyes and

mans eyes: Many complain they cannot be respected, nor received; this is the cause of it, you excell not here; others take notice of your unrighteous∣ness, unholiness of life; there's some evil in their bargaining and buying, and ill language from the people of God. Oh therefore go home and lament this, as she, The glory of God is departed from Israel; so do you here.

SECT. V.

HEnce see when the Lord doth honor us to do his work, what little cause* 1.59 there is to seek honor of men (nay though all the worlds glory be taken from you) because it is honor enough to do the Lords work; would you have more honor than Christ? this was his beauty, glory, and honor; God hath an everlasting name for you, though you have disgrace by it, nay though no suc∣cess, yet Isa. 49. 5. glorious in the Lords eye: Oh it was a sweet course of Barak, Iudg. 4. 9. thou shal•• lose honor; that's all one, said she, Let me do the Lords work, though it be in a difficult work of pursuing the Lords enemies; what profit have you on the other side, when you seek it in your pitchers? what company? &c. this was Sauls sin, 1 Sam. 15. 30. Oh worship and honor me nevertheless this time before the people; it's his reward, and it's the Devils sin to be puft up; this pull'd down Nebuchadnezar; Herod was smote with worms, because he gave not glory to God, but took it to himself; it was a heavy speech to Eli, 1 Sam. 2. 29. Because thou honorest thy sons above me, this and that I will do unto thee. Nay though men are so holy as to honor God with their lips, yet God will blast the wisdom of the wise for it: Oh therefore let this be enough, and then you will not hunger after other honor; for this is glory and honor e∣nough, and you have thought so, when your selves, Oh if I may but honor the Lord, it is enough.

Hence see what little cause any wicked man hath to lift up his head with any glory he hath, because the spirit of holiness, beauty and glory is departed from* 1.60 them; as when the Soul is departed from the body its glory and beauty is de∣parted from them, it's withered; and therefore we shall read in Scripture what names the Lord gives them, as Dogs, Swine, Serpents, a generation of vipers, painted Sepulchres, Devils in the time of the greatest profession, as Iudas, Ioh. 6. Wilde beasts, and that in the greatest outward glory; and hence the four Monarchies of the world are resembled to such beasts, Bears, Leopards, &c.* 1.61 Thus for their persons: And as for their actions, all they do is unclean, and ignoble and hence compared to Thistles, that cannot bring forth Figs or Grapes; and hence Solomon compares them, As jewels in a Swines snout, so is a parable in the mouth of a fool, it becomes them not, it's abomination in the sight of God all that which they do, though glorious before men; and at last day they shall rise up to everlasting contempt; and it is said Isa. 66. ult. their worm shall never dye, and they shall be an abhorring to all flesh, though they* 1.62 may carry it out fair for a time; the fairest professors that by their Sorceries and enchantments deceive the people shall be filled with shame, and as the Magi∣cians were smitten with sores they could not stand before Moses (being smitten with sores) so you shall not be able to stand before the Lord at the last day; and* 1.63 look as it is with Christ and his people, their cross and shame here, it is but their preparation to their crown; and hence, when Christ was put to the most open shame, then was the day-break of his glory; so all that you glory in, which God gives, 'tis but a solemn preparation for your shame: And hence, when Nebuchadnezar is at his highest pitch and thoughts of glory, then is his down∣fall;

if a man should have a crown upon his head, all honor given him, and it should be whispered to him, This is but a preparation to your execution, what little glory could he take in that? but rather fall a weeping as Paul, Phil. 3. 18, 19. when he saw some that made their belly their God, and boasted of the things of the earth, whose glory is their shame; and he speaks of them weeping: And therefore you that can sit in a chimney-corner, when you meet with your com∣panions, hang, draw, and quarter within your selves, and censute all Churches, Ministers and Christians of a Town and Country, and if you see any sores, like flyes, go and suck them and make them worse; or if not, you can make them and imagine them, and scoff at holiness secretly; and though your conscien∣ces condemn you of wickedness, yet lift up your selves with something that you have; Oh know it, your beauty is gone; never a man but glorieth in some∣thing; so much estate, so much esteem, so much wisdom, and gifts, birth, and beauty; and now as proud as Satan, but yet a stranger to the life of God, your conversation is not above: Oh poor creature! happy were it for thee if thou wer•• no man, (dying so) but the most despised of all Gods creatures, who art now abhorred of God, and shalt be the shame of all creatures ano∣ther day.

SECT. VI.

HEnce if any man hath lost his glory and esteem in the consciences of the* 1.64 people of God, see how to recover it; the Country is full of complaints and murmurings; among the rest this is one of the sorest that many com∣plain of' They are not respected, they are no body; they had this and that e∣steem in their own Country of such Ministers, Christians, and were of this esteem; now the market is fallen here, and hence offended at every one, and cannot pass for members in many Churches; and hereupon bear a private grudge against the Church, and all Ordinances in it, and flie Towns, or sit still, and comfort themselves their conscience is clear, &c. It is with many as it is with Bristo••-stones, they are like pearls, and so they go till they come to the Jewellers; and then when tried not worth two pence; so many men never came to the trial, as here Gods providences try some men more than ever losses, sorrows; Gods Ordinances try men, and thus they are found too light; would you now recover it? Oh get a Spirit of holiness! and think, Oh I have had a high esteem of my self; but I fall short of that brokenness for my vileness, and want that esteem of, and acquaintance with the Lord Jesus, that the glory of the Lord is not to this day risen upon me; Oh then make after, and merchan∣dise for this, Prov. 3. 14, 15, 16. Sometimes a godly man loseth this; is there not inwardly a decay of holiness•• and hence God hath forsaken, and suf∣fered to fall into some sin, so as man hath seen it; do you think the Lord will honor you in the hearts of his people, while you dishonor him? when you live in a vain dead-hearted condition, and disguise your selves, or in impen••tency for open offences either of opinion or practice; Be it far from me, saith the Lord, 1 Sam. 2. 20. them that dishonor me shall be lightly esteemed; and hence God will cut off Eli's children; you know what a sad letter Paul wrote to the C••rinthians; but when they saw the spiritual meaning, 2 Cor. 7. 14, 15. Paul boasts of them; Titus his affection was abundant toward them; if not abun∣d••nt confession and giving glory to God, how should you look that God should else give glory to you? it's wonderful to see, how men that have been convinced of sin, and yet would hide it, how the Lord in his jealousie hath dis∣covered them in his time; the sin hath been committed by them, and enqu••ry

hath been made, and some conviction, and yet they have wound off, and cri∣ed out of wrong; the Lord hath left them to worse evils; And so the Lord will deal with men; and so I say, hide your sin, it shall be your shame at last, and the Lord will never honor you in the consciences of his people till you out with it, and confess it; Iannes and Iambres, their madness shall be made known at last; I speak not this that men should make holiness a bridge to their own honor, and so to stand upon Christs shoulders; but that this is the way to regain such a blessing, which an humble heart knows how to want, as well as to have.

Oh then place your glory in this; of all things in the world, a man des••res nothing more than honor; it's dearer than life, and it is that which every one* 1.65 doth d••sire; Oh beloved, hunt not after shadows, feed not your 〈◊〉〈◊〉 with dreams; make not your Garl••nds of withered flowers, but in this which is your glory before God and men. Ier. 9. 24. Let not rich men glory in riches, but in this, that ••e knoweth me; It was the heavy complaint the Lord took up against his people, Ier. 2. 11. That they did change their glory; the Lord himself is the glory of his people, as shining in them by his Spirit; it was the great sin of the Gentiles, Rom. 1. 23. that they changed the glory of the 〈◊〉〈◊〉 God, into an image of corruptible men and beasts; so you know this is your glory; and oh now to change this glory for an image of glory! and hence given up to vile affections, to a corruptible minde; and therefore Prov. 8▪ 4, 8. Exalt her, she shall promote thee; admire at this! a man excels in nothing but what he admires at, or seeks not to excel in any thing but what he wonders at; you will never place your glory in holiness, nor excel in it, unless you admire at it, and it will then exalt you, and bring you to honor, because indeed it is your honor: Oh that God would work this, men would not be so greedy after the world, nor praise of men.

SECT. VII.

Quest. BUt how shall we come to this?

Answ. 1. Consider the example of Christ, and all the people of Christ at all times, who did not place their glory in these things, but in things a∣bove: If a man is to lay much out upon something in the market, if he be wise he will enquire of prudent men that know things, the worth of them, and then it fals out sometimes those things he esteems highly are of no value; so here, look upon Paul, Gal. 6. 14. God forbid I should glory in any thing but the cross of Christ; 1 Cor. 4. 13. When the Corinthians were puffed up with greatnes, to pull them down from this, he professeth he and others were the off-scouring of the world; and this was their glory, v••rse 16. Look upon Christ himself, he had as much excellency as could be, yet he cast it off, despised all the glory of the world, was a worm and no man; he professeth he sought no ••onor of men, ••ut the will of him that sent him; this was his glory.

2. Look upon the excellency of your estate in Christ, 1 Cor. 2. 21. Glory not in men, for all things are yours; take any Prince that hath a Kingdom, will he house in a cottage or spend his time and care to thatch and repair that? no, all the Kingdom is mine; and hence he will have Kingly thoughts and Kingly aims, and ends, and acts that ennoble him indeed: So here, 2 Cor. 5. 9. Know∣ing we have a house above, that there is but a breath between us and glory▪ we labor (are ambitious) that whether absent or present to be present to be accepted of him. The very reason why the hearts, minds, lives of men are so debased, as to seek their

glory in that which is their shame, is this, they know no better estate, no greater glory; the God of glory, and Kingdom of glory, and promise of glory, and Ark, and Cherubims, and Oracles of glory in Christ have been to this day hid from their eyes; hence Heb. 12. 2. Christ for the joy set before him desp••sed the shame.

3. Make the Lord present with you, and see him shine about you in his glory; when poor men come to the Court and see no King there, they bow down to his Chair; whereas if he was seen he should have all the honor then; so when men see creatures, but see them like empty chairs, the God of glory not filling of them, we bow down to creatures, but when God is seen, now the soul gives all glory to him; a man that lives without any in his house as chief, all servants attend on him; but when the Prince comes with his train, now all his Servants with himself are too little to attend on the Prince; so here, when men come to pray, or preach, or speak, Oh how doth a wicked heart seek it self? but when the Lord is seen, now all attend on him; hence when God sends his people to honor him, he first appears to them in his glory, and it never is long out of their minds; hence Abraham forsook his own Country, Acts 7. Moses forsook Egypt, he saw God invisible, Heb. 11. 26, 27. Psal. 22. ult. All nations shall remember and turn to the Lord; when the Lord is seen, all our glory is shame, Isa. 6. and now glory in that, and make him as present as at the last day, then all shall fall down before him.

4. See how every service you perform unto him, every act of holiness, quickned by the Spirit of life is pleasing to him; if a Prince be with a man, and cannot be pleased, nothing can content him, or we hear not one word from him whether we please him or not, we shall grow weary of him at last; but to consider this, he that serves me, him will my father honor, that every cup of cold water, shall have a Disciples reward, that every groan shall be heard, that what you do to one of these little ones, you do it to Christ, and Christ takes it as kindly as done to himself, that the Lord remembers the love of your e••pousals, Ier. 2. when you follow him in a land not sown, that the comfort of all your labors, tears, sufferings, shall follow you to heaven, and for ever lodge in that blessed brest of thine; Oh Brethren, saith Paul, al∣ways abound, and spend your time here, knowing your labor is not in vain in the Lord; why do men seek to please men, and place their glory there? because men see and approve them; Oh what is this to the approbation of a God?

SECT. VIII.

OH then preserve this your glory; when men have any thing in the world* 1.66 that is their glory, their Crown their Treasure, Oh they will keep that especially; rather lose life than lose their names, and glory in the world; Oh preserve the spirit of holiness, especially in these places; this hath been this only shall be our glory; and that not in name, and yet dead, but in deed and in power we have had our Christian conversation, and that not by contenting our selves with a little, but to be exactly holy; a little spot is soon seen in your coat; you shall observe it.

1. When the Jews shall be made the glory of all the earth, their glory shall not consist then in immediate Revelations, but in Sanctification; there shall be holiness and sanctification; there shall be holiness on pots and horse bridles.

2. When the Lord will be a defence to his people, and a shadow from heat, and from the Sun! it shall be when the Lord hath purged away the filth of men by a spirit of burning; not which burns up all holiness, but filthiness and self∣confidence

in any holiness, and hypocrisie, and so they shall be holy, Isa. 4. 3, 4.

3. How many men stumble by opinions, divisions, &c. (the fruits of a corrupt head, and streams of a dunghil heart) that had rather live in sorrows among e∣nemies, than divisions among friends! Oh the spirit of people, as soon as any new Calf is made, fall down and worship it, and break the antient Land-marks which the Word hath set, and then make prognostications of all ill weather, to arise from opposing their opinion; never shall our glory be recovered till these evils are confessed and lamented, and the sin of the heart, which begat them.

4. I have wondred why so few be converted (though blessed be God, some the Lord doth pick out, a few Servants, Children and Natives) is it not because either this exemplary holiness, which is our glory, is not, or not so shini••g, but our lamps are dim? Ministers preach, and hearers are ••troubled, but they then look upon scan∣dals and offences from others, and so are beaten off again, Zach. 8. 20, 21, 22, 23. Oh therefore preserve it.

5. HOw will all the world ahhor the ways we walk in, if we miscarry?

6. God will have holy Churches, he is refining the whole world now for that end, and will do so more and more, and go on.

SECT. IX.

Quest. How shall we preserve it?

Answ. 1. Take heed of harboring an ill opinion of holiness, for then if your judgements dislike it, your tongues and your lives shall disgrace it: Take heed of imagining that First, there is no grace in Saints, only immediate actings of the Spirit; this is no spirit of holiness, no more than in Baalams Ass, through which God spake to him.

Secondly, That these graces are only common; who will seek much after that, or esteem that which is but common? this is to despise the Spirit, to con∣temn the blood of the Covenant, whereby the Church is sanctified.

Thirdly, That grace is so dark and obs••ure a thing always as no evidence can be had by it, though it be peculiar grace: this is a high degree of disgrace to the Spi∣rit of Grace; if one should say here is a man, but believes not his testimony, 'tis doubtful and very questionable what ever he saith, it is a dishonor to him, take heed of this: When the Spirit of Holiness comes to us in form, it comes thus, with little peace; but when in power, with much assurance, 1 Thess. 1. 5. It is a sad thing, if that which was the complaint of the Prophet, shall be the complaint of the Spirit, Who hath believed our report, and to whom is the arm of the Lord revealed!

2. Take heed of decaying in a spirit of bounty and love, and in largeness of heart to all the people of God, nay, to all men, so far as you have time and strength; let a man be never so great a Prince, if he once lose his boun∣ty, he loseth his glory; so here Isa. 58. 8. Give bread to the hungry, then shall thy light break out of obscurity: Many complain that New-England hath so little love, Non-members not visited, not regarded (though many times unjustly) Oh they thought to see so much love, and care, and pity; but here they may live and never be spoken to, never visited; Oh take heed of this; Nothing beautifies a Christian in the eyes of others more than much love, (hypocrisie is naught) Oh excel here; visit poor families, sit one half hour and speak to discouraged hearts, shew kindness to strangers; such you were; Ile warrant God will bless you, this was the glory of Christ, full of grace and truth.

3. Be very careful in receiving in of Members into Churches, one ill

man will be a spot and pollution to all the rest, Iude 12. spots in your feasts; you know how many come over, how it begins to be pleaded for, What, not baptised, and Professors? and yet how many are disfigured? therefore try them well; take heed of thinking Elders or Churches are too strict.

Fourthly be much in prayer for the Churches, Isa. 62. 7. Give the Lord no rest till he make Ierusalem the praise of the whole earth, that's the way; do you see any sins in the Country, go and stand in the gap with Moses, and though the Lord offer to do good to you, yet turn him not off so, till he promise to re∣lieve his poor Churches also; beg and this will do it; be much in fasting; it is a shame for us (who are laying the foundations of many generations) not to be much with God in prayer and fasting; and that when in other places there is so much sowing of this seed.

CHAP. X.

Shewing that counterfeit Grace is not lasting.

VERSE 8, 9. And the foolish said unto the wise, Give us of your oyl, for our lamps are going out. But the wise answered saying, Not so, lest there be not enough for us and you; but go you rather to them that sell, and but for your selves.

SECT. I.

IN these words is set down the effect which this awakening cry took in the foolish Virgins only:

First, They come to feel, and so to complain of the want of oyl.

Secondly, They petition the wise, that they would give them of their oyl; which latter is amplified in vers. 9. from the answer the wise made unto them.

We shall open the words as we come to observe any thing from them; and begin now with the complaint [Our lamps are gone out] or going out, it is all one; The wise Virgins lamps did grow dim, but yet their oyl was not spent; but here their oyl was spent, and hence their Lamps were go∣ing out.

That counterfeit and c••mmon grace of foolish Virgins, after some time of glo∣rious* 1.67 profession, will certainly go out, and be quite spent: It consumes in the using, and shining and burning. Luke 8. 18. To him that hath shall be given,

but he that hath not, shall be taken from him that which he hath. Joh. 15. 2, 6. Every branch in me that beareth no•• fruit it withers, then it is taken away, and so it is consumed, and in time burned; and hence, many that are first, are ••n time last, Matth. 9. 20. and many that are last first: Men that have been most forward, decay; their gifts decay, life decays, and these are last: and last are first; many newly brought home to Christ, excel them, and live so, and die so, that one would think should never hold out. I need not speak more, Scripture is so abundant: I say it is after some time of profession; for at first it rather grows than decays and withers; but afterward they have enough of it, it withers and dies: And look as it is with some bodies when they are healthful, they grow by all means; but when once Nature is spent, and now declining, no∣thing recovers them, though they may be kept at a stay for a time, but dye they will with their best cordials in their mouths; so it is here.

For Explication of this Point, we are to attend how and why this is thus; and that not in the worst, but in the best of the foolish Vir∣gins.

First, The Spirit of God comes upon many hypocrites in abundant and plentiful measure of awakening grace; I say it comes upon them as it did upon Balaam, Numb. 24. 2. And as it is in overflowing waters, which spread far, and grow very deep, and fill many empty places, they fall upon the ground, they come not from any spring within the ground; and hence though they last not always, yet they last some good time; so it is here, the Grace and Spirit of God come suddenly and plentifully upon many a man, which gives them a time of flourishing, it comes not from imitation, or education, or moral perswasion on∣ly, but physically from the Spirit of God, 1 Sam. 10. 12. when they wondred that Saul was among the Prophets, one answered, who is their father? who gave them this gift of prophecy? is it not the Lord? so the fame Lord is rich to Saul also: And I say it is only awakening grace; for renewing grace, savingly to change their nature, is not given, but awakening grace, which works upon conscience, and conscience upon the whole man; and thus it was here with these Virgins, they had wonderful light, and a spirit of illumination to see the Lord Jesus, and hence to look for him with much affection and forwardness, as well as the wise, and to keep them company in Church-fellowship, and though they were secure, to complain of their decays, and desire the spirit of grace which they saw in the wise.

Secondly, Though it doth come upon them thus, yet it doth never rest within, so as to dwell there, to take up an eternal mansion for himself, Isa. 11. 10. his rest shall be glorio••s, Isa. 57. 15. This is a favor the Lord shews only to the 〈◊〉〈◊〉 above all people in the world besides. Rom. 8. 11. If the Spirit which raised up Iesus Christ from the dead dwell in you, it shall q••icken you, and seal ••ou up to be Sons, as it is there expressed.

Thirdly, Hence it doth decay by little and little; as a man that dwels not, but so journeth for a little time in a house, he removes by little and little, till at last he is quite gone; as ponds filled with rain water, which comes upon them; not spring water that riseth up within them, it dries up by little and little un∣til quite dry; as it is with light, after the Sun is declining and setting, it de∣creaseth by little and little, until it be turned into darkness; so it is here; and as it was in the Cherubims, where the glory of God was, and the Lord de∣parted by little and little; as in Saul, first he neglects the command of the Lord in one thing, then in another, then the Spirit of God departed, and 〈◊〉〈◊〉 vil spirit of sadness came upon him; and then he threa••ens David, then kills the Priests of the Lord, then goes to a Witch, and at last kills himself; and I say this is because the Lord dwels not there; and hence Ioh. 15. because the branch is not engraffed into the stock; and this is usually at the very heigh•• of affecti∣on

on and profession; as the stony ground sprang up; when did it wither? when it came to its height; as flowers that come to wither when they are come to their height of growth; and hence also men when they have most, and best means, and affect, and love them, yet then they dye and wither. And it de∣cays by Four means.

SECT. II.

First THrough want of daily nourishment and supply from the Lord Jesus; for look as it is with many bodies, suppose they have life, yet if there be not daily nourishment for it, and wholsom also, it will dye ere long, and consume; so it is here, there is a kinde of life which hypocrites have from Christ, and it may be fed, and so they live for a time; but this the Lord ever doth for them, they are not always fed, and hence die, as it is Iohn 6. some were quickened to follow after Christ in the wilderness for loaves, some for bet∣ter ends (as his Disciples) but the Lord knew their want, labor not for them at that perisheth, but for that which gives everlasting life, which Christ will give you; and hence the whole Chapter is spent upon this, to feed upon himself, whence the best were offended: Let a man partake of all Ordinances, Privi∣ledges he shall finde nothing else but decay unless the Lord be in them all to give daily nourishment, Ephes. 4. 16. daily, I mean, as there is decrease of that taste they have had of the Lord.

Secondly, Through the emptiness of a form; for when the Spirit of God dwells not, but only comes upon a man, it is not long but it corrupts into a form ever after; a man at first knows many truths, and at first is affected with them, he doth not presently forget them, or shut his eyes against them, but af∣ter he hath known them a little while, at last the sweetness of that knowledge is lost; and so he hath a form of knowledge, like lessons which a man hath been much affected with, but having plaied or heard them oft, he hears and knows them, but is not affected with them, Ezek. 33. ult. So at first a man doth many duties with delight; stay a while, and he keeps the duty, but the delight is gone in it, and so hath an empty form; now where the power of godliness and the eter∣nal life of Christ is not, it degenerates firstly usually into this form, and this is all that is left; and the form being empty, hence first, A man comes to loath the truth, and profession of the ways of God which once he loved, and so in time to fall and decay without as well as within; as drink or milk at first are sweet, but stay a while and (the spirits not preserving themselves) then it grows dead, and sowre, and sapless, and so it is here. Capernaumites at first be affect∣ed, then they fall to a form, then hard to be wrought upon, their hearts fat under all means; if thy light be darkness, how great is that darkness!

Thirdly, Through the power of lust; for where the Lord dwells not, there sin reigns, and it will get head where it hath had any affront, and so choak the power of all means, and hence a man withers, as in the thorny ground, it grew up and choaked the word.

Fourthly, Through the fitness of external temptation, which must and will prevail, when the Lord is not within to keep the Palace; it is stronger than all common graces in the world, and will draw away the heart and life, Rev. 3. 10. there is an hour of temptation which tries men, which will discover men in∣deed; now those temptations are ever suitable to places and persons.

SECT. III.

First, SOmetime the temptation is extream want, as it was with the Isra∣el••••es, when they were under the oppressions of Pharoah; Oh to sa∣crifice to the Lord in a wilderness, and to enjoy the land of Canaan, where they should have Ordinances, Oh they are much taken with this! and many prayers and groans to be delivered out of their oppressions; but when they came to the wilderness, and there did want bread, and then water, now they murmur; which murmuring God remembers, and casts them off for: Had they not Moses, and the cloud, and God's promise, and experience, why did they complain? Oh to bear want, they could not! extream want is like extream sickness, it makes all sweet things bitter; some wants men can bear, but not extremity; this saddle doth pinch so hard; so the young man, for∣sake all for me, saith Christ, but he could not; God and Creatures are enough, but not God alone; so it is with many a man, he can be content to lose something, but when brought very low, cares and fears grow up and choak all.

Secondly, Sometimes the want of spiritual supply; a man looked for much from the Ordinances, and finds it not; not because the Lords heart is streitned, but because theirs are not enlarged; and hence they have enough of God, and all his Ordinances; they have had the heart of them, and now let them lie fal∣low, Zach. 11. my soul loathed them, and theirs me.

Thirdly, sometimes abundance of outward blessings, peace, liberty, plenty here; now these things, like ground in Summer, 'tis strange to see what lusty weeds now there be, that did appear dead in time of winter, D••ut. 8. 11. Oh then take heed thou forget not the Lord thy God; now proud and secure, and forsake all.

Fourthly, Sometimes persecutions from men: if hot and total ruine be threatned, this scares from God.

Fifthly, Sometimes corrupt Teachers and delusions among them.

Sixthly, Increase of iniquity in good and bad, in the place where men live; hence love waxeth cold: All which are Matth. 24.

I will name no more, but thus mens common grace comes to wither, and dye in them; and the Reasons are these.

SECT. IV.

HEnce do not trust men too far, nor boast of any man too much, especial∣ly* 1.68 in regard of his glorious profession and affections at the first; God sends divers of his faithful servants to a place, and many at first hearing are wrought upon, battered down, convinced, mourning after peace, going to Ministers, delight in Ordinances; now many Ministers bless God for their conversion, and many a Christian is put out of doubt of it, parents of their children, and children of their parents, one brother of another, and one Christian neighbor of another; whom he got out once to hear, and once hearing over∣came; and for a time there is no other: Oh take heed of boasting too much, it may be they may and will fall (before they have lived many years) down, when at their height: what man was ever sought unto more than Iohn? all Iudea came unto him, yet at last they forsake him, rejoyced but a season in that light; they went also from him to Christ, Ioh. 7. 26, 32. yet Iohn complains, none re∣ceived

his testimony; Christ himself preached in Capernaum, and 〈…〉〈…〉 exalting a man, they boasted in him; yet onely a few Babes which the Lord wrought upon; the Galathians would lose their eyes for Paul, yet a••terward they flight him, and join with false teachers against him: Oh therefore pray for them, and weep for them, but do not trust them too far; neither trust your selves too much; Ioh. 8. 31. Then are ye my disciples if you continue; Demas forsakes Paul, all in Asia forsake me.

SECT. V.

HEnce be not offended if we see many apostatize, and fall from their most* 1.69 eminent profession; the Lord hath here foretold that after some professi∣on their lamps will go out; we do not wonder if ponds full in winter are dry in summer, because it is the time and season of it, and they want springs to feed them; and never was there any time since the world began that there were such Apostacies as now.

First, One man after much profession intends to follow the Lord, consci∣ence is troubled at humane inventions; Oh, saith he, if delivered, well enough, though I lose never so much! well, he lays out all, and is delivered; but that which quiets conscience, doth not quiet his heart and affections; but his very loss for conscience makes his lusts and desires after other things break out more eagerly, and men cannot now live upon Gospel only, with bread and water; no, no, you are deceived; as it is with sick men, they let go all their estate for recovery; but when recovered, they must get up their estate again, this will not satisfie: And thus some fall spiritually.

Secondly, Others they sought for much in Ordinances, but finding not what they looked for, Ordinances are but as pictures fair a far off; but when men come near them, Word, and Fellowship, and people of God, then they despise them, because they find not a living God there.

Thirdly, While God keeps men under sad temptations, wants and afflicti∣ons; Oh then they are humble, and pray; but when blest with ease, and peace, and plenty, and honor, then how lofty and secure? this is better than the Lord: Never such a decay of the spirit of prayer; never was there such a con∣confusion in the world, such burning of Cities, slaying of men, rents of Churches, God minding to stain the pride of all glory; and yet never such hearts.

Object. But to stand so long, and yet to fall, seems strange?

Answ. If soon it is a wonder, but if long it is no wonder; if once past grow∣ing, you do not wonder if an oak be now decaying.

Obj. But they keep their profession still, only in one thing vile, the error is only in their minds; a spirit of discention from the people of God.

Ans. Scarce shall you see one man in a hundred that is vile in every thing, that falls totally; the foolish Virgins did not so, yet their oyl was spent, and their lamps going out; there was a man that was slain suddenly, and his blood in his face was fresh, his beauty glorious, and many weeks continued without pu∣trefaction, yet life within was gone; so 'tis the condition of many a man by one wound or sin: And hence a Physitian at Wittenb••rg writes of the cause of it; be not therefore offended at them, but wonder at the Lord that he keeps thee; I know there are decaying Saints, but they recover again here.

SECT. VI.

OH therefore labor for the grace that may last,* 1.70 the bread that may last to everlasting life; in all bargains and buildings men will have a special eye to that which will last; if it be rotten, let whosoever will take it; and be sure it is so; for when God doth fully awaken you, you will see it is not right; the foolish Virgins they though they were we••l before; but now after some time, and awakened, they see it will not hold nor continue. For the Lords sake be suspitious here; fear lest a promise being left, any fall short of it; other things will not last, neither Creatures, nor the Lord to do you good, unless you have everlasting grace. It is a time the Lord is stripping the world of all ornaments, your Wives, Children, Churches; God will take your Husbands, Parents, Mem∣bers, Ministers from you; yet if a heart to close with the Lord, Oh this is right.

Quest. How?

Answ. 1. Take heed of any affection, without first subduing the contrary lust; for if you mingle them, the one will choak the other; this is sowing among thorns, Ier. 4. 3, 4.

2. Maintain it upon an everlasting root; if the Lord gives you grace, and you set it in your own garden, it will dye; no, let it receive life from the pro∣mise, that unchangeable love, and grace, and faithfulness; say, if that supports not I fall, 1 Sam. 23. 5. Isa. 46. from gray hairs, I will carry thee; Psa. 23. 2, 3. the Lord leads to waters, he feeds: But I decay? yet he restores my soul: Oh but he afflicts much? yet his rod and staff comfort me; I shall dwell in the house of God for ever. Be more empty as the Lord fills you. But oh the sin of this world; all the creatures in the world cannot content, but grace doth, and hence men re∣gard not the Lord; and hence you perish, and your grace shall perish also.

CHAP. XI.

Unregenerate persons may have a sence of their want of Grace.

SECT. I.

Our Lamps are out.

THat foolish Virgins, or unregenerate persons may see and so com∣plain* 1.71 of an utter want of all saving grace.

Look but upon this pattern, they thought they were rich; and had something, but now they see they have nothing; and hence when they search their lives, our lamps are o••t; when they search their hearts, is there any Grace, or Spirit of Christ, or Christ by his Spirit there? no, our oyl is spent, and hence give us of your oyl; they saw nothing

now. The same persons that are sometimes so puft up, that they think they are rich and stand in need of nothing, may be basely dejected, and so feel a want of all things.

Quest. How may this appear?

Answ. First, Because this is no more than what the Devils have; if this be Sanctification, to see, I have no Sanctification; if this be Humility, to see, I have no humility; if this be cleanness, to see, I have nothing but uncleanness; the Devils then are sanctified and cleansed; who as they are unclean spirts, and accursed of God, and set apart to all evil and sin, and bound up in the chains of darkness, so they know it; they believe the Word, and they know they have no Christ, no Grace, no love of God, never shall see mercy, comfort, &c. and tremble at this, with whom there is nothing but a fearful looking for of Iudgement.

Secondly, Because this is no more than what the Law may bring a man un∣to; For by the Law Rom. 3. 20. is the knowledge of sin; i. e. not only of gross sins but also of secret sins; for Conscience which is in every mans heart will discover the first, men that live under the Law see more; and hence Paul speaks of himself, so far forth as under the Law, Rom. 7. 7, 8, 9, 10, 11. Now that which may be wrought in a man meerly by the Law, may be wrought in a man under the Law; a man under the Law, is under the reign of the Law, which is to convince of pollution universal, and so to curse; The Law is not the ministra∣tion of life to any man, 2 Cor. 3. 7. Gal. 3. 24. and if the Law may convince of sin thus, this sight of sin and vileness is no part of eternal life; and therefore foolish Virgins may well come thus far; and this will especially be found among them where there is a searching Ministery, that there is scarce any close conveyance but the Word discovers them: Gehazi cannot carry it so closely, not Ananias so cunningly, but Elisha and Peter will find it out; Heb. 4. 12. The Word is quick and powerful, and searchetls, which is but a common work; and hence when Peter had told Simon Magus, Thou art in the gall of bitterness, he denieth it not, but saith, Oh pray for me; indeed if the Word discovers the strong-holds, and high forts, and secret lusts and imaginations, and beats them down, and so brings the Soul in subjection to Christ, and into captivity, that is it which is the power of the Gospel, and love of Christ peculiar to his peoples works; but to let a man see he hath nothing but filth, and to be a little affect∣ed with it, this is no more than what is wrought in a deceitful hearer. Iam. 1. 23, 24. The Law or Word lets a graceless heart (a forgetful hearer) see him∣self; and what can it truly discover to him but his vileness? this glass will disco∣ver their smallest spots; this Sun will let you see ••otes; you know and see, and that's all.

Thirdly, Because this is no more than the awakening of sleepy Conscience, which the worst man, and closest hypocrite may in time have; Cain's consci∣ence while it is secure, thinks his offering as good as his Brothers; but when awa∣kened, now my sin is greater than I can bear; Saul goes on in persecuting David, and thinks God will help; and hence 2 Sam. 28. 5. goes to Urim, &c. but God answers him not; now he sees his condition, and makes a doleful complaint of it, That God was departed, and no answer: This is usual; Psal. 9. 20. Put them in fear, O God, that they may know themselves to be but men, weak, sinful, vile men: When the Lord sets up his Judgement Seat in a mans conscience, not only gross evils, but the secrets of all hearts, all mens hypo∣crisies are then opened to themselves, as at last day to all the world; and hence as hypocrites consciences shall be broken open at the last day, so now also in this life, they may see their profession to be but paint; hence Isa. 33. 14. Hypocrites are afraid when God appears in anger; Oh who shall dwell with God? they are sometimes so confounded with the holiness of God, and the terror

of God from thence against sin, that who shall dwel with God? are there any in the world that can stand before him? now all is paint, and vile be∣fore him.

Fourthly, Because Hypocrites may have experience of a great change wrought in them, which decaying and corrupting, they may sensibly finde a want of what once they had; which though they thought it had been saving grace, or that which would commend them to God; now they see they have no grace at all, hence are lest as these Virgins; if a man never was rich, he cannot be sensible of being a Bankrupt, a Beggar; Look as it was with Adam, he was in a happy estate, in the image of God; now when lost, he saw himself naked, and was ashamed, and was this saving grace? no: So though Hypocrites attain not to that righteousness, yet they may attain to many spirit••al excellen∣cles, which they may prize exceedingly, as those that commend them before God and men; but these corrupting, they may now easily see their naked∣ness, and vileness, and want of all: Saul had the Spirit of God we know, but 1 Sam. 16. 14. an evil spirit came, and Gods Spirit departed; did not Saul know this? the having of Gods Spirit made him more sensible of the evil spirit; so it is with many a man; the Spirit of God doth depart, and he cannot pray nor prophecy, nor speak, nor think, nor do, as he did; nay he may find an evil spirit upon him; and is this unknown? may not foolish Virgins know this? as Sampson when shaved.

Fifthly, Because that which is sometimes a just judgement of God upon a carnal heart, that they may see and feel; but many times (I say not always, because the Lord doth use this to prepare for mercy) it is so that men that have despised grace, and Christ, men that have coloured it over with God, and thought highly of themselves for what they had; they shall see all their professi∣on is but paint, and all their Gold, Tin and Copper: Io••. 8. 21. You shall seek me, and shall not finde me, but shall dye in your sins; seeking ever presuppo∣seth a want; so that you shall finde a want of me; and if of me, of all life, of all grace, of all comfort and good; and this loss the Lord makes a punishment which they shall bring upon themselves by contempt of him.

SECT. II.

HEnce we may see the woful condition of those. viz. First, Consider how far from eternal life those are that never knew their fall;* 1.72 the foolish Vir∣gins knew their want of oyl and shining, and yet were foolish, and yet were shut out; how great is their fall then, and how great their misery, that have had burning lamps, but now know it not? this is the state of many a professor, many a man who is fallen from the Lord, and the affections once he had, but he knows it not; God did enlighten him, but now he is blinding of him; he did affect him, but he is now benumming of him; he did make him tender, but not he is making his heart fat; he did make him low in his own eyes (as Saul, but when a King then pu••t up) so God is swelling of him; but this is most grie∣vous, he knows it not, Isa. 6. If a man did know his lamp were going out, he might seek, as these, for it, and possibly find it; but now no hope unless the Lord help; as we see men wounded and falling, they are astonished at the blow, that they know it not, and may die, unless those about them dress them, and send to and fro for help for them; so it is with many; men are so stupifled with some blows of their lusts, that unless Christian friends exhort, admonish and send their prayers and tears to heaven to the Lord, no hope of recovery again; and whether the Lord will be entreated is hard to say; surely it is rare, and yet

thus it is 1 Ioh. 5. sometimes, if it be not a sin unto death; but in a Brother, grace will fetch help; but if the man never had grace, and now fell without feeling, there's little hope; if a man can feel no sun rising upon him, nor yet how the day goes away, whether the Sun be setting or no, it argues miserable carelesness, or miserable blindness, and that the man is in darkness; so here.

Secondly, What will become of them that were never cast down so low as these, that never came to be so good as Hypocrites,

For 1. You were born and have lived not only in a sinful estate, but in a Christless estate; dead without all life, every part of thee polluted.

2. If the Lord doth draw any out of this estate, he will make you know what poor creatures you be, that you shall say, I thought I had been thus and thus, but I see I am wretched; I thought I should be saved, but now I am con∣demned, so that your mouth shall be stopped, Rom. 3. 21. else you would ne∣ver come to the Lord, to your Fathers house, and prize the grace of God, if any husks to live upon now.

3. You never knew this; never came to complain to any Christian, Oh my oyl is spent, my lamp is out; Christ and Spirit, and all good is gone; no, you think your selves rich and want nothing; you have some know∣ledge, restraint of good affections, and full of these, The Lord will spue you out his mouth, if it is thus with you: Nay, although you have means and hear of it, yet all the world cannot make you know your nakedness, misery, sin and emptiness; Well, if the Lord doth not set up a Judgement-Seat now, you shall be called before it one day, and then your secrets shall be made manifest before all the world; and because you say you see, therefore your sin remains;* 1.73 so say I to you: You never did contemn God, nor hate God, &c. therefore your contempt remains; if it be, there Christ will discover it, and so remove it; but is it not so •• therefore you sin re∣mains.

SECT. III.

HEnce see the deceit of that sinful opinion,* 1.74 That true Sanctification is to see I have no Sanctification; and cleaness of heart to see nothing but uncleanness; and that this is poverty of Spirit, to see no grace in a mans self, nor no Christ there; and this not only hath••been, but it seems is scattered still; which as it is pleasing to many a graceless heart, and suit∣able to his lust, so it carries a fair cloak of Humility and Self-denial in it, and makes way for such an Evidence which the Scripture did never yet declare.

Poverty of Spirit is a Grace peculiar to them that shall have the Kingdom of Heaven; But to see no Grace is common to those that shall be shut out of the Kingdom of heaven; none but those that are justified can be savingly sanctified; many that shall be condemned, may see, do see that they have no Sanctification: And therefore this is no Sanctification.

1. If this be Poverty of Spirit to see no Grace, then Common-grace is Spe∣cial-grace, peculiar to the Elect, as true Poverty is.

2. Then it is a grace of the Spirit of God to maintain an untruth, and to give the holy Ghost the lye; for where there is Poverty, there is Grace and Christ.

3. Then the Grace of Poverty of Spirit, should be quite contrary to the Spi∣rit of Grace, which makes us know the things given us of God; but this poverty of Spirit makes us not to know them at all.

Yet many will profess this true Poverty of spirit, and this is true Sanctifi∣cation indeed.

First, It is true, where there was never any of the Grace of Christ, but men have run upon Reformation without Christ, and affection, &c. there men are bound to see their black feet, and happy is the heart that can pull off every feather from such crests; but where it is, and the Lord hath given evidence thereby according to his Word; now to deny it is devilish, for it was he that said Iob did not serve God for nought, and is a lye, of which he was the Father; and is great unthankfulness to the Spirit for what he hath done.

Secondly, If there be no Grace in a Christian nor Spirit, but all in Christ, then say it upon the house tops, and be not ashamed of it; men must see nothing, because they have nothing; otherwise let this delusion rot, and never find acceptance in holy hearts; and yet how many still describe an Hy∣pocrite by all the Graces of the Spirit, Faith, receiving Christ as King, Priest, and Prophet, &c. and so are clean creatures and upright men, by see∣ing nothing in themselves, contrary to Christ, Io••. 13. You are clean, but not all.

Thirdly, It is true, a gracious heart is apt to deny all the Lord hath done for him; yet the Lord likes not this; as Calvin thinks Peter did, Lord, hands, and feet, and all; no, saith the Lord, thou art clean in head, and all but thy feet; and hence needs no washing but in that: And what more frequent than this sin? but to make what is sinful a duty, this is to turn day into night, and night into day, to call evil good, and bitter sweet.

SECT. IV.

Quest. 1. BV•• doth not the Lord bring every man to see nothing in him∣self?

Answ. Yes, that the Lord doth in preparing him for Christ, or in draw∣ing him toward Christ, but it is where there is nothing, neither poverty or any other grace.

Quest. 2. But is not this poverty of spirit, or do not those that are poor in spi∣rit see nothing?

Answ. 1. In regard of their unregenerate part, which the longer they live, the more they feel of the evil of it, and so the more poor they grow; they see no good there, and so account themselves the most miserable men, mourning more under it than ever; yet to see no good at all in themselves, this, if their eyes be open, they are not to say, I delight in the Law in the inner man; and hence a regenerate Christian is vile in his own eyes after all duties and enlargements, he sees how all is defiled with a filthy heart, and hence Prov. 30. 4. I am brutish; and he speaks of his natural estate, and in that part, for else it is cross to 1 Cor. 2. 10.

2. They see nothing in themselves to commend them to God in point of Justification; here all Paul's past and present righteousness is accounted dung.

Quest. 3. If an Hypocrite sees and feels nothing, and those that are poor in spi∣rit do so? what is the difference?

Ans. The differences are many. 1. He that is truly poor, sees so much vile∣ness, as that he loaths himself, Ezek. 6. But the Hypocrite if he hath any ex∣cellency, remains full of it, proud with it; if it be gone, he seeks himself a∣gain, and loaths not himself.

2. True poverty of spirit drives a man out of himself, and all carnal con∣tents,

tents, as well as graces, to mercy, to live there, and cleave there, as in the Pro∣digal, he did not only see a want, but feel a need of bread; I die without it, Psa. 40. 9, 10. But another that sees no good, either is not driven out of his con∣tents, but when he sees nothing, as C••in, builds Cities, or if he see's some good in himself, then he is not driven out of himself.

SECT. V.

HEnce see which is the surest and safest way of evidencing our good estate, * 1.75 for here men now are perplexed, either 'tis by seeing no grace, and so ex∣pecting the witness of the Spirit, or by seeing some saving work of grace, and so looking to the witness of the Word, and waiting for the confirmation of the Spirit; for seals do but confirm the Promise and Covenant; if it be by seeing no grace, then either by seeing no grace, without having the being of it, and now wait for a revelation, and then 'tis a delusion, for he is under the condemna∣tion of the Word, and therefore far from consolation of the Spirit; or by seeing no grace without seeing the being of it: If so, then a man must seek for a wit∣ness of the Spirit, without understanding the meaning of the Spirit, or of the witness of it; and so a man must shut his eyes against part of the truth, that he may see another part; a man must see that he is beloved, but not thou be∣liever, or thou called, art loved or justified. Oh then take heed of this way of evidence; or else by now seeing grace, and waiting for a witness; now this is safest; for when ever the witness comes it is certainly right now, not a delusion: Hereby we shall see the full meaning of the witness and compass of the Lords love. And therefore take heed of denying all grace, and seeing nothing, and then wait for a Revelation, and if it comes now 'tis right; no such matter; you may see nothing, and to hell, and no consolation to them that see nothing; think not that this is poverty; it may be a seal to a blank, to such a one as the Lord never intended mercy unto; that which God promiseth pray for, Zach. 13. ult. first, to say It is my people, and then the Lord is my God; find that the Lord makes you his people, and then say so. Let all know this is ne∣ver questioned, whether the Spirit be the cause of witness, and clearing our e∣state; but whether by seeing nothing, or shewing something; here's the mystery of it: Oh that God would make you hear, that are called away from the sim∣plicity of the Gospel of Christ: These foolish Virgins were wiser than many now a days in this particular, they cried for oyl in their lamps, or they knew they could not be accepted of the Bridegroom.

Oh search and try your selves throughly,* 1.76 for you may come in time to see all your paint fall off, all your guilt discovered, &c.

CHAP. XII.

Of the desire of Grace that may be in Hypocrites.

SECT. I.

Give us of your Oyl, &c.

THat foolish Virgins may, and seriously do desire,* 1.77 not only Sal∣vation, but Grace it self. For these Virgins did not only de∣sire the Lord to open to them, but give us of your oyl; and this they do not desire in shew, but seriously, for they felt a want of it; our lamps are out, out oyl is spent, our misery is great; Oh now help us with your grace: This may appear in these particulars.

First, They may feel a loss and a want of it, and having some hope in this life to gain it, hence may seek it; thus not only the Virgins, but Simon Magus Acts 8. 24. when he was convinced he was in the gall of bitterness; he doth not only content himself with his own, but doth commend himself to the de∣sires of the Church, and Apostles, Oh pray for me, that none of these things may come upon me, but that I may be brought into another estate, whereby I may escape all this, Amos 8. 11, 12. I will bring a famine, not of bread, but of hearing the Word, i. e. you shall feel a woful want of that, and of the consolation, life, and spirit of that, and you shall go from sea to sea to find it, and shall not: Oh that I had taken my time, will the careless ones say!

Secondly, They may have a high opinion of it, and see a marvellous ex∣cellency in it, and hence may be drawn to desire it, Ioh. 6. 33, 34. My father gives you bread from heaven, which Moses gave not, and such bread as gives life unto the world; then said they, Lord, ever give us of this bread; and yet they were carnal, and desires carnal, arising from the sight of the excellency of it; that Scribe Matth. 12. 33, 34. To love the Lord thy God with all thy heart is better than all burnt offerings and sacrifices; Oh that's admi••able, the Ordi∣nances are good, and Creatures are good, but this is better: As a man when he admires the world, he ever desires the world, though he never hath it; so here, as in Balaam: Not only Word and Spirit may commend it, and so they may desire it, but the excellency of it in the lives of the Saints will com∣mend it, so as carnal hearts may desire the company and love of such men a∣bove all in the world, Rev. 3. 8. Gen. 26. 28. We saw God was with th••e, ••nd that thou w••rt blessed of the Lord; and hence there are some desires after it, 2 Pet. 2. 19. Men escape pollutions by Christ.

Thirdly, They have a taste of the sweetness of it, and hence may desire it, Heb 6. Iohn was a burning light, and they rejoyced in him, and all Iudea and Ierusalem flocked to h••s Ministery, and came into the wilderness after him;

the savor of the grace of Christ may wonderfully draw desires after it, they may find such a sweetness in it, L••k. 13. 26. Many shall say, Lord, have not we can and drank in thy presence? that is, they find much sweetness there; the Lord taught among them; they desired him, and thought he was their own, yet shut out; and hence verse 24. Many shall se••k to enter in, and shall not be able.

Fourthly, They may and do grow up in a glorious profession in the ways of grace, and such a profession as to stand it out against persecution, as the thorny ground did, and may have some growth toward it, which cannot be without some desires and springings of heart after it.

SECT. II.

HEnce let this be an item to all the people of God, to preserve with all care, and not to lose,* 1.78 but to make much of the Spirit of Grace inherent in them; for look as the Lord Jesus, when he would make his Disciples wonder at their blessedness, and make much of him, and his love, saith he, Many Kings and Prophets have desired to see these days, and have not seen them; so many pro∣fessors of great parts and gifts shall desire to have that Spirit of Grace and Peace which you have, and shall never see it, never shall have it: when Davids heart began to be drawn away by the evils of the world, and then beheld the vanity of that, his desires are now turned another way, Oh it is good for me to draw nigh to God, that's good: As if he had said, though it be good to have the things themselves; yet it is not good for me to draw too nigh in my desires and esteem of them, but good for me to draw nigh to him. It may be sometimes your hearts are taken off from esteeming your condition, and what the Lord hath done for you; and hence no desire after the Lord or his Grace, but the lawful comforts of the world, not inordinately, but if I had so much, or as good as others, then well. Psal. 141. 4. David entreats the Lord not to encline his heart after any evil thing, no not after the wickeds good things, Let me not eat of their dainties; for grant that thou losest all these things, which others have; the time will come when the greatest Prince, and those that have their desires filled here, shall say, Oh that I was in that mans estate! Let the Lord therefore exercise you with many wants and sorrows; remember this, your end will be peace, which the worst would give a world for another day.

What then will become of them that never desired grace at all, because they are well enough without it!* 1.79 a man cannot live (say they) by praying, and hearing of Sermons; such duties are troublesom; hinderances, not desirable helps; and when any Ordinance comes, when will Sabbaths be ended? and as for the people of God themselves they can see no difference between them and other men, nay, they think them worse; if this be your Religion, God keep me from your Religion. Nay; they can see no beauty in Christ to desire him; they can desire that they were not kept inso much on the Sabbaths, not so much pains taken with them to instruct them; it may be these may desire that their hands be kept from stealing, their tongues from cursing, and their feet from run∣ing to shed blood; but the life of Grace, and power of it, they desire not that, nor never did: I remember when David was in extremity, Lord, saith he, my groanings are not hid from thee; this was his comfort when he could not pray, Psal. 38. 9. But here it is otherwise: Canst thou if extremity should come upon thee, say, Now I am not able to speak, Oh remember my closet tears,

my midnight groans, and daylight complaints, and those daily sighings after thee which have arisen from this sorrowful heart? did the Lord never work this in thee? if extremity comes, and thou hast no such thing to witness for thee, do you think that you shall meet the Bridegroom in peace? Oh no! go home, and make thy mo••n over thy own Soul; the Lord is far from me; if many seek to enter and shall never be able, what will become of me?

Hence see how many people deceive themselves in their evidencing of a good estate,* 1.80 who because they see no oyl in their vessel, nor see no shining in their lives, yet because they desire it, they think hereupon the Lord accepts them and their desires, and therefore the Lord will fulfill them; this very con∣ceit keeps thousands in their sins and miseries, and that under conviction of them; yet I desire it were better with me; and they think Hypocrites make shews of this and that, yet they have not unfeigned desires; and here thousands rest, and this slays them, as Prov. 27. 5. The desires of the sluggard kills him.

SECT. III.

Quest. BUt doth not the Lord respect the groanings of his people? doth not Christ say, Joh. 4. 10. if thou hadst asked, &c. doth not the Lord look upon the inner man, the very frame, nay, desires that have been past?

Answ. Yes, there be some desires which are evidences; some which are not; I shall discover them that be unsound in the particular example of these foolish Virgins, &c.

First, Those are unsound desires, which arise in the soul easily, without feel∣ing a need of the Lords almighty power and Spirit of life to work them at first; we shall finde that the desires of regenerate Christians do not come easily, but they finde a need of the Lord to draw them. Ier. 31. 10. Lam. 5. 21. but the de∣sires of others spring up easily and quickly; as these foolish Virgins, they want∣ed oyl, they could quickly desire it; and they go to their fellow-breth••en for help, Oh give us of your oyl. Look as it is with wilde Rye and Pease, they will come up at the season of the year in abundance, without sowing or plowing, the ground bears them naturally; but other corn and grain will not come so ea∣sily; your ground will not bear it till plowed and digged, and then the hand of man must set it, and dye it must, before it can live again; so here, if desires come and spring up easily, it is a sign they are wilde; the Lord must break the heart, and then sow these, and plant these from heaven, and you must fetch it out of heaven, else it is naught; for when the Lord works saving desires in∣deed, he ever sows them in a broken heart, which is throughly broken indeed; when God sets the smoaking flax on fire (which are desires) he first bruiseth the reed it self.

Secondly, The subject in which these desires are; a man hath a Son and a Servant; the Son hath all his desires granted him, because he hath a sonly spi∣rit; all the Father hath is for him, that may be good for him; a Servant de∣sires importunately, but he prays from the spirit of a Servant, and all that his Master hath is not for him; and therefore if he pray for the inheritance or a part of it, of the portion of the Son, shall he have it? no, he shall have what is fit for a Servant; so it is here, the Lord hath some Sons in his Churches; these praying and desiring from a son-like spirit, all that God hath being theirs, they

shall have it; and hence Psal. 145. 18, 19, 20. He will fulfil the desires of them that fear him, and love him, and delight themselves in him; for that is the son-like disposition; when he is cut short of all comfort in the world, nay, when he may have his fill of them, yet he delights in his Fathers face, love, and grace, and fellowship, and house, Psal. 27. 4. For they are heirs and coheirs with Christ, being Sons; but now there are Servants in the house of God; shall they have their wills and lusts? no; thus it was with these foolish Virgins; they were only Servants in the house, no true Spouse or Sons, and were foolish at best, and had not the spirits of Sons, but had their lusts; never were espoused savingly to the Lord Jesus himself, nor laid up all their hope in him, but were foolish and that is the ground why others desires are heard, not theirs.

