Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.

Verse 8.

And the foolish said unto the wise, give us of your Oyl, for our Lamps are gone out.

IN this Verse we have another part of the Parable, wherein we have, upon the awakening of the conscience of these hypo∣crites and formal professors, and the discovery of their conditi∣on, their request to the godly, their Application of themselves to them, and the reason of that request. The request, Give us of your oyl; the reason of it, for our Lamps are gone out. The reason be∣ing first in order of nature, as the cause of the other, the root from whence the request doth spring, we will begin to speak a little to that.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They are extinct, or they are going out, and yet we have not a supply to keep them alive, they are gone; and for their own part, they had no oyl in their vessel to do it with; the Note from this Clause is,

An hypocrites profession will not carry him through all Conditi∣ons. * 1.1

These foolish Virgins made a shift to satisfie themselves, and

blind the world with their Lamps which they carryed, and went as far with them a great while as the wise did, but the end is that which differenceth persons conditions; as the Holy-Ghost speaks by the Psalmist, Mark the perfect man, behold the upright, the end of that man is peace; he doth not say, mark the perfect man; for in his life time he hath such a distinguishing Character; his life is peace, and the other is trouble: No, but the end, whatever his life hath been before, his end is peace.

This is a clear case, his profession will not carry him through all conditions, and that for these two reasons. One of them will be sure to meet with them all; for either, 1. Their profession fails them before the day of death, and so carries them not through; or else, 2. At death.

First then, ordinarily; I think it is a truth, that a formality, or pro∣fession of Christianity, if there be no more, doth fail a man, and is discovered to others and to himself, so that though he hath rest∣ed upon it, and made it his hope heretofore, yet now it fails him: Here you see it is the very case, when the cry came to prepare them, to awake them, that they might fit themselves for his ap∣pearing; which is infinite mercy that he did not rather surprise them while they were in this sleep and security: Now I say, be∣fore the Bridegroom himself came actually to fetch them that were ready, it is discovered to themselves, and they see they are hypocrites. And it is discovered to others that their Lamps are gone out, they are themselves made the Publishers of their own shame therein. You know Judas was discovered, unmasked be∣fore his death, and laid open to be what he was indeed; a thief, a wretch, a traytor. And so those many Disciples that followed Jesus Christ, he knowing their hearts not to be right, delivered such a trying word as gave them offence, and they went backward, and * 1.2 walked with him no more.

And the Reason of this is very plain, Because they have not a spring within to feed their profession. As far as the spring they have, or the wet, or mire, they move by little; as far as that will carry them they will go, but then not a step further. A beast, and a servant, or a child follow a man; the one followeth him for a bottle of hay, so soon as he laies that down before him, he go∣eth no further after him; but the son followeth him home, and will not be shut out by any means. As haply now, while Religi∣on

thrives, he will be on the Sun-side of the hedge, where it is warmest, he is a Summer-bird; suppose now a time of tribulati∣on * 1.3 come for the word sake, will he abide? No, he withers as the sandy ground, in the 13. Matth. Will he delight himself in the Al∣mighty, and alway call upon God? No, their profession are like * 1.4 Jobs friends, deceive him in the day of trouble; as a brook, and as the stream of a brook they pass away, like a loud flood, make a great shew, run very fiercely, carry all before it for a time, but it is presently dryed up, because it hath no spring to feed it; as some note, that in Peru there is a diurnal-River, which runs in the day with a great stream, but in the night the channel is dry, be∣cause in the day the Sun melteth down the Snow upon the Moun∣tains, and that maketh a great stream, but in the night it ceaseth. In grace now it is otherwise, there is a principle within, there is the Spirit of grace dwelling in the hearts of Believers, and this supplyeth them continually; there is a new nature, and that is a thing durable. But,

Secondly, If it fail not before death, as here it doth, yet some passions being longer then some, Joas•• held out long, yet he was discovered before death; but suppose they continue longer, yet * 1.5 usually they will not carry them through death; men may make a shift to live by a form, but they cannot dye by a form: indeed affliction opens many mens eyes to see that they were but rot∣ten; counterfeit gold will not endure the fire, or not the seventh fire at least, fire is of a searching nature, and yet notwithstand∣ing some they pass this tryal, and are not discovered until death, and then it fails them. If Balaam dye his own death, and not the death of the righteous, what a miserable creature will he be? * 1.6 And death doth open many mens eyes: O what labouring is there then many times to be spared a little, that they may recover strength before we go hence and be no more seen. All the life * 1.7 time they thought all was well, but now they find they are deceived, their Lamps are gone out. O brethren, the valley of the shadow of death is full of such damps, as every Lamp will not endure, every profession will not abide, but it overcometh them. But haply they may go down quietly, and go away with confidence in their conscience; a strange confidence have many poor blinded hypocrites, whose consciences are sear∣ed, Yet,