Thirdly, Unsound desires make after a certain measure only, whereas the desires of Saints seek after this Grace without measure; and thus the foolish Vir∣gins fell short of the wise; all that they could get was little enough for them∣selves; but the foolish look after some of their oyl, as many a man looks up∣on the gifts and parts of another; Oh, saith he, if I was as honest, as humble a man as such a one! and many a man sets up such a measure, and if he hath that, is well, while he wants that miserably: Look wistly upon the foolish Virgins, they did content themselves with a measure, and now they are in want of it, seek for it; at first a little did content them, and now when it is spent, a little will serve them again: And what is their measure?

1. So much as will beautifie and adorn them before men, our Lamp is out.

2. So much as will comfort them against the coming of Christ; for now they were troubled that their oyl was spent, whereby they might meet the Bridegroom: he that desires it for a little measure of it, his desires are cer∣tainly unsound; so much as will serve his turn (he cuts his coat according to his cloth) but he that desires it without measure, è contra, as Paul, Phil. 3. 12. That I may apprehend by any means, that for which I am apprehended: As Chrysostom calls Paul that insatiabilis Dei cultor; for he makes it his last end; as he that desires wealth without measure, though he gets not all the wealth of the world, yet the more he hath, the more he craves; this his fleshly lust is his last end.

Obj. But he may desire it without measure for his own ends.

Ans. I confess 'tis true; for men may desire honor and no honor but by gifts, and no gifts but by grace; and hence may desire infinitely, but yet it is but a measure, viz. to serve his own ends, but not the Lords ends; to set up himself; true desire of grace, is for that which may pull down self, and make God all, Psal. 119. 4, 5.

Fourthly, It is not their only desire, or the only thing they desire, viz. the good Spirit of the Lord, and that they might not live or any thing else in them, but that the Lord may live, and his Grace and Kingdom may prevail in their hearts; the desires of Saints are only after this; or if their desires are after other things, the Spirit lusts against them, 2 Sam. 23. 5. As carnal desires are after life, and the comforts of it, so spiritual desires are after the life of Christ in them, and the comforts of the Lord thereby, Psal. 27. 3, 4. One thing I have desired, and that I will seek for; what was it? a Crown, a Kingdom? no, but that I may dwell in the Lords house for ever, and visit his Temple: Notable is that ex∣ample of Abraham, Heb. 11. Two things he met with that might draw down his desires.

1. He came to a land which God promised to give him, where he lives a∣mong enemies and in fears.

2. He might have returned to another Country, and now have been better.

3. God blessed him, &c. but it was nothing he desired, only another above; hence God is not ashamed to be called his God; but the foolish Virgins fell short of this, and hence they now seek only in times of extremity: And this is the frame of many graceless hearts in time of extremity. 1. When all grace is gone. 2. When death is come, then they seek earnestly after the Lord, and Grace; Oh their sin lies heavy! Oh then an humble heart is sweet! but before their hearts were overcome with lusts after other things; and this double heart every carnal heart hath, Ephes. 2. 3, fulfilling the lusts of the mind, i. e. Diabolical lusts, and lusts of the fl••sh, i. e. sensual and beastly lusts, it's the state of all men; and hence promises are not made simply to mens seeking the Lord, for they may miss, but to them that do it with their whole heart Psal. 119. ••2. Ier. 29. 13. this they never do; and hence men pray daily, and live in their lusting all the day after; men long in misery, but are cool in peace.

SECT. IV.

Quest. BUt seeing there is in Saints two Natures, flesh lusting against the spirit, and spirit against flesh; and a double heart in a Repro∣bate, whereby he desires grace and other things, how shall we distinguish them?

Answ. 1. The lusts after grace and worldly things in an Hypocrite agree together in the same heart; but those lusts which are after the flesh and spirit in a regenerate heart are contrary one to another, and like fire and water one seeking to destroy the whole being of the other. Exem. gr. A man wants the things of this world, he seeks and desires after them, riches, honor, rest, and peace; but thinks he, if I have no more but this, I may to hell; if no Grace; hence he desires that, and so doing now he hath peace, and all is quiet with him, and goes on sweetly in a way of profession a••d prayer; and a gracious heart is ready thus to do, and to make his head lye soft with two pillows, but yet the Spirit riseth up against this, that the soul thinks, I shall fall by this heart; Lord, how apt to rest in these lees!* 1.81 lusts in Hypocrites are like brethren, that help one another, to this end to get peace; but here as enemies, to destroy such a cursed peace as that is in the Godly.

2. In a false heart, lusts and desires after these things are dear to them, like their limbs and best members, they cannot be nor cannot do without them; but in Saints they are sores and blains, and so hated of them; ex. gr. Let a man have a full table, and fair estate, and outward blessings, promising much, and the Ordinances of God, and a heart to follow God there; now see him lively in the service of God; but let him be brought to extremities, and want of all this, and fears of poverty, estate wasteth, poverty appears, many rates come in, and the wife crys out; now he falls down to the earth in discontent or worldliness, and his life and affection to Ordinances, or the fervants of God, is now gone; as it is with a bird, when she hath two wings she can flye, but when she hath only one, then she falls, and the fowler takes her, because it was a limb precious to her; so here: Thus it was with Davids servants at Ziglag, 1 Sam. 30. 4. all wept till they could weep no more; but here it was other∣wise with David, he could flye to God without those wings; so when God gives a man a condition not so great as he would, and the heart lusts after so much, and God crosseth; he cannot be content with a little, or with a mean estate, because his lust is his limb, he cannot suffer it to be cut off, or be pa∣••••d; if a man hath a wooden leg, he can cut it answerable to his shoo, but if

but a limb, he must have his shooe cut answerable to his leg; because it is his limb, no cutting of that le••s; oh it is dear: So it is with a man that hath a lust after any thing, it is dear, and hence he is said to live in them, and to be in the flesh; but the desires after these things in a gracious heart, they are blains, they can be without them; Oh never such a happiness if the Lord would dead them to me, Gal. 5. 24. they that are in Christ have crucified the flesh, with the affecti∣ons and lusts thereof.

3. The lusts and desires in a false heart are reigning lusts, and make the lusts after grace and holiness serve them; but è contra in a holy heart. Ex. gr. A man prays for the love of God, and the Spirit of grace, and 'tis affectionate, but yet 'tis ever for some lust: Iam. 4. 3. a man desires grace to perfect his gifts, and gifts to deck him, and purchase him honor before men; a man desires grace to quiet his conscience in assurance of Gods love, and pardon of sin, that he may live the more peaceably with his sin, Isa. 58. 3, 4. Now in a gracious heart, the desires of these things serve the desires after grace; for he desires the things of this world to be the more holy, Prov. 30. 7, 8. Feed me with food convenient, that I may not tempt thee; he desires, and hath them for Israels sake, 2 Sam. 5. 12. Like a Tradesman, he buys and sells, but it is for gain, Phil. 1. 20. Oh consider of these things, and if your hearts have had only such false desires as these, know it, that as verily as these Virgins were shut out, so shall you an∣other day.

CHAP. XIII.

The desires and endeavors of Hypocrites after Grace are not lasting.

SECT. I.

THat foolish Virgins in their first endeavors after the Spirit of Grace,* 1.82 usually cease from seeking farther, before they have got that measure and fulness of it which will continue to the last. Or,

That there is ever a cessation in the first endeavors of carnal pro∣fessors from seeking after that measure of grace which will indeed last and continue until their meeting with, and appearing before the Lord Iesus Christ.

For these Virgins here did seek after the Lord Jesus Christ, and the Spirit of Christ, and hence did get that measure which lighted their lamps for a good season; and they contented themselves with this, and gave over seeking un∣till it is too late; and therefore now they say, Give us of your oyl, our Lamps are o••t: These foolish Virgins when they had got somewhat, they are carried with abundance of affection and profession, they think themselves as good as the best, and what need they seek for more! and then grow secure and fall asleep until

all is spent. The Scripture is pregnant every where for this. But let us look and see the causes of this.

First, Sometime it is because they know not what that measure is which doth accompany salvation; but they set up an imagination of their own heads, which is a false image of Saving-grace, and when they have that, now they think all is well, and they go no further. Iudg. 2. 11, 12. People that know not the Lord, nor the po••er of his grace, will set up other gods, and serve them, and there rest; until it is with them, as it was with those, when the anger of the Lord wax••th hot, and spoilers come, now they cry unto the Lord; What is the reason why many a man falls short of the righteousness which is of God, viz. of Faith? Because he sets up in his head a righteousness of his own; and if I get that, then I hope the Lord will accept me, and forgive me; and hence Rom. 9. 31, 32. why did they miss of it? Because they sought it by a righteousness which is of their own; so why do many miss of Faith? because they think it is an assurance; or when a man rests upon Christ, not considering the need of an Almighty power; and hence the Apostle prays for this, Ephes. 1. 19. So for Repentance, why do men fall short of it? they think it is when Gods anger is exprest, the soul then comes to seek the Lord, and findes some comfort Psal. 78. Matth. 3. and so runs away with it: So for Holiness, they think it is to be like others; and then well, they think these are the men that shall live, and are happy; and look as it is like it was at Babel, when head and tongues were confounded, one calls for a Brick, the other brings him a Trowel, Hammer or Tile, be∣cause he did but imagine what he spake, and so understood not his language; So 'tis here; men read and hear God speak, and Ministers call for Faith, and knowledge of God; but earthly minds cannot understand heavenly language; and hence they imagine that is Faith and Repentance which indeed is not, and so miss of that which indeed else would continue; and this is the misery of ma∣ny thousands that in seeing see not. The experience of the work of grace, makes men savingly to know what Grace is, Iohn 5. 37, 38. Now men graceless never felt it in the life and power of it, and therefore cannot tell it.

Secondly, From the nature of Common-grace; the nature of which is as the Apostle speaks of lifeless knowledge, 1 Cor. 8. 1 to puff up; it never leaves the soul more sensible of his vileness, as Saving-grace doth, Ezek 16 ult. and so makes a man never rest in seeking after the Lord; but makes the soul feel himself full, and hence the stomack is gone from seeking after more, as Rev. 3. 17. She thought she was rich, &c. The Spirit of Grace which is but common, that heals a vile, proud heart, it easeth him, it quiets him, in healing some sin, which lies sore on the conscience; it heals and quiets the man, so he is well, needs no repentance; but the Spirit of life indeed destroyeth the man, and ••••ays corruption, and hence he resists; and now saith the soul, I never felt my heart so vile as now; and hence, saith Paul, Sin revived, and led me captive, Oh wr••tched man! as it is with a Prince, if any great ones come and serve him, he likes them, this gives him rest, settles him in his Throne; but if any one come to reign over him, now he gathers all his strength to oppose: So Com∣mon grace it ever comes as a servant to corrupt; and hence take a man of best wit and parts, he turns them against the Lord, and makes them serve himself.

Thirdly, From an apprehension of this difficulty, and an unwillingness in the heart to break thorow the difficulty of seeking after the Lord; many a man sees (as Dives in hell, Abraham afar off) Grace, and God, and Christ afar off; but there is a great gulf between them and Grace; now to be watching, fasting, seeking the Lord diligently, to follow the Lord hard, Psal. 63. to keep the heart lamenting till the Lord comes, this is hard, as Heb. ••.

'tis said, They could not enter in because of unbellef. 1. They thought they could never overcome. 2. They thought the Lord did therefore hate them, Deut. 1. 27. They did not regard the strength of God; they shall be but bread for us saith Caleb;* 1.83 they could not believe that to be bread that is so hazzardful. So 'tis with many a man; and hence he sits down with desires and hopes, and so perisheth; the sluggards desires slay him; hence many complain of difficulty, but never break difficulties, and so perish; and so not like to the Merchant that goes far for pearl. It is his business, and no storms no•• ill weather drive him to desire the smoak of his chimney, till he hath got them, he hath now resolved to venture all for, Prov. 2. 5. if thou dig for silver, &c. many prize Christ and Grace, Oh that I had it, but are ••oth to dig for it, they love their ease so well, and hence rest in their desire after it; but indeed miss it; and hence many can come to, and follow God in outward Ordinances, but never find fruit and comfort in any of them, because of difficulty, yet sit down con∣tent because they seek for Ordinances, as Prov. 12. 27. The sluggard roasts not what he had ••ook in hunting; there is a very great delight in coming to Ordi∣nances, as travellers under the shadow, but then to climb the tree that is hard, and hence lose the fruit; and hence God seeing a man love his sloth, and hath that base esteem of his Grace, as that he will not follow so hard after it as he hath done after his lusts, let's loose Satan, and he comes and stakes down a sin∣ner in this, God must do all, and there he rests, and so he falls short; like one that comes to Husbandmen, and tells them they have taken much pains and care to get their ground good to bring forth much, but for time to come their ground shall bring forth fruit without planting or sowing, only reap you the fruit, it would be good news to them, and they beleive it, and then when the year comes about, they are to seek for corn; so this affects, and here they rest, and by this means want.

Fourthly, From feeling the unprofitableness of seeking the Lord through difficulties, and hence they give over but a little before they finde that that will continue.

1. Some follow the Lord for carnal ends, as Iudas did, but he finding the purse grow lank, and the bag empty, he forsakes the Lord.

2. Some for comfort, and hence pray and mourn; and hence Mal. 3. 14. what profit is there that we have walked so? as it was with Naomi, when she re∣turned home, both her daughters accompany her some part of her way, Return a∣gain, saith she, to your friends, here is no Husband for you where I go; the one would not be beaten off, it is not a Husband I came for, but a God; thy God shallbe my God; the other hearing her speeches, and loving her Fathers house, and Country, goes back, not without some affection; so it is here; whereas Faith will cry the more.

Fifthly, From the offences which usually Satan casts in when they are in the heat of their first endeavours; as the stony ground being offended fell a∣way. As,

1. Persecution, and hence they fall; a childe begins to look towards God; the Father, Mother, Friends scoff and reproach.

2. Corrupt Teachers, Matth. 24. that like false Christs deceive, and put a world of scruples into mens heads, and then lead them away; as the Galati∣a••s that would pull out their eyes for Paul, yet by love and smooth carriage of false Teachers so plausible, they fell off strangely.

3. Corrupt company, women or men; many strong men have fallen by the one, and men also who having a form of godliness, yet denying the power of it, their hearts be taken in these snares.

4. Some hard point of doctrine, Ioh. 6. 60, 66. something is preacht that is cross to our apprehensions; Ile never believe it, say they; and away they fall.

Sixthly, Because of false comforts which usually men meet with before they get that which will abide in them, in their worst hours; and this quiets all.

1. From themselves; A man sees Christ only can redeem him by price, but he feels no need of Christ to redeem him by power; and now seeing what a miserable creature he is, stays himself upon the Lord, and that it may be by some word which he hears. Iohn 8. 30, 31. when they heard that, they believed; yet the Lord tells them, they are not free, but were yet captive to their sin, which they need the Son himself to dye to save them from; and so ma∣ny••a one comforts himself, and stayes here, though he have no other as∣surance.

2. The approbation and comfort of others, Ezek 13. 3, 4.

•• Strange extasies of joy which many a man meets with suddenly; they have 〈◊〉〈◊〉 and drunk in Christs presence, and have been comforted at such and such a time in such a manner; this, we shall finde it, perswades men that God is theirs, without revealing the subject, viz. we be his people, and that change which God hath made.

SECT. II.

Quest. VVHat is that measure which will last, and throughout con∣tinue?

Answ. I have spoken of this at large; but he that loves the truth as his dai∣ly bread, will feed upon it, when ever it is set before him: Now there is one thing (this is different) and I shall express my self in one thing only, viz. They give over before they have tasted and drunk the satisfing sweetness of the grace of Christ, and the presence of his grace in their souls: That look as it was with Israel, they came out of Egypt, and saw the wonders of God in the wilderness, and had his fiery Law, and glorious Tabernacle among them, yet they never came to the la••d of rest; so it is at this day with many, they have some glimpses of the excellency of Christ, and his grace, and some desires af∣ter it, and some tastes of it; they are pulled out of their woful bondage, and seeing words of God, are oft affected, yet their carkasses must fall in the wil∣ness, because they never come to rest; they fall off from God because they ne∣ver knew what this rest meaneth, Heb. 4. 11.

Hypocrites have awakening grace, and are much troubled; they have en∣lightning grace, and know more than many Christians; they have affecting grace, and are wonderfully taken with the glad tidings of the Gospel; but sa∣tisfying grace, or that grace which brings them to full rest, and satisfying sweet∣ness in God, not only to their consciences but to their hearts; not carnal, but spiri∣tual, this they never came to, Ioh. 4. 14. he that drinks the wat••r I give, shall never thirst again; Joh. 6. 54. If ye eat my flesh and drink my blood, there is life, if not, no life; eating and drinking, is not sipping and tasting; many may eat and drink in his presence, as those Exod. 24. 11. but yet not feed at all on his person; this makes the soul hold out, Prov. 2. 10, 11. Psal. 90. 14. this makes the soul glad in God, and in all the days of his life; where any creature is at rest, there it is in the proper place; it is a token the Lord is the proper place of the soul, (not sin, nor hell, which was Iudas proper place) when it is at rest there; and this is the last end, and fruit of the redemption of Christ, Ier. 31. 11, 14. i. e. not having so much of God as to be a God-glutted Christian (as he said) but so sa∣tiate as not to desire other things, but there to stay, though the heart doth oft feel not the same sweetness.

SECT. III.

NOw there be four things which do concur to this fulness of satisfying sweetness.

First, Manifestation of the Lord Jesus in his full proportion, and in all the dimensions of his goodness to the soul; the soul of man is made for, and so desires an infinite eternal good; whiles this good is not known to be such a one, it never satisfies; and hence let a man look upon any one creature, there is much sweetness in it, but not all; hence it satisfies not; there's sweetness in honor and wealth, but if sick, a miserable man; there is sweetness in health, but if poor and naked, a desolate man; and if one creature had all in it, yet when one thinks this must be taken from me, it is like Ionah's gourd, it never satisfies:

Now the Grace which satisfies must first, Manifest the fulness of infinite goodness suitable to me in the Lord; if that now do I want any outward blessing it is in Christ, for he is Heir not only of heaven, but of all the world.

2. Do I want spiritual blessings? Ephes. 3. there is all in him; life, and peace and glory.

3. Have I nothing to move the Lord to do any of these to me? yet there is fulness of tender mercy, and pity in him, Eph••s. 1. 17. and 3. 18.

Secondly, Possession of this good as mine; let a poor man see heaps of gold before him, it satisfies not him, because it is none of his; let a Christian hear of Kingdoms, peace, glory, in and with Christ, yet it satisfies not him; it troubles him the more, if Christ forsake him, and grow strange to him; but to be sure that Christ is mine, this makes the soul do, nay suffer the utmost for Christ, and to know that nothing can separate, &c. as a man that knows he shall kill, and not lose his life, will venture like Sampson upon an hoast of men; they may wound me, they cannot bind nor slay me, Rom. 8. ult. there is joy and some satisfaction in finding the pearl of great price, what joy when it is possessed!

Thirdly, Communication of this good to the soul; let a man have meat and drink, but he cannot come at it when he hath need of it, will this satisfie if it be lockt up? let a man have real possession of never so many lands, yet if he hath not the benefit sure to him, as well as the thing, he will never hold out; what am I the better? so that grace satisfies that brings the sould to fruition of the good, that it is now in respect of the benefit of it conveyed to the soul, Psal, 16. 4, 5, the Lord is the portion of my lot and cup, and he maintains both; and hence Ier. 14. 9. Why art thou like a man astonish••d, yet in the midst of us! if a man have meat and clothes, and the one never feeds, the other never warms, would this satisfie? no, unless that he may feel them, nay he would think this a curse; so let Saints have God in his Ordinances, the best in the world there is, if not fed thereby, Lord! what a misery is this? especially if the Lord helps not in time of need.

Fourthly, Reflexion of good again to the good which doth refresh us, else it never satisfies; if a man have meat dealt out, and it is very sweet, yet if it gives him no strength to perform acts of life; if a man have a friend, and he cannot love again, nor shew testimony of love, it will not satisfie him; so that grace satisfies which makes the soul reflect the love of God to God again; shall I serve the Lord, said David, of that which cost me nothing? you know the Vine and Olive, Iudg. 9. were quietted by this, that they did rejoyce the heart of God and man; what do you tell me of bonds? I acco••••t not my life dear to 〈◊〉〈◊〉 my course, saith Paul.

Now a carnal heart gives over before he sees or possesseth or enjoy∣eth the Lord, or found the sweetness of a holy life in walking with God. Hence,

1. He loaths and is weary of all his profession and truth he knows, and the God he talks of.

2. Hence they break out to some lusts or others; which because if not satisfied here, they must satisfie themselves some other way, either in vain conceits or opinions, or lusts of the world.

3. Hence, desperate doubts, Is the Lord mine? whereas if it were other∣wise, then as it is with a man, ask him, how do you know you eat and drink? it satisfies me, saith he, it puts strength, I should die daily else.

SECT. IV.

OF Examination,* 1.84 Instruction, and Exhortation to all those who have rest content with that measure of the Spirit which will never last, to begin a∣gain, and lay a better foundation, lest it befall you as it did these Virgins, or as the sinner in Prov. 5. 11, 12, 13. you mourn when you, not your flesh, but soul is con∣sumed; Oh how have I despised instruction! lest wrath break out which cannot be quenched, for dealing slightly with God and your own souls; how many Christians take that for grace, which when it comes to tryal will be found too light, and know it not, and regard it not, till the hand-witing of God is upon their consciences!

If therefore you have not found the satisfying sweetness of the Spirit of Gods grace, that water which quencheth all your inordinate thirst, that bread which feeds you to life, be sure your oyl will be spent, and your light will go out before you dye.

SECT. V.

Quest. HOw sho••ld I know that satisfying sweetness?

Answ. Ah methinks you should say, Oh that I did know it! yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought; yet you may know something of it by this.

1. When the Spirit of Gods grace dispensed in his Ordinances doth glut you and slay you, and make you worse; here is not the grace of Christ which doth satisfie you; if the more knowledge you have of the truth, the less glory you see in the truth, and the less you love the truth; if the more comfort you have sound by it, the less you now desire after it; if the more abilities you have re∣ceived by it, the more proud you grow, and high-minded; if having come for to seek the Ordinances of God, the less good you find by them, the more weary you grow of them, and the more you despise them; it is certain, the satisfying grace of Christ is not here, when the bread to feed, is poison to slay; is not this the condition of many? what is the cause they are growing worse, that they are worse in their latter end and middle of their Christian profession, than the begining, because they are grown full by Gods Ordinances, and so worse; what is the cause in places of persecution the Lords Ordinances were precious, not when they come to them? Gods Ordinances plenty makes them to under∣value them through their sin; that look as it is with men in consumptions, whose life is going out, they think they can eat, yet when it is before them,

loath the smell of it, or a little serves them, whereas another finds it other∣wise; not but that Saints may think thus, but they with Hezekiah mourn un∣der it, 2 Chron. 32. Hos. 6. 5. I have hewen and slain, what is the cause? be∣cause your goodness is like a morning dew, which soon vanisheth, therefore have I slain them. Oh God loves us, and we are the best people in the world, because we have Ordinances; no, but because you be shallow, hence you shall have Prophets to slay you.

Secondly, If any man maintains any living lust in himself in the midst of his profession, and hungers after it, and the life of it; for when a man hath better food to feed upon, he will neglect his own at home, as Christ said to them when they asked him, why he did not eat; how many be there which have strange gifts, and have had marvellous ebbings and flowings of the Spirit of Life and Peace, and yet one sin have they lived in, and would not, could not live without it. Look as it was in the wilderness, they were for a time pretty well content with their allowance and wilderness••walks and provisions, but they could not stay long, They asked meat for their lusts, but he sent leanness in∣to their souls, Psal. 106. 14, 15. So that there it is, if lust be stirring, the Lord either denies it his own people, because he will starve the lust, that the soul may grow, or if he gives it, slays the lust by it, gluts it, makes the soul grow weary of it, and prize his first Husband more; as Solomon by his experimental discovery of the creature: Many men confess and pray aginst their sins, but by their sor∣rows and desires, they do maintain the life of their sin, fall to it as the dog to the vomit; you will be cast away at last, 1 Cor. 9. ult. I beat not the air, lest I be∣come a cast-away; whereas a gracious heart doth not maintain, but waste and consume his lust. His life is to live to God.

Thirdly, If a mans heart and affections reach not the people of God with the dearest embracings, no•• yet mourn for the want of such a heart; for some∣times there are some drops of the Lords goodness falling into the heart, whereby the soul cleaves unto the Lord, and is moved and ravished, and bears much 〈◊〉〈◊〉, as it thinks, towards him; but look to their love to the people of God, t••••re they fall short; because the love of Christ is not shed abroad abun∣dantly into their hearts, filling and satisfying of them; and hence have none to poure out upon the souls of their neighbors, 1 Iohn 4. 20, 21. In our own Country, what was the accusation of Saints? viz. They are Hypocrites be∣fore God; What did you think of those men that said so? Answ. Surely they were enemies to the Lord, and that never loved him; for then they would love his people. But what is the occasion here? Now they say they come far for Ordinances; but they are unjust oppressors, cruel; poor men may starve before regarded by them; and so they cast reproach not only upon some few, but all the people of God, and Church of God; If that it be so, their accusa∣tion is Gods accusation; if not (as generally it is) for many, though unable to do much, yet if called to it, would lay down their estates and lives for o∣thers; then know thou never hadst Christ's love shed in thy heart (which will continue) but drops of it only; because thy love cannot reach to these. Beloved, what is the end of your coming over hither? is it not to enjoy first Christ, and nextly his People, so his Ordinances? because next to fellowship of Christ, the Saints company is most precious; and do you here bite, and cen∣sure, and devou••e, and neglect, and reproach one another, and upon any conceived injury stumble? are poor men neglected? It is a sad sign the love of Christ in not in power, Heb. 6. 9, 10.

Fourthly, If there have been abundance of sweet affections and sweet refresh∣ings, thereby rising up within the soul, without the death, and killing, and removal of the contrary lusts and sins; it is certain this soul was never truly filled nor satis∣fied with the Spirit of Gods grace; for as it is with vessels, while they be filled

with lime or chaff, they cannot be filled with wheat or with water; so while the heart is filled with some noisom distempers, it cannot be filled or satisfied with the Lord; look but abroad in the Churches; how many be there that say and think they ••ate their sin as the only evil, they close with the Lord Jesus, they love the people of God all of them, they seek the glory of God, and yet they do but think so! for though they hate sin, yet it is unsoundly, because they see not how closely their hands are knit to their sin; they never did believe, because they never felt their unwilling heart to close with Christ; they ne∣ver loved the Saints, because they never felt their contempt of Saints; never sought Gods glory, because they never mourned under that which did stain it; they never make work with their own hearts; the stony and thorny ground withered because their soil was naught; a heart filled with sweet af∣fections, which never felt the strength of contrary corruptions lying under∣neath, it is an ill soil, and where those affections will never prosper, nor prove right; and hence, 2 Tim. 2. 20, 21. he that purgeth himself from these things shall be a vessell of honor, ever preserved, never broken. Do not put it to a venture, it may be I may have grace, and so put your salvation on the hazard of such hopes; but the Lord that hath come to thee knocking, open the door that he may come in and feast; cry for infinite creating power and mercy to make haste and come and help thee; what have you to do else but to get your old lusts purged away? what do you labor for else? if you have chil∣dren to bring up, if you have any love to them, nay if swine or cattel, meat you will have to feed them, and satisfie them if possible; and yet behold thy soul perishing for want of true spiritual refreshings!

SECT. VI.

OF Exhortat on to all young beginners,* 1.85 and so to all others; Take heed you chop not at your comfort too soon; take heed you do not perish in the way, that whiles seeking after the Lord and rest, you fall from the Lord by security and scandal, and so you perish; but labor for that which will continue and last.

1. Mariners when they go a voyage, they will trim their vessel, and search if there be not something amiss which may sink the ship at last; if once out at sea, they may dye before they come home; and hence at first setting out are care∣ful; so do you.

2. You will meet with trials enough to exercise all your grace, that you will find all little enough in the issue.

3. This will be your comfort at death, that ••hough it be difficult, yet if you have fought a good fight, and run a good race, there is now a crown, this will make you to go out of the world wondering, and go up to eternity in your triumphant Chariot of glory, when you shall see on the one side, here a De∣mas forsaking, there a Iudas betraying; here one Chri••••ian withered, there another scandalised and offended, and yet the Lord hath upheld thee (in thy integrity) a poor creature, that thoughst thou shou••dst never have held out at all.

That you may do thus, two things are to be done.

First, Be sure your wound at first for sin be deep enough; for all the error in a mans Faith and Sanctification it springs from that first error of his Humiliation; if a mans Humiliation be false, and weak, and little, his Faith is light, and his Sanctification counterfeit, as may be seen in the stony and thorny soil; if a mans wound be right, and Humi••••ation deep enough, that mans

Faith is right, and his Sanctification is glorious; for Christ cannot be exceeding sweet and satisfactory to the soul, unless sin be first exceeding bitter; and this is the reason why Christ is not sweet nor precious at first nor afterward, because sin is not so better to them, especially heart sins; Christians shall find it, the esteem and price of Christ falls, whiles sin lies light and is not bitter.

SECT. VII.

Quest. HOw bitter must it be?

Answ. So bitter as that nothing contents your heart,* 1.86 whiles sin is with you, and the Lord is gone from you, Lam. 3. 49. Mine eye ceaseth not mourning, till the Lord look down from heaven; as a man that looks for a Prince to come and live with him, he prepares rooms for all his attendants, but he reserves the best lodgings for the Prince himself, and they are kept empty whiles he comes: So the soul entertains Creatures, and Ordinances, and Saints of God, but yet the heart is not content, but sits empty, desolate whiles the Lord is gone; for whiles the heart is delighted with somewhat else beside the Lord (that if the Lord comes, it is well, if not, it is merry and jolly) see what the Lord there speaks, Iam. 4. 8, 9, 10. Cleanse your hearts and he will draw nigh unto you; turn laughter to mourning, else you are not humbled. Let Gods own people do so, it stops up the fountain of Gods love, and sweetness of mercy, Psal. 30. 7. When carnally confident, I was troubled; as it is in marriage, if a man knows there is familiarity between the woman and another Lover he will have none of her; but when sin is thus bitter, the Lord hath the garments of joy to give for the spirit of heaviness, Isa. 61. 1, 2. Oh therefore, though it be cross to have limbs cut off, and breasts feared, bones broken, &c. yet part with all for life, even this life of Christ in you, which will give you full con∣tent.

SECT. VIII.

Quest. HOw shall I do thus, my heart will be wanton and carnal?

Answ. 1. Set this down for a conclusion, I shall never be com∣forted by the Lord, whiles any thing else comforts my heart, i. e. for it self, as hath been proved; and if this was well thought of, this would make a man above all other things detest his carnal content, because this indeed keeps the Lord from him.

2. Keep the remembrance of the bitterness of your sin and evil in it; thus David, Plal. 51. 3. set it ever before him; for all the sweet of sin comes into the heart by a delusion first begot in the mind, of some present good in it, which the soul not attending to is drawn away by it, ••••am. 1. 14. drawn away and enti∣ced; hence fortifie here. Three things in sin, which if remembred, would make it bitter.

1. Sentence of condemnation past upon thee by the Law of God for it, which may make a soul to mourn: Little 〈◊〉〈◊〉 do men take in their Pri∣son-bolts.

2. The death, and agonies, and sorrows of the Lord Jesus, to acquit the soul from this condemnation; this is that which may work bitterness as for a first born, Zach. 12. 10, 11.

3. Crossing the will, and so grieving the heart of Christ now in glory; as

when the old world grew sensual it grieved God to the heart; keep these in re∣membrance; what pleasure canst thou take in that which makes the Lord sigh?

4. The end w••ll be bitterness, Psal. 73. 17.

Secondly, Take heed you miss not of that Faith which will bring in supply, He••. 4. 1, 2. Take heed lest a promise being le••t, any fall short of that rest which comes by the promise, by an unbelieving heart; for many desire the Lord, and rest upon the Lord, and they are satisfied with their hunger, and with their rest on him, without receiving life from him; truly you will fall from the Lord then; for if the Lord doth not daily drop life into your hearts, you will grow weary of him; and Ordinances they are empty wells, and Promises they are dry 〈◊〉〈◊〉: if you have bread, but it feed you not, you will not care for it.

SECT. IX.

Quest. HOw shall I get this Faith?

Answ. 1. Honor and advance the Lord's rich grace in thy heart, before thou goest to him for the Spirit of life; thus that poor woman, If I can but touch his skirt, I shall be whole; if I can come to him, I shall have help; many can think before they go to Christ, I shall never speed, I shall never o∣ver come these evils; and hence the Israeli••es are excluded Canaan: though I know the Lord doth pity his poor people when they believe, though not thus far; as it is with men, if you would get their hearts from them; commend them; so here; and though this doth not move the Lord, yet it is an Ordinance; 'tis a way of God, Micah 7. 17, 18.

2. Take up a firm resolution never to let thy heart go from seeking the Lord till this is wrought, Psal. 27. 4. this I will seek after; see that thou must needs have this; and hence do not say, I have desired and gone to the Lord, and no help comes, and now sit down; no, but take advantage hereupon to desire the more, and to make the Lord's denials or delays the ground of the 〈…〉〈…〉 Canaanitish woman, crums; as Iacob by wrestling against the Ang•••• 〈…〉〈…〉 blessing at last; Say, as it hath been long, so therefore Lord help 〈…〉〈…〉 But sins are many, and the heart is worse: Oh the more need of 〈…〉〈…〉 Exod. 33. 18. If thou wilt not go with us, carry us not up 〈◊〉〈◊〉.

3. Wait for the Lord quietly, and lock out when will it be better. Isa. 64. 4. eye hath not seen; and wait for him first; and so for other things, Isa. 30. 18. Blessed are they that wait for him.

4. If the Lord gives not; yet seek to give him content, though he doth not content thee; as Mary, Ioh. 2. when they wanted wine, 1 Ioh. 3. 22. we do what pleaseth him; and hence have our answer; this will fetch it.

CHAP. XIV.

Shews that the Grace of one person will not ad∣vantage another that wants Grace himself; and that the best Christians cannot dispense Grace to those that want it.

VERSE 9. But the wise answered, saying, Not so, lest there be not enough for us and you; but go ye rather to them that sell, and buy for your selves.

SECT. I.

HErein is set down the Answer of the wise to the Request of the foolish Virgins.

This Answer of the wise Virgins contains two things.

First, A denial, together with the reason of it, which is a check to their folly.

Secondly Their counsel and advice directing them to the re∣medy, if there be any which might supply them with oyl; Go to them that sell and buy for your selves. The Spirit of Grace comes not so lightly by: You would have it given; no, you must buy it; you would have us help you; no, there are others appointed for to self it you; away to them before the Bridegroom comes.

1. Not so] They are words inserted in the English Text, not so in the o∣riginal; but yet they are safely put in, partly because they are intended direct∣ly in the strength of their reason, and involved therein, implied thereby; part∣ly because they do more clearly express the meaning of the words, and give their sense more distinctly.

2. Lest there be not enough for us and for you] What did the foolish now look to works of supererogation and prayers of Saints, and the treasury of the Churches holiness and Indulgencies? surely no, for these were Virgins, had esca∣ped the pollution of Antichrist, and they go for this not to Popish Treasurers, but unto them that are wise; neither is it likely that Christ's coming could awaken them out of their security to fall to gross Popery so suddenly, whiles they were the Companions and Imitators of the wise, and therefore this is not the mean∣ing, as some have wrested the words, and so make the Answer of the wise to be a Protestant Answer to a Popish Petition, and therefore bid them

go to Shavelings that will for money sell Pardons, and Indulgencies, and Prayers, and Merits.

SECT. II.

Quest. WHat then are the wise unwilling to communicate of the Graces they have? what Christian but is willing?

Answ. First, We are not to adhere to words in opening Parables, but the scope; now their scope was hereby, First to sink and humble the hearts of the foolish, and to let them know that all that which they had in time of extre∣mity, was little enough for themselves at this season.

Secondly, This answer is made answerable to the ground of their request; you know how Hypocrites in Churches rest in outward priviledges, and how they are carried unto Ordinances, but not above Ordinances indeed to Christ; and though they have some knowledge of, and lookings above them unto Christ, yet missing him, like men sinking catch hold upon that which is next, and so look for help thence; so these being in the fellowship of the wise, and admirers of them, and having got good by them, and imitated them, hence they relye too much upon them for it; and hence they answer, We have but our measure, and therefore it is not in our hands to dispense grace in times of ex∣tremity; that must come from him that hath received the Spirit without mea∣sure; so that this answer doth not imply unwillingness to communicate, but to let the others see that they were not the first that could communitate.

Thirdly, You are to consider that God had now broken open the consci∣ences of the foolish, that they professed they had no oyl; hereupon the wise Virgins are not unwilling to communicate altogether; but considering other means are sanctified to beger Grace where it never was, or rather of greater efficacy and power; hence they send them to other means, to them that sell, professing this for their ground, that they had little e∣nough for themselves; and it was not in their power now to convey any: This I conceive is the direct scope of the Parable in this Verse: Hence three Notes.

SECT. III.

THat the Grace of Gods Spirit in other wise-hearted Christians, will do no good to foolish Virgins,* 1.87 and slothful Christians in the days of their ex∣tremity. Ezek. 14. 20. Though Iob and Daniel stood before me, they shall but deliver their own souls; gracious holy men, if not only in misery but sin 1 Ioh. 5. 16. they shall recover; not others, I••r. 4. 4. lest my wrath break out like fire. Oh therefore dally not under Ordinances; to have them, but no gain of them; to have Vines planted, but not to eat fruit of them, and all by reason of a slothful heart, is a dangerous thing; as many a man hath a rich stock, and a good trade, and yet thrives not; Oh he is not careful to keep, nor diligent to improve, but is idle; so here

Oh consider the wrath of God! In extremity usually the Lord hears and helps his poor people; but it shall be far from the Lord, when others shall say Lord help; no, let others tears and prayers be regarded; no, what Lord, not in extremity? no, not in extremity.

SECT. IV.

THat it is not in the hand of the most eminent Christians to dispence the Grace of Christ to whom,* 1.88 and when, and where they will: Not in all sepa∣rably, nor in all joyntly; it is not in all the wise Virgins hands together: It is not in the hands of a whole Church, or all Churches to do this. These poor foolish Virgins it may be they did not in their judgments think thus; how∣ever in their practice they now trust to this. But these answer, It is not in us.

It is not in Moses to give his spirit to whom he would, but the Lord, Numb. 11. 17.

It is not in Paul nor Apollos, the one deep in wisdom, the other admi∣rable in expression, but in God, who gives the commission to fetch the whole world in, 1 Cor. 3. 5, 6.

It is not in Christ as Man, to give to one to sit at his right hand or left.

It is not in the hands of the best Parents; It is not in the wills of all men living, Ioh. 1. 13.

SECT. V.

BEcause they have but their measure received wholly,* 1.89 and dependent whol∣ly from another, answerable to their own necessities; therefore it is not in their freedom, but in the hands of him who hath received it without mea∣sure, Iohn 3. 34, 35. but the Father hath put all things into his hands; as it is in stars, one star doth not give light to another, but the Sun to all, having received it without measure comparatively; so one Spring doth not beget another, but it is in the Sea, which hath water without measure, from whence they come and return again.

Because all the Saints,* 1.90 and all the fellowship of God's people, it is but a means, or they are but instruments in the hands of Christ to convey Grace; now you know all instruments act and work according to the will of the principal agent; as it is not in the axes hand to cut down one tree for fuel, another for building; but in the agents hand, especially if the instrument be weak and powerless, and such are the people of God; 1 Cor. 1. 29. they are poor things, and weak things, and nothings, things that are not; 2 Cor. 3. 5. not so much as to think any thing of themselves▪ It is not in the people of God as it is in salves, that there is an inherent vertue abiding alway to heal, and that in any man which is cureable; but there is only an adherent vertue which doth not alway abide; and when it is there, works not upon all, but only at the pleasure of the prin∣cipal Agent the Lord Jesus; those means which providence hath put an in∣herent vertue into, cannot bless, but as the Lord will; meat cannot nourish sometimes, muchless can these without the will of another; hence Ephes. 4. 16. the Saints are edified by this, but from Christ still.

In regard of the greatness of the power and honor that is required to dispence the Grace of God,* 1.91 and the Spirit of Grace, which the Church is not capable of.

First, Knowledge of the Elect; the Spirt of Grace which accompanies Salvation, shall never be given to any but to them, Rom. 11. 7. the election have obtained it; hence they must be known first to them that have power to dis∣pence

it; now that they cannot tell; indeed Paul by seeing the 〈…〉〈…〉 forth, knew the election of the Thessalonians, 1 Thess. 1. 4. but not 〈◊〉〈◊〉; he could not say This man I will give grace unto, and not to that; a Minister, as Paul, Acts 18. 10. may in general know that there is some people in such a place, at least probably, but who they be he knows not, no more than Samuel, who knew one of Iesses Sons was to be King, but not one whom he liked, but whom the Lord did chuse; and hence a Minister calls all, because he knows not who they be: only some are called, because Christ knew, and therefore in his hand it is.

Secondly, The power must be omnipotent, both to lay the foundation, and to go on with the building; now that cannot be put forth by a poor finite crea∣ture, when it will,* 1.92 but when the Lord will; a Minister may preach and quicken, a Christian may exhort and comfort, and yet they may hear and meet again twenty times and never find the like day, because their weapons are only mighty through God, 2 Cor. 10. 4, 5.

Thirdly, Shedding of blood, dying and bearing wrath, to purchase and so to have the Spirit to send; for the Spirit of Grace could never be given, nor en∣creased, nor continued in any, had not blood first purchased this; our sins are said to be healed by blood, and we cleansed from them by it, i. e. by the Spirit purchased by it, Heb. 9. 14. Blood sprinkled purifies your consciences with blood, i. e. the vertue of blood applied by the Spirit: If any of the Saints shed blood for the Church to redeem it, then they have power to convey the Spi∣rit of Grace to the Church; and it is as hard to convey one dram of Grace as to dye.

SECT. VII.

HEnce we may see the glory and excellency of the Lord Jesus above all men;* 1.93 nay, above all the best men and best Chruches living; ask David whom he loves and honors most, he will tell you, Psal. 15. 4. He despiseth a vile person, and honors them that fear the Lord; and that Christian that is most excellent had all his heart; ask any Christian, to what men his heart is most knit, and whom he doth most of all honor, if he sees one man in forty most holy most humble, most like to God, most acquainted with God, and the mind of God; a Paul for wisdom, a David for brokenness of spirit, an Abr••ham for Faith, a Steven for courage and zeal, &c. their very feet are beautiful, their very names are an alablaster-box broken up. And why doth he thus? Because he sees they are holy, and like to God; Oh but consider they cannot make thee holy, it is not in their liberty; though they should like thee, they cannot teach thee one truth savingly; thou hast a rugged heart, they cannot polish thee; and wilde, they cannot tame it; they cannot convey one dram, or taste, or savor of the life of Grace to thee: Oh if these be lovely who only have oyl in their vessels, though they can give none for thee: What is the Lord Jesus then? who is not only holy, fairer than the children of men, having all without measure; but can also make thee holy, which none of the Saints can; who not only▪ is good and holy, but doth good, and makes holy. Thou lookest sometimes upon Saints, and seest their grace and life, and mournest for want of it, keepest company with them, and wishest thou hadst their oyl, but they cannot help thee to it: Oh look up to the Lord: If thou lovest and prizest them, oh prize and love the Lord much more who hath it in his hands to give it unto thee: who like a Spring sends not forth its streams to refresh it self, but the weary, but the faint, Isa. 50. 4. who like

〈…〉〈…〉 sends not his beams out to enlighten it self, but 〈…〉〈…〉 which sit in d••••••ness might see, and blind might know, Io••. 9. 49. Ioh. 17. for their sakes I sanctifie my self, he hath an humble, meek spirit to give to th••e that art proud and sturdy; he can make a Lion a Lamb, who hath a wise and heavenly Spirit to teach thee that art simple, and thee that art earthly, if his good pleasure will.

SECT. VII.

DO not say I have found good from them, as well as seen Grace in them 〈◊〉〈◊〉 I blessed God that ever I saw or spake with them, or ever saw 〈…〉〈…〉 &c. I answer, Know it that they were but powerless instruments 〈…〉〈…〉 of a merciful, yet powerful Christ, otherwise thou hadst never 〈…〉〈…〉 from any Christian, any Minister, any Sermon; the Lord Jesus 〈…〉〈…〉 have used them as means to have condemned thee, as he did 〈…〉〈…〉 and Noahs example, by which he condemned the world, as well as to have called thee, or done the least good to thee; therefore this still 〈…〉〈…〉 upon Christ above all others in the world; all the Saints and Ministers in the world could not have changed one hair from being black to white, no•••••• all their cares for thee added one cubit to thy stature; Oh it was the Lord, 〈◊〉〈◊〉 if they have any pity, the Lord put in them; if they ever spake one word, or made one prayer, the Lord put it in them; if blessed, it is by him.

Now dost thou honor and love them, because they have done thy soul good, else thou hadst been in hell? Oh admire the Lord much more, for they were but set on work by him; and now they have done thee good, there is a stop, they can go no further you think; I did receive good by a little, while being with such Christians, but now when thou comest hither again, thou think∣est (it may be) thou shalt receive much more; no, their hands and feet may be bound, those Conduit-cocks cannot turn themselves. O•• but Jesus Christ he can go on, nay, he will go until he hath made thee like unto his own self; and hence 1 Ioh. 3. 2. then we shall be like him, now we be sons; children though born of poor men, yet love their poor father that begat them: Who gave you your being? who begat you to God, and so made you sons of God? Oh me∣thinks the Lord that did this should be precious and lovely! that you should call the world to wonder at it, that the Lord hath made an incarnate Devil a blessed Angel: But thou hast a vile heart still; Oh but you shall be like him; he will make you like himself at the last day, who is brighter than Angels, and whose face is fairer than the children of men; only he will do it by little and little here, rather by causing thee to feel thy vileness, than removing it wholly.

Therefore, as the Apostle Gal. 4, 9. when they were turned from the Gospel to Mosaical observances, he calls them weak and beggarly rudiments, which had no power of themselves to convey Grace, not at best in that abundance which the Gospel did; so say I, do you now know the Lord, who did not once know him; and do you now admire and love Chirstians and others, if they do good especially to you; and do you refuse to honor the Lord, but look only upon beggarly, weak means and Christians? God forbid; it is the Lord only that can enrich you, &c.

2 Cor. 3. If the ministration of condemnation was glorious, oh what is the ministration of the Spirit; if those which have the Spirit be glorious, what is the Lord that not only hath it, but can also give it, and make you like unto him in glory, and that by the very beholding of him! vers. ult. If a man had such a glass which

not only gave him the sight of some dear friend always, but as oft as he looked in it, makes him like unto him, how would he prize this glass, but especially the image of his friend in it! so Christ is not only glorious, but he thereby makes himself glorious.

SECT. VIII.

Object. DO not say the Lord can do this, but he will not; Saints would if they could.

Answ. 1. You do not know but that he will do it; when Christ was here on earth, and men were sick, though their friends willed their good; yet I doubt not but Christ was most glorious, because though they knew not that he would, yet they knew that he might heal and pity, and if it were for his ho∣nor he would.

2. Pray to him for it, and do it; he will pour water on the thirsty, and give the Spirit and water of life to them that ask; Do not think you seek in vain, especially if your cryes arise from a sick heart, that sin is thy disease not tor∣ment onely; it is not thy delight, you need a Physitian, he will not heal you, if it is not your temper, your food, &c. If a man hath a mind to a thing, and another denies him, he will not see less beauty then, than he did before; if you have a mind, Christ hath a mind also.

Obj. But I do not feel the Lord giving me the Spirit.

Answ. Yet if you prize it, and reach after it, the Lord hath done this for you.

SECT. IX.

TO all the Servants of the Lord,* 1.94 if ever you did any good to any, Oh boast not of your selves, but carry the glory of it to the Lord Jesus, as he said the Lord doth good by me, but I know no reason why: So add also, but I won∣der at the manner how a poor, weak, dead nothing, whose unclean heart and lips might have made others worse, not better, as infection sticking to the best gar∣ments, Act. 3. 12, 13. Why stand ye looking on us? be it known to you, by the name of Iesus it is that which is done; when Christ was known to heal all diseases, all the Country round about by this fame of him came to him, and so he healed them; this will bring in customers to Christ: Some Christians are very for∣ward to speak to others, to let in some new notion, or to convert, that they may make an Absoloms pillar afterward, and that they might report I did this; some take content in speaking of conversion of others, that I did this. Let your works praise you, but let your tongue praise Christ; it was the Lord that did this. If bread could speak it would say, it is not I that feed; and fire, not I that warm: You can speak, tell others so; you would fain be accounted some body, and therefore will devise new Gospels, and mint new notions; that not only Christ may be pleased, but men may say, this I received of such a one, that their names might be spoken of. The Theif takes the sheep for himself, a good Shepheard carries it home to his owner.

SECT. X.

OH then do not rest in this,* 1.95 that you have now got to partake of the fel∣lowship of Gods people; I confess next to fellowship with God, their fel∣lowship is best and most sweet, 1 Ioh. 1. 3, 4. and nothing more powerful to preserve and keep Gods people from Apostacy than this, Col. 2. 5. order and stedfastness in faith are coupled; they that be planted in the Courts of the Lord shall flourish here, nothing encreasing Grace more, Col. 2. 19. when many eyes to see by, many hands to help work by: When a man sinned, if one or two men only took up stones to stone the sinner, it may be they might miss, or the man live; but when there be many it is strange if it doth not kill; so out of fellowship of the people of God, one may admonish then another, and it may be he can shift, but here there be many, &c. 2 Cor. 2. 7. When a mans life is going away in a swoon, if one or two be there present only, he may never recover; but when one rubs, another chafes, another holds him, an∣other runs and fetches hot water for him, it is a hundred to one but he escapes. But yet as the best means, if neglected or trusted to, will make men worse, as Ca∣perna••m was worse for Christ's preaching, which they boasted of; so the best means if not trusted to, will make men better; as it is with some Extracts, and Spirits, they will make quick work one way or other.

1. If ever you see or receive any good, look to the Lord in them, 1 Sam. 10. 11, 12. who is their father.

2. If ever you look to receive any, look to the Lord that by them he may convey help and succor in his time.

SECT. XI.

Quest. HOw shall I get that good?

Ans. 1. Feel your need of their fellowship, and their help, you will then be getting good by every example, every prayer, 1 Cor. 12. the eye cannot say to the hand I have no need of thee: Oh be not full; for God hath not made you so full, but if you be an eye, you need the foot, &c. David knew more than the Levites did, yet how did he long to see God, and the goings of God in the Sanctury!

Paul did need the mutual comfort of Christians; it was a strange thing in Paul when he was to carry money to others, yet he beseecheth them, Oh pray for me, Rom. 15. 30, 31. Do not say only, I feel a need of Sacraments or Mini∣stry, but I need the prayers, the counsel, the examples, the exhortation of the meanest Christian.

Secondly, Be sure you joyn your selves to living Christians, that is, not only such as have Grace, but such as are lively in the use and exercise of it; for those God sanctifies especially to communicate Grace to you; if a living hand be knit to a dead arm,* 1.96 sure little good will it receive from it, Rom. 1. 12. a lively believing Christian will comfort Paul, and an humble Christi∣an will humble.

This is the very reason why Christians do not get good, because their hearts are dead, and their fellowship with God little; and hence others despise them, and withdraw from them.

Thirdly, Love them dearly▪ a man will never get good from any Chri∣stian that he despiseth, or slighteth; as it is with a man, if his hand would have

life from the head, set it in his place, and let not it be tied outwardly, but united as a member, and then it receives it; and hence it edifies it self in love; so by love are men edified.

CHAP. XV.

Of the plentiful dispensing of Grace in the Gospel Ministry.

SECT. I.

Now follows secondly, their Counsel and Advice, [Go to them that sell and buy, &c.

THem that sell] Some there be that make this an Irony, or a plain mock of the foolish Virgins for their folly; as if they should say, You have lived like Hypocrites hitherto before the Lord among us, and deceived us and your own souls; now you would have out Grace to help you; no, get you gone to Mass-Priests, and Pardon-sellers, and Merit-mongers, and buy for your selves, they have merit enough, &c. But this meaning as it cannot be evinced necessarily from the words▪ so such an answer cannot stand with that sad and gracious compassionate spirit which is in every holy Virgin; for suppose God should break open the conscience of any in these days, and they opening their hearts to others, they should receive this answer [Nay see∣ing you have neglected your season so long, get you gone to Mass-Priests, let them help you;] would any of common honesty in like manner mock? much less a gracious heart; no, but if any have a true sence of their misery for sleep∣ing out their season of Grace, their bowels will melt over them.

Those that sell] These are the Ministers of the Lord Jesus.

For 1. 'Tis manifest it is not a mock.

And 2. Those that sell are not ordinary Christians; though they may and do convey the Spirit, yet not in this case so powerfully; and hence they do send them from themselves.

3. They do send them to those means which do most abundantly convey the Spirit; now the Word and the Spirit are united, as shall be proved; the cheif dispensers of which word, are the Ministers of the Gospel.

4. Because Ministers are called such as sell, Prov. 23. 23. Buy the truth and sell it not; now where is the truth cheifly sold, but by the prime publishers of it? Mal. 2. 6, 7. Not that the Holy Ghost is to be sold for money; but to buy it there, as it is to be sold without money, Is. 55. 1, 2, 3. Come and buy wine and milk, that is in the ministry of the Gospel, which calls all that thirst to come, Rev. 3. 18. not that they should fix their eyes upon them, as upon the cheif means to con∣vey

it, for the Lord Jesus fells, and we are to buy of him; only these are servants under him, and appointed as an Ordinance of his for this end; the Apostle conveys his ministry, 2 Cor. 2. ult. sincerely and gloriously.

Buy for your selves] that is, seek for it there, though you lay out never so much of your money, your time, and thoughts, and affections for it, and re∣ceive it there when it is offered upon any terms, though you part with all you have, that so you may make it your own, and so have of your own, and so may with comfort meet the Lord; and this suits with the custom of the Saints, to send them there where they got theirs.

SECT. II.

THat the Spirit of Grace is principally and most abundantly dispensed in the ministry of the Gospel by the Ministers thereof;* 1.97 That is, they are those that sell; this is their business, and trade, and work, like the Olive-tree to the Candlestick, Zach. 4. 5, 6. which take rooting in the Courts of God to this end, to drop in their golden oyl; but still observe it is as servants under the Lord Je∣sus, who gives what and when he will by them.

You know the famous expressions of the Apostle, How can they hear unless they have a preacher? Rom. 10. 14.

2 Cor. 3. 7. The Gospel is called The ministration of the Spirit in the mouthes of the Apostles and their Successors; by which it is made more glorious than the Law delivered in tables of stone, though less outwrd glory, for we have it but in earthen vessels.

Gal. 3. 2. By whom received you the Spirit? by hearing of the Law? no, but by the hearing of Faith; thereby is the Spirit revealed and di∣spensed.

SECT. III.

BEcause they are set apart principally by the Lord for this end;* 1.98 for Gods separation of any thing for an end, though the thing be unlike to bring that end about, yet by this it hath a strange power accompanying it; as the Brazen serpent, how comes it to heal? It was set a part for that end, and sanctified of God; and hence God setting apart an Ordinance, is present with his Ordinance; as Aaron and his Sons were sanctified for the service of the Ta∣bernacle: and this is done two ways.

First, By the Church, according to the will of God, they are set apart from all other employments, unless those which other relations bind them too, that so they may dedicate their time, their strength, their private studies, their selves, their prayers, and tears, and all for them; and this ought so to be unless necessity compels, Act. 6. 4. The Disciples would give themselves to the word and prayer, and would not be cumbred about the Deacons office; and so their studies; Paul exhorts Timothy to give himself to reading, to think on these things, 1 Tim. 4. 13, 15.

Secondly, By the Lord himself, Gal. 2. 15, 16. What is true of Gods sepa∣rating Paul to an extraordinary, is true in a measure of all his servants set apart for ordinary work, Mal. 2. 7. For the Church sometimes may not set a man apart, yet the Lord may and doth; and hence (by these sometimes he sends to call a Church before there is a Church to call) and how is such a one set

apart? not as an ordinary Christian, but as an extraordinary Ambassador, as it were in the room of the Lord Jesus himself; For Christ being Mediator of his Church, two things are required to make peace. 1. To speak to God for us. 2. To speak from God to us; The first he doth by his intercession. But we hear not from him? Yes, for he sets these in his room, and by them he speaks as Mediator to our ears and hearts, 2 Cor. 5. 20. so that if Christ was here pre∣sent to speak, we would look for the Spirit by him and his Ministry; Now all Messengers of the Lord Jesus are in the room of the Lord Jesus, &c. Nay, if Christ was here, the Spirit would not come but by this means; and hence Christ converts not so many as the Apostles by their Ministry within Iudea.

Because the Lord hath furnished them with special abilities to dispense the Grace of Christ for the Churches sake;* 1.99 2 Cor. 3. 6. Christ ascended on high to give gifts for edifying the body; if a man should have an Apprentice set apart to sell, but his shop is not furnished, how could he then sell, and how should men in wis∣dom expect to buy? I will not speak of what is required to make men able; Christ not only as a free agent sets them apart, but as a wise agent furnisheth them with abilities for that end. There must be that knowledge which may make the man of God wise to salvation from the Scriptures, which cannot be without knowledge of Tongues and Arts in some competency and study a∣bout both.

1. They cannot think a thought; Christ furnisheth them with thoughts; the Minister knows not what to say, yet his thoughts are from him.

2. They cannot speak; hence Ephes. 6. 19. the Lord opens their mouth; Ezekiel must be dumb for a time.

3. Have they therefore any knowledge of the mysteries of Christ? it is to teach the Church, 2 Cor. 4. 5, 6. all their gifts and spiritual abilities, though never so great, and peculiarly sanctified, but it is for them, 2 Cor. 2. ult. have they any temptations, tribulations, and gain by them, viz. spiritual consolations? it is for them that are sad, that want it, 2 Cor. 1. 4, 5. (and though it is true, there is in other Christians Christian abilities to help and comfort others, yet not mini∣sterial in every Christian (the whole body is not an eye) nor which hath a special presence of the Spirit of God in it and with it) which they should never have re∣ceived but for the necessities of some in the Church; there is good to be had by watering-pots, when grass and herbs are dying; but yet sometimes the rain falls, and that hath a peculiar vertue in it, as being fitted for that end; and hence Ministers are compared to clouds; and hence men will pray especially when many clouds are, the Lord grant these bottles may drop; so hither you are to look; dish-milk and flit-milk may convey some nourishment, but brest-milk hath spirit going with it; good books may be blest, but there is not that spirit in them as in lively dispensations of the Gospel by Ministers them∣selves.

Because the Lord hath given them hearts enlarged to dispense the Gospel, that so the Spirit may be conveyed;* 1.100 we preach not our selves, but the Lord Iesus, and our selves your servants, &c. 2 Cor. 4. 5. 1 Thess. 2. 8. If one be appointed and furnished but hath no mind to sell, they have other trades to follow, little help is to be expected there; take a Minister of large abilities, if once he comes to have some other penny in his eye, besides the souls of people, seldom shall it be seen that the Lord is present there; Satan doth not cast out Satan, neither is his Kingdom divided; when Peter fisheth for himself, all night he catcheth nothing, but when the Lord comes, and for his sake he casts out the net, then the net is full; and for to be a means to convey the spirit to any, it is their life; as in others, when gain comes in, they could not live without it; Now we live, saith Paul, if you stand, 1 Thess. 3. 8. This is their glory, You are

our joy and glory, 1 Thess. ••. 20. this is their gain though it be by loss of all; life is not dear to finish their Ministry, I suffer all things for the elects sake, they are willing to spend and to be spent, 2 Cor. 1••. 15. Paul wisheth himself ana∣th••••••, amor divin••s est exst••••cus, •• carries; out of self, Rom. ••. 1, 2, 3. though it is true the Ministry was not blest to all, yet the election obtained it, Rom. 11. 7. hence the ministry is from men not Angels, that there might be the more pity, and so the more help, Heb. 4. 2.

SECT. IV.

2. BUt why by the Ministry of the Gospel?* 1.101

Because the Law cannot give life, Gal. 3. 21. Now the Lord cannot make him that hath sinned not to have sinned, that would be a contradiction; and he that hath sinned must dye; and hence there is no possibility for the Spirit to give life here; hence the Spirit takes another instrument, the Gospel can perswade to believe, and bring to Christ, where life is feared.

Because there is more of Christs blood here,* 1.102 and hence more Spirit; for they are all one to be cleansed with Blood and Spirit; for the Lord Jesus did not by his blood purchase the unsealing of the Law; but the Gospel is a secret, and not known but by this means; it is the New Testament which ariseth from the death of the Testator; to have the ne•••• of the Gospel printed, it is by means of Christ blood; but to have men sent to open it, there is more of his blood therein; and hence more Spirit.

Because there is more of Christ's love in the Gospel;* 1.103 and where most of his love goes, there his Spirit goes most; it is love to make us know the Law, though it be a hand-wr••ing against us; but now (when we see death) to bring the Gospel and therein to entreat and wait, there is great love; and hence it is called the Ministry of R••conciliation. Oh it is infinite pity to offer to take a dead ••artion up under his wings; here he lo••gs for the salvation of a si••∣ner most: if we were fallen Angels, he would never send the Ministry of the Gospel to us; but so it is now, that he hath taken the seed of A∣braham.

SECT. V.

OF Instruction.* 1.104 1. Hence we may see the glory of the Gospel, in that it is the Ministry of the Spirit of God; this the Apostle professeth it ex∣ceeds in glory; glorious light it scatters, that which hath been hid from the wise, nay, from Prophets, and Abraham who desired to see this day, and saw it but •••• far off; hence it is called marvellous light, which brings the foul to the light of that blessed face of Jesus, and his glorious love, which never shal be sounded to the bottom of it, which damps the glory of all other things; and although many great and wise despise it, yet if they did know they would not despise the Lord of glory, nor crucifie him; but their eyes shall never see those glori∣ous consolations and comforts promised to the people of God; I will send the 〈◊〉〈◊〉, saith Christ, which 〈◊〉〈◊〉 can be taken 〈◊〉〈◊〉 from Beleivers, which in midst of all miserie comforts; it is a great mercy when a man sees his sin, else he would never seek for remedy; but the Law canot do any thing but arrest, and imprison; it cannot get sin removed; yet the Gospel can set at liberty, which 〈…〉〈…〉 prisoners; Ioh 8. 32. You shall know the truth, and

that shall make you free. I can through Christ, &c. Phil. 4. 13. It is a marvel∣lous mercy to tremble before God, and see, and know, and be affected with Gods wrath; but yet if this be all, the heart will sink and flye from God; now the Gospel reveals Christ, and so Ioh. 10. 16. his sheep he ar and follow him; and the Gospel comes to hell with the Spirit, to a poor sinner when he is blind, captive, broken, mourning, never so miserable; now the Gospel penetrates thus low, and brings the Spirit with it; it makes the soul not only to see Christ, but gives it him, and now it is safe. Oh (beloved!) if the Spirit be glorious, then is the Gospel glorious; if the Ministry of men could bring in, and draw with them the Princes of this world, and all their wealth to serve you, Angels and their Ministry, nay, bring Christ himself bodily to you, how glorious were this? but what is this to bring the Spirit into a Sty, into thy Soul! Oh there∣fore take heed of a light esteem of the Gospel, as those Matth. 22. 3. which were shut out: Men must speak something; take heed you that have once e∣steemed it, of accounting it a common thing (it is next to the unpardonable sin) of accounting the Gospel, Ministers, Truths, Justification by Faith, &c. common things; but see them glorious; the greatest glory that ever was in the world, did once lye hid under the meanest outside, viz. Jesus Christ, and yet the Apostles beheld his glory; so the Gospel is most glorious now, as being his glass, and this notwithstanding is most mean in the account of many; Paul is in the eyes of the Corinthian Doctors a mean man, his presence was con∣temptible, his words mean also; men despised them.

Secondly, hence see what cause they have to sit, and go home to their houses lamenting, that never found the Spirit conveyed by the ministry of the Gospel in life and power. Lam. 1. 16. Oh the comforter that should refresh my soul is far from me; if there be any hope of help, it is by the Spirit; and if the Spirit, it is by the Ministry where the Gospel is published and the Spirit con∣veyed: Oh thinks many a one in himself, I find no such good! thus long have I heard, and thus oft do I hear, but I come, and go away as I came, my heart never shaken, my soul never broken, my spirit never humbled, nor com∣forted, &c. and therefore what care I for Ministers or Gospel? it is true, it is hid, 2 Cor. 4. 3. but then it is from them that be lost only, whom Satan hath blinded; it may be the last medicine is now using; as it is with many that have the last remedy applied when they be sick to death; truly so it is here.

Heb. 6. 8. The tree or ground that brings forth bryars, is nigh to cursing; the condition is sad, as it is there exprest, it shall never see good when good comes, Ier. 17. 6. Oh it was a sad complaint of Saul, Oh the Lord answers me not! and of the people of God, Wee see no vision; but you have none, and lament it not; if men in the old Law did not meet with the Lord in their Tent doors, it was no wonder, it was not usual so to do; but when at the Tabernacle, if they met not there with him, it was sad then; so here; if you meet not the Lord there where he dwells, it is strange; not but that Saints may find the Lord absent; but I speak to them that find it not, and mourn not for it; others shall re∣joyce when they mourn for the absence of the Lord.

SECT. VI.

OF Confutation of those that think there is not that necessity of the Mini∣stry* 1.105 to convey the Spirit;

But First, think good Books may do the deed, and hence can profit as much at home as thereby; but these Virgins are not directed to books, but

persons, (though there is a good use of Books also) Books are but a carkass of the living Word.

Secondly, They that would have it by immediate revelation, by elevations of the Soul to God, a Familistical principle collected from the Apocrypha speculations of devout Monks, received in G••••many when the Gospel was preached to overthrow it, and entertained by the deceitful experiences of some (as in London, &c.) she that was con••erted by dreams, &c. indeed we are to look for the Spirit; but to look for it without the Word is vile; if the Apostles were living, these would overthrow their doctrine.

Object. What can man do? (say many) you must look for the living voice of Christ; the Word is but a dead letter, and will only make you a Iew in letter.

Answ. If indeed we had only souls, and no bodies, then we might lay aside our Bibles; but seeing it is not so, look to the Word thus dispen∣sed; hence the Lord saith, Hear and your souls shall live; these say, Hear not, &c.

SECT. VII.

OF Terror to all them that oppose the Ministry of the Lord Jesus,* 1.106 and re∣sist it; the Holy Ghost being in it, you resist the Holy Ghost himself, and that not only where he is dropt, but most abundantly poured out, Acts 7 51, 52. How did they resist the Holy Ghost? they did but resist men; No, it was the Holy Ghost there, for so he spake those words, and the Spirit had some opera∣tion upon their hearts by those words, Zach. 7. 12. Neh. 9. 30.

Sometimes the Spirit puts forth its prerogative power; then it is not o∣vercome; sometimes words without power, and then men resist and overcome it, (for that is the meaning, because all men resist, more on less) and this is enmity against the Spirit, Act. 5. 39. Fighters against God, which is a most sad and heavy evil, for to be left to that evil to overcome the Comforter himself; as he said, Is it not enough to grieve man, but you must grieve my God also? Isa. 7. 13.

SECT. VIII.

Quest. BVt who doth resist thus?

Answ. 1. Some do it by filencing and persecuting of the Ministry of the Spirit, which is most grievous: When Amos preached against Bethel, up steps Amaziah the Priest of Bethel, Amos 7. 10. and first makes complaint of him to the King; First, that he was factious, and conspired against the King: And secondly, That the Land was not able to bea•• his words; that he troubled the Country and Kingdom with his Doctrine, viz. That we shall all dye if we receive not his Doctrine; and hence he commands him to depart and flee from thence, and prophesie no more there; but you see what he answers, I was a Herdsma••, and the Lord called me; think not that you oppose a pri∣vate spirit, but the Lord's that called me: And hence see because he did but say so, what his sentence is, upon his Wife, Children, himself and upon all Israel: Are there not many Amaziah's in these days? do they not take the same course? is not the same spirit working against the Spirit of God now? what will their end be? Let a man be never so peaceable in his place, blessed

in his work, if he doth but reach Bethel, nay, if only the judgements of them, the Altars there, and Idols there; Amos may prophesie in another Land, but no more there; but what will be the end of this? see vers. 17. it is a sad speech 1 Thess. 2. 16. Forbiding ••s to preach to the Gentiles that they may be saved; for the wrath of God is come upon them to the utmost: You know the Jews raised up persecution against them where ever they came, but wrath is upon them for it ev••n to the utmost; why, look as it is in hell, to resist the Gospel ones self is heavy; but when in hell there they wish that no others might receive it, or that it might not be preached to any other, that none might ever know the Lord: So it is here, it is greater wrath to oppose God in hell, than to be opposed of God; and the first they are come to: Oh but they garnish the Sepulchres of the Prophets, and beautifie their Temples, and if they had lived in the days of the Prophets, they would never oppose them.

Object. But these are other kind of Hot-••purs, and Novices.

Answ. Matth. 23. 30, 35. You shall have Scribes and Wise men, and you shall kill them, that upon you may come all the blood that ever was spilt; and blood they must have who are the open persecutors of the Prophets and Saints of God first or last; certainly God is remembring the tears and troubles of his banished distressed Seers.

2. Some others by reviling and reproaching of the Ministry; for Satan in the hearts of the wicked, if he cannot hurt it with his teeth, he will seek to destroy it by his tongue; how was Paul censured by a company of proud Corinthians, that when they had nothing against him almost, yet they censure him for his manner of speaking and carriage! 2 Cor. 10. 10. His l••tters are mighty, but his pre∣sence base; how was Iohn, though for a time, flock'd after! and Christ Jesus himself was thus evilly reputed; this was that which brought the total ruine of the Jews, viz. mocking at the messengers of God, 2 Chron. ult. 16. When Paul had perswaded Sergius Paulus, and Elymas gainsaid, saith Paul Acts 13. 10. Oh full of sub••ilty, and child of the devil, enemy to all righteousness (why to all? because all Grace comes to be wrought here by the Word) thou shall be blind.

How have the Messengers and Ministers in this Country been trampled up∣on by some, who though they have not yet been able to reach them by their power, yet by vile reproaches so pursuing most of them, that one would stand and wonder at the blindness and boldness, not of moral men, but Church-members and Professors, and at the wrath of God upon them, that ever they should be left to be scorners of them, of whom the consciences of the vilest cannot but some∣time say, verily God is with you! Yea, Grace it s••lf hath been pretended to be the weapon, by which the Ministers of the Gospel of Christ have been fought against; and indeed the vilest opinions usually have been shelter∣ed under Grace; that hath been the Kings colours, which the enemies of the Kingdom of Christ have lifted up to deceive▪ for in places of profession, not merit and works, old shooes, &c. but Grace and Christ, Matth. 24. 24. are most fit to deceive.

And hence if Ministers have perswaded men to believe, and receive the Gospel, what can we do (say many?) God must do all; if evidences and signs of a good estate be called for out of the Word; it is a way of works, almost flat Pope∣ry in their books: If Ministers have had the Spirit burning within them, seeing people led from the truth, and so speak against them that deceive them, 'tis passion and bitterness; if they have sought to keep the hearts of Gods people close one to another, the strong man then keeps the palace: What should I name all?

Quest. But for what is it that they are thus s••andalized?

Ans. 1. For preaching that we are justified by Faith, and that Faith is required

to the entertainment of Christ as a condition of the Gospel; here is not bread (say men.)

2. For preaching that Sanctification is an evidence of Justification; and though it be granted the Lord never justified any without a work of vocation at least, and this is not against Gods Grace to justifie by Faith; yet it is against Grace, and 'tis a way of works, say some, to see my self justified by Faith. If the Word did reveal a second Justification by Faith, and a first Justification without Faith, then our first evidence might be without sight of Faith, because there is some word which reveals our being Justified without it; But the Word reveals all our Justification to be by Faith; and thus for preaching the Gospel of Christ have the Servants of the Lord been reproached. And though they keep it in, yet how many are there whose hearts go after these detestable things!

3. Some resist the Spirit by despising inwardly, and so casting off the Word of the Lord, Heb. 2. 2, 3. if we neglect or slight so great salvation; and when was the Gospel more slighted by many? every thing we say is dear but Gospel, which should make us mourn that ever it should be said so in this Country; you despise the Spirit of God; a man of greatness suffers by nothing so much as by contempt; so it is with the Spirit of Grace: And it is a thousand to one but that there will be something to make them despise at last the Lord himself: But the Word comes thus to be despised and cast off

SECT. IX.

First, PArtly by the false reports of others, as if they were factious distur∣bers of peace, men under a Covenant of Works, &c. It is the Jesuites policy to raise up lyes; and though all will not beleive them, yet some will stick.

Secondly, Partly by covetousness; the glory of the things of this world is greater than the glory of the Gospel; tell them of living by Faith and Promi∣ses, they deride you in their hearts; tell them of a Kingdom, and the excel∣lency of holiness, they slight them; to be so rich and honored, it is glorious indeed, Luke 16. 14. The Pharisees scorned him because they were cove∣tous.

Thirdly, Sometime because Ministers and Ministry are Bills of charges to a congregation, and are too costly inhabitants among them.

Fourthly, Partly because of ignorance of the truth; why was Paul's Mi∣nistry foolishness? it was a mystery; so many come and understand not the truths preached; they be too high points for them to conceive of; let truth be ne∣ver so precious, they esteem it not, because they know it not.

Fifthly, Partly because they have known all that our Ministers do preach before, which is now like flowers and roses withering, which were flourishing heretofore; Capernaum despiseth that which Sodom would not, and Tyre•• and Sidon would have repented at; and say, They can do as well themselves as this, and better.

Sixthly, Partly because Ministers are so long at it; and that may be delivered in one hour which is stood upon an hour and half; and they wonder men preach so little, and yet so long; which argues contempt, and that every truth is not precious. Men cry not out of men when they are telling money to them many hours; and yet this is more precious; Eutychus grows sleepy; thank Paul for preaching so long; and falls down; thank long Sermons for that: This is the sinful language of some.

Seventhly, Because they cannot profit by them; hence when they should mourn for themselves they despise the truth of the Lord, Mic. 2. 7. are not my words good to him that walks uprightly.

Eighthly, Because some have weaker gifts than others: And thus I say, the Ministry of the Lord and his Spirit is despised, Mat. 18. 8. Take heed you despise not little ones, for Angels behold them: Oh what is it then to despise the Spirit himself? And thus I say the Spirit of God is res••sted; go home therefore and mourn, and consider, 1. The time is already set; the Spirit will not al∣way strive; and time may come that it will go from you and never return to you more. 2. Fire will come out of their mouthes, Rev. 11. 5. 3. The Mi∣nistry shall be taken from you and your children, Act. 13. 46. 4. The Spirit it self shall torment you, Isa. 63. 10.

SECT. X.

OF Exhortation; Oh therefore if ever you would have the Spirit dispensed to you,* 1.107 wait here upon the Ministry of the Gospel for it; neglect not pri∣vate helps, books and meditations, &c. but know if ever you have it dispensed, here it is chiefly to be had; buy at this shop.

Do you not find parched, dryed up hearts? the Spirit of God is gone from men; and this verily is the cause of it; what consolations, what peace, what glory from the Spirit of all comfort, of peace and glory might men have, but for this?

Obj. But I may never get this Spirit!

Ans. Yes, Hea•• and your souls shall live, Isa. 55. 3. (for to reprobates the Lord never gives an ear) what a comfort is this? you cannot help your selves to look to Christ, to come to Christ; hear him then when he is come to thee, Rom. 11. 7, 8. he hath given them ears not to hear; and usually the first work of the Spirit in the soul is to give an ear; the Lord awakens that to 〈◊〉〈◊〉, that never regarded any thing before; and then something enters first or ••ast.

SECT. XI.

Quest. HOw shall I so hear as to receive the Spirit?

Answ. 1. Get a deep sence of your wants particularly and di∣stinctly before you come; if a man comes to the Market, and 〈…〉〈…〉 his Family wants, he will never come and buy of them that sell; a poor man if he comes into a rich shop, hath a mind to buy all the commodities he sees if he had money; but if it may be had without money he will take them gladly, Matth. 11. The poor receive the Gospel; I am perswaded that this is the great cause why scarce any buy here; they know not their need of every truth; hence Isa. 50. 4. He hath given me the tongue of the learned to preach a Word in season to the weary; the Lord will do it in season; when the heart is weary of its own de∣ceit and ignorance, and all carnal contents, and blessings, and sins, now the Lord Jesus must speak at last; let a people be more weary of outward miseries than of inward, they will not regard Moses by reason of anguish of spirit; this keeps off many a man; either he feels only outward miseries; his mind is broken with cares, how shall I live? with losses and crosses, Family is sick, Cattel die, Servants are untoward and unfaithful; his drink is turned to water, and the English flower is gone; his Friends respect him not, his acquaintance grow strange; these things lie more heavy than sin.

2. Pray before you come; for as it is in men that trade, their Servants are ready to let out their commodities, but ask the Master first whether he will sell them or no to you; so ask the Lord first. Ministers are but Servants under the Lord, it is not as they will, but as the Lord will dispence, Matth. 11. 25. I thank thee that thou ••ast hid these things from the wise and prudent, though Christ him∣self preached: Oh therefore loo•• up to the Lord; Oh Lord let not thy Go∣spel be a hidden thing from mine eyes. I am perswaded you should see strange things, and grow up more and more if thus you did: When Christ told them that the Spirit should come, he bids them wait for it, and they continued instant in 〈◊〉〈◊〉, Act. 1. 4. and then the Spirit of God came upon them, though ex••raor∣dinarily, yet here ordinarily; Psal. 51. Lord cause me to hear the voyce of joy and gladness, that the bones which thou hast broken may rejoyce; and hence the Lord complains, Isa. 50. 3. Why, when I came was their no intercessor? as if he should say, he would have given them help else; Oh therefore before you come, and when you come, pray, Lord speak; pray all the week long that there may be some Sabbath mercies for you.

3. Give the Lord the price of his Gospel; men that come to buy must give the price Zach. 11. 12. And God will not let you have any thing without price; give away all thou hast (when thou comest to hear) to the Lord, let him pluck or take any thing from thee, only let him not take away himself, and his Spi∣rit; prize the least truth above all the world, as indeed it is better, the Lord may else deny these pearls to you, Heb. 4. 2. The word did not profit because not mixt with faith; and ••hat is the property of that? vide 1 Per. 2. 5, 6. To him that believes the Lord is precious; it makes Christ precious, and every truth precious; and when the Lord himself is precious, the Spirit is sent, Joh. 14. 17. whom the world cannot receive, because they know him not. Oh he is not sweet not pre∣cious to them.

Three things are here to be laid out and given to God at the hearing of the Word:

1. Thy Thoughts; let a man have never so much meat, if he feed not upon it, never will he have spirits thereby; therefore while hearing time lasts, be taken up with those things you hear; be in them, that your profiting may ap∣pear to all; you know not so much, but that there is more yet to be known.

2. Thy Heart; Love it; Christs love was so great as to shed his blood, that he might purchase this Word of his Gospel for thee; and wilt not thou let thy love out of thy heart to it, when it is for thee?

3. Labor; labor for the Spirit here, as for the meat that endures for ever, Ioh. 6. ••7. Christ will give it you, spare no pains and labor upon it, to enjoy, and be eternally advantaged by it.

Thus much of the Second thing, in this Se∣cond Part of the Parable; Now the Third follows, viz. The Coming of Christ him∣self.

CHAP. XVI.

Concerning Christs Coming.

SECT. I.

NOw this coming of Christ is set forth and amplified from two things.

1. From the time of his coming; While the foolish went to buy, he came.

2. From his different entertainment of the Virgins, and carriage towards them being come.

First, The wise they went in with him to the Ma∣riage.

Secondly, The foolish were shut out, &c.

By this coming of the Lord is (as hath been oft said) meant the coming of Christ to Death or Judgement; but especially and principally his coming to Judgement, as may appear by the whole series of this Chapter and the next, wherein the Lord answers to the second question of the Disciples, viz. the signs and ••••me of his coming; i. e. his second coming, which is called his coming to judge the the world, &c.

That there is and shall certainly be a Second coming of Christ to Iudge∣ment.* 1.108

This truth the Prophets have foretold; Enoch, Iude 14. Solom••n, Eccles. 12. ult. Rom. 14. 11. with Isa. 45. 23. The Apostles have preached thus, as 2. Cor. 5. 10, and it was ever in their eye, and the main part of their Ministry when they pressed people to believe in Christ as a King; where is he? He shall come, they tell the unbelieving world; Angels also have published this, Act. 1. 11. and Devils beleive this, who are in their chains bound over to that day; and all the Saints have looked for this, 1 Thess 1. 〈◊〉〈◊〉 and hence promises of mercy at that time are made to such, Heb. 9. ult. And lastly, the consciences of many wicked people have confessed this; Paul preacheth of Iudgement to come, and

Felix trembles, and Heb. 6. 5. divers felt the powers of the world to come, and by judgements on them have been made to know that he is the Lord.

SECT. II.

Quest. 1. BUt when shall the Lord Iesus come?

Ans. In general, when all the E••••ct are gathered under the wings of Christ; hence Matth. 24. 22. For the elects fake those days shall be shortned, i. e. an utter ruine of all had then come but for them; and therefore when they are once collected, the Lord will come; and hence in particular Judgements the Lord doth thus; only a few Elect keep a whole land from being utterly wast∣ed,* 1.109 Isa. 6. ul••. 1 Cor. 15. 23, 24. first Christ is quickned, i. e. in soul and body rai∣sed, then those that are Christs at his coming, and then comes the end; and hence the tares are spared, lest in pulling up them, the wheat also be pluck∣ed up.

Now as for setting down the particular time, the Lord Jesus doth it not in this Chapter; onely gives some signs of it, by which we may give certain credit that it is not far off (as of the death of a crazy man) and there are two that are not yet accomplished.

1. The destroying of Antichrist, at least in the principal power of it, and throne of it.

2. The calling of the Jews, Rom. 11. who must have a great day of it a∣gain; which dry bones shall live; and their restoring a kinde of resurrection and life from the dead: Some have thought two thousand years before the Law, and under the Law, and under Christ; and then when these six days of a thousand years a piece are ended, comes the great Sabbath; this is already pro∣ved to be false in the second two thousand years. In the Primitive times and Churches the Apostles, especially ••ames and Peter, spake of the end of all things to be at hand, who writing to the scattered Jews had good reason to tell them of it, viz. the end of the Temple. Though Bar••••••s to weaken the Authority of Scripture, thinks they spake only their own apprehensions; di∣vers Christians thought then it was nigh; and hence Paul 〈◊〉〈◊〉 them to be∣ware of those thoughts, seeing much danger in them, 2 Thess. 2. 1, 2. And in succeeding ages, Tertullian expresseth the affection of the Christians to the Roman State, that they sought not the ruine of it, but prayed pro mor â finis, as fearing it was then coming upon the world for sin; and so many Saints see∣ing wicked••ess abound, have thought that time is not far off; but yet the times and seasons are not in our hands to know, Act. 1. 7. and that must quiet us, that come he will.

SECT. III.

Quest. 2. WHere will he come to judge?

Answ. Into this visible world again; for if it should be in heaven, as no unclean thing shall come there, so we should then rather come to Christ to be judged, than for him to come to Judgement▪ No, there is a second coming; that as his first was into this visible world, so shall his second, Act. 3. ••1. Wh•••• the heavens must contain untill the time of the restitution of all things; and then shall he break out of heaven again for this work; Now to

what particular place in the world he shall come to judge is disputed on by many, especially some of the Schoolmen: Some think that it shall be in Mount Calvary, where he was crucified; some in Mount Olivet, where he ascended; others in the Valley of Iehosaphat, Ioel 3. 2. which as it cannot contain all people that ever were, so the place only speaks of the terror of God against the enemies of his scattered Jews at their conversion; I would not be wise above what is written, all that I read most plainly of, is, 1 Thess. 4. 17, 18. That then we shall meet the Lord in the air; now how high, or where the Lords Throne shall be set, those things are not for us to enquire after, but so the Lord will order it, as that all Nations, all the dead, small and great shall stand before him and see him in one place; which shall not be very low; where men have sinned, there they shall be judged; and hence as Judges have their Circuits; so men having sinned in this world, shall be judged here.

SECT. IV.

Quest. 4. HOw will he come to judge?

Answ. He shall come in power and great glory, Matth. 24. 30. As first, The glory of the Father, Matth. 16. 27. the brightness of his Diety, his infinite wisdom was hid in the dark lanthorn of his humanity, but then he shall appear, as 'tis said, Rom. 1. 4. manifested to be the Son of God by his Resurrecti∣on, so then much more when he comes to raise the world, all the world shall see his power, wisdom, greatness then.

Secondly, All his mighty Angels with him, Matth. 16. 27. all shall be there, so that heaven shall be left empty; a thousand times ten thousand▪ shall then minister unto him; and you know how gloriously the Lord made the An∣gels shine at Christs Resurrection.

Thirdly, With the voyce of the Arch-Angel and the trump of God, and with a shout, 1 Thess. 4. 16. He shall descend with a shout, i. e. of joy to the Saints, as in the day of victory and triumph of God; as at giving the Law the Trumpet did blow to work dread and terror then, so now.

Fourthly, With burning and consuming of the world, 2 Pet. 3. 7. 2 Thess. 1.

Fifthly, Raising and call••ng all the dead before him, small and great, good and bad, in earth and sea, and that in a moment it shall not be a long work, 1 Cor. 15. 52. and thus the Lord shall appear at this day, that as he came before with baseness, so he shall now come in glory, and nothing then shall have any glory but himself, and those that are his, because he will damp all the glory of the world; and thus sitting in the clouds in a Throne of glory, he shall judge, i. e. examine, convince, and condemn; examine all secrets, and convict men of their evils, and then condemn them and pass sentence upon the wicked, and grace to his Saints; the Saints examinations, and all their duties and act∣ings for God opened, and that all the world that censured them may see then the infinite wisdom and love of God in his people, in making and keeping them sincere.

SECT. V.

Quest. 4. VVHy will he come?

Answ. 1. If it was only for his peoples sake, for their per∣fect redemption, and refreshing, there were reason enough for it; hence it is called a day of redemption, and a time of refreshing; here they are captived un∣der miseries, and sadded by them under sin, Satan, world, but then they shall be redeemed: Now that it shall be so;

First, He hath come already to redeem his people from sin, which is the greatest evil, and which redemption w••s performed by his blood; now if he hath redeemed from the greatest evil, viz. Sin; then from Corruption, then from Death, and Satan, &c. If he once came by blood and baseness, then he will come in glory and greatness; if he came through fire to them, then he will come through fair ways to them; if by death to them, then by life to them; and hence Ioh. 5. 24. all judgement is committed to him, because he is the Son of Man. And though it be long, yet surely he will, he must come, especially seeing himself hath perfectly redeemed his people, and is now himself exalted above all: A man that hath been in prison himself, with his poor brethre•• that are left there still, the price of their redemption being paid, and there being nothing for their delivera••ce wanting, but one to fetch them, if none help, he will do it a∣lone: So here.

Secondly, in regard of the Justice of God, that that may be cleared be∣fore the eyes of all the world; men sin now, and are not punished; but flourish, and the Saints are grieved; every man sees patience, bounty, long••sufferance exercised; but the wrath of God against the least sins is not yet made known; there must therefore be a day to declare it, and the equity of it.

Thirdly, In regard of the Wisdom of God: Look in all Commonwealths well governed in the world, and we shall not finde any but they have Court days, and their Petty Sessions, and great Assizes, as in Israel; for to what ex∣tremity of wickness would places come to else? so here; Shall the wise Governor of the world never have a day of hearing and trying causes? hath he no care? others are but in his room under him till that time: neither is it enough to say that there is Judgement of death▪ Answ. That is only Christs judging the soul in private either to his shame or glory before Christ; but the body is to be judged as well as the soul, to shame before men, or glory before all the world.

Fourthly, In regard of Christ's soveraignty and excellency; the coming of Christ is called his Kingdom, 2 Tim. 4. 1. Why, doth not Christ rule now in the world? Yes, but it is in the midst of his enemies; his enemies rule and he rules also; but there must a time come that no enemies must rule, but Christ alone▪ and this is his kingdom in a most illustrious manner; for the things of Christ are said to be with us, when they do in a special manner appear; as the coming of his Spirit, and his love, so his Kingdom; now Christ must reign till all his enemies are put under foot; for it is not fit he should lose his Kingdom; hath the Lord suffered others to reign and rule, and himself to be hid, and his glory lost, and that so long? and will he never return to his Kingdom to be glo∣rious, there to reap all his glory that he hath lost by all his enemies in the world? Was there ever King that would ever endure one generation of Rebels after another, and never make himself sole Sovereign? however Man may suffer it, yet the Lord will not, he must reign. And wherefore doth Christ reign? It is to trample 〈◊〉〈◊〉 under foot, his and his peoples enemies;

Christ sets death his enemy, to destroy his enemies, and keep them as in a Goal; but afterward Christ will call them forth, and pass an irreversible doom upon them.

SECT. VI.

SEE therefore and believe the truth of this Point as well as hear it:* 1.110 At the first coming of Christ, Heb. 11. 13. they did thus, saw the Promises afar off, and embraced them; so see it afar off: There be divers people that profess this truth that do not fully believe it; for if they did, they would never live as they do: That look as men that know the Judge rides Circuit within half a year, dare not commit any open sins; so if you believed this, you would make conscience of secret sins which this Judge shall judge.

Others there be that do believe it as they do reports that every man saith, but they do not see that really to be true indeed, which their hearts literally believe; and hence mens hearts are not a whit moved with grief, or sorrow, or joy, or fear at the remembrance of this day. For as it is with us in re∣ports of news out of Germany, many hear things, but are not affected with their misery, because they do not see it acted before their eyes; God pre∣sents not their sorrows; and hence they are not moved; but when they do see them acted, then they are moved much; so here. Look as it is with a man awake and in sleep; a man awake believes the day of Judgement, and never stirs; but when asleep he dreams of it, and is much affected with that because he sees it acted before his eyes; much more when men have not dreams but real visions or sight of it, it will affect: And hence set, painted fire before a Malefactor, it affects not, but shew him really it wherein he must be burnt, now it amazeth him; and hence 2 Pet. 2. 11, 12, 14. looking for; and hence Peter saith what manner of persons ought we to be! and whereever there is Faith, thus it will be, Heb. 11. 1. it makes things absent pre∣sent, and things unseen evident.

Oh that God would shew you this truth, you young men, Eccles. 11. 9. you would not spend time vainly, but know God: You aged men whose hearts are rooted in this world, Oh know that God will come and burn up your delights; will you never see this day and fear it before you see it, and mourn because of it!

Oh take heed of rash judging and condemning,* 1.111 and suspecting, and cen∣suring other men: In Pauls time Rom. 14. 10. one Brother in a Church there judged another about indifferent things in a Christ-like manner, as if he had no Grace, &c. You shall stand before Christs Iudgement Seat, saith Paul▪ and hence Paul, 1 Cor. 4. 3, 4, 5. accounts little of mans Judgement, and bids them judge nothing, &c. What if Christ find that to be a lye which thou judgest to be true.

Many of Gods Servants lie under hard thoughts and speeches in pri∣vate, not only from Enemies abroad, but from inhabitants at home; men out of the Church censuring and judging of Members; men in the Church, one of another, especially if they take to a side; The Lord will discover hard speeches, and an edition of all your hard thoughts put out in print at the last day: This breaks love, this breaks Church-fellowship, and is the cause of breache•• in this Country.

Oh take heed of an hypocritical heart;* 1.112 if the Lord should come to judge according to the seeing of the eyes of the outward man, then well were it with many; but when the secrets of the hearts shall be judged it will be terrible; if there should never be a calling over of things again, happy were it for many, but 'tis otherwise, 2 Cor. 5. 10. Paul sought only to please the Lord, for we must all appear, &c. Civil men if they can carry it so as men may not say hurt of them, they think 'tis well; Hypocrites if they can maintain a name of Religion, so as they may maintain their interest in good mens hearts, it is well; if they get some enlargement in duties, that they are commen•••••• of them, well; if they can get so much mercy as to get the Lord to accept of Christs righteousness for them, it is well; but saith Paul, We laborto be ac∣cepted of him. I am perswaded godly men do not think of this; we think the wicked shall have all their secrets laid open, but the Saints come not into condemnation; 'tis true not of wrath, but of trial, so as that their righteousness shall be laid open to all, to their glory at the great day, 1 Pet. 1. 6, 7. And there∣fore get that life which Christ himself may commend; that as Christ said, I have not found such faith in Isr••el: So here, when thou hast spoken a good word, repeated a Sermon, spent a Sabbath, ask thy heart, is this worth shewing to all the world? that though at be vile, yet Christ himself will commend this? Oh you will finde only acting for him will commend the act, Mat. 25. 40. there is that needlework, and golden Arras of Holiness which is lapt up in the Saints, that Christ will open before all the world another day.

Oh therefore repent,* 1.113 Act. 17. 31. Paul tells them times past were spent in ignorance without God, time to come was a time of Judgement and wrath of God against all sin; Oh then repent: Mourn for all wrongs done against Christ: You will ••••il then, if you take not your season now; mourn there∣fore for time past, and for time to come agree with him; now he sits on a throne of Mercy in Heaven if thou wouldst not be put to shame; then, Oh be ashamed for all sins now; if not judged then, then condemn and judge thy self now; the Lord looks for no more; Oh welcome him as King into thy heart as his Kingdom.

CHAP. XVII.

Of Christs coming as a Bridegroom to his own.

SECT. I.

THat the Lord Iesus Christ shall come as a Bridegroom to his 〈◊〉〈◊〉 people,* 1.114 at his Second coming; that as it is said of the Sun, •••• ariseth as a Bridegroom out of his chamber, and rejoyceth &c. so will the Lord arise upon the world at this day, Psal. 19. 5.

This Point will be cleared and proved by opening the several degrees where∣in

he will manifest himself to be a Bridegroom then to his people; not but that Christ is a Bridegroom to his people now, but then he shall be so also in a more eminent manner, and then the perfect accomplishment of all.

First then, the••re shall be a personal meeting between his Spouse and himself, as it is in mariage; before the mariage i•• consummated, there are the friends of the Bridegroom and Spokesmen, and he sends letters and tokens, but then he comes himself; so here Christ sends his Spokesmen, 2 Cor. 11. 2. and his word and spiritual refreshings; but when this time comes, he appears himself in per∣son, and both meet in person; 1 Th••ss. 4. 16, 17. here we meet the Lord spiri∣tually in his Ordinances, but then visibly in the clouds; while we live in this world, it is a time of parting, 2 Cor. 5. 8. and when we come to dye, in respect of the whole man, it is so also; but then the whole man shall meet him; these eyes shall see him, and those arms shall imbrace him; you are left as Orphans here in this world alone; it will not alway be thus, for there is a time of meeting.

Secondly, Then all deformities shall be taken away from his people, and he shall adorn his Bride in perfect beauty; for this is one part of Christs con∣••ugal love to his Spouse and People, Ephes. 5. 25. different from other Hus∣bands, who finde but do not make them beautiful; for if the Lord should meet his people, and they him with their deformities, they would do it unwillingly and with shame: as in this life why are Saints unwilling yet to be with the Lord? viz. because there be so many deformities and spots abiding on the Spouse; sometimes the soul would not have Christ, and such a heart too, though he offers himself to it; Lord depart, I am a sin••ul man, Luk. 5. 8. Oh but then all deformities shall be removed; Phil. 3. ult. Who shall change our vile bodies, not destroy them; and make them like his glorious body, which shines brighter than the Sun: Matth. 13. 43. Then shall the righteous shine like the Sun; is there any beauty like that of Christs? then shall they be like unto him; 1 Ioh. 3. 2. it is a dishonor for a mighty Prince on the day of mariage to let his Queen go in rags; they shall be Christs then; And look as it was with Ioseph, all his shame, baseness, imprisome••ts, did but ••ake way for his glory; and hence he was delivered out of prison by the Kings command; now his appa∣rel, and countenance, and name, and estate, and all is changed; so here, all your sheme, imprisonment in the grave-chains of sins, that enter into your soul, doth but make way for this certain glory; As it was with Iehosuah, Satan stood at his right hand to accuse him, he only stands before the Lord, at last the Lord saith, Take off these filthy garments; is not this a brand? So Satan and Conscience accuse often here, but then it shall be so that all thy filthy garments shall be taken away.

Thirdly, Then there shall be an open manifestation, and glorious decla∣ration of the dearest love of the Lord toward them; before the great day of mariage comes, there is love expressed, concluded between the parties, and it may be some few know of it, as Friends, and some of the Family; but the open declaration is at the day of mariage; so Christ loves his people now, &c. and will not only love them then, but openly declare his love before all the world; Come ye blessed; he shall declare then his own love, Matth. 10. 32. Luke 12, 8. He that hath made it his glory to confess Christ in a holy life, Christ will confess him before God and before Angels; and so before all the world: Men in great place will not know their poor friends, especially in open places; but the Lord Jesus will, and he will divulge the Fathers love to them also, Act, 3. 19. You blessed of the Father, Ioh. 17. 22, 23, 24. I have given them that glory, united them and made them flesh of my flesh, that the world may know thou hast loved them as thou hast loved me. Here the Lord doth love his people dearly, but it is not so known; the Sun shines on good

and bad; the world hates and persecutes them as Hypocrites; civil men think them like themselves; worldlings think them as little loved as any, their estates thrive not; Hypocrites bear a base esteem of them; and if they love them, 'tis because they love them; Saints themselves many times suspect them; or if not, yet they judge as well of others as them; nay it may be they are so dis∣figured sometimes by those sores that break out of them; that they know not themselves; but now the Lord will openly declare his love to them, and to all the world besides; These are the men which I have born on my brest, and caried on my shoulders; for whom I have built and planted Churches, and destroyed enemies, and trod the wine-press alone, and prefer∣ed above mine own life, and blood and glory; whose hairs have been numbred by me, whose walls have been continually before me. No greater misery to a holy heart than this: Psal. 42. 10. Where is now thy God? So when conscience saith, and men say it here: Oh what a mercy is it that then it shall be heard, I am now come to comfort thee!

Fourthly, Then they shall be brought into actual possession and fruition of all the glory promised unto them, of all their inheritance and portion: Be∣fore mariage there be promises made of such an estate; but when the day is come, then they come to actual and full possession of it, and become equal possessors of the estate; so much in this life the Lord doth promise to possess his people of; there be promises of peace, redemption, victory, and triumph over all enemies, fellowship with God, and all the Saints and Angels together, an incorruptible inheritance, and now they shall enter into possession of all these; nay, all that Christ hath, signified by that word Kingdom, Matth. 25. Come and take the kingdom prepared for you; 1 Cor. 15. 54. Then shall be brough•• to pass the saying written, O death where is thy sting, &c. Isa. 25. 7, 8. So that reckon what Christ hath, you shall have it then. Much mercy the Lord shews to his people now, but Psal. 31. 19. how great is that which is laid up! then it shall be brought forth; now you shall have an end of all your desires, prayers, faith to feel that which you have believed, &c. as it was with Ioshua 23. ult. Not one thing whereof God hath failed. Here the poor hardly get bread; here many prayers get nothing, &c. but there, 2 Thess. 1. 9, 10. God doth then what he can for them and gives what he can give to them, then all treasures are broken open.

Fifthly, Then there shall ever be cohabitation and living with him, never to be any more parted from him, or he from them; for while any is a Suitor to one in a far Country, he comes and goes away again; but when mariage comes, then he carries her to his own house, and now live they must together; so the Lord in this life is somtime with his people, somtime absent from his people, but then they must cohabite together, and shall; 1 Thess. 4. ult. And then we shall ever be with the Lord. If the Lord should do all the former, and not this, it would be a bitter cut: When the Disciples had Christs presence for a time, it was sweet; but when parting came, that was bitter; but here is no more parting with the Lord; to be in a Kings dominon where peace rules, when other places are slaughter-houses, and Golgotha's, tis good; but to be with the King, and ever with him, and to follow him where ever he goes, and to be familiar with him, this is wonderful; Husbands depart either because not pleased at home, or because of business abroad; all such motion arguing imperfection; but now there shall be nothing in the Saints to displease; and Christ's business shall then be done, he shall have no more to do but only to give up the Kingdom to God the Father; that is the last work of Christ in this world: To see the Lord in his beauty of grace and love, will be wonderful; but for dust and worms to be with him for ever; the poor things of the world to be with him, when thousands are cast by! we say that's the beauty of a thing which no picture can express; now

to see that beauty in Christ is marvellous; but to be in the bosom of one so amiable, how great is this?

Sixthly, Then shall the Lord rejoyce over his people, and they in him; Mariage day is the great day of joy, they long for it before; and when it comes, the longer it hath been deferred, the more feats of parting, the more are they affected with joy then; so here, the soul hath desired the Lord in grace first, and then in glory, Rev. 22. Christ hath been desiring after them in glory, Iohn 17. 24. now their desires being fulfilled, all his scattered lost Elect ga∣thered, now he rejoyceth with exceeding joy; and the longer lost, and meet∣ing deferred, the greater joy now; hence Zeph. 3. 11. he shall rejoyce over thee with joy, &c. Look as the Lord when they were but converted to him, poor, and miserable, and sinful, and some of them but very babes, Luk. 10. 21. yet he rejoyced in Spirit, and falls admi••ing of the Father; so here much more when they shall become glorious and perfect, and altogether at this day. If the Lord, Isa. 40. 1, 2. would have his Prophets speak to the heart of Ierusalem, when it had but Seventy years captivity, much more will the Lord himself then do it at that day; and look as it was with them, Rev. 19. 1. to 6. Alle••uja•• for the destruction of Antichrist, and that Christ reigneth, Oh let us rejoyce; so shall all Saints meet him with joy, being delivered out of the hands of all their enemies; they shall cry Allelujah with joy to see them destroyed, and the Lord reigning; and then shall they up to heaven in a shout of joy with Allelujah, &c.

SECT. II.

HEnce see how ill the sin of worldliness or any sinful l••st suits with a graci∣ous godly man:* 1.115 Shall the Lord come as a Bridegroom to you, and will you run a whoring from him in this day? A man can bear it when others that he never set his heart upon, depart from him; but these to do it, it is a sin a∣gainst his kindness, against his person most immediately, and against his name and honor. As a vertuous woman is a crown to her husband; so here. Covetous∣ness is a vile sin in any, but especially in these; and hence Ier. 3. 4, 5. Wilt thou not from this time cry my Father. When Baruch sought great things, Wilt thou seek great things when God came to destroy all? so will you keep great things here when the Lord is destroying al••,* 1.116when your Husband will be all in all? when a woman knows that a great Prince loves her, she scorns all other Sui∣tors, &c. So should you be content, though poor, though sinful, &c. Col. 3. 4. 5. as long as Christ loves thee.

Hence see what a great sin it is not to receive evidence of mercy and com∣fort from any promise of Christ wherein he reveals his love to his Spouse;* 1.117 if Christ shall come as a Bridegroom to you, by what promise soever (therefore) he shall manifest his love to you, receive it; some would not have Christians to receive evidence of Christ's love by any conditional promise; but remem∣ber this, that if Christ doth not speak them, if they be not the Bridegrooms voyce, or if not true, then do not receive them, or any evidence from them; nay if he doth not by his own Spirit clear them, and apply them; but if they be the voyce of the Bridegroom, if you be friends, or shew your selves friends, rejoyce at it, Ioh. 3. 29. As for that immediate revelation of his love, expect it at his meeting when you shall see him face to face; in the mean while if he by his letter reveals his love, Oh make much of it because it is your Bridegrooms; if the day of Judgement be come, and Resurrection past, and

Christ seen immediately, then look not for your evidence from such Scri∣ptures; but if otherwise, then own his love here if he speaks. It is true, it would be a sweet thing if that day would come; yet as Christ said to Tho•• as so say I to you, Blessed are they which have not seen and yet believed; and therefore when ever the Lord doth this, first or last; hear his voyce, and be∣lieve his word. Do not say you see nothing in your selves; suppose a wo∣man should make a match by love and consent, though hardly; she did ••ath him, but he was so mighty as to prevail for her goodwill, and now she is com∣forted; and another should come and say to her, How do you know this? Why thus he sought me, thus I concluded with him, and so fixt: 'Tis no match; Why? You must see no consent, no love no imbracings, &c. would not such a one be counted a deceiver? 2 Tim. 4. 8.

Of Terror;* 1.118 What will become of you that refuse the Lords kindness now, that regard not the Bridegrooms voyce, that refuse to bestow your hearts upon the Lord! he shall never be a Bridegroom to you at this day, when others meet him in the clouds, &c, Now you see Saints absent from the Lord, ••oor and mean, and question the Lords love to them; but then all shall be seen, and all this you shall lose, Ioh. 3. 32. No man receiveth his testimony, &c. you that never mourned as widows without him, never felt need of his love, what will become of you at this day!