Thirdly, Be sure brethren, It will not carry them through the Judgement; after the death the Judgement; we may make a shift to pass through this world, and haply delude our selves, and think all is well; and through death, and yet never dream of our misery; but if we be hypocrites, be sure that a form will not endure to appear in Judgement, before the ever lasting burn∣ings, the consuming fire. There the Lord will examine mens hands, what ever their professions have been, and their hearts; as it is said of Tiberius, when he examined a fellow that pretended to the Crown, he was so confident and cunning, he could not trap him in his words; at last he examined his hands, and finding them hard with labour, he found him to be but a servile mechanick fel∣low; he was then so startled, saith Mr. Caryl, that he had no more to say. So the Lord will examine mens works then, and the principles of their works from which they acted, and they shall be forced to confess they are hypocrites, and their mouthes shall he everlastingly stopt, depart from me ye workers of iniquity; you tell me ye have preached in my name, or prophe∣sied, &c. let me see your hands, you are workers of iniquity.

For the Application then, What a terrible word to all formal professors, who have only a Lamp, a form of godliness, but deny the power of it in heart and in their conversations. Let all such, if any such be here present, know,

First, Your profession will fail you sooner or later. You think when you have done so many duties, you have acquired such gifts, and such supposed graces of the spirit, and 〈…〉〈…〉w all is well, these are enough to lift you up to heaven, a Tower, a Ladder that will reach to heaven. But alas, it is not so, it is but a Castle build∣ed * 1.8 in the air, they are lying words you trust in, who cry, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. You are his people, and have his Ordinances; a * 1.9 fine web a spider weaves, takes great pains, spins it out of her bowels; but alas, it never cometh to any thing, it will not make a garment to cover their nakedness from the Lord Jesus. Hypo∣crites rest in a formality, and some observances of the Law, as if it were their hope that should secure them from all storms and in∣juries whatsoever, but alas it will not, these things will fail.

Secondly, Is it not worthy observation also, that an hypocrite, if he go to decay in this life, his hypocrisie be discovered, he decaies

quickly, suddenly, more suddenly then another man ordinarily; therefore he is compared to a Bull-rush, that withers before any other plant when they are once blasted & cursed; as God doth curs * 1.10 them many times, alas the next day they are gone and withered; as the tree that was dryed up by the root, which the Disciples won∣dered at; a sad thing to-have leaves without fruit, a form without * 1.11 power; the withering curse doth light upon them soonest, sooner then prophane persons, and how quickly are they withered? they are like the grass upon the house top, that withereth before it groweth up.

Thirdly, It will be sure to sail a man when he hath most need of it; as in the hour of temptation, the hour of affliction, the hour of death, and the hour of judgement; in all these usually it fails as a man, standing him in no stead••; as the brooks run in the winter when there is no need of them, but in Summer when the tra∣veller is ready to perish for thirst, then are they dryed up, in that place of Job: Like the Apples of Sodom; if a man come to touch them, would be refreshed by them, they turn to dust: * 1.12 poor creatures think they have faith until an hour of temptation or affliction; when they should act it, then they have none: So they think they have love and bowels, but when an opportunity is offered, and they have most need of them, then they fail; like the house there in Matth. 7. It was builded as fair to see to as ano∣ther, as the wise mans house, and served him while it shone up∣on his Tabernacle, but when once the storms arose, the winds came, and the waves beat against it, alas it fell, and great was the * 1.13 fall thereof.

Fourthly, that which will set an edge upon all the former, is the sad disappointment of the hypocrite or formalist in all this, for his hope is cut off like a spiders web; there are two Pillars he leans upon, as Sampson upon the Pillars in the house; the Jachin and Boaz: What are they, but the good things of this world, and life eternal; and alas, both fail him. For the good things of this life, they many times leave him; the mire and the water which made the Bull-rush to grow, they are dryed up, & what is become of his hope then? he leans, laies hold on his house, and is loath to▪ let it go; but let him hold it as fast as he can, yet down it * 1.14 must go, when the Lord cometh to manifest his displeasure against him.

Secondly, For things eternal, those he expecteth, and is as high, until he be discovered to himself, in his expectation of hea∣ven * 1.15 as any other; but alas, he is but in a golden dream all this while, as an hungry man dreameth he eateth, &c. but it is no∣thing * 1.16 but a fancy, when he awakes he is never the fuller, but ra∣ther vexed so much the more, being disappointed; for a man to have his hope cut off, is the greatest cut in the world, nothing breaks the creatures heart more then this. O how great hope may a Minister be raised to, being an instrument in the hand of God to save others, that he also shall be saved; they themselves have means to castout the Devil, and shall they go to the Devil? It is indeed the very emphasis of damnation to be cast down from * 1.17 such a height of hope, to be so near to heaven in their hopes, and yet miscarry.