Of Consolation to all those that be espoused,* 1.119 and contracted to the Lord, who have chose him, who have given themselves to him, who look now no further but content themselves in him, or have a frame of heart so to do, though fears keep them from possession of him; Oh Christ shall come as thy Husband at that day. Many Christians fear this day, and hence do not sensibly love, nor long for this day, being under the whip continually of fears, and questioning their estate; but why do you fear, when the Lord shall come as a Brid••groom! Isa. 54. 4, 5. why dost fear, himself the Judge so holy, when he is thy Husband! thy chains and debts, and sins, when the Judge is thy Hus∣band! thy accusers or enemies, when the Lord is thy Husband! You should rather long for this day, and rejoyce in it, because now comes your full Re∣demption from all sinnes, all sorrows; the coming of a Husband is sweet.

First, Though the people of God have weaknesses and wants, the Lord hath none.

Secondly, Though they must part for a little while, the Lord is ever with thee.

Thirdly, Though they car not help out of all evil, yet the Lord Jesus will. Oh they should rejoyce, that when he comes like a Judge, and all the wicked shall melt like wax before his presence, and burn up before him, Oh yet a Husband to thee!

SECT. III.

Object. IF I knew this!

Answ. Yes, you know it; but there be some things that are false Objections against it: as,

Object. 1. Because the Lord is such a stranger, and the Lord absents him∣self so much.

Answ. Is that a good Argument for a Woman? Isa. 54. 6, 7, 8. It is not the time of being ever with the Lord in his time of wooing; Iohn 16. 20. I will depart, and you shall mourn, the world will not, and your heart shall rejoyce.

Object. 2. Because my heart goes so soon, so oft a whoring from him.

Answ. It may be that you are sorely tempted, and thy heart may begin to be taken, &c. but yet if you cannot yield to lie in your falls, this is not an evidence of a breach of the match. Psal. 73. he was almost gone, yet the Lord recovers him, and saith he, the Lord is with me; therefore as it was with Christ, it was not possible that the bonds of death should hold him; so here shall it be with the poor doubting believer.

Object. 3. Because my heart cannot love him.

Answ. Why do you then sigh under captivity and bondage of your love? you can∣not love him, other things do keep you under; oh but can she say she loves not her husband, that doth sigh in bondage to be with him•• Consider how it is at Christs absenting himself from thee (as thou thinkest) at any time; for then love is seen, especially at the time of parting.

Object. 4. Because he is so unkinde to me, he hears not all my prayers.

Answ. This is a great Objection; if Christ would give them all their por∣tion together which he promiseth them freely in his time, then they think he is kind, not else.

First, Though he doth not hear all prayers at once, yet he hath given thee that which is better than all prayers; (viz.) himself,* 1.120 and a pledge of all the rest, and this is better than ten sons.

Secondly, It would do you hurt; oh therefore rejoyce in this day, whatever thy condition be now: Give some women their will, and you give them your lives, and losse of all; so here, and therefore saith Christ, I will be Lord in my house.

SECT. IV.

OF Exhortation: To those that are out of Christ, or do not know that they be in Christ, to labour to get your souls espoused,* 1.121 and match't to the Lord Jesus; it is a laudable custome grounded on Scripture, that before marriage there is the time of espousals or contract; and such may know though there be absence for a time, yet that when he saith he will return to marriage, he will come as a husband, though others in the family cannot look for any such thing; so here the great work of the Ministery is to espouse people to Christ; now that they may be presented chaste Virgins unto the Lord Jesus, 2 Cor. 11. 2. you may look then that he shall come as a Bridegroom to com∣fort you; others cannot look for any such presence of Christ, to them that are not espoused to him now;—Now Christ is gone up to his Kingdom, but let base dust, and vile man hearken, the time is coming, that he shall come in glory to the amazement of the World; before whom all the wicked shall melt, but the Saints shall live in glory, caught up in the clouds of heaven; Christ in∣finitely rejoycing in them, and they in Christ. Would you have him come thus to you, or as a revenging Judge, and consuming fire for your contempt? ••if so, then get your souls espoused to him now.

SECT. V.

Object. A las! What can I do? the Lord must do it.

Answ. True, but he doth it by means; the Ministry of the Gospel; else what need there be any Scripture writ, or Gospel preached? use you the means, and wait on the Lord thereby, for the effecting of this:

Quest. What should I do?

Answ. Look as it is in marriage here, or espousals here; there be but two things that make up the match.

1. Earnest suit on the one side.

And 2. Consent on the other; and therefore if any thing hinder, it ever lies either on the one side, the man is unwilling, he desires it not; or on the other side, if he be desirous, she is unwilling; but both these finish the business; if therefore you would be ever espoused to the Lord Jesus, look to these two things.

First, See evidently that earnest suit the Lord makes unto thee for thy con∣sent, for thy good will; and this will appear by his own speeches, and this is a sufficient testimony; by what speeches? by his voice in these Scriptures; for is this the Bridegrooms voice or no? if not, away with it; if it be, and that they do breath the Holy Ghost, then know it, it is as if he spake from heaven to thee now.

Object. But he doth not speak to me there by name particularly; he speaks to others, not to me.

Answ. 1. The Lord when he calls any to himself, he doth not in his ordi∣nary Call speak to them by name, and yet they have so received the Lord in the Word, as if he had called them by name; for look, as when the Law saith All that sin shall dye, the Lord speaks to all by name; and if conscience be awake, it will apply it, This sentence is against me; so when the Lord saith, All that will receive the Lord, shall live before the Lord; and therefore receive him; if conscience be awake, it will apply: As in the three thousand that were con∣verted, What shall we do? they were not called by name; but when they heard that they that repented should live, because the promise was to all, they glad∣ly received the Word; so here it should be so; and therefore we see when the Spirit makes particular application to a man, he so sets on a truth, as if the Lord spake to the soul particularly; and therefore if you do not, it is because you are left of the Spirit of God, and the power of the Word; for it is your duty so to do.

2. Though your names are not set down in the words of the promise, yet your names are wrapt up in the meaning and sense of the promise; and this is as good as that; for though the Lord doth not desire every man to keep the Sab∣bath by name, yet he means every man, and there your names are; so when the Lord Jesus makes suit to a wretched heart to receive him, he meaneth every man, as if he had named them; that which is set down in Scripture, and writ∣ten to others, God means not them alone, but all others in like case;—as I••r. 3. 12. What the Lord spake to Israel to return, he meant especially Iu∣dah; so Esay 2. ver. 1. to 5. There is a Prophesie of the Gentiles to flow to the Mount of the Lord; what means the Lord by that? the Lord meant hereby to stir up the Jews, and therefore he saith, Oh come house of Israe••, &c. And hence Rom. 15. 4. What is written, it is for our learning, that we might have hope; i. e. God meaneth us therein also, so that when you see

the Lord calling the wretched Jews in his Word, the Lord calls thee; and when the Lord in his Ministery comes to them, he comes to you; and to have thy name in the sense of the Scripture, is most for the glory of the Spirit, and s••iting best with the work of faith, and most sure, and most sweet to you; but especially I say, when the Messengers of God come to you, they make things particularly clear, which were but generally set down: O consider therefore the Lord is earnest in his suit to have thee receive him.

SECT. VI.

1. IT breaks the heart of the Lord Jesus to see thee depart away, and go a who∣ring from him; when a man is so set in his desires that when he is crossed of his hopes in marriage, it makes him sick and pine away with grief, because he is very earnest for the match; so it is here, Ezek. 6. 9. And therefore we shall see Mark 8, 12. the Pharisees who had seen all his works, yet an adulterous generation sought after a sign, it is said Christ sighed deeply in sp••rit for this; nothing grieves the Lord so much as this; to despise any part of his will, or poorest member of his, grieves him; but to dispise himself, this much more; as we shall not find any joy in Scripture ••ike this, when the Lord hath overcome the unkinde heart of a rebellious sinner;* 1.122 and hence heaven and earth and deserts are commanded to rejoyce at this: devise to grieve him, and you can∣not do it so much as by refusing him.

2. The Lord is so desirous of it, that he will pass by all thy former lewdness, if now thou wilt receive him, Ier. 3. 1. with 4. men will not do so, yet the Lord will; what, when so many vanities are loved more than the Lord, can the jea∣lous••e of Christ receive me? Yes that he can.

3. When the Lord hath cast off a poor creature for refusing him, yet then his heart yearns and his soul longs for it (many times) again, I a. 54. 5, 6. the Lord hath called thee as a wife of youth when refused; i.••. when God did ap∣pear to them, to refuse them; Oh wonderful! that when the soul hath re∣fused the Lord, and the Lord it, and all creatures refuse to love it, yet these the Lord calls agan; and hence the Lord comes upon his people Isa. 50. that complained, God had utterly re ected them, and all the fault is ••n him: no their sins had done it; but then he blames them that when he came, no man answered, &c.

4. All the anger of Christ, especially his greatest anger is expressed against a soul for want of this being willing to receive him; when you say How doth the Lord regard or desire me, when he fights against me?

First, Is there an evil not inflicted, but devised against thee? (as many a one fears what is not yet made known) this is to make you r••turne, Jer. 18. 11.

Secondly, Are there any sorrows upon thy conscience, upon thy outward man, that God takes all comfort from thee? Hos. 2. 9. 14. 16.

Thirdly, Are there any evils inflicted upon others in this life, especially whole Churches, their Ordinances broken, Temples consumed, and laid into dung-heaps? it is to get thy good will, Jer. 3. 8.

Fourthly, Are there any gone down to Hell, who did once flourish here, that you have even seen the flames and tears before you of crying Ghosts; if so, then know it, it is that thou mightest draw near the Lord, Psalme 73. 26, 27.

5. The Lord professeth that he will give the choicest of all blessings to them

that receive him; and this argues strong desire, Psal. ••1. 11, 12, 13. Honey out of the rock.

1. Thou shalt have himself taking infinite delight in thee, because he will make thee beautiful with his own beauty, and cloath thee with it, Psa. 45. 12.

2. All creatures shall be servants to thee throughout the world, Hos. ••••lt. As when one is married, all the servants in the Family are to serve her or him, so here it is in regard of the faithful: Oh that you could hear the voyce of the Lord Jesus, and his earnest suir to you herein. This you see is clear.

There now wants nothing but for you to give your consent unto him, and therefore this is that which the Lord lays to the charge of men, viz. ••heir breaking off the match; and so Rev. 2••. 17. Whoever will, let him come and take; Prov. 1. 29, 30. they did not chuse the Lord, nor would none of the Lords counsel; and this made the Lord cast them off; so that now there is nothing but thy wll: Shall the Lord desire it, and wilt not ••••ou be glad of it? there is no beauty in thee, why he should do this to thee: there is in him beauty and excellen∣cy; Oh shall not this love win thee? Shall it be said another day, Wherefore is all this evil come upon such a one? had he not means? had he not of∣fers? But this shall come against thee, You would not, Oh you would not.

SECT. IV.

ONly take these four Cautions concerning your consent.

Take heed that your consent arise not only from fear of misery, for this is a forced consent, and is ever naught, and it appears so when the misery is past; many do thus in fears of death, or times of calamity; Oh then the Lord, Hos. 8. 1, 2, 3. Psal. 78. 34, 35.

Secondly, Take heed it be not a conceit of your own making in days of peace; for that which you make from your selves, you will break also; but that it arise from the sence of thine own insufficiency to give consent, and the Lords Almighty power and infinite grace to work it, and then no powers of any creature can untie that knot.

Many hearing of this, Will you have Christ? Oh yes, withal my heart, and force a consent by their own labor; this is naught; and hence Ezek. 16. 60, 61. The Lord will receive that harlot but not by he•• covenant, i. e. which she under∣took in her own name; no, the Lord must work it, Ier. 3. 19. How shall I do this for thee, &c. Hos. 2. 19. I will ••etroth her: For no creature can incline the heart to another but the Lord; there is a natural antipathy between Christ and the Soul; and hence we see it in many a Christian, ask him, Why can∣not you love the Lord, nor cleave to him? Oh because I know not why; I cannot, I have no heart; the truth is, you have hearts that do loath him; unless the Lord overcome you, you can never submit indeed unto the Lord.

Thirdly, Look that your consent be not made according to your own terms and conditions; for look as it is with a woman, if she shall say she is con∣tent to love such a man; but if she keeps an open Inn to entertain all stran∣gers, and love all commers, or if there is one she is in league with; there can be no mariage; so therefore the conditions are so, Receive the Lord, and give your consent to love him only, Prov. 8. 17. I love them that love me, otherwise the match will never be made, Isa. 50. 1. if you keep your wretched,

unruly, stu••bo•• w••lls st••ll, never hadst thou, or shalt thou have the Lord; Let thy sin be never so little, so close, as (it may be) sloth, it is death to pray; it may be 'tis pride; or whatever else it be, you must have your hearts first divorced from them, or thou canst not have Christ.

Fourthly, Take heed then that sence of want of dowry, beauty, portion in or from your selves, doth not hinder you from consent; for the Lord requires no such thing of you; hence M••tth. 22. 4. All things are ready in Christ to receive from him, Ephes. 5. 25. 'Tis not for you to make ready to bring to him; only come; and the Lord doth bring his people to sence of vile∣ness, that they may do thus, know that it is his Grace that makes the Lord close there.

SECT. VIII.

NOW will you refuse, and not let the Lord have your hearts this day?

First, is there any thing in the Lord that should keep thee from consenting? what good is there else but in him? what want of perfection there? his love is better than life; if there be any thing in the world that can be better to thee, or do greater things for thee, make thy match; but who can pay thy debts? who can fetch thee out of prison? who can put beauty on thee? who ever did thee good but the Lord? therefore there is none like him; he will cloth thee, possess thee, &c.

Secondly, is there any thing in thy self that keeps thee from consenting; hast thou no need of him, or consenting to him? you may, it is true, have o∣ther creatures to adorn you; as they Ezek. 16. 37, 38. But the Lord will gather your lovers together, and give you blood and fury in his jealousie: I mean, when the Lord shall come at this day, to embrace, comfort, glorifie others; thou shalt not have a smile from him; Oh men now despise the Lord, and his Grace and Patience; tell them of a match with the Son of God, they re∣gard it not, no more than a tale that is told; well, the Lord will bring you in∣to horrors, wherein you shall prize and be glad of this, before you die, even one glimpse of his love.

Post tenebras lucem spero.

After my sickness December 12. 1639.

CHAP. XVIII.

Shews that Christ will not tarry when once his time is come; and the folly of such whose work is then to do; and that the blessedness of Saints consists in immediate communion with Christ.

SECT. I.

THe coming of Christ, we have heard is set forth first from the time of it, viz. just then when the foolish went to buy: Could not the Lord so patient and long suffering, tarry a little while longer for them? especially seeing they went not about any sin∣ful work, but were using the means to get that grace now which their vessels were empty of before? No, but the Lord deals with all men, especially that live under the means; as he did with these foolish Virgins.

That as God is long-suffering towards men,* 1.123 whiles through ignorance of their spiritual wants and security of heart they have no hearts to use the means for supply. So if once his time of forbearance be slept out, he will not tarry one mo∣ment longer; even when men are most diligent in the use of means for spi∣ritual supplies; when Christ hath a heart to help, many people have none ei∣ther to see their wants, or seek for help; when men have hearts thus to do, then Christ hath none, because his time of tarrying is out; when men are worst and most secure, Christs door is open to them many times; when men are best and indeed awakened, Christs heart and door is shut against them, as it was here; for what are the best endeavors of foolish Virgins? what ex∣cellency is there in them, that the Lord of glory should stay their leisure, after long neglect of himself, and loss of precious time?

SECT. II.

BE sure you sleep not out the day time of Grace;* 1.124 especially you.

1. That know you want oyl in your vessels, and Grace in your hearts, and mercy to your souls, and think I would not die yet for a world.

2. You that being asleep with these foolish Virgins, dream you are rich,

and want nothing, and would be half offended with them that should tell you to your face, or bat think in their hearts that you have no grace, when indeed you are poor and empty, and naked;—Take heed you give not that answer to time that tarries for you, and unto Christ that waits upon you, as Felix to Paul, when his heart trembled to hear of judgement to come; I will speak with you at a more conv••••••ent season; The Lord hath not left Churches without ex∣amples of the terrour of Christs patience in this kind, who upon their beds of distresse have lamented before men; Oh my time is out, Call time again, call tim••again; and who have besought it of God with tears, as he did the blessing, and cryed out, What Lord, wilt not give me one houre, one day more! and so like men sinking have ca••ch'd hold on any thing to save them, whiles others have stood upon the shoar lamenting of them, the Lord be merciful to them; this may be your case, that neither your tears nor blood can purchase a moments time.

Look to it that your vessel be not found empty at the coming of the Lord; it is a dying time in this Countrey, and the Lord hath taken away some, and those that were ready are gone into the Marriage. Consider of it that faith, that grace which you think you have now, may prove but chaffe and stubble when it comes to be tryed in the fire of the Lords coming; the best man will fi••de all l••ttle enough; then be sure you misse not of it now: Do not think I will pray, and seek then, and I hope to finde, though thou art secure now; think of this point, When did Christ come and shut the door, but when the Virgins went out to buy? but woe, woe to thy dead heart; some here present shall seek Christ, and not finde him, but shall dye in their sins; till arrows are in your hearts, you will not cry.

SECT. III.

THat after long profession of godlinesse,* 1.125 it is a piece of foolishnesse to have a∣ny thing then to do but to dye, and so to give welcome to the Lord Jesus: These Virgins when they were to dye, were then to buy; when they were to receive Christ, were then to seek for oyle in their Vessels, that so they might be ready to receive Christ; but of this hereafter.

Oh their sad condition that have all to seek yet!* 1.126

Be not ever seeking,* 1.127 never find••ng; but so seeking, as that when you dye, you may say, Com•• Lord, I am ready!

SECT. IV.

ly. THis Coming of Christ is set fo••th from the different entertainment of the Virgins, and Christs different carriage toward them.

1. For his entertainment to the wise Virgins; that is set down to be an entring or admittance into marriage, fellowship, communion and joy with the Lord Jesus; which ••s amplified

First, From the Antecedent (not cause) of it, and that is their readinesse.

Secondly, The Consequent of this their Communion, the Doo•• was shut.

That the last end, and full blessednesse of all the Elect espoused here to Christ, it consists in immediate communion with Jesus Christ alone.

What becomes of these Wise Virgins? they enter into near comm••••••ion and fellowship with the Bridegroom Jesus Christ. What becomes of the souls of all the Elect when they are separated from the body, and from this World? the spirit returns to God that gave it; so the soul returns to Chris•• that bought it. When this World shall be burnt up, what will become of the souls and bodies of the Elect, when there shall be no more Sun to shine, nor Kingdom to rule, nor Creatures to comfort? they shall ascend from the clouds up into the marriage-chamber of the Son of God, and be for ever with the Lord, and the Lord alone; and this is their blessednesse, &c. Blessednesse, yea, the last and only blessednesse, even of heaven it self.

Iohn 17. 23. There are variety of creatures here, and in every one there is drop't some sweet; but the Lords end is to make his people perfect in one; how is that? God in Christ communicating all his goodnesse to his Son, and so living in him, then Christ communicates all his own and Fathers love and goodnesse unto them, and so lives in them, and now they are in him, and so made perfect in one; as those that are thirsty for a time, are refreshed with some drops, or waters running in their Channels, at last they come to the well∣head, where they partake of all together.

1 Thes. 5. 10. This is the end of Christs death, that we might live toge∣ther with him; not live only from him, but live with him, and together with him; in beginnings here, hereafter fully.

SECT. V.

BEcause God the Father hath laid up all his glory most abundantly in Christ.* 1.128 Col. 2. 3. Treasures of wisdome; it shines in the face of Christ. 2 Cor. 4. 5, 6. and all our glory also. Luk. 2. 32. Glory of his people Isra∣el. Psal. 29. 19. In his Temple he uttereth all his glory; in the world, there it sparkles in every creature, and the heavens declare it; but there is but some, and that common to all tongues and languages; but in this Temple, the Lord Jesus especially, there all the Fathers glory is uttered, and himself doth utter it. Treasures are such things where there are

1. Precious things.

2. Abundance of them.

3. Hidden, not open to all.

4. They are sure and safe there, for their owners to take and enrich themselves withall; so it is in Christ, there is first, precious things; all Gods preciousnesse, and all our precious things; our life, our peace, our joy, our strength, &c. and secondly, abundance of them; thirdly, hid from the world, and unknown in part to the Saints; fourthly, but sure there for their owners, and Christ is the treasure of all these treasures, which are infinite as God himself is; now if all our glory, and the glory of God be in Christ; then as privation of, and separation from this glory is the last and only misery; so conjunction to, and communion with, and fruition of this glory, must be the last and great happinesse of the Elect. I would convince a∣ny carnal heart by this Argument; Didst ever finde any comfort from any crea∣ture? that comfort is not from it, but from the Lord by it; for creatures are but as cold water, all their warmth is from the fire; now there is but a little of the sweetnesse of God, because creatures can hold but little, it is so narrow a vessel; but in the Lord Jesus all the goodnesse of God is gathered together

there, which is scattered in several creatures here; nay, not fin••te, but infinite goodnesse and glory; therefore this is our blessednesse.

In regard of God the Fathers exce••ding great love,* 1.129 and the purpose of God to manifest it to the sons of men; this is the nature of love, when one is in a blessed condition himself, he will labour to bring those it loves to that condition; now the blessednesse of God lies in fellowship with his son, Prov. 8. 30. Now God the Father loves them dearly, and would have all the world to know that he doth so, and hence brings them at last into the same fellowship with himself in his son; Iohn 17. 23. That the world may know thou hast lo∣ved me; the Father out of his infinite love commu••icates himself to Christ, and his fellowship is with the Father; all know this is a dear love; in mean while love to his Saints is unknown; they and the wicked share all alike; and the Saints have the least portion and worst part many times; so that men cannot see by any outward thing any more love to them, than unto others; the time will come that they shall be made perfect in one, as near the Lord as can be, that the world may know this love, &c.

When Abso••om had slain his brother, and fled from his father, it is said, 2 Sam. 13. 39. that the s••ul of David longed, or was consumed to go forth to him; David might have said, I will never look after him more; so might the Lord have said to us; or if he l••ved, he might never have manifested it (as David) but the Lord must shew his love, &c.

Because this is the end of all the prayers and endeavours,* 1.130 and all the workings of the Saints in this World: Suppose all glory be in Christ; let a thing be never so good, but if a man hath no desires after it, hath no mind to it, it would not be blessednesse to him; but this is the end of all the prayers, duties of the Saints, if at last they may be with the Lord, Phil. 3. 8, 9. Joh. 4. 14. He shall never thirst, their desires are taken off from other things, ••ut only their hearts are to this. If there be any pillow the Lord lets them sleep upon in this world, they shall finde it hard at last, and arise with a Kings head and heart, and say, Oh here is not my rest; the best entertainment this world can give, hath ever somewhat mixt with it, that makes the people of God say, Oh that I might be with the Lord!

SECT. VI.

Quest. SH••ll not the happinesse of the Saints partly lie in fellowship with ••he Sai••s?

Answ. 1. True, but this is but a consequent to the former; as separ••tion from God is ••he substance of misery in hell, but other things follow upon it; viz. communion with Reprobates and Divels; so here we have first commu∣nio•• with Christ, here is the substance of our blessednesse; then this is acci∣den••al•• and follows upon that; viz. the communion with the Saints, which is exceeding sweet.

2. That good we shall have in communion with Saints, is not from them∣selves, but Christ in them; as 2 Thess. 1. 10. Christ shalls be admired in all his Saints; so Christ shall ••hen in his Saints and Angels; it is the light of the Sun that shines in the Stars, and they shall do nothing but set out the praises of Christ.

Quest. But what blessednesse is there in this, seeing it is in one thing on∣ly? when a man is s••••k or poor, can grace refresh him, can he live by that? (thus many carnal hearts think.)

Answ. 1. The Lord shall then take away all fleshly appetites or desires; for then our bodies shall be spiritual bodies; in this life sometimes God takes a∣way the stomack, when he takes away food. Christ forgot his wearinesse, be∣cause he had other bread to eat.

2. It is therefore blessednesse, because it is in one; there is

First, Trouble in seeking and fetching our comfort out of many things.

2. Unsatisfiednesse, because one thing can give no more than it hath; now all things in this one thing are there together; the sweet of all creatures, all Ordinances, nay, variety of unknown mercies, (Prov. 8. 21.) shall center here in Christ Jesus.

SECT. VII.

OF marvellous Consolation to the Saints of God: Now you have many wants,* 1.131 many sorrows, many temptations, many sins, many cares and fears of livelihood; but the time will shortly come when you shall be with the Lord alone in communion with him, and so out of the crowd and presse of troubles, and temptations, and sins, and evils in this world; that as he him∣self is above all these, so shall you. Iohn 14. 1, 2, 3. Their hearts were grie∣ved for the losse of Christ; I will come to you, and take you to my self, that where I am, there you may be also; sometimes outward losses and fears trouble thee; sometimes absence of Christ from thee troubles thee; hear what the Lord saith, L••t not your hearts be troubled; for the Lord will take you to himself again, John 16. 22. Christ tells them, I will see you again, and your hearts shall rejoyce; what if he had said, I will come down from heaven to you again? I tell you the Lord will do so to you, but that he is in a better place preparing i•• for you, and doing better things for you; but he sees you for the present, and you shall be with him at last.

The Apostle prays that they might know what is the inheritance of the Saints; so I desire of the Lord for you, that you may know what it is to have communi∣on with Christ alone; oh see your blessednesse, &c.

SECT. VIII.

1. This Communion it shall be by sight, not chiefly by faith, as it is in this world: Many go many Miles to the supposed Sepulchre of Christ, and account their time, though superstitiously, yet happily spent; oh but what will it be to see the Lord himself, not as he was here in his abasement, but in all his glory, brighter than ten thousand Suns! now we see, 1 Cor. 13. as in a glasse where we see the glory of God in the face of Christ; but then we shall know as we are known; as a childe knows not the father, but at ripe years it doth; but as Philip said to Nathanael, who said, Can any good come out of Nazareth? so can any such mercy come from heaven? come and see him of whom all the Prophets have spoken of; so then the Father and Spirit, and Saints and Angels will say, oh come in and see him of whom all the Prophets have written; come and behold him that hath shed his dearest blood for thee, that hath taken thought and care for thee night and day; that hath been all thy life in••erceding for thee; Revel. 22. 4. There you shall see his face.

2. This com••union it shall be spiritual and inward wi••h t••e soul and conscience; suppose the soul should be with Christ, and not have spiritual communion with him, what were it the better! as many ••ad when Christ was here in this world, that eat and drank in his presence, and yet are now shut out: Oh no! the glory, beauty, goodness of Christ is not to be seen with bodily eyes, nor tasted, nor handled with ou•• carkasses; and hence Angels though in heaven with Christ's person, yet look to the Gospel, to hear, see, and enjoy the spiritual excel∣lencies of the Lord; hence Simeon when he had Christ in his arms, yet now desires to depart, because he should then come near him into his spiritual com∣mun••on; Oh this the soul shall have, inward light, love, peace, &c. it is Christ's great love to live with the soul; but so to live with them that are his own, as to live in them; Oh this is exceeding love, for Christ to live in one that was a dunghil: It comforted the Disciples when he went away, I will end you the comforter; Oh but what a blessedness wi•••• this be, to be with him, and the comforter in us also?

3. It shall be a f••ll and perfect communion, communicating himself out to the utmost ext••nt of the capacities of his people; for here we have spiritual com∣munion, but we see but little and know little, and receive but little, the first fruits and tastes of what we shall drink; but there fully. 2 Thess. 1. 9. They shall be separa••e from the Lord and glory of his p••we••, i. e. as much as ever the Lord is able to fill or load the soul withal, a crown of glory as weighty as ever it can bear, it wraps up the heart sometimes; the soul lies down confounded before the Lord; Oh that ever the Lord should here look upon such a one so vile! much more then shall there be wonderment; he will set open all his treasury; Oh come take thy fill of love! there he shall poure out all his heart, &c.

4. It shall be an exceeding familiar communion: When Christ was here on the earth, we know how familiar he was with his poor Disciples; how one leaned on his bre••••, could come to him, speak to him, &c. (Oh brethren) much more shall it be then, Ioh. 21. 17. ••ouch me not, I am not asc••nded •• as if he should say, Oh then there shall be sweet embracing, as Ioseph that 〈◊〉〈◊〉 ••ver the neck of Benjamin; Oh the spiritual embracings there! the Lord and Christ will say, I love thee dearly.

5. It shall be an everlasting uninterrupted communion; We have here com∣munion with other creatures, but they as passengers will leave us; we have also communion with Christ, but it is interrupted; many clouds come between us and him; but then it sha••l be everlasting without any interruption. •• ••hess. 4.ul••. We shall e••er be wi••h the Lord; hence comes comfort; infinite is the glory of the Lord, we cannot see it nor enjoy it in a short time, we have no leisure here, no•• time enough to see it; hence we shall be to ••••••eternity behold∣••••g and enjoying of it.

6. A 〈◊〉〈◊〉 most sweet 〈◊〉〈◊〉, Psa. 16. ult. filling the h••art with 〈…〉〈…〉 of glory▪ much more than feeling. And Three things make it so.

SECT. IX.

First, IT will be after many troubles, labors, and conflicts here in this world; there's not a godly he••rt but hath his burden, if not of misery, yet of sin; if not from flesh and blood, yet from ••ell; and he fears also (it may be) that he shall never come to heaven; now hence this communion must be the more joyful, as Iacob that thought he should never see Ioseph; and as Isa. 9. 2, 3.

those that divide the spoils, and reap the harvest; then there shall be an answer to all thy•• doubts, &c.

Secondly, It will be thus because this communion shall be chiefly in sucking ou•• the sweet of all Gods love, past, present, and to come, Ephes. 4. 9. Psal. 24. 6. Love from a friend is sweet, but from a God sweeter; it doth us good to think of their love, their honor and respect to us, much more the Lords; Oh this will like wine, chear the heart, that as the damned shall suck the fierce wrath of God, Oh it shall sting them; so this è contra, we shall see all his bowels open.

Thirdly, The Lord Christ himself shall rejoyce over the soul, and so all Saints with him, Luk. 10. 21. And the soul shall see this, and all Saints rejoyce in its communion. Oh consider this and comfort your hearts with this all ye peo∣ple of the Lord! I only say as Ioseph dying, God will surely visit you when I am dead, Gen. ult. 24. So when thou art dying the Lord will surely visit thee with his presence, and you shall surely be with him. You have been praying for this, and hearing, and now and then you taste a little, but think it is too good to be true; yet if Christ be blessed, thou shalt at last, thou shalt not miss (though thou finde but little of him here, and walk in the dark) of being with him for ever; God hides his face from some of you, and you mourn, though the world rejoyceth; but happy art thou, for thy mourning shall be turned in∣to joy.

SECT. X.

TO mourn for our strangeness now to Iesus Christ,* 1.132 and our distances from the Lord Iesus, may not the Lord take up that speech as to Philip, Have I been so long with thee, and hast thou not known me? So hath Christ been so long with thee, and shalt thou be for ever with him, and yet dost not know him?

There are five things that are ever conjoyned with a near communion with Christ.

First, Knowledge of him; Alas, how little do we conceive of the Lord?

Secondly, Perswasion of his love and faithfulness; Alas, we have little as∣surance of him, Psal. 9.

Thirdly, Love to his fellowship; and the more in it the soul is, the more de∣sirous it is of it: Oh but the weariness of being with him that we ha••e! no o••••ner are we with him now than needs must; but hereafter it shall be other∣wise.

Fourthly, Likeness to him in his vertues, as Moses comes shining down; a man imitates them whose fellowship he loves in all their imitable excellen∣cies. Alas, how unlike to him now are we, to what shall be?

Fifthly, A daily opening of, and bemoaning daily evils to him; Oh it easeth the heart; if a man is gone from his friend, yet troubles will fetch him in again; but we pour not out our souls thus to him; hence he poures not out his blood into our souls to heal us; Oh may not we take up that complaint of Agur, Prov. 30. that we are more foolish than any man! speaking of Christ; Oh therefore mourn for it; David, when God hid his face for a little time, was troubled.

It was the complaint of the Prophet of evil men, That in their eyes, he was rej••cted and despised, and we hid our faces from him. Let the world do so, will you do so also? it should not trouble so much that he hides his face from you, as that you have from him.

When David turned aside to Bathsh••ba, the Prophet comes and tells him, I ano••nted thee King, and d••l••vered thee out of the hands of Saul, and gave the•• thy Masters Wives, and more also; now wherefore hast thou despised the Lord? the sword shall not depart; Oh (saith he) I have sinned against the Lord; so say I to you: if the Lord had never made known himself to thee, it had been another matter; but the Lord hath delivered thy soul from hell, thy eyes from tears; the Lord hath anointed thee to partake of the glory of Christ, the Lord hath given himself to thee, and saith Suck my blood, take my life, and more I would have given; and hast thou looked after Baths••eba, other l••vers, and despise the Lord? Oh say I have sinn••d, and mourn for it, 2 Sam. 12. 9.

There are two evils in this. 1. Forsaking thy own good, nay blessedn••ss, Ionah 2. 8. own mercies.

2. It is despising the Lord and his f••llowsh••p for other things, base things; that whereas you shall be for ever beholding of him hereafter, yet you should proclaim him not to be worth looking on now.

Object. But I would have fellowship with the Lord, and he will not.

Answ. First, Never did any desire thy fellowship so much as the Lord when he wants it.

Secondly, Nor love it, and glad of it when he had it.

Thirdly, Nor mourn and lament more when he wants it, as Ier. 2. 2, 5. God pleads for it.

Fourthly, he calls to the heavens, 2 Ier. 10, 11. Did ever nation deal thus with Idols! If this will not break thine heart for strangeness, I know not what will do it: It is your sin that breaks off communion, not the Lords unwillingness.

SECT. XI.

HEnce see the exceeding great worth and excellency of Iesus Christ; and learn hence to esteem a right of him;* 1.133 there is no blessedness in the fruition of all the creatures together; good there is, but no•• blessedness; or if there were, yet it lies in many things; no one••hing, no•• twenty blessings can make blessed; and it is but a broken blessedness in divers pieces; or if there were a kind of blessed∣ness to be found in one, yet it is not a lasting blessedness, it is so but for a time, and so the loss of it at last will trouble us more than the having of it for a time.

But as he saith, I•• him is light and no darkness; blessedness, and no misery; peace, and no trouble; fulness and no want; beauty, glory, and no blemish; life, and no death; pure, dear, infinite love, and no anger; and it is in him alone, Psal. 148. 13. His name alone is excellent; all our glory and the glory of God also is met together in him, all things i•• one thing; whatever good there is in other things, it is borrowed from him; base, begga••ly things; but the ful∣ness and plenty of all is in the Lord, so that we shall not need to cumber our selves about unnecessary things; we need not a candle when the sun shines: and our last blessedness is here; when every thing else will make them wings to hasten from us, this will continue and last; when all our vessels we are tos∣sed in here are sunk, and where our entertainment hath been very good, yet the shore sinks not, it is above over-whelmings; here alone we are fast.

However the world sees not this, because their blessedness lies in preser∣ving themselves by creatures, from feeling that misery which lies upon them now, as also because they shall never share in it; yet the Saints have been ex∣ceedingly

taken with this that David accounted them blessed that might dwell in his Courts in this world; Solomon was blessed that might but wait at wisdoms gates, and so be ready to be received when they be opened; Abraham re∣joyced to see Christ's day afar off; Moses esteemed the reproach of Christ great riches; what did he then esteem of the presence of Christ here! but what i•• glory ••••

Think of this, you that say you cannot finde in your hearts to esteem of the Lord Jesus; especially let him be precious to you, you espoused of the Lord; for others may say he is precious, but I shall never enter into this fellowship: No, no, but you shall, but he will take you to fellowship with himself: It was a great favor to Moses, Exod. 24. 1, 2. when others might come towards the Lord, yet Moses alone might only come near; and he was in the Mount alone with God; so that the Lord should let others come towards him; but that you alone above many thousands in the world may be suffered to draw near to him, this should make the Lord precious to you at least. Lev. 13. 46. The Leper was to dwell alone without; the Lord might have dealt so with thee; but when thou wert vile indeed, and most vile, nay when thou didst separate thy self from thy self, then for the Lord to come near thee, and (as if thou couldst never be near enough) to manifest himself to thee forever in glory! When David found out Me••hibosheth (saith he) What am I •• dead dog that I should sit at the Kings table! 2 Sam. 9. 7, 8. It was a great favor to Christ himself, that when reject∣ed of men, yet that he was chosen of God and precious, and taken up to him; it may be thou thinkest thy self unworthy of fellowship of any man, and men do, or men man reject thee; yet for the Lord now to receive thee, it is much; but whereas thou wert not only rejected of men, but of God also, Isa. 54. 6. now for Christ to take thee to him; that as he lies in the Fathers bosom, be∣cause thou couldst not for sin immediately lye there, he should lay thee in his bosom, and say, Father love this soul as thou hast loved me: Besides, the Father took Christ because he had worth; but for Christ to take thee when thou hadst no worthiness! for one to take dross and prize it when others cast it away, it is much; it is no wonder if pearls be so esteemed of, but for dirt to be prized! Oh therefore let the Lord be precious, and his fellowship precious to thee, seeing thou and thy fellowship is so to him.

Object. But I cannot believe it, why should the Lord do so?

Answ. It is hard to believe it when we look upon our own vileness; but con∣sider the reason why the Lord doth this; it is not because he loves any for fleshly respects as we do; but

First, Because of his own grace and glory; the Believer is infinitely be∣loved of him, without moving him thereunto; and hence if his grace be exceed∣ing dear, and his glory dear to him, thou art so to him.

Secondly, Christ loves not first because men are holy, but that he may make them so.

Thirdly, He loves because the father loves them.

SECT. XII.

HEnce learn to be content with the Lord alone, Heb. 4. 9. there is a rest; hence labor to enter into it; so if he will have rest and blessedness here∣after, that you shall be content and for ever glad in him and with him alone; Oh labor to possess this blessedness now: You are in your worst condition now, your best is behind; shall the blessedness of thy best condition, not be blessed∣ness in thy worst cond••tion unto thee? shall that which satisfies thy soul in

heaven, not satisfie thy soul here. Mos••s, Deut. 32. 10. reckons this as the happiness of Israel, (viz.) That God alone did lead them when they were in a wilderness, a land of drought, and pits, and wants, and the shadow of death; so Christ now.

Solomon reckons it as one part of his folly, madness and vanity, when he forsook the Lord in his degenerate condition, Ec••les. 2. 3. that he gave up his heart to vanit••y, and to wisdom also; as if that was not sufficient alone.

Men are not contented with the Lord alone; Solomon as you heard, was gone, whom God appeared twice unto; Davids heart was sorely assaulted, P••al. 73. untill he wen•• into the sanctuary of God, and then, saith he, whom have I in earth but thee? but as for others they are far from this; and hence come the many murmurings and sinkings of heart; why do not men sink and drown? because they are not in the ark or ship, and stay there alone; so it is here, Psal. 16. 4. their sorrows 〈◊〉〈◊〉 multiplied, &c.

SECT. XIII.

LAbor for this contentedness in spirit, in four cases especially, wherein the heart is apt to withdraw from the Lord;

First, In case the Lord takes away the dearest, nay, all outward blessings from us; men can ••ub it out with quietness of spirit, when some of their money loose in their pockets is lost; but when their jewels are lost, their dearest blessings singled out, Wife, Husband, Children, then as Ionah, the soul is almost angry with God, when his gourd is smitten: 1 Thess. 4. 13. without hopes; again some can rub this out till they come to part with all; when some of our boughs are cut and branches lopt, we can be content; but to have ou•• top boughs cut off, and to strike at the root too, that we should remain as w••∣thered ••ry trees, this can hardly be born: Men can be content to follow Christ, if they may carry something on their backs beside the cross; some can endure ••ny thing but poverty, because covetous; others any thing but disgrace, beca••••e proud; if some thing or many things be cast over-board in a storm, men can be sometimes contented therewith, if something escapes; but when there is a w••a••k of all, now to be content is as hard as to walk upon the waters; Israel when they be fed and led by God, all was still; but when they want bread and water, then they murmure, and also ques••ion, Exod. 17. 7. Is God among us now? And truly it would break ones heart to see what sinkings of heart there be a∣mong us (the fruits of ex••ream pride and Christlesness) and what vexations men are to themselves, that men are become devils to themselves, their own torme••tors; what cares, fears, griefs, losses, decays, that their heads are dawled, and their memories lost, and their hearts sunk, and their count••na••∣ces al••ered, and the Ordinances comfortless, and themselves heartless, and pining away in their iniqui••••es, because of outward sorrows: Oh consider, either thou shalt shortly be with the Lord, or not; if not, there is cause of ••ourning: Oh to go home and see Abraham, Isaac, and Iac••b in Gods King∣dom, and thy self shot out, it were a lamentable thing indeed; but if it be otherwise with thee, Oh consider thou shalt be happy enough without these things in heaven; and therefore though these things be lost, thou shalt not lose one jot of thy happiness: A man that is blessed with ••lessedness it self, and yet sunk, either should say Christ is not blessedness, or else recover.

Object. Oh but though I have lost my estate, yet that doth not so much trouble me, as to have lost friends and their love!

An••w. And what if thou hadst lost thy life, and thy body were rent from thy soul, if that goes to the Lord! Heb. 11. They were ••awn asunder. It may be thy heart hath gone from Christ; Oh therefore re••••••••! for it may be this is Gods end; and methinks this should make you content with any cross, thou art not near enough to the Lord; Oh therefore you poor Saints, be not in heaviness by many temptations; the Lord doth it to try your fai••h; can you be content with him alone? It was Iustin Martyrs speech, Nothing else to care for.

Secondly, In case the Lord makes outward peace and blessings to abound upon you, set not now your hearts upon these things; sometimes when miseries abound, and there is wracks of all, now the soul is glad to stand upon the rock to save its life, Psal. 78. 35. When he smote them, they then remembre•• God was their rock; but when the Lord begins to fill the soul with outward blessings, it is then exceeding hard not to lodge them in the Lords own room and habitation for himself, and the Lord is forgotten and fo••saken also, Jet. 2. 1, 2, 4, 5.

But when these things are removed, or with you continued, yet let your hearts still be kept for the Lord; for if these things were necessary, you should have them in heaven; but there is no need of them there, but only of the Lord. Psal. 17. ult. It was Davids prayer that he might be delivered from the men who had their portion in this world; but I shall behold thy face, and therewith be satisfied when I awake; i. e. Some outward troubles now made him heavy, that he slept the sleep of death, saith Calvin, but then he should be satisfied; it was Davids argument to prove his faith, Psal. 16. The Lord is the portion of my lot and cup; not his crown nor kingdom; 1 Cor. 7. 30. Paul mixes this with his counsels, use the world as if you used it not, possess as if you possessed not, for the fashion of it passeth away. The love of Christ sweetens these things; nay, the sweet of them is Christs; he lets into them his love and his sweetness, &c. Oh the peace that comes by this means, when a no outward evil detracts, and no outward good thing adds to your blessedness! It is so in it self; Oh that it were so indeed unto you, Psal. 23.

Thirdly, In case the soul comforts it self in hopes and desires after good things to come in this world; for sometimes that which fills the heart, is not things present; a man findes a bottom here, but he looks for things to come, and so lancheth out his heart in the deep, lets the rains of his heart go strongly after things to come, and so the Lord alone doth not quiet him; many mens blessedness here is imaginary, and chiefly because of that which is to come.

Oh consider when it will be found to be blessedness to enjoy the Lord alone, without hope or desire of any good else to come; thy soul shall say, Let me ever see and love this God, and none else. It was the sweet affection of Paul, I de∣sire much to be with Christ; he did not desire these things, no not body nor life; nothing else but to be with him; and that not faintly but earnestly, 2 Cor. 5. 1. because he was now absent from the Lord; Oh the sinful lusts of men•• men think themselves miserable if they be not satisfied; and they are not satisfied because Christ is not enough alone. Oh but know it, he will be so shortly, soul-satisfying blessedness to his people: And this I add, the way to have all desires satisfied, is, to joy in Christ alone, Psal. 37. 5.

Fourthly, In case of all spiritual wants; for this troubles the heart above any other thing; thou sayst thou hast such wants and such sins; Oh but re∣member

this, thou shalt have thy fill of him hereafter; he is absent now, but thou shalt be with him; he hides his face now, but he will arise upon thee and never set more, and will supply all thy wants. Thus the Apostle perswades to love the Scriptures, though they gave but a little light, and they were in darkness, until this day-star arose; so then all darkness shall be abolished; so the Saints complain, If a Son, why so unlike Christ? yet re∣member When he appears we shall be like him, 1 Iohn 3. 2. Col. 1. 3.

Object. But these things are to come, how can I be content now?

Answ. 1. Carnal hearts feed themselves chiefly with hopes, and false hopes of base things to come; why will not you now with this? Rom. 5. 2, 3. we rejoyce in hope, and live by hope.

2. Faith makes things absent present, Heb. 11. 13. They saw the promises afar off, and were perswaded and embraced them; so do you, and the Lord in them here, but the fruition and possession of those things promised is more.

3. Though there is not perfect and full fruition of the Lord here, yet it is in part here, which gives unknown sweetness, Revel. 21. 23. They need not the Sun, but the Lamb is the light of that Temple, P••al. 23. ult.

4. What though the Lord keeps thee short, yet for his sake be content whiles he keeps thee in want; there is not a cross but the Lord saith, ••or my sake bear it; nor a denial of any mercy, nor a putting by any prayer, but Christ saith, For my sake be content with it, as they Psal. 44. 22. and be content a little while; glory is not yet ready for thee, nor thou for it; now let this prevail with you; be content to be afflicted, buffetted, forsaken; q••iering the heart with this, I shall one day be with the Lord; Christ was thus for thee.

And as for you that never had heart to receive Christ yet; oh that this thing might make your hearts come off from all creatures to him; Isa. 55. 3. Why spend you your mony for no bread, and for that which satisfies not, and for that which continues not; what though thou lose by parting with thy lusts, al•• comforts, friends, favor of men, gain? thou shalt find all these in him; lose him, and thou canst not finde these in them: Oh but this you will not come to; but yet remember, Psal. 81. 11. Heb. 5. 9. and therefore is there any soul here that as Hannah was praying for a Child, so you for Christ alone? I offer thee Christ; in the name of the Lord take him; thou canst not exalt Christ more by any act than by taking him; and therefore, as hers, so let thy heart go home quietted, mourn no more, and let it ever bear up thy heart, as the ark above all waters, that thou art shipt safe in him.

SECT. XIV.

OH therefore be as near the Lord Jesus now a•• you can be in this world;* 1.134 be as much alone with him as you can; there will be a very near conjuction and communion between you and Christ another day; and herein alone lyes your blessedness; you are yet in your race, and absent from home; yet be as near home, and reaching after the price of your high calling; when David could not come to the Temple, yet his heart was as near it as it could; he would be coming after it, and accounting them happy that might be near, even the very Swallows. That is the nature of love, Where it cannot go, it will creep; it will be as near the thing beloved as it can: So here.

The Saints when they were cast from the Temple, when they could not go to it, yet they would look towards, and pray towards it; Daniel did it though

he died for it; Ionah, though discouraged, and thought he should never come there, but be cast out of Gods ••ight.

Iacob and Ioseph, though they might have had honorable burial elsewhere, yet such was not only their faith in the promise, but their love to the Land of promise, where they knew God intended his presence, that their very bones must lie there, Heb. 11. 22. when they could not live there, their very carkasses shall lie there.

'This was the power of the timo••ous faith of Ioseph and Nicodemus (when they had lost the life of Christ, and Christ was departed) yet they loved and begged the dead body of Jesus; so though you have neglected the Lord, yet now be as near the Lord as you can; Christ himself when he was to depart from his people, yet he would be as near to his as he could; hence he sends the Comforter; Oh so be you towards him! I know his love to us exceeds ours to him; but there is no reason why it should, for we are vile; there is reason ours should exceed, for he is worthy; this is the honor of the Saints, To be a people near to him; as it is the curse, and shame, and misery of all the world to be far from him.

Mens hearts lie further out from Christ than we are aware of; some stars seem to be within a hands breadth of the moon, when they are indeed far off, because of our weakness not able to judge of things at that distance; so it is with many; nay many of Gods own people are far off, or not near enough to the Lord: And hence come

First, All afflictions for the most part; why are they sent but to fetch you in from your strayings? hence Psal. 23. 4. the rod of God comforted David.

Secondly, Hence comes your sleeping in your strayings from God; as Ionah that went away from the presence of the Lord, and the Lord let him alone for a time; I know there are daily strayings; but to lie and live in them not lamen∣ted, this argues your hearts are gone, and lie out from the Lord, at least, for a time.

SECT. XV.

Quest. HOw should we be near unto the Lord?

Answ. In Four particulars.

First, Be near to him in his Providences; the Lord is exceeding near to all men thus, Act. 17. 27, 28. in him we live and move, as the beam is in the Sun, so as he may be felt; it is wonderful to think how near the Lord is to men, not only by the immediateness of his vertue, but of his person; yet they are far from the Lord, and men are to seek for him; hence vers. 30, 31. he per∣swades unto that, especially to be near God, not only as a Creator, but as a Mediator, by whom the affairs of all the family in heaven and earth are or∣dered.

Oh therefore seek him till you come so near as to see him and find him hete; David saw this really, and that in times of peace, when he had far pa∣stures and full cups, Psal. 23. he saw the Lord as his Shepherd; Ioh. 10. 1. who is known of his, feeding, leading, restoring, comforting by rods, adhering to him in the valley of the shadow of death; and then for outward things, furnishing his table, annointing his head, giving necessities and superfluities; he looked not only on second causes, but saw God as really doing all these, as carnal men see second causes doing these: Nay, he so sees the Lord, as that he falls a won∣dering; and indeed the Lord is never seen in his Providences till then; as

Manoah saw the Angel do wondrously, Judg. 13. 19. Psal. 139. 14. Marvellous are thy works, vers. 17, 18. How precious are thy thoughts •• he saw from the Lords works, and gathered an idea of the thoughts of God; so should we; and hence when he did awake he was still with th•• Lord; the first thing that appeared was the Lord, Psal. 73. 23, 24, 25.

To the beasts the Lord is near, but they cannot reflect upon their own acti∣ons, much less upon the Lord; The Heathens may see we are Gods off-spring, and see God as a Creator at some times; but let them that profess Christ, see and finde out Christ as Media••or; as Moses that desired to see the Lord passing by him, whom he had seen a little before; truly the Lord not only passeth by you, but is with you proclaiming his name by the voyce of his Providence to∣ward you, patience, pity, love, truth, wisdom; and yet truly this is very difficult and hard to see.

SECT. XVI.

MEn see not Jesus Christ, First, Because second causes seem to work all; this estate my friends gave me, or my labor got me; this house the Car∣penter built for me, these provisions my money bought for me; and so the creatureslike broad leaves hide the boughs of the glory of God in Christ on which they grow, and are opake and dense, and not transparent, through which the soul may see the glory of God abroad.

Secondly, Because men have so many businesses and cares that they cannot have leasure really to see the Lord.

Thirdly, Because there is a malice in all mens hearts naturally which suf∣focates all that which may be known of him, Rom. 1. 28. They delighted not, to retain God in their knowledge; the works of God grow vile and sordid through their commonness to them.

Fourthly, Because men can live well enough without him; hence like a childe at nurse, that forgets friends and home, because it is well enough without them; thus mens minds are not fed with the thoughts of him, Ier. 2. 6.

Fifthly, Because Nature never heard of a Mediator governing; all their lives, and comforts, and all; they see not all given them by the Almighty hand of Christ, who hath all power given hi•••• in heaven and earth, and who must reign not only friends till they are gathered, but over his enemies al∣so till they are subdued, and to question this is to question Christ's sitting at Gods right hand. He is owner of all, and dispose•• of all to the least growth of thy stature, and the most careless fall of the least hair; to do not only the greatest, but the meanest offices of love for thee.

You say indeed you believe all is from Christ; oh but you see it not; come near therefore and see the Lord, Deut. 8. 9. they were forty years a learning that Man lives not by bread, nor is warmed by cloaths, &c. and though they had mar••ellous wondrous works, yet Deut. 29. To this day the Lord hath not given you eyes to see.

Oh therefore labor to see who it is that nurses you, gu••des you, tends you, leads you, teacheth you, lays you down, and takes you up, and let the works of Christ raise up your minds, to the thoughts of Christ in heaven, remembring thee in his Kingdom of glory, who might forget thee; and the poorer and smaller the mercy is, the more do thou wonder that he should therein be a servant unto thee; see all blessings growing upon this tree, seat∣ed in the midst of Gods Paradise, Rev. 22. 3, 4. though thou layest thy head with Iacob upon stones, and sorrows, yet see this ladder of the Lords provi∣••ence

towards thee; common blessings sometimes descending, sometimes taken ou•• of thy hand and ascending, and the Angels of God with thee, mi∣nistring to thee; but the Lord at the top of them; the Lord his care, his love, in all; and let not this be a dream, but a reality to you. It is a wonderful sin to be thus unmindful of Christ.

1. Because hence all whor••••g from Christ ariseth, Hos. 2. 8. Iudg. 2. 12. espe∣cially in times of peace.

2. Hence the Lord is forced to hedge your w••y with thorns, and to bring you to extremily of troubles that you may see the Lord, Isa. 41. 17, 18. nay sometime to bring ruine, Isa. 5. 12, 13.

And tru••y as it is a great sin, so it is a very great shame, Isa. 1. 2. The ox knows his owner•• is the Lord the owner of you, and do you not know him? when he comes by you, and to you, provides for you? It is a worse thing, saith Chyso••••om, to b•• compar••d ••o a beast than to be so. To let many days and streams of goodness pass by you, and yet not to take any not••ce, and still to be so far from the Lord: I know in heaven this is perfected, and then comes acknowledgement of the Son of God; but here you may be near him; I think unless the Lord did descend in cloudy pillars, and of fire, some men would ne∣ver see him.

SECT. XVII.

Secondly, BE near him in his promises; for Christ is near to us here also, Rom. 10. 8. the word of faith is nigh thee; so that you need not ascend to bring C••rist down from heaven, &c. When Parents are dead and gone, children w••ll then search out their last Will and Testament, and preserve that, and keep that near them.

Christ draws near to his people, 1. In his Promises, according to his thoughts of them.

2. In his performances, joyning the soul immediately to himself, and filling it with himself; this we cannot enjoy yet, the Lord laies it up in his promise, which they have in liew of the performance: Oh draw near not to words and syllables, but to the Lord there, apprehend him there; as it is with the Attri∣butes of God, his Glory cannot be comprehended by us; hence he manifests himself there according to our capacity, God manifesting himself severally; so in promises we cannot comprehend Christ as yet; hence Christ manifests himself in his glory, in several promises; Oh embrace him there; Heb. 11. 9, 'Tis not said that Abraham and Iacob were heirs of Canaan, but heirs of the promise, and Sarah first received her son in the promise; so do you em∣••ra••e Christ in the womb and bowels of the promises; we live by faith in this life; and hence all our enjoyment of Christ is first in the promise.

First, Labour to draw near unto, and enjoy the Lord Jesus by the Pro∣mise.

Secondly, Labour to enjoy him in the Promise.

First, By the promise or by means of it; all that which the Lord conveys to his, is not by mee•• providence but by promise, Psal. 25. 10. He was free be∣fore their calling, but now he hath bound himself by an eternal covenant, to be all, and do all for them, Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise, Isa. 12. 3. and draw out of tho••e breasts, ••, and get Christ Jesus Spirit in your hearts by them; now some think the Promise is not theirs, hence they go not thither for spiritual refresh∣ments,

or at least, they let other things come by providence, especially com∣mon blessings, without going to the promise for their daily bread, or looking to the promise out of whose bowels they are begot, Heb. 13. 5, 6. the Apostle there sends them to the promise. Or else they use not the means, or faint in the use of it; whereby they come to enjoy the Lord by his promise, and that is restless wrestling with Christ by prayer for it, Gen. 32. 12. Thou saidst I will surely do thee good; He might have said, I have a promise, what need I pray? or he might have said, I had a promise of safe convoy, but now I see the Lord is coming out to br••ak it; and so he might have perished; yet he prays, and wrestles, acknowledging himself unworthy of all the truth, &c. So N••h. 1. 8. Men have so little of Christ because so little of the Spirit of Prayer, pressing Gods promise; thou hast a barren, empty, weak heart, because the pro∣mise is not improved as it should be.

Secondly, Labour to enjoy him in the Promise; sometimes the soul hath a Promise fair, and seeks and finds not; now the heart goes on to seek, but is exceeding unbelieving, or sad and troubled whiles it doth not feel; and un∣thankful also, and accounts it self miserable whiles it wants, and so doth not glory in the Lord, and his fulness, which is his in the Promise, unless he feels the good come from the promise, like a man that doth not account himself rich while he hath it in his treasure, a most safe and sure place where it is kept for him, unless he gets a little out of it into his pockets; and fears he shall be slain with thirst, though he stands by the Spring and that be full, if his dish be empty; oh this is vile, Heb. 11. 13. These received not the promise, i. e. things promi∣sed, yet saw them, believed, and embraced them i. e. in the promise. You say you are sinful and born down by your distempers, and base, and poor; I say you have power, victory over all sin and misery, and have eternal glory al∣ready in the promise; only here is thy wound, you think you want it because you have it not out of the promise, though you have it in the swadling clouts of the promise lapt up there; and by means of this sinful distemper of heart you partake not of Christ, because you apprehend not your exceeding great riches in the promise, 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant, this is all his desire; sweet was Davids spirit. 2 Sam. 7. 22. Who is like to thee, when he had no accomplishment of the promise; Oh so do you say. Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath, not by dreams; it was the complaint of Christ, unless you see signs and wonders you will not believe; so you call in question, like Thomas, unless you feel; Oh close with the Promise, keep it as most pre∣cious; and then Psal. 25. 10. He saith not to them that keep their covenants or their feelings, but his covenant as their portion, and get the Lord to under∣take to keep it for them, and so make sure.

SECT. XVIII.

3. LAbor to be near the Lord in all his Ordinances also, both privately and pub∣lickly, for there is his presence, Ezek. ult. ult. Psal. 26. 8. he not only loved Christ's presence, but the place where it was; it was an argument of his integrity. Psal. 102. 13. They did love the dust of Sion; never think there is a time of mercy till then.

First, Be with him in secret as oft as you can, prayer, meditation, daily calling your hearts to an account; time hath been that you have been so when in affliction, or at first conversion; but now twenty hindrances; and now you cannot only neglect, but think you have reason so to do; there have

been tears, and prayers, and thoughts, and pressings hard after the Lord, but now no words, nor groans; you women have children to suck, and fami∣lies to tend; you servants love your sleep rather than the bosom of Christ; and though Conscience cry out against you for it, yet you hope to be better one day, and so you grow strangers to Christ, and no publick Ordinances profit, because private duties are neglected, and thy heart like the sluggards garden is andressed; is this to be as near the Lord as you can? no, if the Lord oves you, look for the death of thy Husband, Wife or Childe shortly; look for terrors, and then you shall account it an honor, if you may but once more speak to the Lord.

Secondly, Be with him, and as near him as you can in all publick Ordi∣nances, and not only to have them (which some care not greatly for, be∣cause they see no glory in them, unless glorified souls should come out of heaven to be members, and Moses and Elias to build tabernacles here, and ••o be Elders) but come through them, look beyond them to the Lord; look at them as empty and weak, unless the Lord fill, and be powerful in them; David did enjoy God secretly, yet there was more in publick; hence Psal. 63. 2. The Saints are a generation of Seekers, Psal. 63. My soul followeth hard af∣teh thee; mercy and truth follows you many times when you forsake it, Psal. 23. ult. much more when you cleave to it: Hezekiah's frame of heart, Isa. 38. ult. is imitable; Act. 1. Christ promised to send the Comforter; wait at Ierusalem, as there they did in prayer, and at last the Lord came.

You have forsaken all for Ordinances; and now you have them, you de∣spise them; I con••ess they are meer outsides, yet the Lord is there; there is a glory which wi••e men can see in Christ in the mange••.

SECT. XIX.

Fourthly, LAbor by thy desires to be 〈◊〉〈◊〉 him, Rev. 22. 20. So desire as to wait for thy change all thy life, look for it, 1 The••. 1. ult.

1. Christ's desire is that thou wert with him, when thou art ready, and when thy work is done; Oh let this make thee to desire it also.

2. If you cannot keep your hearts from vain hopes, and foolish and noy∣so•• lusts, without desiring him, do not then desire to be with him; for you may desire communion with lusts and Christ.

Object. But death is terrible, and separation from him bitter?

Answ. Long for him therefore to come and then take thee, and see thou desire nothing but him•• rebuke thy 〈◊〉〈◊〉 llingness of not being with him. If Christ was on earth, you would hazard your lives to get unto him; much more herein.

Obj. But what will become of Gods name?

Answ. Let the Lord alone for that; w••••les thou livest en••••avour to the utmost; but its appointed for thee a little season only to be here, and be wil∣ling the Lord should honor himself also by others as well as by thee.

Object. What will become of my wife and children?

Answ. Who regarded thee in thy blood? when thou livest, they are thine; but then the Lords.

Desire to be with him, this will support your hearts in all your changes of this 〈◊〉〈◊〉.

SECT. XX.

Vse 6. YOu that never received Christ, now do it.

Object. Yes, I have.

Answ. No, you have not so received him, as to let all go for him. Why so? because he alone will be blessedness, but he is not so to thee; Oh therefore let all go now; you must part with Christ, or all these things. Which will you do? If with Christ, you cannot finde him in these things; but if you part with these things, then you shall finde them all in him.

Object. But he will have none of me?

Answ. 1. He cries down thy laying out money for what is not Bread.

2. He promises to give thee to drink, now, and hereafter.

CHAP. XIX.

Shewing, that none shall enjoy Christ hereafter, but those that are prepar'd here.

VERSE 10. They that were ready, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prepared.

SECT. I.

THose only who are ready and prepa••ed in this life for Christ,* 1.135 shall enjoy eternal and immediate communion with Christ; those only who are now fitted for his fellowship, shall partake of his fellowship; for of all these Virgins (though many of them were otherwise very well qualified) only those which were ready, did enter in with the Bridegroom; which readi∣ness in these wise Virgins, was not, nor is not any Popish preparation, either meritorious, or congruous, or wrought by the power of corrupted or adorned nature; but Divine and glorious, wrought by the power of Christ, out of his eternal love to the Vessels of glory, as an Antecedent, not mo∣ving cause of this eternal fellowship; it is the first degree of our Resurrect••∣on with Christ. Rom. 9. 23. Vessels of glory prepared unto glory; the

same word which is used here, there are two ends God hath appointed all men to; either to be Vessels of wrath; who are those? Ve se 22. Those that are fitted for des••ruction; others of glory; who are those? prep••red unto glory. 2 Cor. 5. 5. with 8. How comes Paul, and all the Saints to know, and groan for to be out of the body, and to break the Cage, and to be with the Lord? one reason is, they are wrought, and moulded, and fashioned for that condition by the hand of a merciful God, even as one may know what Vessels are for special use, by their met••al, and curious en∣gravings upon them.

SECT. II.

Reas. 1. BEcause all mens souls are naturally unfit, and unprepared to enjoy communion with Christ, it is said, Rev. 21. ult. Nothing enters into the new Ierusalem on earth, which is uncleane, and defileth; and Heb. 12▪ 14. Without holiness no man shall see God. Now naturally all men are de••iled, and unclean Vessels, and under the power of their sins, loa∣thing Angels food, the grace of Christ, and weary of the fellowship of Christ; and therefore they must be prepared for the Lord first; this is one reason, why preparation to every holy duty is needful, and so needful, that let men performe any holy duty, wherein they draw near to Christ without a heart prepared, Psal. 10. 17. their performances a••e rejected, or not blessed; and hence Rehoboam, though he did maintaine the worship of God at Ierusalem, yet he prepared no•• his heart, 2 Ch••on. 12. 14. 〈…〉〈…〉 and begs par••on for this, That he is not so pu∣rified according to the purification of the Sanct••••ry. Now if to a holy duty, and comm••nion with Christ here, this is needful; much more to eternal fel∣lowship with him; sore eyes cannot behold the Sun without grief; sick bo∣dies loath the best food; if the Lord should let a carnal heart into heaven with that heart he hath, and not change his nature, he would not stay there if he could escape; but having his swinish nature, he would be in his mire againe; and the Government of Christ being a bondage to him, he would break bonds, and break his Prison, if he knew where to fly from the pre∣sence of the Lord; And hence no work so wearysome as Christs now, no time so uncomfortable and tedious as abiding under Christs wings in his Ordinances now. 1 Cor. 15. 50. If flesh and b••ood cannot enter into the King∣dom of heaven, much lesse corruption.

Reas. 2. In regard of the rich grace and wisdom of his love towards his people; for who sees not, but that it is a curse to be unready as these foolish Virgins, who were therefore shut out! Oh therefore it is grace and mercy to make ready, and indeed an answer to prayers, and a comfort against all feares of the Saints, who are then desi••o••s to be with the Lord when they are indeed ready; readiness for Christ doth not destroy grace, but being a fruit of Gods grace, advanceth it. Rom. 9. 23. the Apostle makes it the first fruit of glory, that the Saints are prepared unto glory; glory of mercy is the end, preparedness thereto is the meanes, or way leading to that end; if God appoints the end, his wisdom also leads first to the meanes which lead at last to that end; if out of his rich grace he appoints the end, out of the same grace by this other, he leads to this end; and though you think it not now grace, you shall say it is so another day, when with these

foolish Virgins, you shall say, Oh that I were ready! I know not almost which is greatest love, to prepare for glory, or to bring into the possession of i••▪ to make a Vessel of poysonous dross a Vessel of gold, or when it is so, to fill it; for the Lord to look upon a man when he is in his blood, and then to wash him; when a man is as water spilt upon the ground, and a broken Vessel of no use, now for the Lord to pity, and fit for use, it is ex∣ceeding rich grace.

Reas. 3. In regard of the honour of the Lord Iesus; it was one part of the honour of Christ, to have Iohn go before him; and Luke 1. 17. to pre∣pare a people ready for the Lord: As it is part of a Princes honour, to have his Bride ready, and attired to welcome and entertaine him, when he shall return to her, she owes this honour to him, and he expects this honour from her; So the Lord Jesus deserves this honour from all his people to be in a readiness for him. Suppose these Virgins had turned Harlots, and gone a whoring from him till his very coming, and then had been taken in, what might the world think? doth he love the fellowship of Har∣lots? for a mans heart to go a whoring from the Lord, after the world, or lusts, to die so, is to disgrace the Lord Jesus; And hence, Phil. 3. 17. to the end, there are two sorts of men professing godliness; some minde earthly things, others look and minde a Saviour from heaven; the one disgrace Christ, and are enemies to him; and hence Paul weeps for them; the other are his friends; And are Princes so far respected as all things are ready for them? and is the Lord worthy of no such respect, so as that his People then should be unready? No, know it, as he said, Mal. 1. He is a great King.

The particulars wherein this readiness consists, I have spoken of in the first Part of the Parable, and shall now only speak of them in the subse∣quent Uses.

SECT. III.

Use 1. OF terror and astonishment of heart, to all those that are wholly unready, that have no readinesse at all to meet, or to have fel∣lowship w••th the Lord Iesus; if those that are ready be received•• in, then those that be unready, shall be sh••t out.

There is a number among us, young and old, of all sorts almost among us, that swarme up and down Townes, and Woods, and Fields, whose care and work hitherto hath been like bees, only to get honey to their own Hive, only to live here comfortably with their houses, and lots, and Vi∣ctuals, and fine cloaths, &c. but not to live hereafter eternally. Suppose the Lord should stop thy breath, and cut thee off, what would become of thee? I trust to Gods mercy, I hope I should go to Christ, though I am not assured; but are you ready for Christ? yes, I hope I am; Oh poor wretch, why dost hope so, if thou never hadst one houres serious thoughts, What will become of me? or how shall I be ready? feeling thy unreadiness and unfitness thereunto. Or if thou hast had any thoughts, never wast pos∣sessed with any strong feares of eternity, and separation from the Lord Jesus, which hath dampt thy mirth, and sunk thy heart, and perplexed thy thoughts, and made thee think with terror upon thy conscience, What will become of me? nor made thee desirous to ask others that question, as it is com∣monly one of the first, though but a common work, to think of dying pre∣sently,

I have lived long without God a••d Christ in the world, and dye I must shortly, and what will become of me then?

But you have ••••ept 〈◊〉〈◊〉 enough in the night, and sung care away, and 〈◊〉〈◊〉 feare away in the day, and thy heart never had one houres fit of sha∣king and trembling at eternity to come, when it is the nature of true fea••, ever to have the eye upon what it feares, till it is taken away; and if dif∣ficulty attend the same, to remove it; it cannot be quiet, but will cry for help, if possibly help may be had; this you never did: No, thou never hadst so much as these foolish Virgins, viz. to be awakened at all, but a spirit of slumber hath been upon thee; God ••ath given thee eyes, but thou canst not see; eares, and thou canst not here; Thou sayst (it may be) that thou dost hope thou art prepared; alas, thou hast not a Virgins name, much less nature, nor dost not deserve it neither; thou hast not forsaken thy loose company, nor yet come to the company of the wise, neither dost thou desire it, or think •••••• self unworthy of it; thy Lamp is out; nay, thou never hadst any light at all, never mad'st profession at all, as of one ready for Christ; but O poore wretch, all is yet to do with thee! if so, then remember that if thou diest now, thou shalt never have commu∣nion with Jesus Christ in glory.

SECT. IV.

Object. WHat if I have not?

Answ. I know it is the misery of men, they can make nothing of this till they feele it: But two things I will say.

1. Do but consider what if thou shouldst be deprived of the light of the Sun; nay, only of bread, only that one creature, and have cloaths, Sun, Friends, all other blessings but that; would it not be a wo with a witness, would it not cut a mans heart to heare him cry, Bread, bread, a little bread for the Lords sake, to save my life! there is but a drop of the sweet∣ness of Christ in that. Oh what a misery will it be to pine away, and fa∣mish under wrath in chaines of darkness, and to cry, Oh a little refreshing from the p••esence of Christ, and canst not get it, but to live ever tor∣mented without that, when thy soul shall cry, Lord, thus long have I been tormented without thee, till my spirits are weary, and my heart faint; Now, O now a little mercy,—Oh no.

2. That though thou seest it no great matter to be separated from Christ now, yet when the heavens shall be in a flaming fire, and the earth shall g••ve up the dead that be in it, and Christ shall appeare in infinite glory, ad∣mired of Angels, blessed of Saints, Crowned of God, comforting his E∣lect, Come, oh come ye blessed; then you shall think this separation some∣thing. Oh that you would now go home and mourn, and look up to the Lord, that he would make thee ready a Vessel of honour, and acknowledge it's righteous with him, if he should never do it.

SECT. V.

Vse 2. IT is of examination to all the Virgins; Would you know whe∣ther the Lord will bring you to e••ernal fellowship with him? are you ready for him, made sit to live with him or no? for ••e••e only those which are ready, are received in; the foolish Virgins did 〈◊〉〈◊〉 so long asleep, that little did they think they were unready, untill the Bridegroom•• came, and it was too late. It is the condition of many at this day, that little dream of their separation from Christ, and yet shall be when he comes; but they have some hopes and assurance; they look to meet the Bridegroome when he shall come, and so fall into a sweet sleep; a comfortable conditi∣on, untill the Lords coming, puts them upon more narrow searching than ever before; that which many think gold now, shall be found hay, and stubble, and consumed to nothing at the coming of Christ; therefore search now.

I know there is many a gracious soul that is ready, feares to slip in at the passage over that narrow bridge, between life and death, this end of time, and beginning of eternity, and loth I am to sad any; but, heare what I shall now say in feare; when there are these three things in the soul, then it is ready; whiles any are wanting, it is unready; And by these try your selves.

SECT. VI.

1. WHen the soul, the Spouse of Christ is made lovely by its Wed∣ding Garment, the Royal Robe of his own righteousness in the eyes of Christ; for this Bridegroom, though he findes his Spouse 〈◊〉〈◊〉, yet he being glorious and lovely himself, makes it lovely and glorious, E••h. 5. 25, 26. A Queen fit for the fellowship of this King of Kings, and thorow this righteousness (though otherwise weak and vile, yet) the object of his, and the Fathers infinite and endless delight in heavenly Glory; now it is fit, Zach. 3. 1, 2, 3, 4, 5. 2 Cor. 5. 2, 3. Without this righteousness, there is nothing but shameful nakedness in the best; so as the soul 〈◊〉〈◊〉 A∣dam, will rather seek bottomes of Mountaines to hide it from Christ, 〈◊〉〈◊〉 to appeare before him. Now examine you Saints; time was, that 〈◊〉〈◊〉 was no shame to thee, though thou didst wallow in that Vomit, and livedst in it, and livedst by it as by thy Trade; or if the Lord did keep and deanse you from foule sins, and that you could pray, and sorrow, and k••ow and remem∣ber what you heard, and had some good affections, now you were some bo∣dy in your own eyes, and it may be you thought if you died then, you should to heaven, and Christ must needs save you; who should he save else? but now the Lord hath made thee poor in spirit, and ashamed; nay, the Lord hath made thee lie down confounded, because of all thy shame before him; and the Lord hath made thee see a glory, a ri••ing Sun in Christs righteous∣ness which the Gospel hath brought to light; though thou wert a poor, naked, condemned, vile creature; yet the Lord hath made thee seek for it, so as to esteem all things loss to be found there, and now here is all thou hast to glory in, as that which may make thee lovely in the Fathers sight; and here the Lord hath quieted thy conscience, and heart also; be not dis∣couraged,

nor afraid to stand before the Lord, if he should send for thee this night; for though thou art vile in thine own eyes, yet the Lord looks upon thee as lovely.

The Apostle makes a question, why the Gentiles are justified, and not the Jewes, Rom. 9. 30, 31. he answers it, verse 32. viz. they sought it by the works of the Law; but if it be otherwise with thee, that in Christ thy righ∣teousness and strength is, then thou mayst glory; so that now thou shalt have peace againe, against all the condemning of conscience, Satan, and God himself.

But have you seen your nakedness, known, and stood convinced of your vi••eness, and have heard the voyce of God condemning thee for thy sinful, though civil life, and been afraid, and hereupon you have reformed your life, lamented your course, set upon some duties, gone to Christ for strength against some corruptions, and you have had it, and you have look∣ed about you, and have been ready to say, If the Lord saves not me, who should he? and so have sowen these leaves and skinnes together to cover your shame; and now you are well, being strangers to this true righteous∣ness, you shall never see the Lord in peace, if you die thus. Or if thus, you see not Christ to be all, sin is not your shame, but you lie in it, and holiness is not your glory; and hence you esteem it not, but it's a common thing to you, if that was, then it would be your glory to be like Christ, and to live to him: Know it thou art not yet ready, for thou only seest the Gar∣ment, and you catch at it, but the Lord helps you not by faith to put it on.

SECT. VII.

2. VVHen the soul is filled with the Spirit of Christ, when there is not only some of the workings of the Spirit in the soul, but the soul is filled with the Spirit; for this was the wound of the foolish Vir∣gins, they had Lamps, outward Profession, and glorious, which was a work of the Spirit, and some dipping of their week in the oyle, some ligh∣ter superficial changes, and works of grace in their hearts; but they had not oyle in their Vessel, they had not plenty and fulness of the Spirit; some unripe eares there were, but not full; and hence they were to buy when the Lord Jesus came; but the wise had.

The blood and righteousness of Christ, ever brings the plenty of the Spirit of Christ, hence 2 Cor. 5. 5. earnest of the Spirit.

I speak not now of extraordinary fulness, which Prophets and Apostles had, nor of that fulness which is in glory, as if we must have that here, but of that which the Saints attaine to in this life, every one according to his need and measure of capableness of the same; the Spirit of love is not dropt, but shed into the heart; the Spirit of God in them, is not a Spirit of some light affection, dying affection, but of eternal life, Rom. 8. 2, 3. The spirit of mourning doth not only drip upon them, but it's poured down upon them, Zach. 12. 10. the spirit of wisdome doth not only give them light and knowledge, but Marvellous Light, 1 Pet. 2. 9.

I have opened this at large; only three signes now I shall give you to discerne this Spirit by.

SECT. VIII.

1. THis Spirit and fulnesse of it, the Saints not only pray for, but they follow their ••ray••rs to Christ, untill th••ir sou••s are sweetly satisfied with it, and so it abides daily satisfying their hearts. John 4. 14. The wa∣ter I shall give, shall be a spring, so as the soul shall not thirst after more gra••e; i. e. with a tormenting thirst; nor after the world; the grace of God, and the Spirit of God in the heart is so sweet, that the soule saith, Oh it is enough, oh if my soul might ever be thus near the Lord, indeared to him, walking thus humbly, thankfully, cheerfully with him, this should be all my desire; and hence, Iohn 14. 16. it is called the Com or∣ter, which dwells in them, and is known by them, the world knows it not. Now here is the wound of others, they have the Spirit convincing them of emptiness, misery, nakedness, and they lie so, and they desire; but as So∣lomon saith, Prov. 13. 4. They are forsaken of the Spirit, before they finde him to be a Comforter quenching their thirsty desires, making them to feele the sweetness of his Presence, of his Grace. Isa. 58. 11. There were divers that did pray, fast, draw near to God, and did delight in it, but they felt not what they desired at all; there were some lusts, their souls were leane, and like parched desarts; but when the heart is indeed humbled, the spirit comes in, and makes the bones fat, and like a watered garden; Oh there∣fore take heed you give not over, till the Lord pour out in thy empty heart, of the fulness of his grace.

2. This Spirit ever keeps a man poor and vile in his own eyes, and em∣pty. Take a man that hath no knowledge, nor taste of Gods grace, whiles he findes ignorance, he may pray, and be diligent in use of means, and full of life; but when he hath got some knowledge, and can discourse pretty well, and hath some tastes of the Heavenly Gift, some sweet elaps••es of grace, and so his conscience is pretty well quieted, and if he hath got some answer to his prayers, and hath sweet affections, he grows full, and having ease to his conscience, casts off sence, and daily groaning under sin; And hence the Spirit of Prayer dies, he loses his esteeme of Gods Ordi∣nances, feeles not such need of them, or gets no good, feeles no life and power by them; and whereas before he could catch at every word, and mourn when he found the Lord passed by him, and speak never a good word to him: now no such trouble, because he is full. This is the woful condition of some, but yet they know it not; but now he that is filled with the Spirit, the Lord empties him, and the longer he lives, so that others think he needs not much grace, yet he accounts himself the poorest, and feels a need of every truth of God, and Ordinance of God; his sin ('tis true) continues, 'tis not quite abolished, and his sighing within himself continues also to his grave. Isa. 57. 15. poore, and yet the Lord dwells there; how can these sta••d together? very well in those who are the Lords.

3. This Spirit comes in that fusness, as that it so purifies the heart of sin and self, as that it makes the soul set it seef for God, as his last end and happinesse, and so as that the work of Christ is his blessednesse. 2. Tim. 2. 20, 21. He that purgeth himself from these things, is a Vessel of honour, and fit for his Masters use. It is with some souls, as it is with some drosly Vessels, they are put out of the fire, and they are taken out before their dross is removed, or they melted, or if melted, yet not fashioned for use,

even to every good work; so some have great troubles without and within; now the fire goes out, or they get out of the fire; viz. the trouble, be∣fore their dross is removed, or their sinful natures be changed; or if they be melted, yet they are not fashioned, and framed for their Masters use only; they are for their own use, and their lusts use, and seek themselves in all they do, but not for the Lords use; it is not their life to live to God. Promises are sweet, and Christ is sweet, and Heaven is sweet; but the work of Christ to be of use for Christ, this is not their bliss: I know Saints fall short here much, and seek themselves; but yet their hearts are prepared, fashioned, set for this end, and they through the help of the Spirit, refine themselves for the Lord; that when sin desires them to serve it, No (their answer is) I am no debtor, nor servant to you; I have lived too long to you already, I am now the Lords, and for the Lord; Oh that I might have that honour as to be employed for him; I say unto you, the Lord hath here filled you, and fitted you for his use, and you may be com∣forted.

SECT. IX.

3. WHen the soul is recovered out of that security, which usually befalls men after some time of first affection and profession, in that mea∣sure, as that now it lives unto the Lord in a daily waiting for him, and longing for him, when the Lord sees it meet to come and take him to himself. For all these Virgins fell asleep, after they came out to meet the Bridegroom with their burning Lamps; and not only the foolish, but the wife also slept. Now I ask you, Do you think they were ready then for the Lord? No, not untill they were awakened againe, and the wise had got their Lamps burning againe, and waiting for him; but yet the foolish had got not only no light to their lamps, but Oyle was wanting also to their Vessels; So it is here.

Time h••th been, that the Lord hath awakened you with feares and terrors about your estate, and you have got into the assemblings of the Saints toge∣ther, and kept company with them, and you have escaped the outward pollutions of the world, and defilements of Gods worship and services, and you have seen the insufficiency of all duties and it is Christ you have look't after, and prayed for, and got some peace and comfort that he is yours, and have look't to meet him, hoped if you die, that you should be saved; but have you not faln into a secure frame againe, both wise and foolish? have you not turned Prodigals, and scent, and lost all, after you have had your portions? if not, thank God, be not high-minded, but feare; for very few, but after fulness fall asleep; and after they have had some peace of conscience, but they fall to enter into some peace, if not with some foul o∣pen sins, yet some truce with some lesser secret sins; and if their oyle be not spent, their sorrows spent in sorrowing, their trouble spent in trou∣ble, their desires spent in desiring (as water spends away it self in running out of a Cisterne, not out of a Spring) yet their light hath gone out; the beauty of thy profession is (it may be) lost, that heat and life is gone which others saw, and you saw much more: are you ready now? and though you may have some awakenings, yet are they so far as to cause you to get up, and kindle your Lamps, and waite for the Bridegroome? If it be so that still you keep sleeping, and have not your Lamps

ready trimm'd, then you are just as all the foolish Virgins were, before the cry came.

SECT. X.

Quest. BUT may not a godly man die in a declining, decaying, secure frame?

Answ. 1. He may die in an uncomfortable frame, without great peace of conscience; for sometimes a mans Lamp may shine brightest, when his peace is least; but the more prayer, the more searchings and washing of heart is then to be attended; a godly man may die mourning for ought I know, and the Lord give him his garment of gladness in Heaven, for the spirit of heaviness here on earth; because though he loseth the comfort of his estate, yet not the safety of it, because he dyes under the wings of a Promise; So that though he dyes uncomfortably, yet not se∣curely.

2. He may die to his feeling in such a frame, poor, and contrite; for growing in the sence of emptiness, is not decaying in the being or power of holiness; the Lord is now preparing of him to honour his grace, when he doth not help him to honour his Will in that inlargedness of heart to it as he would, so that this soul is not decaying.

3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition; especially if it appear so to others of his discerning ser∣vants; the Lord will send some cry to awaken his servants before he comes to them, or they enter into the Marriage with him: I will allow some unu∣sual exceptions against general rules, and put in Asa for one, and leave se∣crets with God; but ordinarily the Lord doth not let his deare Servants dye in a sottish secure estate: When Sampsons locks are cut, and his strength lost, he shall lie in the Mill untill they be grown againe before he dies; and Solomon may run ryot, but he shall proclaim his folly to all ages in the world for it, in Eccles. before he dies. Ep••es. 5. 26, 27. Christ presents his Church without wrinckle; you are to be presented by Christ to the Fa∣ther, and to be set before Christ without wrinckle, without witherings, and decayes, if he loves you, he will wash you, that it may be so.

SECT. II.

Quest. BVT must they be so farre awakened, as to wait for the Lord, and desire to be with him, having got Vessels full, and Lamps burning?

Answ. Yes, in some measure at least; for there are awakenings to the life of glory in another world, and awakenings to the life of duties in this world; by the one the soul is raised out of this world to the Lord in Glory; by the other the soul is raised up to duties in this world; if the Lord awakens not his Saints to the first, either they are not awakened truly, or not through∣ly and effectually; for till then the soul is not ready, Luk•• 12. 40. with 35. As it is with a man who is sent for to enjoy favour and fellowship of the King, he is not ready for it, untill he stands waiting at the door, and that

it is his business; the patternes of mercy, and Vessels of glory, are ever set out in the New Testament, by this, Heb. 9. ult. Tit. 2. 12, 13.

Look as it was with Simeon, Luke 2. 25. He had a promise he should see Christ before he died; hence he waited for the consolation of Israel; so the soul having a promise of seeing Christ when he is dead, it makes him wait for this time; and when he wants a promise sealed, though he waites not nextly, yet he waites remotely, that the Lord would cause him to be∣lieve it, that so he might wait for it; that is his end, this is the mea••es; he knows it is best to be with the Lord, where is no sin, but holiness; he hath found him sweet in his looks, in his words, in his works, in his hopes, his first fruits, but to be with him is best.

This is not such an high pitch which Saints come not to, it is indeed such which Hypocrites come not to; the Hypocrites end is to escape misery; hence they desire comfort by duties, that they shall be freed from it, but not to enjoy Christ; the Lord never tied in their souls such a knot of faith and love which works this.

For 1. Security of Saints, 'tis not the privation of life (that is death) but a suspension of the acts of a heavenly life; there is in them love to Christ, delight in him, happiness in living to him, pleasing of him; but it is su∣spended by cares or contents of the world, and love of ease; hence a Chri∣stian is never throughly awakened, till he comes to that life againe; his heart is with Christ in heaven; and because he cannot be there, hence he stayes a while, and looks, and waits for it; anothers security is the privation of life, of empty duties arising from some vanishing affections, as in the foolish Virgins which were to quiet conscience only; Hence their awakening are on∣ly to that life again••e at the best, if ever God do awaken them, unless the Lord indeed convert them.

2. Every thing will mightily tend to that to which its nature bends and in∣clines it; as a stone if thrown upward, will mightily tend downward. Some say there is an Element of fire above, because this here endeavours to a∣scend, as being out of its place; he that is of the earth, he will be tending to it, though awakened, t••ough lifted up; Saints will be tending upward, because their nature is heavenly, loving, looking, waiting, longing, 2 Cor. 5. 3, 4. with 1. as Angels here be willing to stay to do the work, but yet they long to be before the face of God againe, because their natures are heavenly, and there their proper place is.

Now for the Lord Jesus sake examine your selves here. I hope some are awakened, the Word hath done it; cry of afflictions, inward temptations have made you look about you, and you are wearied out with your own wayes; but are you not since grown secure? time was the feet of the Messengers of peace were glorious, but now their Message is meane; Sabbaths longed for, now you are weary of them, heartless in them, sleep with the spoon in your mouths; private duties were seasons of breaking the heart, refreshing and comforting from the Lord, but now you neglect them, sleight them, and the Lord in them, and are not much troubled at it, because you have some excuse or other for it; thy mouth was full of good questions, now thou thinkest thy self more fit to teach than learn; thy society was sweet as the Rose in Spring, now the sweet odour of it is lost; time was thou wer•• exceeding tender of the least sinne, and not a day past, but thy cheeks were wet in secret before the Lord; now thou art grown blinde and bold, and you can defile your self in all your wayes, and your faith in Christ keeps you from repentance for sin; time was, the truth was glorious, and you could make use of your Notes many a day after, when you did not finde good in publick; but now pen and Ink is left at home, you cast your bread into

corners, and feed not your hearts therewith: Time was, you could take a rebuke kindly, when you were little in your own eyes; but now if you think a reproof is meant of you, your hearts can swell, nay, now your judge∣ment decayes; What warrant for private prayers twice a day? what warrant for weekly Sermons, when we have six dayes to labour, and one to rest in? you were formerly more exact, but now wiser, and thus you lie, and as if you were come to the end of your race already, and reach not after things before you, you have enough grace, hence you think you shall be saved, and so sit st••ll, and now play the good Husband: Oh the Covenants you have had, if ever you came hither what you would do! oh the esteem of the Lord afar off! but now you are broken by your Voyage, and your Ves∣sel is crackt, and oyle is run out, and Lamp is out, will you dye so? if you say yes, I profess you are not ready; it is a question if ever you had grace, if it be so; and therefore bless God, the Lord gives you warning this day; but I feare many will not stir till Christ comes; I say as she to Sampson, Vp, for the Philistins are upon thee; so I say, Security is upon thee, and wrath is now gone out to awaken thee, if the word doth not.

SECT. XII.

Use 3. OF Exhortation. Labour to be in a readinesse, awaken out of sleep, and get your Garments on, your loynes girt, your Ves∣sels full, your Lam••s burning, tha•• you may be indeed ready, and he Lord may finde you so, as well as men think you so; It is Christs Exhortation, Luke 12. 40. whereupon Peter askt, Did he speak that Parable only to the Disciples, or of all? Verse 41. he answers all, especially them that know the Lords minde herein, and do it not, Verse 47. So you may ask me, Whom do I press to make ready? I answer all. Two sorts I shall there∣fore name.

1. Those who are yet unready, either in whole or part.

2. Those who are ready, but not so ready as those should be who stand before the Lord, and as themselves will wish another day they had been; the wise as well as foolish, may be sleepy, and so unready for a time; but O awake.

First, Those who are unready and unprepared for the Lord and his co∣ming; are there any such? Yes, very many; some there be who know they are unready, and will not yet buy, and yet prepare not for it, because they are young enough yet, or have time enough to provide for that hereafter. Some others, because they cry, Lord, Lord, and look to Christ, and are well thought of by the wise, that think they are ready; but know it, all your thoughts, and cares, and prayers, and endeavours, are little enough for it, even all your life; and yet to prepare for this, hath been the least part of many a mans life; and such is the security of some, that till Christ come, they will not Gird up themselves to this Work.

SECT. XIII.

COnsider the lamentable end of one who dies unready;* 1.136 some (not all) the Lord leaves for terrours to the secure world, who are as good as men risen from the dead, to tell men of the vanity of their sinful courses, who looking upon time past, they see that it is irrecoverably lost, and past away as a dreame, and lost as a shadow; look upon time present, they feel their souls left naked, their accounts not made, an end come to all their hopes and comforts here, their body sick, their conscience trembling, if not tearing, their hearts hard, God departed, the grave opened for their fil∣thy carkasses, and Devils waiting for their secure soules; And now say such, What profit have I for all my vanity under the Sun? Look to time to come, there they see the Throne set, the Lord Jesus on it, their soules standing naked before him, whose grace was great toward them whiles they lived, but whose face now is a consuming fire; and they behold eternity, e∣ven that eternal black Gulf between them and the Lord; and here they lie wishing they had taken their time, professing now their time is lost, be∣seeching others to take warning by them, desiring the prayers of others; but yet thinking though Noah and Samuel should stand before the Lord for them, there is no hope. Come and tell them, Do not cast away mercy, cast not away that blood, which is worthy to be gathered up by blessed An∣gels in Vessels of gold; lament, and returne, and the Lord will to you; what tell you me of repenting and believing? is a sick time, a fit time to repent in? but the Lord hath done great things for you, you have thought so, but there were such sins, or such a sin, I knew, you knew not; I knew it, yet I loved it, I had indeed some lazy purposes to forsake it, but the Lord hath taken me in my seemings; but mercy is infinite; oh it's my tor∣ment; I have seen an end of my sinnes, and now I feel the beginning of my torment; happy are they that die in the Lord, and thrice happy that make ready for the Lord.

Consider thou hast but a short time to prepare in,* 1.137 and the time will be then, when thou dost least think of it, Luke 12. 46. The Lords Arrows are now flying abroad; if you did think you should be next smitten down dead, you would prepare; but you think the Lord delayes his coming; Oh Remember, that time thou do'st least think of, Christ will come.

If unready now, you will be much more unready next day;* 1.138 grant thy time to be long; you will be the more unfit the longer you delay; thou hast hinderances now, the longer thou livest, thou wilt have more and more; ••y heart will be harder every day than other.

SECT. XIV.

PRay unto the Lord that he would prepare you, and fit you, give his Christ, and fulness of his Spirit unto you,* 1.139 which you know the Lord will give to them that ask; for man like the Potters clay, is no more able to prepare himself for glory, than to appoint and elect himself thereunto. Hence Psal.

10. 17. Rom. 9. 23. prepared to glory; therefore pray, not that prayer can move the Lord to it, but because it is a means appointed of God to execute his eternal purposes of grace unto the Vessels of grace, Acts 9. 9, 11. Paul was three dayes mourning, and he did not eat and drink, and yet was not discouraged, but kept on praying, and ceaseth not, till the Lord sends Ananias that he might receive the Spirit, Verse 17. So say I to you, Time hath been thou hast not prayed, mornings, evenings, your sleep would not suffer you, or if so, yet it hath been without mourning for living without Christ, abusing of Christ, and the sin of your nature; or if so, it hath been on••y by fits, and you could hold up your head againe, be∣fore God sends Anamias with a Message of peace, or that Message without the Spirit of grace; Are you now prepared? Oh no! oh therefore now begin this work; say, I am thy clay, Lord, and have been a broken unclean Vessel, unfit for any use, to hold any grace; if mercies come, I forget thee, and grow worse; if sickness, I am blockish; if Ordinances, I despise them; if thou forsakest me, I forsake thee; if thou drawest neare to me, I resist thee; if Christ be offered, I reject him; if not, I presume, and turn his grace to wantonness; now Lord gather a broken Vessel; if I live, I shall still sin; if I die, I shall blaspheme; if I forsake acts of sin, yet lusts of sin remaine; if they be quenched, yet my polluted nature remaines not cleansed; and the guilt cries; Now Lord undertake for me, begin thou the work, and take the glory; and here mourn till the Lord comes; know the worth, and prize the presence of the Spirit, and then pray, Iohn 14. 16. The world cannot receive it, because they know it not, with Iohn 4. 10. Sacrifice is unfit to be offered, till by shedding blood, life is taken away.

Be very watchful over your hearts, that they grow not too gentle, and handle tenderly sinnes arising after faith,* 1.140 and profession of your interest in Iesus Christ, sins of the second growth; some sins grow up before pro∣fession, as all manner of ignorance, and hardness, and lasciviousness, and vanity; now many grow terrified for these, and comforted by the Go∣spel against these, and now peace is made; Oh but there are some mens natures like some fields, which when they are mowen and weeded, yet they have a second growth; it may be as with other kinde of Weeds, you may never fall to those sins you lived in once; but other sins more close, more spiritual; like the House Luke 11. 24. swept and emptied, but seven other spirits worse than the former, may at last enter in; Oh take heed of these, for they will make your latter end miserable; you know habitations of Sa∣tan, are not fit mansions for the Spirit of Christ; you know Vessels not only of Wood, but of Gold, if filthy and poysoned, are unfit for Princes use till cleansed; and look through all the Scriptures on the faces of the best hypocrites, you shall finde some filth growing up after their Profession, or together with it, like blood and sacrifice mixt together, Matth. 7. 23. Luke 13. 27. Not those that have iniquity, but those that work it; not those that work against it, and are destroyers of it by little and little, but wor∣kers of it.

If you ask me, what these sins be? I answer, These tares, and choaking Thornes, as they are sown, and grown whiles you be asleep, so they may be seen when they are grown up, if you walk in your fields, and meditate on your hearts. I'le only name some.

1. Pride, affecting some excellency above others, and thinking your self some body.

2. Spiritual fulness, and secret loathing of Ordinances, when men are clogged with them.

3. Despising known truths (which like flowers, were notwithstanding sweet at first gathering) either concerning your misery, or Christ: if the Gospel were preacht to the ignorant, they would take heaven with vio∣lence; but thy soul now is not moved, and the messengers of God that bring them, despised, as Galatia and Corinth did Paul.

4. A spirit of contention with good people. Now you cannot bear un∣kindnesses, and they offend you, &c. Alexander at first stood for Paul, and he opposeth Paul to his face at last.

5. Boldness to 〈◊〉〈◊〉 in small matters commonly without sorrow, begot by counterfeit assurance of Gods love.

6. Seeking of God in Ordinances, and working of iniquity out of them; fits men have of good affections, but healthful constitutions of bad ones.

7. Thinking you are indeed what you would be, and yet indeed would not be: There be other sins, but these are some of the most special which I shall now mention; take heed of letting these grow, or dealing gently with them; for Saints may feel these, but they put their hook to the roots of these Weeds, and would faine pull them quite up; but if you deal gently, (as David with the young Absolom) and think God must do all, I cannot part with them; and hence you give way to them; and though there be these sins, yet I have many good signes and promises too I shall be sa∣ved; and so long as they cannot destroy my soule, what though they grow in my soul? You perish (1 Cor. 9. 26, 27.) if thus it be with you.

Take heed you do not run away with such comforts arising from your feeding upon the promise and person of Christ,* 1.141 without refr••shing the soule also with the good Will and Commands of Christ; do not think your selves ready to enjoy Christ, when his promise, person, and love is sweet, (which is good) but his will is bitter, and a burden to thy soul, even thy whole soul, (I know 'tis so to the ••nregenerate part of godly men) for such men there be, 1 Iohn 1. 6. To the Saints, Christs love is sweet, and promise sweet, and therefore his Will, his Work. Iohn 4. 34.—Bread you know not of, to do the Will of him that sent me, and to finish it; so it is their food to do the Will of him that loves them, and to finish it; If a man is to remove from one Countrey to another, and he cannot live upon the Bread of the Countrey, nor water where he goes, he is then unfit for such a Journey, because he cannot live upon the bread of it. Now what is that which feeds the life of Saints in glory? not only Christ, but living un∣to Christ, to be perfected under the Government and Kingdom of Christ; can you live upon this now in part, and the first fruits of it? if you can, know it is then prepared for thee, and thou for it; if not, but you live (as you say▪) upon the present sweet of the promise; nay, it may be upon the thoughts of old comforts; but to do the Will of Christ, is death, not life to you; and it is meerly your task for wages, to do his Will, not part of your Inheritance, you are unfit to be with Christ; Acts 21. 13. Why break you my heart? (saith Paul) I am ready to die for the sake of Christ, and to do much more; So think thus, Was Paul ready to die, and I not ready to do? my heart loaths thy Commands Lord; but what the Law makes heavy, the Gospel makes sweet; for thy sake, Lord, I love thy will; pray, Oh thy love is sweet, but let thy will be so also.

Labour to grow poor in spirit, that when you cannot honour the Lords Will,* 1.142 yet you may be gathering som••thing out of all sinnes and weaknesses, to honour Gods grace; the glory of grace is the last end; those that be pre∣pared for it, shall enjoy it; Who are those? The poore, who when they see they have lost their lives, their soules, their comforts, in not doing his Will, which is bitter to them, yet the Lord shall not lose the honour of his grace, Psalme 74. 21. The poor will be thankful; What doth Paul, that Vessel of grace, Persecutor, Blasphemer, but a Saint, now say? Oh but the least of them; but he was an Apostle; but I deserve not that name, but yet he is received to mercy; 'tis very true, yet never such an example, as he thinks; and therefore saith he To the King immutable, &c. when Ia∣cob had seen the Lord, Gen. 26. ult. if he shall give me food and ray∣ment, he shall be my God (i. e. I shall then magnifie him; he having said he would be so before, and he had it in plenty; So say, If the Lord shall pity, pardon, I shall then give all to him, if I had a thousand hearts, tongues; truly as Psalme 40. ult. The Lord now thinketh on you; When a Servant hath spent and lost his Masters estate, and he is to give up an Account, truly then he may give it with comfort, when as he gaines one way abundantly, though he loseth another, and makes the best gaines; so here.

SECT. XV.

2. TO those who are ready, but yet not so ready as is meet.

The Lord hath given you warning to prepare, by some sharp af∣flictions on thy self, or by the death of thy friends,* 1.143 or by secret feares of thine own heart, thy time is not many hands breadth longer; and it may be this shall be the Funeral Sermon of some of you; you have been flying like Bees abroad in the world to gather your honey, and the Lord ha••h been smoaking of you, and that in your own Hive; you have thought to dwell long in Tabernacles; the Lord hath let it fall to decayes, and repaires it not again.

If you live unready, it may be the Lord will try you with some sore con∣flict,* 1.144 with fears of death, and terrors of darkness; and all your preparation is too little for your combate then.

The place of glory is made ready for you; how shall I so unholy, see God?* 1.145 Christ is there Iohn 14. 3. waiting for thee, longing after thee.

Thou art it may be yet in many respects unready.* 1.146 As

1. Not yet planted in the House and Church of God, not yet gather∣ed to communion of Christ in his Saints on earth. I know men may have just reasons to deferre; but if they have none, I would be loth to die in their room; Hezekiah, Isa. 38. ult. Psalme 26. 8. I have loved the ha∣bitation of thy House; Oh gather not my soule with the wicked. I am perswaded, some deare to Christ linger here, and you cannot finde this not that saving good in your selves, you say; I had rather hear one mourn for emptiness, than boast of his grace.

2. There are many sinnes not yet mourned sufficiently for, in daye

of youth, and in a secure condition; in heaven is no mourning; oh there∣fore take time now, for want of this grace is not so sweet.

3. It may be some main duty is neglected to the souls of them, whom thou hast a charge of, as not Ca••echising thy family, children not careful for their souls.

4. It may be thou hast been little in prayer for the Churches (though for thy family and children) which is usually the last work of the Saints; there's no praying for them in Heaven; as Christ at the end of his life like a Priest shed blood, and prayed for them, so Saints are made Priests to God and Christ:

5. It may be thy house is not yet set in order, nor thy Will made, Reckonings between men not yet set right and even, and then there is Quarrels when thou art Dead, and trouble when you dye.

6. It may be thou art grown secure, and art lost, and driven away, and many wrinckles be on thy face and heart, &c. you cannot say with Paul, 2 Tim. 4. That you have fought, &c. but are rather at truce with sin; you run not, but have slipt, and fallen down, and so lost all.

SECT. XVI.

THerefore to help here in this readiness,* 1.147 Get a heart more loosned and weaned from the world. Solomon he did launch out his heart herein too far; not in Epicurisme, but Eccles. 2. 3. applying his heart to wisdome all this time; so may you, and be unready; How? I cannot, but God will teach it you by affliction. Psalme 39. 6, 7. You are Sojourners here with God, as all your Fathers; there's nothing proper, nothing long to be enjoyed.

Own the Lord Iesus; he is yours,* 1.148 but you own him not; as Simeon came to the Temple and there found him, and there blest God; and now (saith he) let me depart in peace; hath the Lord stirred up unutterable sighings, and groanings, and mournings, (you think (it may be) if Christ was pre∣sent, you would not doubt of answer) and they continue still, and do you think Christ is hard-hearted? hath the Lord come to thee in the Temple, and manifested his love by his own promise, sure, and faithful, and wilt thou not yet own him? hast had, and hast now the first fruition of the Spirit, and wilt not yet own him? and art afraid to go to him, when others are in glory that trod in thy steps? Oh be humbled for it; I know there is nothing which makes thee feare it, but a Rebellious vile heart, and na∣ture; and can the Lord love such a one? Yes, such a one, if he mournes under it, Rom. 7. 24. Isa••. 57. 18, 19. The Lord will create peace; he hath seen thy wayes, and he••will heale them; And when you have him thus, own him daily, keep your peace, do nothing which may make you lose boldness in prayer, and therefore reckon daily with him; and Remem∣ber, the promise stands, when feelings are lost.

Object. But I can do but little for him.

Answ. True, Isa. 64. 6. Thou the Lords clay, his Vessel, though of little publique use, yet in thy place do what thou canst for Christ Jesus. Servants, Masters, Members, Rich, Poore,

bestirre your selves For Christ, you shall lose nothing by it, &c.

VERSE 10.

The Door was shut.

IN these words is set down the consequent of that which immediately followed the Wise Virgins gracious entertainment with Christ; the door was shut, by which is signified the exclusion of the foolish from the fel∣lowship of Christ; as also the greatness of Christs love to the wise, open∣ing the door of glory unto them; and when they are gathered, shutting the door against every one else.

Hence Observe,

That the endeared love of Christ to his Elect, doth much appear in this, * 1.149 In opening the door of glory unto them, and shutting it against others of great esteem and name in the Church of God; for this is one Scope of the words, Gen. 7. 16.

To open the Kingdome of Heaven to all the world, and save all, would be great love in the eyes of the Sai••ts; but to save them, and condemne others; to receive them, and ex••lude others, and that of great name and esteem, Virgins, this sets out the Lords love exceedingly; Christs distin∣guishing, separating love, is his great love, Mat. 11. 25.

If we consider the multitude of the one,* 1.150 and fewness of the other; not only in regard of the world, but in regard of others in Churches, Luke 13. 24. Many shall seek, and many that are first, shall be last, Mat∣thew 19. 30.

If we consider that there is as much reason appearing outwardly,* 1.151 that the Lord should choose thee one as well as the other; what difference is appearing outwardly between these Virgins? I'le warrant you the wise did think the foolish as good, and it may be far better than themselves. Iudges 6. 15. Saith Gideon, How wilt thou save Isra••l by me? I am the least in my Fa∣thers house; yet saith the Lord, I will be with thee; so the Saints may say, and do say, Why Lord, wilt thou save me, I am the least and poorest of all others.

If we consider the reason why the Lord doth this,* 1.152 and that is because of nothing but the Will of God, his good pleasure; Matth. 11. 25. For why should their Vessels be filled; they received, and not others only the Will of God; I know not you, &c. Of which hereafter.

If we consider the intolerable torment of those who go farre,* 1.153 and yet are excluded. Mat. 8. 11, 12. Children of the Kingdome cast out, there shall be weeping; the higher a man is risen, the greater is his fall, and his bruises at the bottome; so when one hath been raised up to great hopes, profession, affection, yet now to fall, to lose all, to see he hath been spinning Cobwebs all his life! when Israel were near to Canaan, now to be shut out! Now they wept.