O, how should this make us afraid of hypocrisie and formality, which is ready to creep upon us? how bitter a thing is it in the end to hypocrites, yea to the people of God in their way, when God opens their eyes to behold it in its colours? therefore let us be exhorted every one of us to take heed of it, lest it be found in such prevalency among us, as to denominate us hypocrites: be∣lieve it brethren, If we be hypocrites, our duties will not com∣mend us to God, be they never so many, never so plausible, be∣cause our hearts are not changed, which is a notable sign of an hypocrite; he doth much duty, but never reacheth to a better heart, is not changed from glory to glory; but he pray∣eth and sinneth, and weepeth and sinneth, getteth no strength against corruption.

Again, an hypocrite, he will rest and lean to his duties, he leans to his house, which is of his own building. Now truly Bre∣thren, true grace where it is, if we should lean to it instead of Christ, it would not stand, much less a counterfeit; the believer he rests upon God alone, his presence in the Valley of the shadow * 1.18 of death, not upon his house, upon the web of his own weaving, but would be found in Christ.

And lastly, how much comfort is here to a poor child of God, though it may be he flourish not so, and have not such a glorious shew and formality, such a compleat form of godliness as ano∣ther, yea his own conscience beareth him witness before the Lord, that his heart is right before him, and he hath a power of grace

upon his heart, to subdue that to the Lord. Surely brethren, it is much rather to be chose; a little spring, then a great swelling torrent, for there is a living principle, it will continue and hold out, it will not dry up in the day of drought and disappoint our hopes, but as great Rivers in their heads are small streams many times, so here it will increase and grow from one degree to ano∣ther, to a place of broad Rivers, until it empty it self into that fulness, and so of glory to all eternity: Look to the truth of it Brethren, if there be oyl in the vessels; you see the wise Virgins, though they had their Lamps to trim, yet they were not gone out; but so much shall serve for this Doctrine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Having considered already, that a form of godliness without the power will not carry the hypocrite through all condi∣tions, it will fail him sooner or later; I am now to consider of their reflection upon this failing of their Lamps, They were out, and they saw that they were out; and thence it is that they go a begging for oyl; the note I will raise from hence shall be as comprehensive as may be, we will hasten; It is this,

Though an hypocrite may long be hiding himself, yet at last, when * 1.19 it is too late, he shall be discovered to himself; this is the very case of the foolish Virgins in this place. There will be two or three things considerable if we take the Observation asunder. As first; That an hypocrite may long lie hid from himself. 2. That at last he shall be discovered to himself. 3. That ordinarily this is when it is too late.

For the first, That they may long lie hid from themselves; this is plain from the Parable, for how long did the foolish Virgins walk with the wise, and thought their penny as good silver as theirs all this while? but they were asleep; they had good thoughts of * 1.20 their condition, else they would have had little lift to sleep; the wise Virgins would hardly have slept if they had not had some assurance, their mountain had not been made strong by the favour of God; and the foolish, as foolish as they are, would hardly have slept, if they had not had a good opinion of their conditions: If their consciences had been awaked, and their worm gnawing; could they have slept if they had seen their danger, now to have their portions with hypocrites, being such themselves? In that

place formerly mentioned, you have seen, the hypocrite hath a hope until it be cut off, and his confidence is great, he leans up∣on * 1.21 his house; as the foolish builder in the Gospel, he thought his house a good security against all storms whatsoever. And so doth many a poor Formalist think his form of godliness, the green gourd shaddow enough from the everlasting burnings. Did Ju∣das * 1.22 suspect himself? he was not so jealous of himself, as it should appear by the story, as the rest of the Disciples were, but was last in the enquiry. And it is likely enough, Jehu when he pro∣claimed his zeal for God, spake as he thought, poor man; what was * 1.23 under those broad leaves of that profession, yet appeared not. As Hazael, Is thy servant a dog? It may be if one had told Jehu how afterward he would play the wretch and the carnal Polititi∣an, and build the things he now destroyed, or do Gods work to the halves, no farther then his own interest led him, he would have thought as strange as Hazael did.

Now the grounds of this may be such as these, in a word or two.