Vse 1.* 1.154 We may see hence, what little cause any have to boast only in outward priviledges, or common gifts, graces, excellencies. I confess it is great mercy for the Lord to call a man out of his prophaneness, and sepa∣rate him from the world, bringing him to the fellowship of Saints, and give him that which makes h••m reputed well of by others; but boast not only of this, as if the Lord did therefore highly favour you; for the Lord Jesus may shew (for all this) his love to his own, and his terrour to thee, and may shut the door of glory at last upon thee. 1 Cor. 1. 27, 28, 29. The Lord chooses things that are not, to bring to nought and to staine other glory. Rom. 11. 17. The Gentiles boasted themselves, that they were graffed in; oh saith the Apostle (seeing this spirit apt to rise) boast not, be not high-minded, do not grow secure, but feare; common graces e∣ver make men proud, as others make men humble; they despise not others, they magnifie God, if the Lord hath made a difference; see the goodness of God, verse 22. but boast not therein; therefore do not content thy self with a name to live, and having some cankered hopes, some shining excel∣lencies; for the Lord may do this to shew others his love, and yet staine thy glory; as one that hath great hopes of preferment, many Friends to commend and speak for him, if one tells him, You shall certainly lose all your labour, he will mourn more than another that had no hopes, nor helps at all of rising; he will not glory in any thing he hath, but will take some sure and safer way; So I say to you, If there be the least Grace and Favour, blesse God for that, but do not boast of any thing else.

Vse 2.* 1.155 Hence the Saints may learne how to affect their hea••ts with the Lords love to the•• (for there is such a poysonful disposition in them, that though they have it, yet they cannot be affected sometimes with it; Vp Deborah, Aw••ke L••te and Harpe) and 'tis this; Do not only Re∣member, and think on the Lords love saving thee, calling, humbling, &c. but so as to call thee, and leave others; to quicken thee, and leave o∣thers dead; to open the door of glory to thee, and exclude others; to call thee out of the Kingdome of the world, to look upon thee in a sinful Town, to awaken thee, and leave others (so many) secure, to call thee out of thy sinful company, some of which like brands, are now smoaking in this world, others burning in another; to call thee out of a sinful, ig∣norant family, thou the least, the worst of them, and to leave the rest, this is much!

But when thou art brought into the Kingdome of Heaven, Fellowship of Saints, for the Lord to love thee, set his heart upon thee, when he for∣sakes others of thy own company, of great parts and abilities, whom thou thinkest better of than thy self, at least as well; to pull down these Princes to the dunghill, and to exalt thy horn; to cut down these Cedars, and to preserve a Shrub; to tread upon the greatest glory of man, and to pity a worm, for so thou art in thine own eyes; Oh let this fire warme thy heart, though thou hast been affected with it before, especially considering no reason for it, but only the good pleasure of God; this affected Christ himself, Mat. 11, 25. 'Tis true, you do not see this done, but you shall one day behold it with your eyes; only let this love kindle love, thankfulness, humility in thine heart againe.

And hence, if the Lord hath put a difference between thee and others, do not deny, do not doubt of, do not despise his grace; that if thou hast lost thy first love, this may recover it; if all his love makes thee more hum∣ble, and thankful, you stand, Rom. 11. 20. Isa. 65. 16. Do not feare

thy estate, because the Lord cuts off the natural branches, that therefore thou mayst be one; but be featful of the least sin, and wrong to Christ, that hath loved thee, especially of pride, and unthankfulness the root of that; and Remember, that the poor things are chosen to confound the Mighty.

That the door of grace and glory shall be shut against all wicked men li∣ving, * 1.156 at the coming of the Lord to death or judgement; there is a time that the door is open unto men, in regard of Ministerial dispensations (for se∣crets of election we are not to minde) Isa. 55. 6, 7. This time is in this life; but when death comes, then it is shut; when Angels sinned, the Lord immediately shut the door against them; but through Christ the door is open for term of life to men.

Because after death there is no meanes of grace or glory left, which is the * 1.157 Ministry of the Word and Prayer; for that is the chief key of opening the door, even when the doores of heart and heaven are shut, Mat. 16. 19. and hence, 2 Cor. 6. 2. Now is the time of prayers and preaching, and so to be helped; but after death there are no Ministers, they are at rest from their labours; and the Ministry of men is for men, not for naked soules. Laza∣rus must not give a drop of cold water then to cool the tongue, much less Ministers to comfort or convert their hearts; 'tis true, the Lord can work extraordinarily; but do you think he will do it for one that hath despised grace all his life?

Because it's impossible they should repent after death,* 1.158 by any other means (if meanes were afforded) as by seeing their sinne, and feeling their punish∣ment. Iohn 9. 4. The night cometh wherein no man can work; because af∣ter death, comes judgment of wrath to the wicked, Heb. 9. ult. all pati∣ence, and pity have forsaken them, and so wrath lies upon them, that they can do nothing but bear it; as one under a great load, or burning in the fire, all his thoughts, and affections, and spirits, are taken up with that, and that is all he can do, Heb. 10. 27. So here.

Vse 1. Of Confutation of a viperous, satanical,* 1.159 secret opinion, which like a ghost 〈◊〉〈◊〉 the mindes of some people, (viz.) that think and conclude even in time of health, in midst of saving healing meanes, that their time of grace is past, and door is shut to them, before Christ comes against them at death or judgement; which though God many times turnes for good, to humble a bold heart which will burne Gods day-light out, and linger in its sinnes, yet it doth sometimes dead the heart from all effectual endeavours, and discourage the heart from all duties, makes all the Gospel the Ministry of blood and death, and a hand-writing against it; and when it concludes God hath shut the door against it, it shuts God, and Christ, and all his Promi∣ses out of its heart.

1. Some think they having sinned against light, have had some blasphemous thoughts, that they have committed the unpardonable sin, &c.

2. Some others think not so, but yet they heare that some mens time is out before death; they think theirs is also, having sought so long, they are even sealed up by God to hardness of heart; and thus some seemingly coming to Christ, are indeed kept off from him.

3. Others of the Saints meeting with many sore troubles and tryals, and that for some sins; and one deep calling to another, they think with David,

God hath forgot, hath shut up his mercies, will remember no more to be gra∣cious; and though he hath been so, yet because he hath been so abused by them, that therefore now he will not be merciful again; and thus their hearts sink.

Oh Remember, the Gate of Gods Grace is not shut up before death, then is the time for it to be shut. I confess indeed there is a time in this life, the Lord doth cease to strive, and doth forsake the soul; and we may say of them, as Christ, Oh that thou hadst known! but now they are hid from thine eyes;—But yet this is a secret, which as a secure despiser of grace should tremble at; so those that are awakened, and set in their way to Christ, should not trouble themselves about it.

Object. But oh that I did know whether it be past or no!

Answ. I shall rather give to these people some good counsel, for 'tis not for you to know these times and seasons; though this I would say, if the impardonable sin be not committed.

1. This time of the doores being shut, is not in time of health and peace, but in time of extream trouble, wherein trouble doth affect them more than the sin; as Prov. 1. and as many when a sick bed is come, and in Noahs Flood, 1 Pet. 3, 20.

2. Or if it be in time of health, this is ever the companion of it, (viz.) hatred, and opposing Saints secretly or opening, because Christ having quite forsaken him, his heart swells against the Saints; hence Saul envied David, Esau hated Iacob Murmurers against God; were in the Wilderness, and against Moses; But I come to counsel; for God lets loose Satan full of malice, upon a poor creature, sometimes to vex and trouble.

First, Consider the root of this distemper, (viz.) either great pride, or despising of the riches of Gods grace.

1. Pride, for (this we shall finde) such spirits, because they have not peace sealed, strength against sin granted unto them, and that which they would have, (if discouraged, and not quickened by this) they regard not life, meanes, offers of grace; What is all this, if God hath forsaken me? What is it? Yes, that 'tis; as might at large be shewed.

2. Despising of grace; if I had not committed such sins, I could then think for mercy; but such evils, such miseries, cannot be remedied. Tru∣ly, as it is a despising of a Physician, to think, If I was not so sick, he would be tender, and helpful; but not now, being so exceedingly diseased; So it is here, &c.

Secondly, Consider, Suppose the time be past, yet remember thou art worthy to be forsaken of God even from thy birth, not worthy of thy daily bread, much less to taste of Gods Supper; the Lord was loth to shut the door; Hence he we••t on Ierusalem; and Psalme 81. 12. cryed out, Oh that my people had walked in my wayes•• thy sinnes provoked the Lord un∣to it, if he hath in justice cast thee off; therefore though it be past, be not discouraged, but lie down humbled, as Iudges 10. 14, 15. and as David, Psal. 42. 3. My teares are my meat, whiles they say so, Where is you•• God? So tell the Lord, Satan saith, and feeling saith, and feares say, Where is my God? Lord pity! And if thy heart be sick, tell the Lord of it, Verse 6. I am perswaded many should quickly feele an Answer to this Question, by taking this course; but they miss at least of the comfort of Grace and Mercy, because they will be Disposers of the Lords Grace and Time.

Thirdly, Consider, it may be that time is not past, it is a secret only known to God; the door of grace may only seem to be shut; why doth Christ bid knock else? When the Ninevites heard that they should dye within fourty

dayes, Ionah 3. 9. say they, Who can tell but the Lord may repent? you say the Decree is past, and spoken; and as Spira said, I have that Witnes∣sed. I say againe, Who can tell, but (if God had said so, but) that ••he may repent? therefore be not discouraged, or faint because of this. Nay, 'tis most probable time is not past.

1. Because the things of thy peace, the discovery of the vileness of thine own heart, the glory of Christ, is not hid from thine eyes.

2. God calls thee now to returne; When Iudah had banisht David, and they might think He will not receive us; yet when David sent by his Mes∣sengers, Why do you not bring the King back! I am flesh of your flesh; then they all were encouraged to hope for favour, 2 Sam. 19. 12, 14. So,

4. Consider, if thou dost return, the time of love is so farre from be∣ing past, as that it is then come indeed unto thy soul.

Object. But my sin is great▪

Answ. Suppose it be ••lasphemy of Christ, nay, murder of the Sonne of God; yet Acts 2. 38. when Peter preached Repentance to life, they th••t gladly received that word, who might be instrumental to crucifie Christ, were received. Oh but my heart is hard! Hosea 10. 12. break up your fal∣low ground, &c. 'Tis time, saith he, &c.

Object. But I have refused to returne, and have not been ashamed!

Answ. Yet, Ier. 3. 3, 4, 5. Wilt thou not from this time cry to me? &c.

Object. But I may returne to the Lord, and he refuse to returne to me

Answ. No, Ier. 8. 7. Shall he fall, and not arise? shall the Lord turn away, and not return? why then is he fallen perpetually; the reason is gi∣ven, No man said, What have I done, how have I despised Gods grace? the Stork knows her season; but, &c. the Lord keep you from dashing your selves in pieces here, and make this a Word of Christs Encouragement to thee.

Vse 2. Of Exhortation unto all men,* 1.160 not to delay your making peace with God; for when you are dead, the gate is shut; and if Angels should cry to have it opened, they shall not be heard.

You that are young, take warning this day, do not think there is time enough hereafter: You that are old, do not think it too late, or that it would be a shame for you to begin now, who have propt up your hearts with base comforts; you that have been stirred, but are now faln asleep, be∣ware of dying in your ditches, and pits, wherein you are faln; you must stand before God shortly. Though you never repented yet, &c. never was in bitterness, never had any great mourning, &c. never knew the life of Christ, peace of conscience, never felt the Kingdome, and mighty power of Christ, yet despaire not, for yet there is hope; but if once death comes, then thou art gone; it is day yet, and Christ holds open his wings yet; but if death comes, his time is out.

Object. But I have a faire time yet before me.

Answ. 1. It may be not, for thou art condemned already.

2. If you have, yet wilt abuse patience, and forbearance of God? wilt de∣spise what leads thee to repentance! as a man ••inking, spits in the face of him that holds up his Head; wilt thou be worse than a devil?

Objection. But a little repentance will ••erve the turne, 'tis quickly lon••?

Answer. Oh no! as Paul said, I have fought a good fight; thou hast

••ins as dear as thy life to forsake; thou hast Devils, World to wrestle with; n••y, God himself to wrestle with; you cannot runne your Race in a day.

Object. What if I be shut out?

Answ. I say no more but only what Solomon said, Prov. 5. 11, 12, 13. O how have I hated reproof! that shall be thy woful dirge another day, when shut out; oh never to have one look, one word from Christ, but to see him afar off, this shall be thy fearful portion hereafter. Truly we may take up that complaint of Christ, You can discerne the times of the Weather, not Christs coming.

VERSE 11, 12.

Afterward came also the o••her Virgins, saying, Lord, Lord, open un∣to us. But he answered, and said, V••rily I say unto you, I know you not.

IN these two Verses, is set down the entertainment Christ gives unto the foolish Virgins, and his behaviour toward them; and that is, he did not own them as his, but saith, I know you not. Their miserable rejection is aggravated from these particulars, shewing their misery.

1. The note of certainty of this, Verily, &c.

2. Though they came afterward to the Lord, (it is not said, with their Oyle in their Vessels, &c.)

3. Though they prayed to the Lord to open when they came.

4. Though they prayed earnestly, Lord, Lord,

5. Though they sought thus with Arguments, Lord, Lord, as if they should say, Thou art our Lord and Saviour, we look for life from none but thee.

That after the coming of Christ to death or judgement, then shall those * 1.161 who are most secretly wicked, know certainly that the gate is shut, and their exclus••on, and final separation from the face of Christ.

These foolish Virgins had some hopes and assurances of mercy, whiles the Bridegroom was absent in their life; so men have in this world such hopes; but when Christ came, and shut the door upon them, then they knew their miserable condition.

This life is compared unto a sleep, and dreame, Psalme 90. 5. wherein men understand and conceive of things with false shapes; so here; but when they awaken, then they appeare otherwise; after death men are awakened, and then they see things as they are; the Parable of the rich man, Luke 16. proves this.

Because then God lets in a new light, most full and cleare,* 1.162 to see and know things as they are, and so to know themselves and their estates; it is an Atheists speech, Eccl••s. 9. 5, 7, 10. That the dead know not any thing; and hence, be as merry as you can, eat thy bread with joy, &c. No, now they do know, &c. as the Saints know their eternal acceptation, by a most glorious light; God walks darkly here, but then this full light shall come in; As it is with a man that is to be condemned, before he be cast, the Judge

brings in full evidence; so Heb. 9. ult. After death cometh judgement; there is full evidence; when A••am stood before God, the Lord fu••ly con∣vinced him; when death comes, then there is an end of mens Stewardships, Luke 16. 2. and when an end comes to that, what comes then? Come give up thy account; now those whose reckonings are naught, must either deceive and blinde the all-searching eyes of God, and so not be found out, or they shall see wherein they have been faithless and false. What is spoken of the general Judgement, is true also of this particular; it is the day of Re∣velation; God himself will now cleare up matters as Christ here doth, Veri∣ly, I know you not.

Because then the soul will desire to know,* 1.163 and have leisure to see and know it self; as these foolish Virgins, their souls were looking (in a sort) in their life-time for Christ, but now they look and see indeed; some know not themselves, though having light; nor their present misery, because they desire not to know; and hence reflect not upon themselves according to light now; or if they desire so to-do, yet they have not leisure; the noise and multitude of cares, keeps them from a cleare knowing of their estates: but now men shall be brought to the Land of solitariness, and shall have leisure to see, having Gods light let in to see by; there shall then be no bu∣siness, but only to consider, Who am I? and what have I done? men shall have no Cities to build, nor business to do, as Faelix then, and hence put out the light.

Because then conscience is throughly awakened,* 1.164 because it is a time of judgement now; and if so, then the witnesses must appeare; though they have been silent long before, they shall be forced to speak. Now it is won∣derful to see what conscience will speak when God awakens it; men many times will not see the evil which they have done; but conscience will make them see it, nay, confess it, when 'tis awakened. Three things conscience will do, when it is awakened.

1. It will shew a man his chief sins, which he defended, which he ex∣tenuated, which he never suspected; These things hast thou done.

2. It can bring fresh to memory sins forgotten, sleighted, dead and bu∣ried, a great number, all of them as if new done. Iohn 4. 29. all things that ever I did.

3. It can, and will aggravate all these things and sins, and present them in the greatness of them, that mens mouths shall pass their own Sentence upon them, as Cain did; that let all the world perswade them their case is good, they cannot believe it; now this we see in this life in some; but when life is ended, then these things shall be acted much more lively, Psal. 50. 21. I will reprove thee; even of what they thought God did approve; and I will set them in order, in their number and greatness before thy eyes; i. e. of conscience; all falshoods, deceits, loathsome tricks, &c. I did this and that, but I had these ends in them, and I harboured these sins by them, will conscience make men say.

Because now Satan, to whose custody the soul is committed,* 1.165 appears to the soul, and it sees it self in his hands. The best Hypocrite is never deliver∣ed out of the hands of Satan and his power; he will eithe••r keep constant possession; or if not, yet he will returne againe; now he will not appear in this time of peace to the soul, because there is yet hope; but after death, then hope is past, and therefore then he appeares; for as the souls of the Elect are carryed to Heaven by Angels, and blessed among them; so è ••on∣trà,

the souls of the wicked are in the hands of Devils; 1 Pet. 3. 19. He preacht to the spirits now in Prison; Theeves, so long as they are not known, or if known, not apprehended, they fear not death; but when taken, and laid up in prison, there they know their death, and there they see their Jaylour; so here; and as Satan did condemne, and sad the heart of the humbled out-cast, 2 Cor. 2. 11. so much more these, when cast out from the presence of God. A Ca••tive when taken by him that hath overcome him, the Conquerour appeares, and sets his foot upon him, especially if one eminent whom Satan hath conquered.

Because of the intolerable and heavy wrath of God,* 1.166 which then doth seize upon the soul. Luke 16. I am t••rment••d: In this life, though God be lost, yet mens hearts are comforted with creatures, and patience, and com∣mon bounty; as it is with skall'd legs, eased in the water; but now when men are dead, then there is no creature to enjoy, to ease the heart; the body is dead, and what are these things to the soul; now hence the soule feels God is gone, and for ever gone; and now when he hath most need, in great torment gone, the soul feels this, I say; and feeling this woe, it knows it indeed; the beasts know their misery, when they feel the Knife in their hearts. Let men deceive themselves never so deeply with false ima∣ginations, yet when they feel it otherwise, it shall confute them, as the Generations of men in the dayes of Noah; men will have some hope while patience lasts, but when that's gone, then their hopes and hearts sink also; whiles men be in the Vessel, they hope to live, but if that sink, and they can see no plank, nor shore, but see waves, and men crying, &c. now their hearts must needs fail them.

Of terrour to them who upon cleare conviction from the Word,* 1.167 will not believe their doom, their misery now. Sometime the Word comes so near men, and the very sin they live and lie in, is pointed at, found out, and words, and thoughts opened, as if some body had told the Minister of the man; and they think He speaks against me, but they will not believe that sin is so black, or God so angry, but hope well; but if they do sleight, and regard not these convictions, yet oh remember the time is drawing on, and it is not farre of, but therein you shall know, the word of the Lord is more precious to him than to you; you let it fall, but the Lord will not; 1 Sam. 3. 19. The Old World would not believe Noah, the Lord therefore made their experience convince them of it. I know men may be deceived; but as he said in another case, The word is not bound; so the word which like God, searcheth the secrets of thy heart, and thy Hypocrisie, that is not deceitful; thy Scepter, O Lord, is a right Scepter, and it cannot be crook't and bent. And if man doth condemn thee, know it, God is greater then man, and it is his glory to confirm the words of his Servants, that are not Diviners, South-sayers, and uncertaine Prognosticators of mens des••i∣nies, Isa. 44. 26. but having their warrant from the Word, it shall be con∣firmed by God himself; nay, that very Word shall arise, though it sleeps now; the Word is only left as a Witnesse, Matth. 24. 14. and do you think it shall not be so? if Christ lives, he will confirm it. Is it not better to know your condition now, and be humbled for it, seeing else you must know it, when it is too late to know it? If two have a Quarrel against each other, and the one who hath the better side entreats to agree with him, to acknow∣ledge his fault, be humbled, he will forgive him, before he comes to higher Courts where it will be tried, and himself cast, and such a Fine, and dama∣ges be set upon his head, as will utterly undo him; is it not a misery for such

an one so brought under, to feed himself with hopes, and not to listen, till he hath spent all, and is utterly undone, and beggar'd; truly thus 'tis here; And so I end, with reminding you of the speech of God to Elies Sons, 1 Sam. 2. 25. They heard not their father, because God would slay them; so here you will not hear Ministers condemne you, because God will do it.

See the great folly of tho••e, who having got some false comforts,* 1.168 and are lo••h to know the worst of their ••states now; Isa. 30. 10. that say to the Prophets, Prophesie deceits; or if not, they will not come to the light; Iohn 3. 20. or if light come to them, they hate it, and put it out, choak it, if they do not also hate the man. Shall you know your estates hereafter, and will you not see them now? what comfort will this be to you? There is a Beast, when it is hunted, and weary, runnes its head into the ground or bushes, and thinks it self then safe, though its body be all seen; and that the Hunter doth not see it, nor the Hounds, because it sees not them; So it is here; What wi••l it profit you to hide your eyes from the Almighties search, who cannot hide your selves? It's true, if there was no hope n••w, then men might comfort themselves, and not dye with thoughts and fears of it, till they come to dye; but there is hope;—Oh folly not to see it now! and truly this is mens frame.

1. Because some think it a shame to begin now, after they have been so well thought of, now to strip themselves.

2. Because of trouble, men naturally will avoid it, and hence skin their ••ores over superficially.

3. Because they think it impossible, or very difficult to be saved now, if all should be naught that they have done already; and hence, rather hazard all, and put it to the venture.

4. Because they must maintaine their innocency and confidence. What? must I not believe, no•• hope well?

5. Because when they have done their best, they can do no more than what they do now, viz. trust to Gods mercy.

But more particularly this appeares.

First, When men will not see, nor desire the Lord to reveal their sinne and deceits, Psalme 36. 3. That's one part of ••eart-flattery, not to see to do good; a gracious heart is broken off from flattery; he knows it, and hence will to the Lord; when he know•• not himself, and his estate, Lord teach me; the damning sin, is some dear sin; a sin which the soul allowes habitation, and house-roome, and heart-roome unto; and hence it will not see it, because it would not part with it; and hence it faith, It cannot see it, because it will not; it's in love with the flattery of it; and hence 'tis it, because it will not, it's in love with the flattery of it; and hence 'tis strange to see some that live in oppression by unlawful prizes, and exacting immoderate wages, cannot see their sin, though privately, and publickly spoken of, because they will not; cannot see it, because they will not; 'tis strange to see how time-servers will defend their Fashions; and they cannot see it, because the heart is secretly in love with such vanities; and 'tis just, seeing they love not the truth, they should be deceived by errors; Two wayes men have to hide their sins from God himself.

1. By covering them with reason; A man that is ashamed of his na∣kedness or sore, he will get a covering for it; hereby one may know what a mans chief sin is; viz. by his reason••ngs for it; as one may know where the eggs be, by the Hens sitting upon them; and truly, a little reason will blinde the eyes many times; nay, though God and Scripture be brought in; Balaam would ••ain finde out some light from God to curse, and from Altar

to Altar he went, &c. but found nothing; Thus here, &c.

2. By covering them with duties and sorrows, and yet keeping them; for when men do see their sin, and 'tis great, what do they therefore? they wash it with teares; they confess it as those, Isa. 58. 5, 6. they fast for strife or debate; they would be vexed with enraged consciences but for these duties; and this makes them hope well; and here come in those distinctions, I have sins as others, but I mourn under them! oh but Re∣member, those sorrows destroy sin by little and little, and do not feed sin; but these ease thee in thy sin; Hosea 10. 4. Hemlock growes up in the F••rrow••s; you speak words, saith the Lord, &c. So here, &c.

Secondly, When men are willing the Lord should let them see their sin, but unwilling to attend him in the use of all meanes for that end; especi∣ally these two.

1. Diligent watch over the heart daily, by frequent reflecting upon its own acts; it's strange to see what discoveries might be made by obser∣ving ends, aimes, motives of workings; Hence Christ beats much up∣on this.

2. Daily Meditation in some solemn manner. 2 Tim. 2. 7. Consider what I say; and ••he Lord shall give thee understanding; 'Tis a thou∣sand to one if men do not lose themselves, and souls in neglect of this. Hag. 1. 5, 7. David said, I considered my wayes, and turned. Now to say, Let the Lord search me, but not to use means, is to shut your eyes against the book, and say, Now Lord teach me.

Of Exhortation;* 1.169 Oh therefore know the worst of your own hearts n••w. Phil. 2. 12. Work out your salvation with feare: Saints with a feare of careful search, but you much more. Gen. 27. 11, 12. When Reb••ccah would have Iacob go to Isaac, saith Iacob, What if my Father f••el me! I may get a curse then. So the Lord Jesus (believe it) will feel thee; he will see who thou art, before he let thee into Heaven; if thou art a stranger to thy sin, and Christ, and his grace, thou shalt see the gate shut upon thee hereafter; therefore know it now how 'tis with thee; nothing will be such a cut to thy heart as this, viz. when 'tis too late to see the sin which ruined; oh this will torment! as it doth Politicians, when they see, There I forsook a Rule of Policy, there I was mistaken; if I had carried the business otherwise there, then I had got this; oh it troubles them; so it will do you, when you shall see your Projects and Hopes dasht.

Quest. How shall I know this?

Answ. 1. Mark what others, godly, and discerning, speak, or fear con∣cerning thee; for though God reveals not a Hypocrite to all, yet 'tis seldom but it is to some or other. 1 Tim. 5. 25. not speak against, yet not give a full Testimony.

2. Mark what conscience speaks, or feares thee with in cool blood, without getting those feares quencht by fresh Application of Christs blood; it's said, The feares of the wicked shall come upon him; there are some hot pangs which men have, and then think well of themselves, but gene••ally live out from God and Christ. Mark which way the scale tur••es, when you are still; the worme that is not killed, will gnaw for ever, if it bites now.

3. Mark what troubled thee when afflictions were upon thee; then God many times convinceth men of folly; when Benjamins sack had the Cup, The Lord hath found out our iniquity, said they, Gen. 44. 16. So some

evils may be falsely imputed, but then you shall see some other sin (it may be) for which the Lord may have had long, a Controversie with you.

4. Mark what thou art when crossed; many a one is good, while men and God please him; but when reproof comes, or he is crost, then he is mad, hair-brain'd, hateful, scorneful, wilful, Eccles. 10. 11. for men may be crost of their will, but their own ends they will not be crost in; Mark how you deny your own ends in what you do, then you may appeale to God indeed.

5. Mark your temptations, and corruptions, with opposition; if all be quiet, either there is a truce for a time, or else there is peace between you and sinne, and Satan, and so Warre between God and you.

6. Mark thy Opinions; Sometimes, saith Solomon, a fool is not known till then, Prov. 17. 28. for they arise (unless some in simplicity) from some corruption.

Question 2. How may the Saints come to be setled, that they may know this?

Answer 1. Beware of contenting your self with any measure; but with Paul, reach after things before, &c. for hence the foolish Vir∣gins were deceived; but after all fillings be ever empty, hungry, and feeling need, and praying for more, setting thy self against all sin; say with David, Cleanse me from secret sins.

2. Strike at the root of all sin, (viz.) your evil natures, mourn daily under it, and the activity of it; and though some sins be unknown, yet when the root dyes, they shall dye. Isa. 57. 18. When you mourn for this, God will speak peace.

3. Be sure your end be right, that having received Christ, and doing du∣ties, you do them before him, and for his sake; for here Hypocrites 〈◊〉〈◊〉; and this makes Paul to appeale to Christ, 2 Cor. 5. Depart you ••••rkers of iniquity, will Christ say hereafter; You have sought your selves in all this: Though the duty is hard, and thy heart loth to come to it, yet say, For thy sake, Lord, I love it.

The earnest cryes and prayers of unregenerate men at death or judgement, * 1.170 are then too late to pr••cure m••r••y from the hands of Christ. If there be any means in time of distress ••o have help, it is by prayer; it•• helps the Saints out of deep pits, dark dungeo••s, Lam. 3. and Iron Furnaces, bit∣ter agonies, intolerable pressures; but this meanes, though they shall use it then, because their torment is great, and their self-love remaines, as these Virgins did, yet it comes too late then; I know their prayers differ; but of that I shall speak hereafter.

If in this life sometimes they come too late, much more after this;* 1.171 but so it is sometimes; Prov. 1. 28. Psal. 18. 41. Prov. 15. 1. even unto the Lord. The Lord sees it meet to give a taste of his severity after life, and in this life, that men may fear, and the terrour may fall upon many.

Because then Christ sits upon the Throne of judgement,* 1.172 and so no Me∣diatour to help them, as hath been proved; and if it be so, how shall they stand? Psalme 130. 3. In this life mercy waits, and patience bears, till it can bear no longer, and then doth ease it self, Ez••kiel 5. 13. and cries to justice, &c. And therefore the prayers and howlings of the wicked are to no more purpose than of a Malefactor before the Judge condemned for Treason.

Because their cryes are but only Howlings,* 1.173 Hosea 7. 14. only rising from their own torment, because the Spirit of God is quite gone; and if the Lord should heare, they would be as bad againe as ever before; if mercy should save these Thieves from this Gallows, they would cut the Throat, and S••ab the heart of mercy afterward; as all such persons do, who are car∣ried from that principle in their prayers; and therefore let them never look to be heard now.

Hence see the exceeding greatnesse of the wrath of Christ,* 1.174 to them that die without him, Psalm 18. 41. Many times the Lord hides his face from his people for a time; but then they pray, and seek his face again, and the Lord heares them, and shines upon them again; when his Spirit in them speaks to him, his Son in his Covenant speaks unto them; and the Lord hears the cry of their weeping, as well as their praying, Psalme 6. 8. But if when they pray earnestly, and the Lord hears not then, but is angry with their prayers, oh this is bitter to them, Psal. 80. 4, 5. Lam. 3. 44. 'tis that which Christ typically complaines of, Psal. 22. 1, 2, 4, 5. There is no wrath like this; for a God so pitiful, as many times to help without cryes, more than a Mother with tender bowels, and not to regared cryes, as if he had cast off his nature; this makes wrath and sin bitter to the peo∣ple of God; and indeed this is the reason why the Lord gives his people mercy; but 'tis by means of prayer usually, that they might see in what favour they are in his sight above others, that when he seems to be averse from hearing, yet prayer will turn the wheele, and Iacob prevailes over God; and hence Psalm•• ••. Christ shall have all Nations for his possessi••ns; but yet Ask of me; as Her••d said, when he said, Ask of me, to half of the Kingdome, &c. And hence exceeding wrath is shewn, in denying for a time, to he••r prayer many times; Now look upon the condition of poore ••inners dying without Christ; they shall then cry, and cry earnestly, and yet not prevail, if the wrath of God did break out at this time, and lie he••vy, and the Lord say. Now cry, and I'le deliver; it was no such sor∣row, ••hough b••••ter enough to lie under wrath one moment; but to cry, and cry vehemently, Lord, Lord, and never to be heard, oh who can beare this! their torments are intolerable; hath the Lord no pity? their cries are many, and heart•• are faint; hath Christ no bowels? hath this Lamb no more meekness, gentleness? yes, that there is; but such is his terrour now, they are shut up from you; and so shall ever be, though you shall cry, and weep as many teares, and more too than the Sea hath drops; and when you cannot come before his face, the Gate being shut, you shall cry, That the Rocks and Mountaines may fall upon you to h••de you from this wrath of the Lamb; and you shall then cry, Behold, and see, if ever sorrow were like mine•• but all shall be in vain.

Oh therefore see the greatness of this wrath, so as to see the bitterness of any one sin, which stands yet between thee and Christ; which though it be sweet under thy tongue now, yet when the day of thy anguish shall come, it shall shut up Christs heart from hearing all cryes.

Of Exhortation, To perswade all men to take their season of praying now.* 1.175 Isa. •• 55. 1. with 6. when the Lord cryed, Come to the waters, &c. and because they might plead, Hereafter; oh saith he, Call upon him whiles he is near••; there will be a great Gulf between you and Christ, when you are dead; now therefore when the Lord comes in his Word especially, cry un∣to him for help and pity.

You will say, There is no great need, thanks be to God, of pressing ment to prayer here; Who is so prophane but doth? he is not worthy to live, or to enjoy the benefit of the Sun, nor fit to live among the society of men, who dares not do thus, but to live among Bears and Wolves, and Beasts in the Wilderness. I would to God there was no need to press this point; but truly, the Countrey being a place filled with discontents, which ever keeps from prayer, because the Devil is in them; and also of great peace and rest; hence, here men are more apt to sleep, and grow secure, than in any other place of the world; and the Spirit of prayer is rea∣dy to dye, even in Gods own; and hard 'tis for this Incense to be sweet, with∣out some fire, some affliction thereunto.

1. Some there be, that do not so much as feel their misery at all, nei∣ther sin nor wrath; and hence they cannot pray at all; they are not in so good a case to pray, as the damned who feel their misery, and cry out un∣der it; these cast out of Gods sight, yet h••ving hope, and so should pray the more, and so cry out under it, yet cannot; though the earth groanes under their sins, yet their hearts are hard, and they cannot feel them, and so cannot pray; and they quiet themselves with some formes, and their Coleworts twice sodd, and some cold prayers morning and evening, and hope that these will serve the turn, and here is all the comfort they have; nay, not only so, but if others that know their hearts better, and so pray longer, reprove them for it, they sinfully reply, What? you are like the Pharisees, that think to be heard for their long prayers. Oh the Lord gives many up to this spirit of slumber; their hearts are heavy, and can no more lift them up than a stone.

2. Some there be who feel their misery, and go unto the Lord with ma∣ny cries and prayers, but yet herein behave themselves like Saul, when God answered him not, then they forsake him; and like them, Mal. 3. 14. What profits us that we have walked mournfully? and thinking they shall not finde, they build their Cities as Caine did, and ease themselves that way.

3. Some there be that do not give over, because they think they shall not find, but ease themselves by their very prayers, pray out their prayers, and confess out their confessions, and mourn out their sorrows; and are compared to the Dog, who easeth himself by his vomit; they are troubled, and then prayer easeth them; and when a little ease, then prayer is done, as Psal. 78. 35, 38.

4. Some that have no ease, yet have no leisure, not time •• as many ser∣vants, and men greedy of the world rise betimes, and work hard, sleepy at night, that they cannot have leisure; and when conscience asks, Why do you not take time? this is their excuse. Oh but cannot you take it out of your sleep, and lose your life, rather than lose your seasons of prayer? they hope hereafter so to do.

5. Some that have leisure, yet their hearts are dead; they can pray, and stand convinced of misery; but I say their hearts are dead. Isa. 64. 7. None stirreth up himself; nay, sometimes as a man asleep, when the fire burns round about him, yet he feels it not. Isa. 42. ult. They can vex, and be dis∣content when crosses and afflictions come, but no heart to pray, or lay their condition to heart: Oh this is sad and fearful.

1. Beseech you therefore take your time now; you must and shall pray.

1. Do you think ever to have mercy without seeking it, and praying hard for it? No, if ever God intend good to thee, if an Elect Vessel, thou must pray; yea, and glad you may have such an unvaluable priviledge▪ and

that you are alive to do it. I know the Lord is found of them that seek him not; but he will make you seek, that so he may be found; seek therefore in time now, before it is too late.

2. Do not say the Gate is shut; no, 'tis yet open, and that by the blood of a Mediatour, Heb. 10. 19, 20. So that when you object God hears not sinners, yet Zach. 13. 1. there is yet a f••untain opened, for to wash in for sin and uncleannesse; all thy sins cannot shut it, because 'tis opened wash a∣way sin.

3. Do not say, If I had a part in Christ, I could then be encouraged to ask. I pray what think you of that Woman of Samaria, when Christ spake, If thou didst know and ask, he would give thee living waters; What did the poor Woman of Canaan do, when Christ himself told her, She was a Dog, and had nothing to do with Childrens bread; when you have no Promise to assure you the Lord will give; yet the glo∣rious bounty, and riches of grace, may encourage you sufficiently to seek.

4. Do not say, But it may be I shall be denied, let me pray never so long; I know you are worthy to be de••ied, and as you have cried the Lord should not heare, and as you have abused grace, it should cry against you, why should you Quarrel? the Lord owes thee not strawes; but yet Re∣member the Parable of the unjust Judge, who heard a woman, a stranger when importunate; and this is found a sure truth; 'tis with all men pray∣ing, as 'tis with women in travailing, either their pangs will deliver them of their burden, and so they live, or else they will be their death; if they cease, and give over, then they die. Prayer will deliver you of your sinnes, unbelief, or whatever stands between Christ and you; or if not, they shall die, and perish. Sow your seed of Prayer, it will multiply if it be the right seed, until your Harvest bé great, and your gain unknown; security will fall on a Hypocrite, before he gets the blessing, and the cares of the world will choak his prayers.

5. O•• therefore follow the Lord; Hosea 6. 3, 4. You shall know him, if you follow on ••o know him; especially if you be truly wounded, though he hath been as a Lion to you; Is Christ so glorious, his presence so sweet, his Kingdome so great, his mercy so rich, his Inheritance so full, and wilt not thou pray, awake one houre? hath Christ bought mercy with his blood, and wilt not thou spill thy blood? nay, not spare and spend thy poor prayers to beg it, (it may be praying time is declining apace) and so get it; and by that meanes hear Christ Jesus say, Come, oh come thou blest, that hast been praying, weeping, following me, and take thy Crown, and sit down on my Throne; oh it will be a cut to think, Had I sought it, I had had it! Psal. 24.

Of Thankfulness to the Saints,* 1.176 that the Lord hath given them hearts to seek the Lord in a finding time, Psal. 32. 5, 6. Time was thou couldst not pray; but the Lord hath found thee out, and stirred up unut∣terable groanes here, and all thy groanings have not been bid from the Lord.

Object. But many pray and finde not; how shall I know I have found?

Answ. When the spirit of prayer, not the gift of prayer hath carried thee, R••m. 8. 27.

Quest. How shall I know that?

Answer, 1. It is not fervency. 2. Nor looking to Christ and his Mercy. 3. Nor Arguments that are evidences of this Spirit; for

these the foolish Virgins had. But I shall shew it in three De∣grees.

First, Observe what is the ut••ostend in prayer, and so hath been in all thy prayers; it is certain all the prayers of unregenerate men, though en∣livened with some common gift of the Spirit, are ever for themselves; if any outward calamity befalls them, they then pray, Psal. 78. But it is as Pharaoh, for themselves, because the plague is upon them; if the Word meets with them, and troubles them, their prayers (if fervent) are only for ease; when their bones are broke, 'tis for peace and comfort; and if they desire grace, 't••s for peace-sake; if they have peace for the present, and feel blindness, hardness of heart, they think these will damn them; and hence salvation and deliverance from misery, is the utmost end they aim at and so in all their prayers; let men study their hearts, and they shall see themselves the mark they shoot at, and the God they serve, and Idol they worship in all their prayers; and do you think these shall be heard? No, no; but Saints they look not at these things chiefly, but their utmost end is another thing; at first conversion it is much self, but it turnes in time to higher ends, &c. and that is, what though I have peace, salvation, these loa••es, but yet miss of Christ himself, and the life of Christ, to live by him, and live to him, which is our last end! 2 Cor. 5. 15. And here all his prayers end, though crooked many wayes; else these are the prayers of that Spirit of life, which is ever heard; and hence Iames 5. 3. Ye ask and have not, because ye ask to spend it on your lusts. Isa. 58. 5. though they fasted and prayed, yet it was for s••rife and debate; the Saints do it to de∣stroy their lusts; and hence, though all fervent prayers are not of the Spi∣rit, yet all prayers of the Spirit are ever fervent, though exprest with chat∣terings, mournings as Doves, because the last end hath a mighty force with it; and hence waiting on God in all meanes for Answers, follows; and hence, prayers of the Saints are endless, Appetitus finis est infinitus; hence Rom. 8. 23. life in heaven is his Scope, and he is longing for it, glad of that time (for all prayers of Hypocrites are but issues of self-Iove) 〈◊〉〈◊〉 all occasions do but quicken up that principle; so all the prayers of the Saints rise from the spirit of love to God, and faith in him, Rom. 8. 27▪ 28. The Sonlike Spirit, or Spirit of Adoption, not servile, is in them.

Secondly, If the soul receive any thing from the Lord thus praying, 'tis exceed••ng thankful; the Spirit of Christ, wherever it is, glorifies Christ, Iohn 16. and Psal. 116. 1. and that in time of peace; hence Psalme 50. 14, 15. Offer to God thanks giving, and par thy vowes, and then call though in time of trouble, and I will he••re. For the Lord to begin to do the soul any good,* 1.177 and shew it its misery, the worth of the Lord Jesus, to give him any heart to seek, to give him any hope, to give him the least hint by any word of mercy; oh its heart melts (it should be thus) and wonders but to think, nay, to see the Lord hath answered him! oh this swallows him up, makes him give all to the Lord, as Hannah did, when she had her Childe, 1 Sam. 2. 1, 2. Esau lost the blessing, though he begged it with tears; he had a prophane heart that did not esteem it indeed,* 1.178 and so would ••ever have been thankful for it; poor Iacob gets it, though he had but a sta••f to hold him up.

Thirdly, If it receive not answer, it mournes, and loaths it self▪ justifies God, gives all to him; prayers from self-loathing, are not prayers which come from self-love, Psal. 22. 2, 3, ••4. Zach. 12. 10 Psal. 72. 12. There the Spirit dwells in the poor and contrite, and their cries are heard; when men pray, and want, and are quiet without wishing they could la∣ment

'tis not from the Spirit; oh therefore try here if 'tis thus; as he said to H••zekiah, The Lord hath heard thy cries, and seen thy teares; and oh wonder at the Lord, that he should give thee a heart to cry now.

Reproof to Saints,* 1.179 Who though received and heard, yet think the Lord regards them not; and as David, think his mercy is shut up.

1. Remember former times, Psal. 77. 7. Your experiences of the Lords pitying thee in thy blood, and he will not cast thee off now.

2. Consider the Riches of grace; when you cannot find any thing past, but what might cause him to loath thee, yet the Lord may then love, when thou art lamenting thy vileness, Isa. 63. 15, 16.

3. Consider the Lord doth purposely seem to dis-regard thee sometimes; not to shut out prayers, but to make you pray better; not that you should not pray at all, Iudg. 16. 10. but to make you seek, and follow him, though in the dark. Lam. 3. 45. with 55. in a land of pits; eye hath not seen what God hath laid up for you.

4. Consider there is as much in the Lord to move him in thy worst e∣state to help thee, as in the best, (viz.) his mercy, Psal. 6. 4. You say, If my heart was not so vile, if I had not committed such sins, the Lord might! this is as if you said, The Lord shews not pity only for his mercy, &c.

VERSE 12.

I know you not.

WOrds of fence in Hebrew, beare and signifie affection also; The principal affections, are Love, and Hatred. 1. Love, Psal. 1. ul••. Iohn 10. 14. 2. Hatred, Hosea 7. 2. Revel. 8. 12. In this place such knowledge is meant, which hath the affection of love joyned with it; so that 'tis as if Christ should say, I love you not, I delight not in you, my heart is not toward you, whatever good words you give me, and how ever your heart is toward me, or you have thoughts of me; And this is the great misery of foolish Virgins.

That it is a most heavy and dreadful misery not to be beloved,* 1.180 not to be known of Iesus Christ; for now when the Tables are turned, and the Stage is pull'd down, and the Foolish shut out, and when Christ himself would give them a doleful Answer, express in words their woe, he coucheth it un∣der these, I know you not. I do not say that men do feel it so, but it is so, and at last it will be found so.

This may appear, if we consider these particulars.

If you consider the exceeding greatness, and glory of his place, and per∣son;* 1.181 He is exalted, and set at the right hand of God, upon the Throne of his Father, and his Dominions reach from sea to sea; he is King of Kings, and Lord of Hoasts of Angels, &c. Phil. 2. 9. A Name abo••e every Name he hath, and God hath sworne, To him shall every one bow. Now being thus great, and not to be beloved of such a one, is heavy; if we want the love of poor men, and base ignoble spirits, it is no such matter; but to lose great ones favour, especially if we depend upon them in life and

goods, peace and honour, this is bitter; hence 2 Thes. 1. 9. from the glory of his power.

If you consider the terrour of the wrath of God for time to come.* 1.182 If a man be abroad in the Fields from home, and no stormes, not colds, nor heats arise to hurt him, a shelter would not be so much prized, nor the loss of it great; but if there be such, and then to want it, and to lie open to the injury of all Weathers; now it is a woe to want it: So I say to you, men that are abroad in the wide Fields of this world, and gone from home, if there should never be misery, but you might eat your bread, and drink your Wine with a merry heart, and rejoyce in your Wives, and there then should be no knowledge of any thing after death, as those Epicutes spake, Eccles. 9. the Love of Christ would not be so sweet; but there will be stormes, scorching heats that shall burn, and never be quenched, there will be colds which shall blast all your budds, and blossomes, and beauty, &c. Now to have no love of Christ to take your self to, as to a shelter in these times, is very heavy; hence Isa. 32. 2. Christ typified by Hezekiah, shall be a shadow in a weary Land, which is spoken to shew the sweetness of his love, and their blessedness that have him to fly to; and hence their woe who want him. It is said, Gen. 6. 8. Noah found grace in Gods eyes; not in the eyes of men; for before the Flood came, they did ••not see it such a favour, for to have an Ark; but when that came, and they fled from Houses to Trees, from Trees to Mountaines, and waters beneath, and above prevailed, now they saw it someth••ng to finde favour in the eyes of God, and their woe to want it. Moses dies, wondering at the happi∣ness of the Saints, in regard of this, Deut. 33. 26. and ult. The eternal God is thy refuge; he fore-sees stormes, he preserves from miseries above head, so as they cannot touch the heads of the Saints; if so be they do fall, yet they cannot fall so low, but underneath are his armes; As a Child which stands alone, if it be in danger to fall, and others cry out, Pray take heed, I have my armes say they, under it; hence Moses dyeth with this word, Oh Israel who is like unto thee? happy art thou! then wo to those who want this; there is not one man living, but he shall meet with extremities, which shall make heart and spirits to faile, and the pow∣ers of heaven shall be shaken; every thing may forsake you, but Christs love; but if that also doth, wo then to you.

If you consider the power which this privation of love hath to damp all joy and mirth in all things present; it* 1.183 invenomes, and puts a sting and poyson in all blessings, and makes comforts torments; to have all bles∣sings, and all priviledges, and not to have Christs love with them, is to have a snare, a trap, a stumbling block, and a Recompence, &c. Rom. 11. 9. Men regard not wrath to come; but consider of this, thy blessings are woes, curses; and you shall one day cry, Wo is me that ever I was, or that ever I had any blessing! Suppose a man should be enriched with bags of D••amonds, hung with chaines of gold, fare deliciously, but con∣demned to die, this would damp all. Pharaoh had a stout will, Moses tells him, Exod. 9. 16. For this cause God had raised him up to shew his power upon him; one would have thought it should have pull'd him from h••s Throne, and made him lie in the dust; it did not, because God had hardened his heart; so would this, if the Lord had not hardened yours.

Hence we shall see Saints, when they lie under false feares, only of loss of love; those very things which are most sweet, are made most bitter. Psal. 77. 3. I remembred God, and was troubled; but what think you of those that be not indeed loved, it is enough to bring down the most

merry heart, and highest looks for the present; what are my friends, mine enemies? is there none to comfort me of all my Lovers?

If you consider the sweetness of this Love of Christ.* 1.184 I'••e instance on∣ly in one particular, Psal. 63. 3. Cant. 1. 3. The Elect, when they are glorified, and with Christ, what shall be most ravishing in their eyes? what shall swallow up their thoughts most? oh the love of Christ, his free love! why should I be accepted, beloved! oh that ever the Lord should cast his eyes, and set his heart upon such an out-cast! Hence, praise of the Riches of Grace, Ephes. 1. is the w••rk of Heaven. Now to be cast out of this love, will, must be exceeding bitter to the soul; hence Mat. 7. 23. I ne∣ver knew you, will be daggers at the heart, or the stone upon the graves mouth, which shall torment for ever.

If you consider the nature of this want, or negation of Christs love, what it is.* 1.185

1. Degree, Is for Christ not to have so much as one purpose, or thought of peace and good to them, not to put the least Character of their names in the Book of life; that is the first degree and fountain of all other; Gods love, Ier. 29. 9.

2. Degree, Is not to speak one word of peace and love to a man, no absolute promise of life to them; Psalme 50. 16. They have nothing to do to take Gods Covenant into their mouths; those promises which com∣fort and support the hearts of the Saints against all sins, all miseries, belong not unto them.

3. Degree, Not to suffer for them, not to shed one drop of blood for their lives, Ioh. 17. 9. so that all their sins must lie upon them, to bear and answer for.

4. Degree, Not to do the least good for them; good things they have, but through their sins, and Christs ordering of it, are not good for them, but they are thereby fitted by patience for destruction.

5. Degree, Not to accept any thing which they do to him; their sacr••∣fices and prayers are sins, Mal. 1. I have no pleasure in you.

6. Degree, Not to pity them in time of their trouble, but to laugh at their Calamity, and to rejoyce in their Ruine, and eternal over∣throw; Christ shall get glory from them then, whom they despised so long before.

This may let us see,* 1.186 what cause all the people of God have to be abun∣dantly satisfied with the love of Christ; the heart of man is naturally like the raging sea, never quiet, if the least windes do but arise; the Saints may have unmortified affections, and are very apt upon troublesome temptati∣ons to be disquieted; the Saints are compared to the Apple of Gods eye; and we know little things will trouble much there; it's because in losses and sorrows which befall themselves, and in beholding the madness and folly of others, they are very apt to look upon the anger of the Lord in them fo•• their sin, which others usually do not. Oh consider, is it such a misery to lose Christs love? and have you a share in it? oh then be thankful for it, and contented with it. When Christ was to depart from his Disciples, Ioh. 16. 22. you shall sorrow; but what doth he leave with them to quiet them? I will see you againe, that mourn now for loss of my presence; What else? doth he promise them nothing else? truly that is enough. When David looked upon the prosperity of the wicked, and that they should ••e∣ver see light, Psal. 49. 15. with 19. But God will redeem my soul from the grave, not from troubles, and he will receive me; Some read it, For he hath received me; both may stand together, and this was enough to him.

If a Traveller have lost his way, and not come home to his journeys end, he may be very well unquie••; but when he is come to the end of his jour∣ney, and can go no further, then he sits down, and lives there, and would not go back againe, especially if he considers how many are out of doors, and under tempests, he may now bless God, they have a shelter; So if the Lord had never revealed his grace to you in the Gospel, and you were not yet drawn by it, nor drawn to it, but were lost in your sins, or selves, or world, and had miseries upon you, then you might be unquiet; but now when laid ••n the bosome of Christ, when suck••ng the breasts of the grace of Christ, when you can go no further though thou were••in Heaven, for there's no other happiness there; Now sit ••till c••ntented, and be glad of this, as under thy Vine and shadow; especially considering the woes of them, that are yet farre from this grace and mercy in Jesus Christ, and under Clouds of blood. Men that faile upon the Sea, if they see nothing but waves, and vast raging of waters about them, they keep themselves close in their Ship, though their Cabbins be but little; tell me one thing that is good, where Christs love is not; shew me any thing but misery, death, and eternal sorrows out of it; oh therefore sit still, quietly, meekly, contentedly, though you be tossed as high as Heaven, and go down as deep as Hell again.

You are troubled sometimes with losses of outward things, Cattel dye, and Rachels Children and Husband are not, increase little, decayes many, and Iobs wife bids him bless God (and give glory to him, by confessing he is an Hypocrite, because so much afflicted) and dye; and David sees the ungodly flourish, and he thinks he hath washt his hands in vain, and 'tis good to fare and live here as they live; Oh consider, suppose the Lord should give thee these things as he doth to others, to be snares, and at last say, I know you not, when thy soul shall come trembling out of a sick and weary body, before the Tribunal of God Almighty, as these, was that por∣tion then so good? Oh therefore take your portion, and be thankful for it! Oh therefore be glad in this, and say, I have these miseries, but Christs love to sweeten them! these sorrows, but Christs love to sanctifie them! I see Floods of Fire arising, but oh here's this shelter to be a Refuge to me!

You have heard what it is not to be beloved, what a misery it is; by that contrary, see this, viz.

1. For the Lord to have thoughts of peace to thee, when thou wert no∣thing but death and misery before his eyes, to bear thee in his heart ever since he was God.

2. For the Lord to speak to thee, and make an eternal Covenant, and every promise thine. Davids dying words are, This was enough, even all his desire; and not one tittle but shall be accomplished one day.

3. For the Lord to ••hed his blood, beare thy sins, curse, and tread down death and sin, and teare away the hand-writing of the Law against thee, rather than the least evil befall thee.

4. For the Lord to be working for thee by all good things, all evil things, all providences, all Ordinances, night and day, and you may find it in part, and shall find it hereafter.

5. For the Lord to accept all thy poor endeavours, desires, prayers, Isai••h 56.

6. For the Lord to pity thee in all thy misery, and worst times! then to shew his greatest love, when death, and powers of darkness put forth their greatest malice! truly thus it is; Oh let this love be enough, consider∣ing especially the woful condition of them that want it, who shall cry for one

smile, and cannot get it! See this love, and doubt not of it; how could you love him, if he did not love you first? especially if you have been sa∣tiated with it? tray for it, Psalme 90. 14. I speak this the rather, be∣cause of the sad miseries which make men lame in their Christian course, that they are ready to lie down disconsolate, because they Remember not this; Do not alwayes doubt, but once at last get through the Crowde to this Love.

Let those who want this love, mourn for it,* 1.187 though the Lord gives you, and doth for you never so much in regard of other things. Suppose he doth not smite thy body with sickness, thy name with disgrace, thy estate with losses; yet if he doth not love thee, this is woe enough. It was the misery of Israel, Ier. 15. 1. with 5. My minde is not to this people, cast them out; and as the Lord there said, so I say; If the Lord deal thus, who shall pity thee, or bemoane thee, or ask how thou dost? Ioel. 1. 8, 9, 10. They lament when the Fig-tree was wasted; much more now the Lords love is not towards thee. Lam. 1. 16. The Church there laments, that the Com∣forter which should refresh was farre off.

Quest. How shall I know that?

Answ. If he never did affect thy heart with loss, and want of his love, and abusing of it, but hath let you go on in peace all your life; you were borne out of his love, cast out to the loathing of thy person, and have li∣ved so, though he hath been pitiful to thee; now if you were never trou∣bled with loss of this, and wrongs done against this, you are as yet out of love. Look as it is with a Father, if he hath a Childe froward, and cannot restraine him, he lets him alone, he loves him not, else he would cha∣sti••e and correct him, and make him shake at his frownes; so here, as it is Heb. 12. 8. If no correction, you are Bastards; So here you have gone on, and never have been yet troubled in minde with the frowns of Christ, never lamented your wrongs done to Christ; are you loved? I know the Lord may let you go Prodigals for a time, but he will bring you back, if he loves you. I never knew any whom the Lord brought home, but this broke their hearts. O that the Lord was so patient, and I all my life abused him! nay, he would oft have gathered me! he did oft strive, and I was lik•• a Ballock unaccustomed to the yoke, Jer. 31. 18. and he might have cut me off, or given me up to my stubborn heart. Many are troubled for want of memory, ignorance, and want of power to pray, or some sin, and then God is merciful to them, and this eases them againe; but this is nothing, till you come to this, viz. feares of the eternal los of this love; and this lies heavy. If this be thy condition, that for the present thou art not loved of the Lord, tell me but one thing which thou hast to comfort thee; thou hast friends, peace, health, but they are all without love; if without love, then thou hast them with a curse, and wrath of God. Sup∣pose thou wert dying, and the Lord should say to thee, when thou cryest, I know thee not; would it not be sad! Lie upon thy Pillow, and sleep qui∣etly if thou canst; for ought I know, there was never drop of blood shed for thee, never thought of peace in Christs Breasts to thee; a vile wretch that never lamented the loss of his love, nor contempt of it to this day!

Obj. But I care not so long as I have been well without it, so I hope I shall do still, I will not believe I am out of his love.

Answ. Yea, this is the misery of men, as it was of these Virgins; but time shall come, when you shall see him sit upon his Throne, brighter than a Thousand Suns, in the glory of his Father, a fire burning round a∣bout

him, and the Kings of the earth trembling at his presence, and his Saints in his bosome like unto him, then you shall wish you had his love, and lament, Rev. 1. and waile, because of him. Oh secure world, will you sit still in your sinnes, and lie in your unbelief, till the fire burnes a∣bout you, and there be no escape! Oh that the Lord would pity you, many of you that have yet lived with dry eyes, and merry hearts, and yet have no love from Jesus Christ.

Learn hence not to despise or refuse the love of Christ when it is of∣fered to you,* 1.188 and propounded to you in the Gospel; we can be content to want the love of some men, because we can live well enough without them, and their love; their love lost hurts not us; but if the loss of their love may be the loss of our goods and lives, then (if it may be had) men will seek for, and long for it, thoght it should not be offered; but if offered, it is gladly accepted: So if you could live without the love of Christ, you might content your selves; but the loss of it is more bitter than ten thou∣sand deaths; and therefore refuse it not when it is offered; but as they, Acts 2. 39, 41. when they saw how they had imbrued their hands in the blood of Christ, and yet saw grace offered, it is said, They gladly received the Word of the Lord.

The Law is a word of condemnation; but that is not the last word the Lord hath spoken, then I should spend time in vaine now; the Gospel, even the whole Gospel is a word of love and Reconciliation; 2 Cor. 5. 19, 20. wherein the Lord doth beseech men to be reconciled; i. e. to accept of Gods love offered therein.

The Lord knows full well that mens hearts are so full of enmity, that they will never seek for Reconciliation first, though they have good cause, because they have offered the wrong; and therefore he stands not upon termes, but offers love first, without which he knows they are for ever un∣done! Oh therefore receive it, accept of it when it is offered to you; and lose thy life, rather than lose his love.

For the further opening of this Point, I shall shew three things.

• 1. That Christ doth offer his love in the Gospel; and how.
• 2. Upon what termes.
• 3. Motives to accept it, and answer Objections against accepting of it.

First, That the Lord doth offer, and how he doth offer his love in the Go∣spel; and this I shall cleare, because nothing can draw the soul to accept of love but this. For the better understanding of which, you must conceive that the love of Christ in the Gospel, is diversly manifested unto men; ei∣ther to men after they be in Christ, and are brought home by it, and this is a love of delight in them. Psalm: 45. 10, 11. Or it is a love of good will to men not brought home; as it is in Husbands, before their affections be set upon any, they make love, as it is 2 Thess. 2. 10. They received not the love of the truth, because the truth made love to them. Luke 2. 14. Good will towards men; and this love, I say is offered; this love the Lord makes unto you; stand amazed at it, that after all your sinnes, wrongs done him, nothing but love is offered, even his dearest love; for though there is patience, power to help, wisdome to guide; though there is terrour in him, yet, Take my love, saith he, Iohn 3. 17. And hence, Heb. 2. 3. it is called Great salvation, or love; 'tis offered; else how could men be said to reject it, or neglect it, which he warnes them of? A man may as well

question whether there be a Gospel, as whether love be offered there; for as the Law is nothing but the manifestation of sin, the hand-writing of death and wrath against all men, writ with the Finger of God; the Gospel is the manifestation of grace, the hand-writing of grace and peace to all men, written with the blood of God; and hence the Gospel is that which brings life and immortality to light, 2 Tim. 1. 10. Not that there is life abso∣lutely for all, but there 'tis for all that shall by faith accept of it. More par∣ticularly,

First, It is offered Universally to all wherever it comes, and therefore personally to every man; the words are plaine, Mark 16. 15. Preach the Gospel to every creature; and not only to them that do belong to Christ, and shall believe; for though it be offered with the power of it effectually to these, yet offered it is also unto those that never shall have God, nor portion in the Son of God; and hence, Luke 14. The Lord of the Feast invited those that never came in; and Christ himself, 1 Iohn 11. He came to his own, and they received him not; he would have gathered them under his wings, and they would not; not only to them that be hum∣bled (though none will care for Gospel but such) but to them that be un∣humbled, Revel. 3. 18, 20. doth this Gospel come. There be many ob∣ject, Yes, the Lord offers love to them that are his, but not to me? yes, to thee; there is not a man here, that can exempt himself. And I would make no doubt to go to every man particularly, and say, The Lord intreats thee to be Reconciled; nay, if there be one man worse than another, though his hands have been imbrued in the blood of the Prophets, and his soul stained with the crying guilt of the most hydeous sinnes that ever the earth bore, or Sun saw, yet the Lord makes love to him; the price is paid for him, if he will accept of it, and that the Lord would have him so to do; neither doth this Universal offer inferre an Universal Redemption; for the Gospel in the offer of it, doth not speak absolutely that Christ hath dyed for all, and therefore for thee, as the Arminians maintain; but it speaks conditionally, 'Tis for thee, if ever the Lord gives thee a heart to receive that grace there; therefore consider of it, there is not one here present, but the Lord would have you receive his love; and consider this one reason, Thou shalt be condemned for refusing it; Hence 'tis Gods command, and Christs desire you should receive it, Io••n 3. 19. If not thy duty to receive it, 'tis not thy sin to refuse it; but 'tis such a sin, that all men that perish under the sound of the Gospel, are principally condemned for.

Secondly, 'Tis offered really; I put in this, because men cannot see the reality of this; because not Christ, but Ministers (they think) only make it, and so the offer is only external and Ministerial; the Lord him∣self they think is not of that mind.

Answ. 1. What any Minister according to the Gospel doth, that Christ would do if he was here present; hence 2 Cor. 5. 20. We beseech you in his s••ead; as Embassadours speak what the King himself would do, and no more, and himself would speak what they do if he was present; and hence Christ did not only preach the Gospel to his Elect, that should re∣ceive him, but to them who did reject him also, which made his blessed heart and eyes also break forth into teares, Oh that thou hadst known, &c.

2. 'Tis Christ in them which doth speak, Heb. 12. 25. Him that speaks from heaven; and hence Ephes. 2. 17. He came and preached peace, when he was gone up to Heaven; and hence receiving of these Ministers and Em∣bassadours of Christ, is receiving of Christ; despising of them, is despising

of Christ; and look, as the bowels of God the ••athers love are opened i•• Christ, so the bowels of Christs love are opened in those whom he sends. Never didst thou see any Minister pity thy condition, and offer peace to thee, but because Christ put it in his heart; and as in rejecting the Gospel, you shall not sad their spirits so much as Christs Spirit in them; so in accepting, è contrà.

3. Your life and salvation, and certainty of mercy from Christ, hangs upon your receiving their Word; for men wi I say, If Christ were here, I durst believe his Word; I tell you, the Lord hangs thy life upon believing their Word spoken according to him, Iohn 17. 20. I pray for them that shall believe in me through their word; Why not through my word? Answ. These may stand well together; my word as the foundation their word as building upon it; their word in the external administration and view of man, but my word indeed; my word in their mouths, and so their word as in∣struments under that principal agent; so that if an Angel, or one should rise from the dead, I should not look for more certainty of life by believing these, than them. Christ will speak no more, till he shakes down heaven and earth with his voice; but their word he honours, and saith, Believe it; their word is not, Christ hath loved thee; but Believe, that thou mayst be be∣loved of Christ.

4. The Lord is so real here, that he punisheth men more for this, than if he was present. Christ lived among the Jewe••, and preached, they crucified him, and rejected him in his person; yet this cast them not off, till Luke 13. 46. they put away the offers of grace by the Servants of Christ from them, and now the Apostles are to shake off the dust of their feet against such as those.

Thirdly, It is offered with vehement desires to accept of it, 2 Cor. 6. 1. Psal. 81. 11. We beseech you receive not Gods grace in vaine; for you may say There is some offer, but the Lord desires it not in good earnest; ne∣ver did man desire to get the affection of another most beautiful, as the Lord doth thee that hast none; we use to judge of the affection of another to a thing, by what he is willing to part with for it; As he that sold all for the pearle, and bought it; So the Lord is content to part with all he hath to thee; the dearest thing he hath, is his precious blood, and all fruits and benefits of it; his Spirit to comfort, himself to dwell with thee, his Fa∣ther to love thee, his Kingdome to receive thee, his sweetest promises to assure and stablish thee; all things, except his glory; it is ••ot fit that you should receive that, but for him to receive it from thee; and giving it to him, is better than having of it to thy self. To thee I say, that art like an incarnate Devil, Dead, and Damned, and undone for ever, unless thou accept of this Grace, is all this Mercy of the Gospel tendered.

Fourthly, It is offered freely, Isa. 55. 1, 2. For this makes many stand and wonder, Why should the Lord make love to me so vile, so un∣worthy, good for nothing but to sin! dry bones! or what need hath the Lord of me? what can I do for him? what can I add to him? why goeth he not into the Palaces of Princes to call in them! but that he should deale thus with me that have sinned worse than Paul ••efore conversion! not ig∣norantly; I have known the grace of Christ, yet rejected it; and have gone on desperately, have been mad in following my lovers, forsaking the Lord; True, I know no cause, but only his free love, because he hath com∣passion on thee, and because 'tis for his grace sake; hence he desires it vehe∣mently; for that is worthy to be honoured, received, embraced of thee. Methinks it is in this case, as 'tis with poor Marines, whose ship is wrackt,

many drowned, and they cast upon the shore, one comes to them, and of∣fers them house, and meat, and home, they tell him We are poor men, have∣nothing to pay; true, I know that, but I have compassion upon you, be∣cause I see you are distressed men; so 'tis here with the Lord Jesus, I know thou hast nothing to require me, but I have compassion upon thee, accept my grace, take it, live upon it, because thou art a distressed soul; God hath shewn wondrous mercy in giving life, now I offer more, one would th••nk; now surely men should be glad to accept of this grace.

Quest. Vpon what t••rmes is this offer of love made?

Answ. There is nothing required, but only and meerly receiving of it; Iohn 1. 12. Under the Law it was, Do all this; but the Gospel saith not so, but Re••eive me who have done all, and suffered also, with thy whole heart; as it was in the Land of promise, nothing required, but going up, and possess it; here it's no more. Prov. 4. 8. She shall bring thee to h••∣nour when thou dost embrace her. The offer of love, is like the offer of a rich portion, nothing required but receiving it thankfully, and so living upon it; so Psal. 16. 5, 6, 7. I thank the Lord that gave me counsel, &c. Or as it is in the offer of a Prince to a Traitour, he offers life to him; Upon what termes? I could crush thee as a fly between my fingers, but I desire nothing, only accept my favour, come and embrace me, and then live under my Government in my Kingdome, because that I love thy company, and because here is my honour, and thy safety; so doth the Lord in the Gospel, the Lord professeth he had rather a soul should return, and live upon his love, and under the Government of his love, than dye; Come under my wings, saith Christ, Matthew 23. you may all. I would have you safe, and near unto me, that you may feel the warmth and life of my love; this is all the Lord looks for; and who would not accept of love upon these termes!

Thirdly, Motives to accept of it. Why should I name any more than what the Text mentions? no woe like this to lose it! and though it may be now you may esteem it nothing while 'tis faire weather, and whiles it is a day of patience, yet when the depths of anger are broken up, then you shall see, and say, No people like unto those that have it, when you shall see Christ on his Throne with ravishing beauty, and see him tread the Wine-press of wrath alone, and his garments dipt in the blood of his enemies; then you shall say, The want of this love is bitter; and hence if it be offered, take it now gladly, thankfully, joyfully.

Obj. But I am but one, will the Lord receive me?

Ans. I have been stirred up to preach the Gospel for the sake of that One; and Ier. 3. 14. I will take one of a Tribe. Though all else be rejected, the Lord minds thee.

2. Ob••ect. But Christ is in Heaven, how can I receive him, and his l••ve?

Answ. A mighty Prince is absent from a Traytour, he sends his Herauld with a Letter of love, he gives it him to read; how can he now receive the love of the Prince when absent? Answ. He sees his love in his Letter, knows it came from him, and so at a distance closeth with him by this meanes; So here, he that was dead, but now is alive, writes, sends to thee, Oh receive his love here in his Word; this is receiving him by faith, Acts. 2. 37, 38.

3. Object. But I am not elected, nor redeemed; if I knew that, I durst re∣ceive the Lord and his love.

Answ. What-have you to do with Gods secret Decree of Election? 'tis your duty to look to the Gospel, which is the Will of Gods command;

there is a Will of Gods Decree, and a man may fulfill this Will and sin; as Ier••b••am in revolting according to the Prophesie of the Prophet; and to submit to this, is not moral obedience, though moved thereto by a Di∣vine instinct, as in Cyrus; but there is a Will of Gods Command, and this you are to look to; obedience to this, never wants its recompence; You say you are not Redeemed. Answ. True; but it may be thou art Re∣deemed; and therefore do not crucifie Christ a second time; receive this love, and 'tis certain 'tis for thee.

4. Obj. But I am not humbled sufficiently?

An••w. I know no man can receive Christ, till the Lord hath humbled and broken him down; but know, there is no more humiliation required, than that which brings thee to receive the Lord Jesus Christ. Many have a spirit of cleaving to, and receiving of Christ, as hath been opened, but are kept off, because they feare they are not humbled; but methinks the ve∣ry offer of Christ to one condemned and lost for ever, who must else lie to all eternity mourning (methinks this) should break thy heart, if it be not a Stone, and a Rock, as it did Pauls; indeed you must be more and more humbled all your life; but this is a consequent required of those who are in Christ.

5. Object. But I cannot believe, why presse you me to it?

A••sw. 1. The Lord doth not press you to believe, because you should believe from your selves; but that feeling your own inability, you might suf∣fer him to make you believe.

2. The Lord by words of Exhortation doth work Faith; there goes a power with it; as Acts 2. Repent; they gladly received the Word; and whose heart may it not draw and compell, especially if there be any spark of God in any soule? and therefore pray give the Lord leave to speak, whose Word can quicken the dead, though the dead can neither stir nor heare.

3. There be many of you that say You cannot believe; but this Go∣spel drawes out a power; The way of the Lord, is strength to the upright, Prov. 10. 29. Will you? can you despise or refuse his grace? No, it should constrain.

6. Object. But I have received him, and I feel no vertue from him.

Answ. 1. I know many do receive him, and feel not the vertue of Christ; but because Saints may be kept poor in Spirit, possesse all things in Christ, and yet receive little from Christ, I shall only ask two Questions.

1. How dost thou esteem of, and desire that blessing of Christ? Dost e∣steem of nothing so precious, desire nothing more, and followest the Lord on with prayer for it? it is in Christ for thee; what thou wantest, thou shalt have it, Iohn 4. 10. Phil. 3. 9, 10. No false heart but undervalues these things; and the Lord will fulfill all thy desires; in heaven thou shalt have all thy sins subdued and trodden to death.

2. How is thy heart for thy general frame, affected with the absence of the good thou feelest not from the Lord? dost mourn bitterly for this? look as the Disciples that mourned for Christs bodily absence, the Lord tells them. They should rejoyce; ••o here; a carnal heart is indifferent, though he lose Christs vertue. And therefore accept the Lords love, you poor mour∣ning souls; the most stony heart I speak to; but much more unto the wea∣ry, and them that have been seeking after the Lord, behold salvation is come to thy heart this day, only ••et it in; do not reject it, because thy sinnes are great, thy unworthiness great; the Lord knows them, yet he of∣fers;

some of you have had some hopes or assurance Christ is yours; yet he may be thine▪ Suppose he was never thine yet, now stretch out thy sha∣king hand, receive him who is this day crucified before thy eyes, his head hanging down, his blood gushing out, beseeching thee to accept of this which is shed for thee. I remember a godly man receiving Apples from a poor Woman, he took them thankfully, but said withal, This came from the Spirit of God; so doth this offer much more, and therefore take it: But I know this love will be despised by some of you; some not knowing your woe, some not feeling it, being without Christ; some under terrours, but shut up under unbelief. If I did think the Lord had no purpose to do thee good, and I knew thee, I would read thy doom; but the Lord may p••∣ty•• and therefore I'le go and mourn, and pray that the Lord would not lay your sins to your charge; your base lusts are better than Christ to you; O therefore mourne for this: you that know him not, prize him not; but carry this Acts 13. 41. about with thee, viz. hear yo•• despisers, and won∣der, &c.

That many 〈◊〉〈◊〉 may, and do apprehend Christ by a seeming Faith,* 1.189 whom yet Christ Iesus apprehends not by his dearest love.

For here were Virgins many of them, who cryed, Lord, Lord, only looking for salvation from him, hanging upon grace, clasping about his feet (as it were) and who in their life-time went out to meet the Bride∣grom, expecting love from him; and yet Christ here professeth, I know not you, I love you not.

I say, this is by a seeming ••aith; for no man apprehends Christ by a lively Faith, but i•• apprehe••ded of Christ, I••hn 1. 12. But if it be by a seeming Faith▪ i. e▪ which seemes to be Faith in the judgement and opini∣on of others, and also which seemes only to be so to their own apprehen∣sion, as it did unto these Virgins, the Lord doth not apprehend such by his 〈◊〉〈◊〉 love; and that is I say, with his dearest love; with common love he may, but with deare and eternal love, never.

The Faith of some men, is like the casting of some Anchor at Sea; it sometimes falls upon a Rock, or light sand, it toucheth the ground, but the Rock holds not it; and hence the Ship is ever driven before the winde, or carried away with the ebbings and flowings of the water; So it is here; and hence men are tossed to and fro with lusts and temptations, and driven be∣fore strong windes. Or as it was of Saul to Samuel, he apprehended Sa∣muel, but Samuel departed from him, saw him no more untill the day of his death; So here, the Kingdome and Love of Christ is rent from you. Iohn 2. 24. ••lt. But he committed not himself to them. Luke 13. 26, 27. H••ve ••ot we eat and drunk in thy presence? and yet Christ will say, I kn••w you not; and this is the ••ase of many. Iob 8. 13, 14. When an H••∣pocrite dyes, his hope peris••••••; if the Lord had apprehended him with his dearest love, it could not be so.

For Explication of this Point, three things are to be opened.

• 1. How one may be said to apprehend Christ Jesus by a seeming Faith.
• 2. How Christ is s••id not to apprehend such.
• 3. Why he dot•• not.

Qu••st. First, How may one be said to apprehend Christ by a seeming faith?

Answ. Five wayes usually.

1. When men are forced ••o fly to Christ meerly out of extremity and

pressures of misery, the stro••ks, and dry ••lowes of Divine Vengeance light upon them, and now they cry, Lord, pity us; It may be, in time of peace, while conscience and Divine Vengeance were asleep, they regarded not Faith, nor Prayer, nor Christ, nor any thing else, notwithstanding a••l the heart-breaking cryes, and loud calls of God, but were merry and light, and licentious, &c. but in extremity then they will cry, and prize mercy above a thousand worlds, Prov. 1. 28. One would think their mouths should be stopped then; some think those words are an allusion to the A••k in No••hs time, Hosea 8. 1, 2, 3. When the Eagle shall c••me against Gods p••op••e, Psal. 78. 35. they sh••ll cry, My God, we know th••e; No sa••th the Lord, The enemy shall apprehend them, I will not; this is not faith, but only self-love; when as men are naught before, and their hearts sitting loose f••om God continual••y, having no daily embracements of him▪ and would be worse after Gods afflicting hand, if he should help them; but so it is, that they cry out to God for help, meerly because of torment, &c. This is like that cry of our Indians to the Devil, who worship, and cleave to him, because he p••agues them. True, in times of extremity, the faith of the Saints may be awakened which was asleep before; and when God hedgeth their way with Thornes, they may then returne to their first Husba••d, be∣cause i•• was better; but when ex••remity begets it, it begins and ends with it, lives a••d dyes with it; here such may feare that then Christ apprehends them not. Psalme 66. 3. Because of thy power, thy enemies shall sta••er, and submit. A proud Rebel••ious Wretch in times of peace, swells bigger than God, and is above God; the Lord Jesus hath his times wherein ••he grapples with them when no Ministers can, and flings them down with his Sword at their heart, and his hand at their Throat, and terrours in their consciences; and now they yield; Christ may hence take these as common Subjects; but never as special favourites to stand before him; and this is the case of thousands, who fly to Christ meerly for extremities. Thus the case stood with old Ioab; he should have dyed before; 1 Kings 2. 30. but at last he neglects his harge, he run••es to the A••tar only out of self••ove and there he will dye; one would think a man that had been so useful, flying to the Altar in his old age, might be pitied; No, the Altar which secures o∣thers, secures not him; justice may be shewn to him that will abuse favour long; so 'tis here.

2. When men fly to Christ in times of peace, that so they may preserve their sins with greater peace of conscience; so that sin makes them flie to Christ, as well as misery; not that they may destroy and abolish sin, but that they may be preserved in their sins with peace. For this is the frame of all men living; sin before it is commited (not all sin, but what is 〈◊〉〈◊〉 able ••o mens constitutions, corruptions, place, temptations) is very sweet; and if conscience be awake, it's after the commission bitter; sweet in the mouth, bitter in the belly; or else they know it will be bitter another day; Prov. 23. 32, s••ings like a Cockatri••e, and what profit in inheriting lyes? Now because men have not other good to live upon, or delight in, for God they have not; hence many an heart secretly saith this, If I can have my sin, and peace, and conscience quiet for the present, and God merciful to pardon it afterward, then all is well; hereupon hearing those that put their trust in Christ shall be pardoned for present, and saved afterward, hence he do••h re••ie (as he saith) only on the mery of God in Christ; and now this hardens and blindes him, and makes him secure, and his Faith is Sermon-proof, nothing stirres him, &c. and were it not for their faith, they should despaire, but this keeps them up; and now they think, if they have any tro••ble of minde, the Devil troubles them; and so make Christ and Faith

protectors of sin, not purifiers from sin (which is most dreadful) turning grace to wantonness, as they ••id sacrifice; so these would sin under the sha∣dow of Christ, because the shadow is good and sweet, Mi••ah 3. 11. they had subtle slye ends in good duties, for therein may lie a mans sin; yet they lean upon the Lord, &c. Matthew 3. 7, 8. The Scribes came in peace to Ioh••s Ministry, which was to awaken men to believe in the Messiah, Oh generation of Vipers, who hath for••warned you to flee from wrath to come! hence saith he, Bring forth fruits; as if he should say, You would have the blessing of the warme Sun still, but you care not to have your vipe∣rous nature changed, you will bring forth the old bitter fruits, &c. when Mony-changers came into the Temple, you have made it a Den of Thieves; Thieves when hunted, fly to their Den, or Cave, and there they are secure against all searchers, and hue-and-cryes; so here, but Christ whipped them out; so when men are pursued with cryes and feares of conscience, away to Christ they go, as to their Den; not as Saints, to pray and lament out the life of their sin there, but to preserve their sin; this is vile; will the Lord receive such?

I am perswaded, many a mans heart is kept from breaking and mourning, because of this; he saith (it may be) that he is a vile sinner; but I trust in Christ, &c. If they do go to Christ to destroy their sin, this makes them more secure in their sin; for (say they) I cannot help it; and the thing I would not do, that do I, and Christ must do all; whereas faith makes the soul mourn after the Lord the more, as Paul did; yet do you think they that believed said, Let us sixn••, that Grace may abound? No, No.

3. By seeing some glory, and tasting some sweet in the Gospel, and Christ manifested and arising therein; hence some men may apprehend Christ neither out of feare of misery, nor only to preserve some sin; but God lets in light and heat of the blessed beames of the glorious Gospel of the Son of God, and therefore there is mercy Rich, Free, Sweet, for dam∣ned, great vile sinners; Good Lord (saith the soul) what a sweet Mini∣stry, Word, God, and Gospel is this! and there rests; this was the frame of the stony ground, which heard the Word, and received it with joy, and for a time believed, Luke 8. 13. And this is the case of thousands that are much affected with the promise and mercy of Christ, and hang upon free-grace for a time; but as 'tis with sweet smells in a Room, they con∣tinue not long; or as flowers, they grow old and withered, and then fall; in time of temptation, lust, and world, and sloth is more sweet than Christ and all his Gospel is; 'tis in this case with the soule, as it was with Mary, who applyed the Spikenard only to the feet of Christ, but all the Room was filled with the sweetness of it; so in the Gospel, the sweet odour of it is scattered to all; and the Apostle Paul saith, We are a sweet savour of God to them that perish; but Christ only applyes it unto the heart of a wounded, poor, humbled sinner; and though smells and odours refresh, yet men can∣not live by the smell; so 'tis here; such is the rich grace of Christ, that the worst shall know and say, He is good; As the King passeth by, many come to see him; but doth he take all up to the Chariot with him? No, but they go home to their several houses againe, and then they commune, and speak of what they saw; so Christ accepts only of, and apprehends none but those that have forsaken all at his call, and so live upon his favour; so here, as Psal. 45. all his Garments smell of myrth, yet only the Queen which heares, considers, and forgets her Fathers house, stands at his right hand.

4. When the soul is perswaded to close with the Lord Jesus Christ by the

power of immediate Revelation, without the medium of the Word; the Word they grant hath its use, and 'tis good to attend to it, as to a light in a dark place, but stay till the day-starre arise; the Word is obscure, and may deceive, but this cannot; a••d they think Christ never apprehends them, till this doth; and this some feel, and rest upon, as upon a light and comfort in sickness, and leave others to the Word; some feel and hold no other evidence but this; ••••me h••••d it, but never felt it, but live in admiring of it, and 'tis a prety new thing, &c.

I confess the Spirit must reveale the meaning of the Word, before ever it can draw any to believe, and it must mightily, immediately apply the Word; but for Christ to reveale himse••f without a Word, and a Word of promise in the Gospel truly understood, is a delusion, especially if the evi∣dence of the Word be herein despised. Rom. 15. 4. Paul had Revelations; so may a godly man have more than common manifestations of favour at some times; but Paul speaks not of these, H••b. 6. 17. that we might have stro••g consolation, &c. All the Heires of the promises, as Heires that have Legasies left them, they go to the Will of the deceased Father, and that comforts that they hold to; that is sure, such a one shall have it, if his name be there; but if one shall say, Such a one hath promised me such lands, is it in the Will? No; but since he dyed, as I was taking a Pipe, he came to me; oh be not deceived! but say some, I hold to the Will; let us see, where is it? I love such and such, saith the Lord; true; but whom? 'tis Children believing, broken, poor, humbled. Now if you say, No, I re∣gard no such Will; then you regard not the Lord; so 'tis here, Ephes. 2. 20. Built upon the foundation of th•• A••ostles; i. e. upon the Word, and Christ in it, &c. Hence, if you build without the Word, you build with∣out a Foundation, and you will fall; and do you hold to that comfort that the Word never gave you? Christ is not the ob••ect of Faith, but as revea∣led; Iohn 6. 45. He that hath seen, &c. Christ is not revealed, but in his Word of the Gospel preached; a I your conceptions without it, are idolatrous and monstrous; you neither see nor apprehend Christ, nor Christ you.

5. By closing with Christ upon false signes of grace: there is a company of people, if they have but some pangs, and some Reformations now and then, they are presently Christs, they hope; and if they be like unto all other good people, and do as they do, now all is well, Thus these foolish Vir∣gins did deceive and delude themselves; they were Virgins, they were like others, and they though•• well of them, and hence they fell to have hopes, out of some sleighty work of the Spirit of the Lord Jesus; but they are in the interim, strangers to the life of God, and Christ, and Grace; these should have looked to have oyle in their Vessels before now.

Secondly, What is it for Christ not to apprehend such, and to withdraw from such?

Answ. You may know this by the Affirmative. What is it for Christ Je∣sus to apprehend? Consider a soul drawn home to the Lord Christ to believe; there are two things he doth apprehend his people by. As,

First, By an eternal Covenant of grace which the Lord makes and enters into with a poor sinner, whereby he bindes himself for ever to be his, a God unto him; we cannot make the Lord apprehend us. (as in 2 S••m. 5. 1, 2, 3.) But by his Covenant, he bindes himself unto the souls of h••s people, Isa. 55. 2, 3. which is a mighty strong Covenant, as strong as Gods pur∣pose is; for 'tis nothing but Gods purpose revealed. Now this the Lord re∣veals usually two wayes.

1. In the Word, without the conscience knowing it, so as that

a man hath not assurance of Gods Good-will to him. And

2. To Conscience; and this two wayes.

1. By prayer, the soul being instant with God to reveale his good-will, the Lord doth it. Ez••kiel 36. ••7. I will yet be enquired of for this, &c. Zach. 13. 9. Hence the Lord asks the poor heart, Will nothing content thee but the Lord? I wi••l fulfill thy desires then, the Lord hath heard thy cryes; all thy sinnes shall be pardoned, all those corruptions subdued, &c.

2. By the Ministry of the Word, when the soul hath been froward in seek∣ing the Lord, but now mournes under it, that it cannot finde the Lord; the Lord professeth, I'le create the fruit of the lips, peace. Psal. 25. 14. He will shew them his Covenant, &c. So that the soul is for a time, stablished and supported by these and the like blessed words of Grace from the Lord.

Secondly, By an eternal Spirit of life, which (as from Christ the Head) comes into every member, and is in them, and shall be in them, never forsaking them, though it be grieved a thousand times in a day by them; this Spirit sets on the Covenant, and gives the first fruits of glory, &c. Isaiah 59. ult. This is my Covenant, my Spirit shall never depart, &c.

Thus Christ apprehends his; herein differing from Adam, he was next to God, and was apprehended by God. But 1. It was by a Covenant of works. 2. As a first cause upholding, and preserving, and governing the second; but this Spirit which should never forsake, this he had not; now when by Faith we are turned unto Christ, Christ apprehends us with both these armes. Now è contrà, you may see what is it not to be apprehended by Christ.

Because they were never given unto Christ in Vocation by the Fathers dr••wing,* 1.190 Iohn 6. 65. And Christ takes hold on none but them; they are apprehended for the Givers sake, though they be worthless in themselves: All lawful Marriage, is by the Parents consent; so here.

Because he knows the vileness of such mens hearts, lying in their sin, the falseness,* 1.191 deceits of them, Ioh. 2. ult. As we use to say, Such a one! No, I know him well enough.

Of sad Reproof to those who never trouble themselves with any thoughts whether Christ hath apprehended them;* 1.192 if they have once apprehended Je∣sus Christ, they never question whether their Faith so apprehend Christ, as that Christ apprehends it. Oh consider! these Virgins they did thus after a sort apprehend Christ all their li••e, but now they know Christ never loved them, because they never savingly apprehended him. I remember Isa. 4. 1. Seven women shall take hold of one man, ••nd shall say, We will be called by thy Name, to take away our reproach, but we will eat our own bread; So•• many take hold upon Christ, Lord, let us be call'd by thy Name, to take away our reproach; when as they care for no part, nor portion in Christ, but they will eat their own bread, live upon their own lusts. It was Christs speech unto divers that saw him, and followed him, Iohn 6. as to h••s Dis∣ciples also, Except you eat my flesh, you have no life in you. What doth a man aim at in eating? not only that he may have Bread in his hand, but he examines, What vertue hath it? His end is, that it may grow one with him, and be turned into the ••ame flesh with him, and so, that there may be a most rear union that can be; so should all Christians study that, and aim at that, that the Lord may be nearly united to them, and grow one with them; a gracious heart prayers and mournes for want of this.

Oh there be many that profess, What should I trouble my self with this and that grace? when I have done all, I can but look up to Christ! True; but will you not yet try whether you so look to Christ, as that he looks to∣wards you? Iohn 10. 10. I k••••w mine, and am known of mine; there is a world of false faith in the world. Ier. 7. 8. When they cryed the Tem∣ple of the Lord, saith he, Do you sweare, lye, &c? So I may say, Are you slothful in carriage, discontent in families, live in secret adultery, and your eyes and thoughts are full of it? do you break your promises, and Co∣venant with God and men, and forget the Lord in a Land of Peace, care for little but that your Plough may speed, and your names may rise? and do you cry, Christ, Christ? go to S••i••h, go to the Palatinate, Bohemia, and see what God hath done; Oh but I am better! oh but go to these foolish Vir∣gins, let their dead ghosts affright thee, if the Lords Word cannot make thee search here.

A man drowning, all his care will be for a hand to take him, so would you if all were right; but you will not so.

Of Examination, Whether ever the Lord Jesus hath apprehended you with his dearest love,* 1.193 as well as you have apprehended him? 2 Cor. 13. 5. In all Covenants among men, whereby they are to binde themselves one to another, men will make it sure on both sides; Christ will make you sure to him; do you see that he be also made sure, and fast bound and united un∣to you.

Methinks the consideration of the example of the Virgins, might awa∣ken every one unto it; for if this was the frame only of some rude, pro∣phane Rout of ••arnal Protestants, professing Christ with their lips, but de∣nying him in their lives, it might be excusable for us; but when Virgins, and so many, and that in these times of Christs coming, to faile here, this may strike a holy ••awfulness even in the best; and with much feare and trem∣bling to search themselves, as it did the Disciples of Christ, when they heard not many, but one only should be••ray him; for there is this union on both parts, Iohn 10. 14.

2. But though there is cause to search, I confess 'tis very hard to finde out this blessed Love-knot, the union between Christ and the soul being so mystical, and secret, and spiritual a work, especially in this life; wherein the Lord Jesus ariseth in the souls of his people, not in his perfect fulness, but only as the day-starre, at which time there is much darkness before the rising Sun; and hence the Apostle, Gal. 4. 9. You have known God, or rather are known of him, &c.

3. But yet it may be known; the many examples I might alledge, might prove it; and the promise of Christ to his Disciples doth evince it, Iohn 14. 20. They were weak for a time, and Christ forsook them, and left them very sorrowful for a time, but saith he, I will come to you again; yea, and they might be never awhit the wiser for that; Nay, (saith he) At that day you shall know I am in you, and you in me; As a childe cannot tell how his soul comes into it, no•• it may be, when, but afterwards it sees and feels that life: So that he were as bad as a Beast, that should deny an im∣mortal soul; and 'tis an Article of our Faith; so here, &c.

4. And truly when it is known, 'tis exceeding useful, if a man was never apprehended by Christ, that now before he be cast out of sight, and reach of Christ, he may (if possible) get the Lord to apprehend him; and if he hath been apprehended, he may be supported in sad combates, and comforted against all feares of Apostacy from the Lord, but may know he stands as fast as Mount Sion that never can be removed; for times of spi∣ritual

assaults are to destroy faith. Psal. 22. 8. He trusted in God, let him deliver him; and therefore you had need make sure of this; time may come, that to sence and feeling, hope and heart may faile; What sup∣ports now? yet Christ doth not, Christ will not, Christ can∣not.

Quest. How may this apprehending love on Christs part be known? 〈◊〉〈◊〉

Answ. In these five Degrees of it, it manifests it self; for it is unknown in it self; but in the manifestation of it, there 'is seen of us.

1. Degree, When the love of Christ apprehends the soul effectually, it overcomes the soul by sence of love, and thereby draws the soul from the strong holds and bondage of sinne to Christ; wherever there is exceeding deare love of the one unto the other, it is winning, it's of an overcoming nature; and though Christ doth threaten, or terrifie his people sometimes, yet the end is love; the love of Christ is of a winning, overcoming ver∣tue; and he overcomes by love; and where he sets his heart on any, he will sooner or later overcome by love (if he can) the hearts of his, to for∣sake all other Lovers, and cleave unto him. Ier. 31. 3. I have loved thee with an everlasting lov••; What follows? hence, I have drawn thee; How? by loving-kindness. Cant. 1. 4. Draw me, and I will follow thee; this is the prayer of all those whom the Lord espouseth to himself; and 'tis as if they should say, I have neither strength, nor heart, to come nor fol∣low; my iniquities clog me, and my feares discourage me, &c. but yet Lord draw me.

Let a man believe in Christ, and accept the offer of Christ when he can; but he can never do it, untill his heart a verse to Christ, and unbelieving, be drawn to the Lord Jesus; and that not violently only by terrour, but by stronger cords, even the cords of Love, which perswades mightily the soul of unwilling to become willing; the Lord revealing the glorious grace and righteousness of Jesus Christ, and all the benefits of him, and therefore he offers this to it, and requires nothing but faith to receive it; this which stirs not the heart of another, overcomes the hearts of the Lords own, even with an holy admiration at this grace! What, Lord, am I! so vile I am, and filthy, and hellish, after so long abusing God and Grace, now to reveale, of∣fer on such termes Christ and Grace to me! Oh Lord, I am swallowed up with this kindness! how canst thou think such thoughts of love! yet I see it. Rom. 1. 17. The Gospel is the power of God to salvation; for therein is righteousness revealed from faith to faith. And mark, 'tis such a drawing of love, as pulls the soul from all the strong holds of sinne, to Christ; for that which the Prophet complaines of people in his time, is true of ours, Ier. 8. 5. They took fast hold of deceit, and refused to return; they hold it as their life, and it holds them as fast as spiritual bonds of death; either the plea∣sure of sinne holds them, or the power of unbelief in refusing grace, at∣tended with sinkings, and sadness of heart, or objecting against grace through pride of heart, when the Lord comes to apprehend it; hereupon the Lord Jesus Christ, uno & eodem actu & ictu, in drawing the soul to himself, draws it from the captivity of sinne; thus, Acts 26. 18. from darkness to light. 1 Thes. 1. 9. and the soul saith as they, Ier. 3. 23, 24, &c. The Lord Jesus doth not so draw it to himself, as that at the same time it abides in sinne; no•• so from sinne, as that it abides without Christ; but uno, &c.

For I observe a double errour in mens drawing to Christ.

First, Either they come only from misery (I say, Only) and so are ra∣ther driven, than drawn to Christ; they rather come themselves on the legs

of their self-love, than on the feet of Faith. Now when Christ doth effe∣ctually draw, he doth it by love; Oh this me••ts, this draws, this breaks, this overcomes; and now as we say in Warre, It is better to Reconci••e an Enemy, than to Conquer him by force; because th•• one overcomes his power only, but the other overcomes his will; so Christ could crush (and he doth bruise his peoples souls with miseries, they would never else be suit∣ably affected with the bruises of his soul) but this makes way for love; he overcomes the will by love.

Secondly, Or else if love doth meet, affect, and draw them, yet it doth not overcome them, o•• draw them from the hold of sinne, but as Ivy clasps about the Tree with a root of its own. I have known some that have been melted, affected with the patience and goodness of God towards them; that have been almost perswaded, and yet have turned almost Devils after∣ward; the Reason hath been, because they were never quite taken off their own botto••es. Now a soul whom Christ draws, the Lord in drawing him to himself, pulls him from his sinne, so that he is weary of it; the sight of Christs grace, oh this draws indeed! that now not only it dare not, will not, but cannot live in sinne. Rom. 6. 2. Titus 2. 11, 12. Grace ap∣peares to all; but it teacheth us (saith the Apostle) to deny ungodlinesse; ungodliness will be suing and seeking for love, but they deny it; the soul thus comes not unto Christ, without feeling of s••nne in it, but that the Lord would take away all iniquity from it. Ier. 3. 22. And because it feares there may be some secret evil; its care therefore is, that the Lord would strike the root of all, and make it more bitter than death, to its grave. The greatest evil of all, is sinne; 'tis greater than Death, Grave, Hell; hence Christs greatest love is in Redeeming first from sinne; And as if there had never been sinne, grave, nor death should never hold; so when he breaks the power of sinne, no power of Satan, World, Death, shall hold thee from Christ; and 'tis never overcome by love till now. Let a man be ••n never such feares and troubles of minde, and sinkings of heart, and soon after he pretends to great joyes, and assurance, but sin is not overcome, though it be s••ibbed and hid, yet it will overcome you at last, and would pull thee down from heaven, if ever thou wert there; As if one that makes suit to another, and she is forced to give consent, but she hath her heart still to another Lover, he will never have her; Not that the Saints are really free from all sins, and weaknesses, but they are free from peace with sin, though not free from War with sin till death; as when two Lovers are faln out, it's enough if the League be broken.

2. Degree. The apprehending love of Christ; it sa••iates, fills, and feeds the soul with the sweetness of its self, now the soul being come to Christ, and seeing the heighth and depth of the love and pity of Christ. Psal. 65. 2, 3, 4. Blessed is the man whom thou choosest, he shall be satisfied; the stony ground received the Word with joy, was affected with the grace of Christ; as one that stands by where smells are (but smells do not feed) (or they may taste, but tastes do not feed nor satisfie) So 'tis here. You know we feed on our meat, that we may be strengthened thereby, and it may be turned to nourishment, and good blood, and flesh, and be made one with us; so Christ gives himself to be spiritually eaten by Faith, out of an earnest desire, that he may have a neare, a very near union to him, and he to us▪ Now the maine end of eating, is satisfying; and if a man be satiated with it, though ••e think it will never prove nourishment, yet it doth; So, where life is, &c. Ioh. 6. 56. He dwells in me, and I in him.

If a man tastes not a greater good in Christ, than in his lusts, he will fall to them againe from Christ; but if he feeds on Christ, and is satiate with

him, never can he hunger againe; otherwise the soul will say, It was better with me once, than now it is; Solomon, though he tasted all good of the crea∣tures after he knew God, and God had appeared twice to him, yet he felt them fall short of what he once found, and at last he remembred his rest. When Abram gave his children gi••ts, he did not lay hold on them with special love, but to him to whom he gave his Inheritance; So the Lord may take hold on a man, and give him many abilities, but when he gives himself as an Inheritance and portion, this is special love; and wh•••• is that known? (viz.) when the soul is fully satiated with it, Psalme 16. 2, 3, 4. And hence the Prodigal he did not know he should be received; but when he came, Make me a servant, if not a Son (saith he) and his Father hung about his neck, &c. So here. Ex••dus 6. 3. God hath two wayes to satisfie his people. 〈…〉〈…〉.

1. By fulfilling his promises.

2. By manifesting himself, and that to their satisfying, as sufficient to do all what he hath promised.

Oh Consider of this, you that have seen mercy, but it hath not satiated you, nor doth yet! but you have other bread to feed on; the Lord never took hold on you.

3. Degree▪ This apprehending love of Christ, having thus satiated the soule, it const••aines the soule to live and act for Christ. Now, what shall I do for the Lord, and the poor soule begins to lament dayes past of folly; and secretly desires of the Lord, it might rather not live, than not live to him; and though happily it often serves sin and self, yet the soul accounts that life death, and so laments ••t before the Lord, 2 Cor. 5. 15, 16. That they that live, might live to him. John 6. 57. He that believeth in me, shall live by me; i. e. both by me, and for me; and Christ apprehends the soul fast now; for Christ must rather lose his life, than lose this soul. Look as 'tis with a Graft, put the science close by the stock, tye it fast, if there it withers, and rather loseth life than gets it, we say, Surely it's not put in right; for if it were, the living Stock would convey sap and nourishment to it. So 'tis here; some herbs are very precious, but for ornament, rather tha•• use; so Christ is deare, but what use do you make of Christ? what life do you fetch from Christ? the least joynt in a mans finger united to the soul, hath life of it; but Signets though near to the finger, yet they have no life, and hence no union, and hence no members; so the Saints have life, though weak; but unregenerate men (as Signets) may be near life, and near the true Members of Christ that be quickened, but receive no Life.

Gluttons will feed, that they may go to sleeping; others, that they may fall a working; So, many take Christ, and get some peace, and then turn Grace into wantonness, and so sleep in their sloth; but a gracious heart, all his prayers and feeding, is, that he might have strength, and heart, to live and work for Christ; Hath the Lord pitied, pardoned? how Lord shall I now live in my Calling? now his friends are by him pityed; now he is fruit∣ful, and mourns, when others be not so.

4. Degree. This apprehending love of Christ having thus constrained the soul, it ever follows it, and dwells in it, Ioh. 14. 17. For after Christ hath apprehended the soul, so as that the soul thinks it shall never be as it hath been before; yet oh the lamentable decayes and losses that it feels! it loseth favour and life too afterward, and lives against Christ sometimes (a thing never to be lamented enough) but mark, if Christ hath apprehended, he will not forsake the soul, though it hath forsaken him; and hence the Lord by his constant assistance of the Spirit, recovers it again, brings it

back again, and that after questionings sometimes, if ever there was grace indeed in it; yea, ••f not, yet oh that it should thus forsake the Lord! nay, the Lord sometime preventing before it was seeking.

Iudas fails, the Lord never looks after him; Peter falls, Christ looks after him, and recovers him; all the Disciples denied Christ, and fled after promise never to do so; yet, saith he, Mark 14. 28, 16, 7. I'le go be∣••ore you to Galilee; my Sp••rit is in you, and shall be in you, though you gr••eve it, and sad ••. Adam falls, and one sin cut him from Gods hold of him; hence he dashe••h quite to pieces; but now Christ upholding on o∣ther termes, hence, though his people forsake him, yet he holds them still fast and sure, and keeps ••hem from breaking utterly to pieces; nay, if they be as water spilt on the ground, he will gather them up againe; he deals not so wi••h others, Iohn 6. 66. Many forsake him, being never given indeed to him, he lets them go; but Christ speaks to his Disciples, Will you go? So if a man h••th a stranger in his House, he will let him go, and enquire not after him; he came to me for a time; but if he hath a Son, and he is gone, he will finde him out; and there he wonders at a Fathers love, to see his Spirit; So here; and hence come the Saints to wonder at the Lord so much, What is not the Lord y••t gone?

I speak this partly to terrifie those that go, and never return again, and to answer Objections of Saints; the Lord hath hid himself from me, and I have forsaken him; yet mark, he will bring thee back again to himself lamen∣ting, &c.

5. Degree, This apprehending love of Christ, it now witnesseth love to the soul most clearly and fully; the Question is, Doth Christ apprehend any but those to whom he witnesseth love? No, for he doth witness to all in some measure; but here comes the cleare manifestation of it; When I was dead he quickned me, and since that I have lost the Lord, and he me, yet he hath found me out; and hence now the soul concludes, the Lord loves it. Gal. 2. 20. Who loved me, and gave himself for me. Psalme 23. Vlt. The Lord restoreth my Soule, surely mercy shall follow me.

Now try if the Lord never dealt thus with thee.

As this may serve to discourage, or terrifie those that never did,* 1.194 so it may encourage ••hose to preserve their faith who so apprehend Christ, as that they are apprehended of him; If a Woman was never Married to such a man, for her to call him, or speak of him, or think of him to be her Hus∣band, 'tis presumption; but when he hath given himself to her, then let her own her priviledge, and maintaine her claime against all Law, and wran∣glers, and preserve her interest; So those that never were given to Christ, let them know their faith is but smoke and vanity; but let Iob say, Though he kill me, yet I'le trust him. David Psal. 42. 3. had that temptation, Where is now thy God? that his teares were his meat, and drink, and was much shaken, and cast down by it; but what, Doth he lie still? No, he stirs up himself, aud chides himself, Why art thou cast down? Ver. 5. 11. He is my God. 1 Tim. 6. 12. Fight a good fight of faith, and lay hold of e∣ternal life whereun••o thou art called.

'Tis very unsafe for any Christian to lay by Faith, and cast off the exercise of it, because 'tis Christs apprehending of us which doth preserve us; True, but 'tis by faith, which may not be at all times seen, as neither the other can; and therefore take heed you make not this use of Doctrine here, be∣cause many may apprehend Christ, whom Christ never apprehended; there∣fore what have I to do to close with Christ? To be kept from putting out

faith either in your judgement and practice, or practice only? I would but on∣ly ask of such these Questions.

F••rst, If we were only to look to Christs apprehending us without the other, why doth the Apostle put such a weight upon Faith, as that all the benefits of Christ are communicated by it? Heb. 3. 14. We partake of Christ, if we hold the beginning of our confidence stedfast; and Heb. 10. 38. The just lives by it, not from it.

Secondly, If so, why doth Satan so much strike at faith? when Peter fell, what did he strike at? what did he winrow him for? To shake out his faith; and hence Christ prayes that it faile not; When Satan comes to Christ, the first thing which made way for all his temptations, was, If thou beest the Son, &c. Our blessed fellowship with Christ, he sees consists of two things; Faith on our part, and the Spirit on Christs; and Satan strikes at the weakest first.

Thirdly, If so, Why doth the Lord Jesus so carefully seek to preserve it? both mediately by all meanes and Ministries, Word, Sacraments, which are to feed Faith; and hence Paul, 1 Thess. 3. 2. To establish you in faith. And ver. 5. he hence rejoyced; and ver. 10. We would be yours to perfect your Faith. And also immediately; Peter falls, Christ prayes his faith faile not, his grace should not; And 1 Pet. 1. 2, 3. Preserved by faith to Salvation.

Object. But I cannot believe?

Answ. Before faith you cannot; and after you do believe, the Acts of faith, and lively working of faith, may be many times in disertions of the soul from God, or God from the soul, hindered; and when he hath those lively workings of it, it's from the power of Christ, that it is acted, as well as preserved; but yet if Christ hath once given power to believe, he main∣taines it constantly, and increaseth it; and therefore you have no cause to plead, I cannot; so that you cannot sin, and live in it, especially in un∣belief, and lie there, you cannot draw back to perdition, but believe to the salvation of your souls; the just lives by faith; we say we must live; Faith will be stirring, when no other grace can be so; it Victuals the whole Camp, Relieves the besieged; and it's most strong, when man is most weak. 'Tis true indeed, there may be many acts of presumption for one act of faith; take heed of that; That faith is not presumption, which the more it works, the more humble it makes the soul to be, and vile in his own eyes; because as Faith ever fetcheth of Christs fulness to the soule, so it ever is attended with sence of emptiness in the soule naturally, and then it's right.

Oh resist not the Lord Jesus, when he comes to apprehend you by his Almighty Arme!* 1.195 In a shipwrack, if a man sees many drowning, and perish∣ing, never a hand to take hold of them, when one is reached out to him, will he resist it? Oh no! I know indeed when the time of love comes, there is no power of overcoming and frustrating the grace of God, but yet there is a power of resisting, which the Lord complaines of in them, Acts 7. and which he makes his people to complaine with bitterness of in his bo∣some when his time comes. Isaiah 50. 2. The Lord cryes out of his peo∣ple when they had sold themselves into the hand of their enemies, and were apt to lay the fault on the Lord, as men do. Now the Lord gives not me a heart to believe; Saith he, Wherefore when I came, was there none to an∣swer? Object. You can never pardon such finners, help against such sinnes, mercy cannot reach us? Is my hand shortned? No such matter. I do not press you now to apprehend Christ, but resist not the Lord when he hath

his hand upon thy heart or conscience to apprehend thee. Is the Lord at work with none of you? art forsaken of Christ altogether? There are many wayes of Resisting Christ thus; I'le only name these two.

First, When the soul will not suffer the Lord Jesus to bruise, or cross its will, that so he may prevaile over the resistancy of it. A strong arme, a strong man when his arme is bruised, or broken, or wounded, takes away the act of resistance; as taking away the very life from it, takes away the very power of resistance; so Christ would unite himself to the soul; there can be no constant union, where there is constant resistance. Christ comes to take away that; hence bruises and wounds the soul; outwardly sometime in name, estate; inwardly in conscience, in heart. Now here is mens fol∣ly, That they will not be humbled, when they heare of their estate in the Word; they will not believe 'tis so, though they stand all the while con∣vinced therein, as if they had been named; nay, they will not think of it; if it begins to trouble them, or if they do begin, they think it is the tem∣ptation of the Devil; and if their estates or names begin to dye, they will not be poor nor despised; they had rather dye, or live in vexing and fret∣ting, rather than yield; they will have Gods Will bowed to theirs, not theirs to the Lord, nor yield themselves Captives to his mercy, let him do with them what he will, who owes them nothing. Thus it was with E∣phraim; Capernaum heard, admired, embraced Christ, but yet repented not; that was to live in the smoke and fire; Wo to you, saith he, for it. Ier. 6. 7, 8. Be instructed; He saith not, Instruct thy self, but be in∣structed, be convinced, be humbled for thy sin, lest my soul depart; I am with thee yet to pardon it, yet to take it away.

Secondly, When they will not be gathered to Christ, nor come to him, nor receive his love when it comes to them, but put it farre from them as much as in them lies. The Disciples told Thomas Christ was risen, but he would not believe unless he saw him; nay, unless he felt; nay, unless he felt his very wounds; Christ pities, and beares with the weakness of Faith; But (saith he) be no more faithless, but faithful; and hence saith he, Blessed are they which have not seen, and yet believed; this, Christ com∣plaines of in the Jewes, He would have gathered them, and they would not!

Now here resistance is made two wayes.

1. By the will; when the soul sees the offer of love faire and full, but will not be drawn to close with it, because it knows whether to go, and live, and be yet well enough without it. Iohn 6. 68. Whether shall I go? It hath some other Lovers to give it content; but loss of Christs love, is not for the present as bitter as death to him; because having of it, is not life to him, because something else is his life; this is enmity of heart; and indeed the root is worse (if worse may be) you can finde some pillow to ease you, when you refuse Christs love to help you.

2. By the minde; the soul knows not whether to go, and yet the minde doth not, not will meditate with fixed meditations on the grace of Christ, whereby it might be drawn to Christ; but pores upon its sinnes, and unbe∣lief, and feares, and objects strongly, and continually against the Lord. Isaiah 40. 27, 28. Hast not seen, &c. (Beloved) 'Tis with the minde, as it is with burning glasses, hold them to the Sun, and you gather and u∣nite the beames, that they burn; So the soule by musing on Christs Love.

Object. Many say, I cannot believe though I see a command for it; and God will not help me.

Answer. The fault is not here, but in this, You will not use this means in musing on the gracious freeness, riches and need of his love, Psal. 6••. 6, 7. but on the earth.

1. Object. You will say, I cannot but resist.

Answer, Yet I pray give us leave to exhort you to believe; give Peter leave to perswade; Acts 3. 19. Repent and be converted; the Lord re∣quires that only; it may be the Lord may go away from thy soul, and take his leave of thee for ever; and if you did know, you would no•• crucifie, nor resist the Lord of glory; if you would consider, you would know.

2. Object. I finde my heart much affected and drawn, but then I am afraid of pr••suming; ••ow shall I know when I may close with the Lord?

Answ. 1. When the Merchant hath sold all, let him take the Pearl, and enrich himself with it; the Devil may grudge thee it, but the Lord doth not, will not.

2. When the Lord comes to draw indeed, you cannot but accept; your need will be so great, the offer so faire, love so abundant, and like the ho∣ney comb dropping into thy heart before thou suckest it; and Christ so dear, that thou canst not tread upon h••m whom God hath smitten for thee. Ma∣ry Iob. 20. 15, 16, 17. stands weeping; at last Christ appeares, Woman, why weepest thou? whom seckest thou? she knew him not; hence her heart stirres not; but at last he calls her by her name, and then she knew him, and saw him present; Rabboni, saith she; and now had she best appre∣hend? Yea, she cannot but embrace him; Oh touch me not as yet saith he, &c.

Of Exhortation, To labour that the Lord Jesus may apprehend you: I know it's nothing but his mercy can move him to it,* 1.196 even to take away that resistance of your hearts; but yet heare his voice, as well as know his power, and harden not your hearts whiles it is called to day, in use of means for this end, Psal. 61. 7.

1. Consider your need of this. Isa. 42. 1. Behold my servant whom I uphold; Did Christ need? Yes, Christ himself must be supported by the power of the Lord; Psal. 40. 11, 12. Let thy mercy and truth continually ••reserve me; and this was not only when sinnes swallowed him up, but when he had been preserved, Psalme 17. 5, 6. Hold up my goings; You are gone in a moment, if the Lord lets his hold go; you are kept in strong holds, in Iron bolts, in invisible, everlasting chaines, in the Dungeon where no water is, unless the arme of Christ help.

2. Consider the benefit of it. Acts 2. 24, 25. It was impossible Christ should be held under paines of death, because of his Princely Spirit exalting him; so here, Christ is and will be with you, and when once he hath ap∣prehended you, none can pull you out of his hands, no not the Fathers hand that was angry; and he will never cast away his (Ioh. 10. 29.) when they come to him.

3. Consider how few finde this. Isa. 53. 1. To whom is the arme of the Lord revealed, and who hath believed our report? both joyned together, the arme is Christ, and the power of Christ by his Spirit in the hearts of his Elect; but for want of this, it is that one lives loosely, and another falls foulely, and never riseth; another falls secretly, and is never known, and dyes in a dreame, &c. and that there is such miserable scrambling for promises; and that men are so worshipping whom they know not.

4. Consider the misery of the want of this.

But further,

Be careful to get satisfaction by blood,* 1.197 before Application by the Spirit;

if ever you look for the latter, be careful to get the former; God is full of Spirit; why sends he it not? sinne is not satisfied for, first get that done there∣fore. Iohn 6. ••3. Except ye eat my flesh, and drink my blood, &c. God could not send the Spirit nor Word but for this to thee; a man feeles the strength of sinne, and prayes, Lord, subdue it; oh but look to pay thy Ransome. If a man be in chaines for debt, and gets out without satisfacti∣on for the debt or wrong, he will be taken againe; but if it be satisfied for, though he be taken by the Jaylour, and ill-intreated, yet he shall be set free againe; and therefore do as those, Levit. 3. 3, 4. You are freely to go to Sacrifice; and it's said, it shall be accepted to make Atone∣ment.

If the Lord with-hold his Spirit,* 1.198 mourn for the want of it; as Psal. 41. 3. My tears are my meat.

If the Lord gives any thing, be thankful for any little;* 1.199 see it, and make much of it, for it is from Christ, the least thought or knowledge of thy mi∣sery; Iohn 14. 17. The world cannot receive it, because it knows him not; i. e. so as to prize it, love it, bless, and wonder at the Lord for it. Thy Spi∣rit is go••d, Lord let it lead me, saith David.

Quest. What if I finde not these things in my soul?

Answ. Mourn then.

Object. What if I cannot?

Answ. Then muse on thy misery.

Object. But I cannot?

Answ. Then hear what the Lord will speak.

Quest. What if he helps not?

Answ. Thou art unworthy, thou art his clay, he may and will do what he will.

Of thankfulness to the Saints who are apprehended of the Lord Iesus; you know him,* 1.200 and he knows you; you come to him, and he takes you; you give up your selves to him, and he gives himself to you; you make him your God and Head, and he makes you his people and Members, &c.

Oh be thankful for this; 'tis a choice and peculiar mercy, denied to ma∣ny, and given unto you. Psalme 73. 23, 24, 25, 26. Thou art continually with me when falling from thee; What is the use that David makes? Thou wilt guide; and hence, Whom have I in heaven but thee? I might be broken, and like water spilt on the ground every moment, but thou keep∣est me.

Object. But I finde the Lord methinks sometime utterly gone from me; and I fear he will faile.

Answ. True; and hence Ieremiah asks, Ier. 15. 18. Wilt thou be unto me as a lyar, and as waters that faile? shall thy truth and mercy be spent? No, once apprehended, he will not lose thee.

Quest. How shall I know that?

Answer. Something I have spoken, and three things more I shall add now.

First. You may know it by time present; There are two things which seldome fail in deepest disertxsions.

1. The soul forsakes not the Lord by unutterable groanes, when the Lord seems to forsake it, Psal. 22. 2, 3. and it presseth hard after the Lord, Psalme 63. 8. and doth not as the Philistines, 2 Sam. 5. 21. forsake their gods, when they forsake them.

2. If this failes, it grows poor in spirit, and vile, and loaths it self, as worthy the Lord should never regard it, Isaiah 57. 15. and so 〈◊〉〈◊〉

grace most, when the Lord makes it least; and when the Lord makes it no∣thing, it makes God all things to it.

Secondly, If neither of these will serve, yet you may remember dayes of old; as David, Psal. 77. 10. Psal. 71. 6, 9, 11. Some said, God had forsaken him, but yet now he remembers Ancient mercies.

Thirdly, Then stay awhile longer in waiting for the Lord; what the Lord doth now, you know not, but you shall know afterward; Isa. 64. 4. that which eye ha••h not seen, hath God prepared.

1. You that are young men, hath the Lord pluck't you out of your S••d••n•• sin, when you lingred in it, when you resisted the Lord in the heat of your youth? &c.

2. You old men; how many temptations, corruptions, back-slidings, pollutions? beating out (as it were) the breath of the Spirit? yet from the belly to gray haires the Lord hath carried thee, kept thee; Oh thy foot had faln, if the Lord had not kept!

3. You that have been once sinful, vile creatures, yet hath the Lord lo∣ved you for all this! what if the Lord take away comforts from you, and afflict? yet hath he not taken living-kindness, not mercy from you, but done good to you by your sorrows, when others go by Droves before his Door, and takes none, &c. O what cause have you to mag∣nifie mercy!

That the Lord Iesus at his coming to death or judgement,* 1.201 will make a per∣fect separation between the wise and foolish Virgins.

For the Virgins were all one together till Christ comes; and now the one sort is received to Christ, the other separated from Christ; nay, not so much as known of Christ. There are not, have not been any Churches in this life, but there will be wise and foolish, Tares and Wheat grow up to∣gether; not Virgins and Harlots, not openly prophane (it may be) or wicked and godly; No, but when all are Virgins in outward Profession, and Conversation, yet then some will be wise, and some foolish in the sight of Christ, (though not in the sight of man) and between these the Lord Jesus will make a separation at his coming. Matth. 25. 31. He shall set Sheep and Goats at his right and left hand. Mat. 3. 12. He shall thorowly purge his floore, and separate chaffe and wheat. 2. Thes 1. 9. punished with eter∣nal destruction from the presence of the Lord. The Son of the bond-woman, must not be Heir together with the Son of the free-woman, and therefore cast him out; they must part companies.

Quest. 1. Whether shall they be separated?

Answ. 1. At particular judgement; what became of the soul of Lazarus? It was carried by the Angels to Abrahams bosome; i. e. to the Third Hea∣vens where Abraham was, and to fellowship with him, dearly loved of him; What then becomes of the souls of others? they being sentenced by God, are dragg'd down to hell by evil Angels, and are reserved; Where? they are reserved in the Elements.

2. At general judgement; the Elect shall be called to come and inherit their Kingdome; and hence others shall be cast with the Devil and his An∣gels, to eternal fire, which is there where the Third Heaven is not; and here shall they be parted, and never joyned together more, which is fearful.

Quest. 2. Why will there be such a separation?

Answ. 1. Reason. Because at Christs coming they shall be immediately judged, and examined by Christ; he shall then make strict and immediate 〈◊〉〈◊〉 of them; Why do these foolish Virgins creep in now? is not Christ

present with his people, ruling and judging among his people? Yes, but▪ Christ ••udgeth now mediately by meanes of his servants; and hence he not giving, and they not having perfect knowledge of the secrets of men; hear••s, no•• having perf••ct hatred of the evil and hypo••risie of mens hearts; hence they are no•• separated now, not cannot be (••hough the ••ervants of God should be very watchful) so long as they cannot see nor convince men of all their Hypocrisie; some ••ight and life he gives them to see beyond the•• own natural abilities, but it is not perfected; and hence his work is (as the instruments are) imperfect; but now when Christ himself comes immedi∣ately to judge, and they fall into his hands, he can perfectly see all their se∣cret evils; he hath his eyes like a flaming 〈◊〉〈◊〉, and themselves shall know, and all Churches shall know; nay, all the world shall know that he is •• Go•• searching the hear••s and reines, 1 Sam. 16. 7. and he perfectly hates Hypocrisie; he regards not any mans person, or parts; or profession, or kindnesses, or relations, (which move us many times to accept whom ••he refuseth against some ••ight): but as ••tis, If. 〈◊〉〈◊〉 8▪ He ha••es robbery in 〈◊〉〈◊〉 offe••ings, and loves judgement; and hence, the more present Christ is with his people, the more able are they to discerne, as Pet••r, the secrets of Ana••ias in the Primitive times, or the Lord discernes for them, and by some inexpected way or other little thought of to themselves, discovers them by their own mouths, or base actions; by their fruits you shall know them; Matthew 22. 12. when the King came, he was speechless, whom the Guests could not d••scerne; So here, men have many things to say•• for themselves, who when they come before Christ, will be s••••uck dumb. A wise Prince when he judgeth by inferiour Officers, they may discern of some cases; but if a King (as Solomon) was present, secrets which they see not, would be found out; so ••ere.

Reas. 2. Because this is part of the Curse upon Hypoc••••tes, To be ca•••• out of the fellowship of the Elect; secret sinnes do not only separa••e •••• from Christ, but from all out fellowship with the Saints, which next to se paration from Christ, is the greatest evil in the world; It comforts the hearts of Hypocrites, they are loved of good people, and liked of good peo∣ple; and though pr••vy to a world of filth, which a gracious heart is ashamed of, and loaths himself for, and thinks himself not worthy of a look of love from any of the least; yet Hypocrites quiet themselves, if they can cover it from the eyes of Gods people, Matth. 24. 40. but now they shall no longer rejoyce under the shadow of these Vines; No, the Lord will sepa∣rate them to evil, D••ut. 29. 21. which is partly begun now, and perfected after∣ward; Mat. 8. 11, 12. they shall see Abraham and Isaac in Gods Kingdome, and mourn when themselves are cast out.

Reas. 3. For the joy and comfort of the Saints; for it's a wonderful joy to the heart to enjoy fellowship of Saints aloue; when in a Sacrament we see prophane people approach to it, it troubles us, grieves us; when we come to a place where we may be perswaded of the uprightness of all, it's very sweet; but now there is some feare, and hence less joy; but when we shall see the Saints together, and say, These are they who are eternally beloved of Christ, deare to him, and to be with them, and be asone, this is very sweet; those that love together only, rejoyce to be alone together; so Saints, so Christ himself, 1 Thes. 4. ult. Rev. 22. 14. Blessed are they that keep his commands, and may go to the City; for without are dogs, and those who make lyes, &c.

Reason 4. In regard of the Glory of Chr••st, and Honour of Christ.

First, Hereby Christs infinite wisdome searching the secrets of all hearts,

shall be seen, and that before all the World. 1 Cor. 14. 25. 'tis said when the secrets of mens hearts are discovered, they shall fall down and say, Ve∣rily God is in you. Rev. 2. 23▪ All Churches shall know, &c. Why? are Churches so ignorant of that? Yes, they believe it in the general; but they shall see it in the example, as well as in the rule, more fully after∣ward. We think he searcheth all hearts, but are there no hypocrites to be found in such and such Churches? Yes, he shews some even in such; and the more secre•• and subtle any thing hath been; the more open∣ly will the Lord Reveale it, because this makes the more for Him.

2. Hereby Christ shews his exceeding great love to his people, in part∣ing them and others; Iohn 17. 23. I in them, that the world may know, &c. Gen. 6. 8. No••h found favou••; Wherein was that shewn? Verse 7. I'le de∣stroy man and ••east; but Noab found favour; and ver. 13. Make a•• Ark, &c.

3. Hereby he sheweth his acceptance of the uprightness of the hearts and wayes of his servants, which it may be are poor and mean in their own eyes, but precious in the sight of the Lord, above all the pompous furniture and pithless profession of Hypocrites, Ma••. 3. 16, 18. hence Mat. 25. Come take the Kingdome for you, &c. What is glorious in the worlds, is vile in the Lords eyes.

Let none be then offended at the Apostacy of men (eminent in professi∣on) from the wayes of God, in the purest and most reformed Churches;* 1.202 What are these people (say some scorners) better than others? some of these make a greater shew than others, and yet they fall; What are these Churches better than others, where there is no such examination, no•• trial? a••d these be your Church-members, and your holy people, and your Cove∣n••nt••r••, and thus men stumble. Oh consider, in the purest Churches there be many foolish whom Christ will separate one from another; and therefore if Christ d••••h give a 〈◊〉〈◊〉 of this before hand, and those that are vile before him, he makes them vile before others, that all Israel may see and feare, do not wonder at it. Isa. 32. 5, 6. The Churle shall be no more called lib••∣r••••, f•••• he will speak; and think, and work so. Luke 12. 2. Nothing secre••, but it shall be ••••re••led (many secret evils are hid) but it shall be but in part here. Christ saw his Disciples apt to be offended at the fall of Iudas. Did not he know him? then he was not the Son of God; or if he did, why did he suffer him? Saith he, Iohn 13. 18. He that eats bread, shall lif•• up his heel against me, that the Scripture may be fulfilled; and 'tis the portion of the Churches and people of God, to be troubled with such as these, that the Scriptures may be fulfilled; therefore be not offended; it ever hath b••en so in the Primitive times, as well as in Christs Family; Paul fore••ells of Wolves devouring the Flock, arising out of themselves; and 2 Pet. 2. 1, 2. as there were, so there shall be false Prophers; and Paul (though discerning) reckons his danger in regard of false Brethren; and it is a heavy judgement of God, that that which should make a man adore the depth of Christs Wis∣dome, Holiness, Presence in his Church, and fear his own heart and Spirit, should offend men in the least measure; for surely these are warnings to all the Churches, and all men, and examples before our doors, as those are, 1 Cor. 10. A man that is prescribing Rules of Art, he gives one or two examples, he could give twenty, but that is enough to make the wise under∣stand, Hos. 14. 9.

Hence see the fearful and sad condition of those who shall voluntarily se∣parate* 1.203

themselves (and are glad of it) from the fellowship of the faithful; nay, the Churches of Christ, they do but execute the divine sentence of Christ upon themselves in this life, which shall be past upon them at the great day; they shall then be parred, and cast out of the family of God, the Church of the first-born, of which the Churches on earth in their purity are a resemblance.

Look as it is in sinning, a man departs from God, and executes upon himself that which sha••l be (though now 'tis not felt) his greatest doo••; so it is in parting from the Saints; they do but execute their sentence upon themselves; and hence, 1 Iohn 2. 19. They went out from us, that it might be made manifest they were not all of us; if ever they had portion in the Saints, they would never have parted; not but that one may separate from the incurable corruptions of a true Church, and not but that one may re∣move from one Church to another, provided it be with love, and utmost care for the good of that where he was; and also, not but that one may be forced upon some special cause to dwell in Mesheck, and be forced to forsake Sacrificing, to shew mercy; but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least, though not the people of God, out of a base esteem of their fellowship, and a hi••h esteem of something else which they shall have without it; they re∣gard not Communion of Saints, no further than it may serve their turne; and when it will not serve their turne, then they for∣sake it.

This separation it commonly ariseth from certain preparations to it, which are the loosenings of a mans heart from Gods people; Like the Apple, be∣fore it falls, it begins to grow loose from that which holds it. I shall brief∣ly shew how this is, that you may be watchful; many not yet fallen, but their hearts sit loose from Churches, and fellowship of Saints, and people of God, even when they think their hearts sit close to Christ; and I will not name all; for particular men have their particular temptations; but what is most common; and this is one secret sin, and plague of men in these Churches, and there will be rendings; Christs work is to gather, and Satans ever quite contrary, to scatter; and it is a Rule, What is Christs grea∣test work, the contrary is Satans chief••st; as when Christ is humbling, he is hardning; when drawing to believe, he to unbelief; when Christs work is to gather and unite, his••s to scatter, loosen, and divide; with that foot Christ treads on Satan most, there he bites most.

1. The Lord withdraws that honour and love from a man, which either he looks for, or thinks he deserves from the hands and hearts of Gods peo∣ple; either they are not lovely, or not loving to others; when they have either no personal worth to purchase love, or they have nothing to give of love in exchange for love, or else (to try them) the Lord for a time leaves his people to a blockishness of spirit; their love waxeth cold, or they think they are not honoured, or have not enough; and so (if men do not make) Satan will make them scandals to themselves through their pride of spirit. 1 Sam. 15. 35. Saul desired, Honour me before the people, but Samuel came not to Saul; hence what did Saul do? you never read that he came to, or made use of Samuel again. We are united to Christ by faith, but to the Saints by love, and mutual love,Ephes. 4. 16. Take a∣way this mutual love, that you love not others, or they love not you, un∣less you have Christs Spirit which was in Paul, and all the faithful, 2 Cor. 11. 16. you will fall secretly; and hence Hebrews 10. 24, 25. Provoke one another to love and good works; say to one another, Pray Brother tell me of my faults, and your feares; I'le tell you my heart againe, &c.

Truly h••re is the temptation of some, if not of most, to Apostacy from the Lord and his Servants; and this is the guise of Hypocrites, let any god∣ly not honour them, they despise them; let any ungodly honour them, if they be not extreamly vile, they love them and their fellowship, and are ready to think them as honest as the best, because they make themselves their own gods, those that honour them, are their good Angels, and è contrà.

2. They begin to feel by woful experience, no spiritual good, or pow∣er of the Spirit and Presence of the holy Ghost in their fellowship, or in these Ordinances in it; they have them, but not the use not comfort of them, and this sets them going, and ripens, and rots them for a fall; for as want of love made them sit loose from the persons, so this makes them s••t loose from the Ordinance; and a man thinks now, What am I the better for the purity of Ordinances? and so hence, when he should loath his heart, he loaths the truth, and wayes he seems to approve, and hence falls. For this is a standing Rule, Let a man have Ordinances, and not know how to use them, or not indeed make spiritual use of them, if he knows it, but he will sit loose from them. Mal. 3. 14. Zach. 11. 8. My soul abhor∣red them, and they abhorred me; not their own hearts, as it is with the soul and body, they are not knit one to the other immediately, but by spi∣rits, which if they be extinct, then they fall asunder. Let a man have meat, and it not feed him, cloaths that cannot warme him, physick that cannot purge him, a Vineyard planted that never hath fruit on it, he will cast them off, and despise them; and this is the second step, the heaviest judgement of God on men for not loving the truth, but taking pleasure in unrighteousness; and this works thus especially, if they have had some trial of the people of God sometime, and after great expectations of receiving good from them, meet with but little; the Word, Sacraments, Fastings, hence come to be stones, not bread; the heaven of promises is Iron, and there is no raine falls on them; and hence they, 1. Carelesly refuse at sometimes to come to the fellowship of the Saints. 2. Hence if they do come, they come late. 3. If timely, yet without prayer, or prizing of them; they have felt no good, and now they expect little. 4. If conscience force to duties, yet they think them too tedious, or too frequent. Ezekiel 11. 21. they are losing, and dying, no man will tell you so particularly, but the Lord tells thee so now.

3. The Lord visits them with many sad and outward evils, and strange unexpected Trials, which they thought they could beare, but indeed cannot, puts them upon great losses, and leaves them to sad wants, their estates de∣cay, they run into debt, and provisions are scarce, &c. and now they se∣cretly repent themselves of the fellowship of Gods people, but accout their course and hazards they have run, either madness or rashness. Moses Heb. 11. 25. did choose affliction and suffering, that he lotted upon, and upon nothing else; hence forsook honour and preferments, and pleasures; men not doing thus, hence choose the world, and forsake the wayes of God; the Israelites brought to the Wilderness, they would go back; why? they questioned whether God was with them; why? because they wanted water, bread, and variety of blessings, N••••b. 16. 13, 14. And this sets them off; as a man that loves his friend very well, but when he puts him to so much cost, and is so costly by his company, let him then even go; so do ma∣ny men, the Lord and his Ordinances.

4. Hereupon they come to call all into question again, which were with∣out 〈◊〉〈◊〉 before, the wayes and Ordinances of God; What warrant now say they, have you for Covenant, such constitution on of Churches, of

Saints, st••ict exami ing of members? and why not a forme of Prayer? and why not a Ceremo••y lawful? and now they want but a temptation, and then they fall. 2. Thess. 2. 10. They receive not the truth in love; Why not? because they feel loss by the truth, or feel not the spiritual good of the truth, and hence are given up to believe lyes; the first beginning of which is to question the Truth, not from tenderness of conscience, though that be pretended, but from carnal lust; and hence, Ezekiel 11. 24. whose heart goes after that derestable thing, and this they are hardned in; if any good men by violence of temptation fall therein. Thus men fall from fel∣lowship, and sit l••ose; you will fall, if you look not to it (which I say is fearful) And as Christ said, By this shall all know you are my Disciples, if you love; so all men shall know you are none of Christs, if you fall here, if you sit loose, &c. I have been searching and discovering that which is working in sundry, and lies as leaven, cast it out of your doores.

We may see hence one just ground of that diligent and narrow search and* 1.204 trial, Churches here do or should make of all those whom they receive to be fellow-members with them; the Lord Jesus will make a very strict search and examination of wise and foolish, when he comes, and will put a diffe∣rence between them then; may not men, not Churches imitate the Lord Jesus according to their light now? If indeed all the Congr••ation of the baptized were holy, then as Korah said, They take too much upon them; if Christ at his coming, would make neither examination, nor separation, not only of people baptized at large, but of professours, and glorious pro∣fessours of his Truth and Name; if Churches were not set to disce••••e be∣tween Harlots and Virgins, foolish Virgins and wise, as much as in them lies, that so some of the glory of Christ may be seen in his Churches here, as well as at the last day; then the gate might be opened wide, and flung •••• the hinges too for all comers; and you might call the Churches of Christ, the Inn and Tavern of Christ to receive all strangers, if they will pay for what they call for, and beare scot and lot in the Town, and not the house and Temple of Christ only to entertaine his Friends. But (Beloved) the Church hath the keyes of the Kingdome of Heaven; and what they binde and loose, following the example and rule of Christ is bound and loosed in Heaven, and they judge in the room of Christ. 1 Cor. 5. 4, 5. 2. Cor. 2. 10. Whom the Church casts out, and bids depa•• to Satan, Christ doth; whom the Church receives to it self, Christ doth; we should receive in none but such as have visible right to Christ, and Communion of Saints. None have right to Christ in his Ordinances, but such as shall have Comm••∣nion with Christ at his coming to judge the World; hence if we could be so Eagle-eyed, as to d••scern them now that are Hypocrites, we should ex∣clude them now, as Christ will, because they have no right; but that we cannot do, the Lord will therefore do it for his Churches; yet let the Churches learn from this, to do what they can for the Lord now.

There is a foure-fold Glory of Christ shining in his separating foolish and wise at the last day; which when Churches imitate now, they hold out now.

First, Hereby he shews his wisdome, in discovering the secrets of dark∣ness, and all the wily knots men have tyed, to hamper themselves in their own miseries; so Churches shew forth this wisdome, not only in discover∣ing such whom you may feel to be hairy, rough Esaus with M••••onson, but such as have Iacobs voice, and are very wily; when the secrets of hi•• spi∣rit

are discovered, they will say, if not proud and passionate, God is in you; hence the wisdome of Christ, Rev. 2. 2.

Secondly, Hereby the Lord Jesus shews h••s holiness, who withdrawes himself from those that are foolish, though outwardly most glorious; for he will be sanctified; so the Churches shadow out the holiness of Christ ••erein, who are bound to be holy as he is holy.

Thirdly, Hereby the Lord keeps the Communion of his Saints pure; this is a wonderful glory in Heaven, that only the Elect and faithful of God shall lie down together; and is the last and greatest glory that ever shall be seen in this world, Revelations 21. 27. One man or woman secret'y vile, which the Church hath not used all means to discover, may defile a whole Church, and bring it under wrath, as Achan, and make work and sorrow enough for ma∣ny a day and year after, and bring that blemish and scandal as will not ea••••ly be worn off again, and then men will wish that they had kept their commu∣nion pure.

Fourthly, Hereby the Lord abundantly vouchsafes his presence to his people in Heaven, when the Goats are separated; now come and take your fill of love, and possess your Kingdome; so the Church hereby gaines more of the presence of Christ Jesus in publick and private; when ••das is gone out, now Christ comforts the hearts of his Disciples; when the Lord hath his Spouse alone, then he sports himself with her. Isaiah 4. ••••••. When all in Ierusalem are holy, there shall be a Cloud and Pillar of smoak on all their Habitations. And therefore not only the Churches should do thus, but a godly holy heart will desire it; it's the end of his coming that he may be searched; better had men be tried and examined now, than by Christ another day.

Objection 1. But we must look not to what may be d ne, b••t to what must be done; Churches have power to cast out them that be bad; but what power to keep out them that be Baptized, and have a name to be good?

Answer 1. Christ doth not only shut out Harlots, but profes∣sing Virgins; which example is to be imitated now so farre as we can; for on the same ground Christ excludes, we have the same if we know them.

2. The Apostle is punctual for it, 2 Tim. 3. 5. speaking of the last dayes, Having a forme of godliness, turn away from such; He saith not, Let them in, and turn to them; and if they prove evil members, cut them off, and turn them from you; but turn away from them; He saith not, If they be prophane, or not baptized, and cannot say, I was humbled, and now I be∣lieve; but which is more, if they have a forme, under whose garments of profession you will ever see some of those sores, Psal. 2. 3.

3. Rev. 2. 2. It was accounted part of the wisdome and power of grace of the Ephesine Church which tried them which said They were Apostles, and had found them lyars; they could not creep in there, but they were found out.

4. In the Ierusalem come down from Heaven; it's part of the glory of it to cast out the unclean; but Rev. 21. 27. nothing enters therein which is unclean; and are not they to be imitated now in their glory, who are set out for that end?

5. To omit all other proofs, see Ezekiel 44. 8, 9. The Apostle gives a sad charge, Hebr. 12. 15. Look diligently, lest a root of bi••terness g••ow up; the Apostle doth not say, 'Tis no matter what roots you set in Christs Garden; only when they spring up, and begin to seed and infect others, then have a care of them; but look there be not a root there; truly so we

do; for they tell us they believe and repent, and we believe them, other strict inquiry we make not; Oh but saith he, Look diligently to it; it's ill counsel to the Gardner to say, have a care to weed your Garden; but 'tis no matter, God looks not that you should be careful of your seed, so long as it be seed; nay, the Lord that forbids me to suffer weeds to grow, forbids my carelesseness in sowing what seeds I please.

It is the judgement of some Divines, That the first sin of Adam and his Wife, was in suffering the Serpent to enter into the Garden 〈◊〉〈◊〉 for▪ the ••uine of a Church may be the let ting in of some one ••ll member.

Objection 2. But they that are innocent, and say th•••• believe, are in the least degree of probability converted; and the best, we are but certain of their conversion in the highest degree of probability; and therefore may both orts be admitted?

Answer, No; Paul may feare with a godly jealousie some of the Cor••••hi∣an Church, 2 Cor. 12. 20, 21. and may know some to he childish, and carnal, and weak, yet children; yet he calls them all Saints, and dates not mince his speeches with such notions of probability; and Heb. 6. 9. We are perswaded better things of you; A moral certainty a•• man may have, and should have of all Church-members; a certainty of faith, conditional, though not absolute; as if it be thus as they say, and I cannot, ought not to say otherwise of them, 'tis well with them.

Objection 3. But the Primitive Church never received in any with such strict confessions, and large examinations; three thousand in a day were ad∣mitted.

Answer, I remember a godly Divine in answering an Objection of late repentance from the example of the Thief; having whipt it with many other Rods, at last lasheth it with this, it's an extraordinary case; and hence not to be brought in for an ordinary example; hence he speaks thus, When there∣fore the time comes that Christ shall come and be crucif••ed again, and thou one of the Thieves to be crucified with him, and it fall out that thou be the best of the two, then shalt thou be saved by Christ; that despi••••ng Christ now, puts off thy repentance till then; So I say here, there is somewhat imitable and ordinary in the Apostles example, in admi••ting three thousand in a day, but something unusual, and farre different from our condition now; and therefore this I would say when the time comes, that the Spirit is poured out on all flesh; and that time is known to be the Spring-tide, and large measure of the Spirit, when Ministers are so honoured as to convert many thousands at a Sermon; and so God and reason call for quickness; when Elders of Churches are as sharp-sigted as the Apostles; when the conversion of men also shall be most eminent, and that in such places where 'tis death, or half hanging, to profess the Lord Jesus, as that they shall be prickt at their hearts, gladly receive the Word, lay down their necks on the block, cast down all their estates at the Churches feet, out of love to Gods Ordinances; when men shall not have Christian education, the example and crowd of Christians from the teeth outwardly to press them to the door of the Church, as those times had not; then for my part, if three hundred thousand were converted, I should receive them as gladly and as manifestly as they receive Christ; but truly, there is such little takings now, that we have 〈◊〉〈◊〉 e∣nough to look upon our money, and the Hypocrisie of the world gives us good reason to stay and see; yet we grant Simon believes also; and if he doth deceive the Apostles eyes for a time, let him come in, and tell him of his gall of bitterness afterward; and if he be not o••stinate, but intreats Prayers, Charity hopes the best, and lets him stay in, Mat∣thew 3. 7.

Obj. 4. But you may in weeding out the Tares, pull up the Wheat, and keep out the godly in such strict searchings.

Answ. 1. 'Tis true; and the want of tenderness and love to them that be Christs Lambs and Babes, having much ignorance, and carnalness, out of zeal in some, not guided aright; and pride in others, despising those that are of meaher gifts than themselves; or because of some weaknesse; which if they were convinced of, would soon lament and amend; and to be so ri∣gorous toward them, will not be suffered by Jesus Christ, if continued in by Churches; Hence Churches must be Watchful against this: And then.

2. If they follow the light, are weak with them that are weak, and strong with them that be strong, and are all things to all men, and gain all to Christ; look as the receiving of ••ll members shall not be laid to their charge to h••rt them, so nor the excluding of some that are good. And this I'le add, The Lord may see in some good people that are about to joyn them∣selves to the Church, that which makes them fit to destroy a Church; not to build up a Church, as in case of some secret sin not sufficiently repented of, and some decay of the first love, Rev.2. 5. and the Lord by this means may recover them by Word or Rod under witness of the Church against them; and hence many say, If I had then come in, I should have been proud and vile.

Obj. 5. But there are many odd confessions by those that are recived, and ex∣travagant enlarged discourses of the jet time of their 〈◊〉〈◊〉, and their Re∣velations, and ill Application of Scripture which makes such long doings, end are wearisome and uncomely.

Answ. So I would say, There may be many weaknesses in an Ordinance, shall. I therefore despise or cast off an Ordinance? I could then cast away a••s; and my own life, and soul too, when I had done; No, lament them, and heale them. I confess it is not fit that so holy and solemn an Assembly as a Church is, should be held long with Relations of this odd thing and to∣ther, nor hear of Revelations and groundless joyes, nor gather together the heap, and heap up all the particular passages of their lives, wherein they have got any good; nor Scriptures and Sermons, but such as may be of special use unto the people of God, such things as tend to shew, Thus I was humbled, then thus I was called, then thus I have walked, though with ma∣ny weaknesses since, and such special providence of God •• have seen, tempta∣tions gone through, and thus the Lord hath delivered me, blessed be his Name, &c.

I have done; let all Gods people, Watchmen on Gods walls, still be watchful and careful; there be temptations enough to make men fill and pester Gods House with Swine; one hath his friend, and his affection leads him; another he is a man of estate, and his money is in the mouth of his Sack; another thinks there is one bad enough, but we shall do well enough with them; Oh take heed of these things! methinks a godly man should abhor the opinion, at least, if it was but for this reason; viz. it is so suitable First, To a proud man; shall I stoop to Churches, and give an account of my heart and course to them? I am as good as they. Secondly, To Apostates from Churches; who when they are gone, then they give way to these conceits, You are too strict, and are loth to confess their falls after∣ward. Thirdly, And Libertines, who cry out, Why shut you your Gates so close, that Swine and Sheep, Sheep and Goats, and all their Herds and Herdsmen come not in? No, the Lord will separate one day; do what you can there∣fore, you that are in Christs stead now.

Boast not of Church-priviledges only, I am a Church-member,* 1.205 and now all is well; say not, We have Abram to our Father; cry not the Temple of the Lord, and all the Christians in the Church think well of me; for Christ Jesus will make a separation one day (all is not Fish that comes to the Net) and then better never have known what Church fellowship means, and yet be all the wh••le a stranger to Christ; thou thinkest all have g••ven their approbation of thee; so in charity they may; but yet it may be some have had secret feares, and doleful thoughts of thy estate; and what have they done? Even as we do with those we cannot cast by any inferiour Courts, we put them over to be tried by the Highest Court of the Kingdome; and that is very dreadful, if their case be bad; so here, one thinks it a shame to live out, and hence for to serve his honour, sets himself up there; another wants Marriage, and that's the way to it; another thinks of his gaine in a Town, in Fields, or in shop, hence desires it; anothers conscience is only troubled for want of a Sacrament, hence would come in, and there they sit still; oh takeheed of this.

Hence see there is need of conversion in some Church-members;* 1.206 Did you ever see a Church-member converted? said one, as if then the bitter∣ness of death was past, when once in the Church; some should look about them herein; I'le only give this Rule, Be alway converting, and be alway converted; turn us again O Lord; When a man thinks, I was humbled and comforted, I'le not lay all by, and so live on old Scraps; Oh beware of that frame! not that a Christian should be alwayes pulling up foundations, and ever doubting; but to make sure, be alway converting, more humble, more sensible of sinne, more near to Christ Jesus; and then you that are sure, may be more sure; and you that are not, may be sure indeed.

Of thankfulness to all Gods people called to Christ,* 1.207 that he should make a separation between you and others; this is the wonder and Diamond of Gods Ring of love compassing all the Saints, in separating them from others. Mal. 1. 1, 2, 3. Was not Esau Iacobs brother? yet I loved one, and ha∣ted the other. Psal. 78. 67, 68. He c••ose not the Tribe of Ephraim, but Iudah; and there was Sion, and there David; so for the Lord to choose thee, and leave so many thousands in the World, is mercy; but to choose thee, and leave many of the Town where thou livest, that's more; that had some meanes, and were better in birth, place, and parts, than thee; but to choose thee from thy friends, two grinding in a Mill, and lying in a bed, one taken, tother left, is more; but of professors, and glorious ones too, whom thou dost highly esteem, to choose thee, and leave them; to open to thee, and shut the door against them, this is indeed wonderful! if thou art one of these, he hath made thee thankful for it; Oh this the mark and Crown of glory, and fruit of the Lords old love, for his opening of thy eyes, and changing thy heart, and giving thee rest and peace on his Son.

VERSE 13. Watch.

THat all the Churches of God are bound to be very watchful,* 1.208 by consider∣ing the Parable of these foolish Virgins.

Quest. 1. Against what shall they watch?

Answ. 1. Against security, and dead-heartedness.

2. Against sleightness and shallowness of the work of grace in them.

Quest. 2. For what should they watch?

Answ. For the blessed appearing, and glorious coming of Christ Jesus. at his first coming, 1 Pet. 1. 10, 11, 12. they searched after, and waited for his coming, and rejoyced to see that day; so should we now for his second.

Of exhortation to these Churches in N. E. Oh be watchful, First,* 1.209 Against security. Motives.

1. Because 'tis the last sin as you have heard, which surprizeth Saints; a Christian at first conversion, strives and gets mastery over many sins, but some are very hard, that he cannot overcome them; and because he cannot, hence like the Israelites, he is ready to think the worst is past, and I cannot be better; and hence lies secure, and makes truce with sin.

2. 'Tis a very dangerous sin; What temptation may not a man fall into, and be overcome with, when he is sleepy and secure? A strong man that is asleep, may not a childe, any weak enemy cut his Throat, or pick his Pock∣ers? it may be when awakened he may recover his losses, but it is sad for the present with him; so here.

3. It is a most bewitching sin; because nothing is so sweet as sleep, and the sweeter, the stronger, and the worse.

4. 'Tis the temptation of this place. 1. Because when Churches grow secure, then all begin to slumber; else one might awaken all. 2. Because here's peace; we have our ease, and our pillows, and feather-beds, and are out of the noise of persecution; and hence sleep, and watch not; are secure and dead-hearted, and pray not; our hearts dye, and prayers dye by this means.

3. Because of many sad wearisome Trials, and heavy loads; 'tis hard to live for some, and their bodies are weak, and cates, and distractions many, and griefs from servants rudeness, &c. exceeding; and debts come upon men; sorrow made the Disciples eyes heavy, Luke 22. 45. The poor loaden horse when sp••r-gall'd, and the Load heavy, and Legs weary, he will lie down in the high way, till rest and provender be given him.

5. Oh therefore blessed are ye if you endure temptation, and watch one hour in this place and time. I tell you the Lord will fet thee down, and serve thee, and give thee what thou callest for.

Secondly, Against sleightness, and an hoverly work; Motives.

1. Many looking after Christ, deceive themselves here; here is their wound; they have some taste of sins bitterness, and some taste of Christ, and some af∣fections; but the life of Christ they want; not that all must have the same measure; but consider of what hath been opened to you; Oh these colours, formes, and figures, and images, and pageants, and pictures, and names, and paints, and gildings, are the undoing of many.

2. Consider the example of David, who though a Prophet, yet desires, O that I might see the Lord in his house! Paul reached after more and more; as for his prize, he made work of it.

3. Christ is full, and hath enough Spirit; oh therefore seek for more! if you know this gift, and ask, he will give Rivers of waters; Young Christians, look to your selves as you wax old; what is become of your gold? why doth Copper appear now, in comparison of what it hath been (it may be) for∣merly?

Thirdly, For Christs coming; Motives.

1. This is the beginning of glory; Adam looked only for his happiness in an earthly Paradise, but you are heirs of an heavenly, Tit. 2. 13.

2. You have nothing else to look for; if only of the things of this world you might look for your portion here, it were another matter; but now when

called, justified, sanctified, sin warring against thee, and nothing but thy body and breath between thee and Christ; oh look after it.

3. Sorrows in the Country cry for it; we think within few years the Land will be out of heart, and want of cloaths, or not money to buy, or pay debts, and this and tother evil will ensue; so for particular persons, What shall I do hereafter? &c. True, but glory will pay for all at Christs coming.

4. All Saints ever looked for this long ago; the Corinthians, 1 Cor. 1. 7. and the Thessal••••ians, 1 Thes. 1. ult. and the Philippians, Phil. 3. 20, 21. grace teacheth men so to do, Tit. 2. 13. and promise of mercy is made to such on∣ly, Heb. 9. ult. and hence Rev. 22. the Church cryes o••t, Come Lord, come quickly; Oh wait for this time when he shall Redeem, comfort, glorifie, free from all snares and sins; if no hope in this life, of all men most miserable; some young ones think 'tis too soon; old men that are near do it; many have businesses, and cannot; cannot you carry it to the fields, and rejoyce in expectations of this, but must be alwayes cast down? &c. O teach it your Children; speak of it one Brother to another; some of you are poor and morning, oh be comforted, 'tis for your sake Christ will come, and refresh, and wipe away your tears.

Thus I have finished this Parable; there are divers and many Interpretati∣ons hereof given by some, but I speak what I believe; I differ in nothing but ever gave reason.

And verily if you regard not, the Lord shall bring all these things as Wit∣nesses against you another day; I believe it shall not be without some fruit; give him the glory that gives it.

FINIS.

Notes

• * 1.1

  Reason. 1.
• * 1.2

  Reason. 2.
• * 1.3

  Prov. 6. 9, 10.
• * 1.4

  Vse. 1.
• * 1.5

  Use 2.
• * 1.6

  Use 4.
• * 1.7

  Acts 11. 23.
• * 1.8

  1 Sam. 17. 16.
• * 1.9

  Christians are to give up ac∣counts one to another of their gains and losses.
• * 1.10

  Use 5.
• * 1.11

  Observati∣on 2.
• * 1.12

  Reason 1.
• * 1.13

  Reason 2.
• * 1.14

  Reason 3.
• * 1.15

  Use 2.
• * 1.16

  Observa∣tion 3.
• * 1.17

  Reason 1.
• * 1.18

  Reason 2.
• * 1.19

  Reason 3.
• * 1.20

  Use 1.
• * 1.21

  Use 2.
• * 1.22

  Use 3.
• * 1.23

  Use 4.
• * 1.24

  Use 5.
• * 1.25

  Judg. 16. 28.
• * 1.26

  Observa∣tion 4.
• * 1.27

  Vse 1.
• * 1.28

  Vse 2.
• * 1.29

  Use 3.
• * 1.30

  Observa∣tion 1.
• * 1.31

  Reason 1.
• * 1.32

  Reason 2.
• * 1.33

  Reason 3.
• * 1.34

  Use 1.
• * 1.35

  Vse 2.
• * 1.36

  Use 3.
• * 1.37

  Observa∣tion 2.
• * 1.38

  Reason 1.
• * 1.39

  Reason 2.
• * 1.40

  Reason 3.
• * 1.41

  Vse 1.
• * 1.42

  Observa∣tion 3.
• * 1.43

  Reason 1.
• * 1.44

  Reason 2.
• * 1.45

  Use 1.
• * 1.46

  Vse 2.
• * 1.47

  Observa∣tion 1.
• * 1.48

  Reason 1.
• * 1.49

  Reason 2.
• * 1.50

  Reason 3.
• * 1.51

  Vse 1.
• * 1.52

  Jer. 9. 20, 23.
• * 1.53

  Vse 2.
• * 1.54

  Observa∣tion 2.
• * 1.55

  Jer. 33. 9.
• * 1.56

  Isa. 56. 5.
• * 1.57

  Use 1.
• * 1.58

  Tit. 2. 10.
• * 1.59

  Vse 2.
• * 1.60

  Use 3.
• * 1.61

  Dan. 7.
• * 1.62

  Dan. 12. 2.
• * 1.63

  Exod. 9. 71.
• * 1.64

  Use 4.
• * 1.65

  Use 5.
• * 1.66

  Vse 6.
• * 1.67

  Observa∣tion 1.
• * 1.68

  Use 1.
• * 1.69

  Use 3.
• * 1.70

  Use 3.
• * 1.71

  Observa∣tion 2.
• * 1.72

  Use 1.
• * 1.73

  Jer. 9. 41.
• * 1.74

  Vse 2.
• * 1.75

  Vse 3.
• * 1.76

  Use 4.
• * 1.77

  Observa∣tion 3.
• * 1.78

  Use 1.
• * 1.79

  Vse 2.
• * 1.80

  Vse 3.
• * 1.81

  Gal. 5. 1.
• * 1.82

  Observa∣tion 4.
• * 1.83

  Numb. 14. 9.
• * 1.84

  Use 1.
• * 1.85

  Vse 2.
• * 1.86

  Joh. 16. 22.
• * 1.87

  Observa∣tion 1.
• * 1.88

  Observa∣tion 2.
• * 1.89

  Reason 1.
• * 1.90

  Reason 2.
• * 1.91

  Reason 3.
• * 1.92

  2 Cor. 4. 6.
• * 1.93

  Use 1.
• * 1.94

  Vse 2.
• * 1.95

  Use 3.
• * 1.96

  1 Joh. 1. 3.
• * 1.97

  Observa∣tion 3.
• * 1.98

  Reason 1.
• * 1.99

  Reason 2.
• * 1.100

  Reason 3.
• * 1.101

  Reason 1.
• * 1.102

  Reason 2.
• * 1.103

  Reason 3.
• * 1.104

  Use.
• * 1.105

  Vse 2.
• * 1.106

  Use 3.
• * 1.107

  Use 4.
• * 1.108

  Observa∣tion 2.
• * 1.109

  Isa. 65. 8.
• * 1.110

  Use 1.
• * 1.111

  Vse. 2.
• * 1.112

  Use 3.
• * 1.113

  Use 4.
• * 1.114

  Observa∣tion▪ 2.
• * 1.115

  Use 1.
• * 1.116

  Jer. 45. 5.
• * 1.117

  Use 2.
• * 1.118

  Vse 3.
• * 1.119

  Use 4.
• * 1.120

  1 Sam. 1. 8.
• * 1.121

  Vse 5.
• * 1.122

  Isa. 35. 1.
• * 1.123

  Observation.
• * 1.124

  Use
• * 1.125

  Observ. 2.
• * 1.126

  Use 1.
• * 1.127

  Use 2.
• * 1.128

  Reas. 1.
• * 1.129

  Reas. 2.
• * 1.130

  Reas. 3.
• * 1.131

  Use 1.
• * 1.132

  Use 2.
• * 1.133

  Use 3.
• * 1.134

  Use 5.
• * 1.135

  Observ. 2.
• * 1.136

  Motive 1.
• * 1.137

  Motive 2.
• * 1.138

  Motive 3.
• * 1.139

  Meanes 1.
• * 1.140

  Meanes 2.
• * 1.141

  Meanes 3.
• * 1.142

  Meanes 4.
• * 1.143

  Motive 1.
• * 1.144

  Motive 2.
• * 1.145

  Motive 3.
• * 1.146

  Motive 4.
• * 1.147

  Meanes 1.
• * 1.148

  Meanes 2.
• * 1.149

  Observ. 1.
• * 1.150

  Reason 1.
• * 1.151

  Reason 2.
• * 1.152

  Reas. 3.
• * 1.153

  Reas. 4.
• * 1.154

  Vse 1.
• * 1.155

  Use 2.
• * 1.156

  Observ. 2.
• * 1.157

  Reason 1.
• * 1.158

  Reason 2.
• * 1.159

  Use 1.
• * 1.160

  Use 2.
• * 1.161

  Oserv. 1.
• * 1.162

  Reason 1.
• * 1.163

  Re••s. 2.
• * 1.164

  Reas. 3.
• * 1.165

  Reas. 4.
• * 1.166

  Reason 5.
• * 1.167

  Use 1.
• * 1.168

  Use 2.
• * 1.169

  Vs•• 3.
• * 1.170

  Observ. 2.
• * 1.171

  Reason 1.
• * 1.172

  Reason 2.
• * 1.173

  Reas. 1.
• * 1.174

  Vse 1.
• * 1.175

  Use 2.
• * 1.176

  Use 3.
• * 1.177

  〈◊〉〈◊〉
• * 1.178

  〈◊〉〈◊〉
• * 1.179

  Use 4.
• * 1.180

  Observ. 3.
• * 1.181

  Considerat. 1.
• * 1.182

  2. Considerat.
• * 1.183

  3. Considerat.
• * 1.184

  Considerat. 4.
• * 1.185

  Considerat. 5.
• * 1.186

  Use 1.
• * 1.187

  Use 2.
• * 1.188

  Vse 3.
• * 1.189

  Observ. 4.
• * 1.190

  Reason 1.
• * 1.191

  Reas. 2.
• * 1.192

  Vse 1.
• * 1.193

  Use 2.
• * 1.194

  Use 3.
• * 1.195

  Use 4.
• * 1.196

  Vse 5.
• * 1.197

  Meanes 1.
• * 1.198

  Meanes 2.
• * 1.199

  Mean••s 3.
• * 1.200

  Use 6.
• * 1.201

  Observ. 5.
• * 1.202

  Use 1.
• * 1.203

  Vse 2.
• * 1.204

  Use 3.
• * 1.205

  Vse 4.
• * 1.206

  Vse 5.
• * 1.207

  Vse 6.
• * 1.208

  Observation.
• * 1.209

  Vse.