1. The depth of our own hearts; hypocrisie, of all other works of darkness, hateth the light, and therefore if there be any more deep and remote corner of the heart then another, there it lurks. * 1.24 O saith the Holy-Ghost, the heart of man is deceitful above all * 1.25 things, and desperately wicked, who can know it? the most sharp and strong sight, the most eagle-eyed creature in the world can∣not find it out to the bottom: indeed Brethren, there is darkness and depth enough in every one of our hearts to deceive all the world; the most piercing discerning spirits are blinded and de∣luded▪ as Juglers, they say, can cast mists, and make a man believe strange things, when it is nothing so; but that is not so much, but the depth of the cunning of the heart is such, that they can deceive themselves. It is great cunning to deceive others, but if that cunning be yet out-witted, and be deceived by it self, this is more. Yea, I will say it Brethren; with a holy re∣verence, that if any thing in the world could lie hid from God himself, it would be the cunning heart of a sinner: If there be more difficulty, or could be, in Gods discerning one thing then another, here it would be, and therefore his knowledge of the heart, is set forth by a searching of it; indeed he knoweth all things, but after the manner of men he speaks; if

men cannot easily find a thing, it lies hid in the darkness, in some corner; then they must search, as searching for the lost groat; or else if they would find out any thing to perfection, then they search: So here it noteth the perfection of Gods knowledge of the heart, and withall the difficulty of the finding out the heart, though not to himself; yet after the manner of men, if any thing were difficult to God, this would be. If any man seem to be religious, and bridleth not his tongue, his Religion is in * 1.26 vain, he deceiveth his own heart; he is a cunning Jugler indeed, that can juggle himself into a belief of his own juglings, &c.

2. From the subtilty of Satan: All his care is to keep a poor soul in ignorance of its condition; and how doth he be〈…〉〈…〉ir him∣self he knoweth, if once the disease be discovered, it is in a way to be healed, and therefore it is said of sinners altogether in dark∣ness, that they are under the power of Satan; to turn them from * 1.27 darkness to light, and from the power of Satan to God; while they are under darkness, they are under the power of Satan, he can lead them whither he pleaseth, for they know not whether they go, as the wise man speaks. And that is the reason surely, that Antichrist, that first-born of the Devil, by might and main keepeth his Proselytes in the dark, takes away the Key of know∣ledge from them; he knoweth if once the light should break in upon them, it is very great hazard but they would break out from him, from that bondage and slaverie that they are in to him; therefore Satan will be exceeding industrious, and how will he fill a poor creatures heart with false reasonings concerning his Con∣dition? O if there be any stirring or conviction at any time, how doth he labour to lick them whole again, to make up the breach the Word hath made in their consciences, himself will turn Preacher and pretend to the tongue of the Learned to speak a word in due season, and put on the garb of an Angel of light, and preach peace, peace; O he is a cunning dauber, specially ha∣ving our hearts on his side, and therefore as ready to be beguiled, as he is to deceive us.

3. From the similitude of a form of godliness, to the godliness it self. It is true, life cannot be pictured, but yet a man may be drawn so to the life, as by a dim sight, or by the help of a mist cast before the eyes, and wires whereby such poppets may move,

we can scarce discern it from a man. Similitude is the mother of mistakes, therefore the Romans made their Ancilia so like to that which they say fell from heaven, that if any might steal it he might seem to one to be mistaken: how like brethren is gilded brass to gold? how like may a Bristoll-stone be to a pearl? how like to a Saint was Judas? the Devil is Gods Ap••, and he will imitate his work. And therefore for sincerity it self he hath a•• counterfeit; which looks as like it as can be. As when men shall seem most self-denying for Christ, or forgo all, and give away all they have to the poor, as if they would become mendicants indeed, this is very much, and yet they might do this, give all to the poor, and give their body to be * 1.28 burned, and yet not have love to Jesus Christ; can there possibly be more love shewn then in this? and yet you see there may be counterfeits in that also. This is the third Argument.

And they do from hence deceive themselves. Such as will run * 1.29 from Sermon to Sermon, and with much seeming delight hear the word of God, are affected, moved; but they do it not, de∣ceiving themselves with a paralogism, a false reasoning, for they are ready to conclude, O surel should not have such a desire to be up early and seeking after Christ, as they think, though indeed they seek him not, nor his face, but somewhat else in the Word; they should not delight in approaching to God, as you have heard, if there were not theroot of the matter in us; but they look not at the doing of the Word, the main thing, and therefore * 1.30 they delude themselves with this self-reasoning. So the fool build∣ing his house upon the sand from the foundation upward, they are as like one another as can be, and as likely to stand out a storm, and therefore they reason from hence, surely they shall hold out; if the wise mans hope will shelter him, theirs will shelter them. But alas, here is a paralogism, they look not at the different foun∣dations, the one upon the rock, the other upon the sands; the one receiving Jesus Christ, but as Jesus it may be; the other as Jesus and Lord: the event sheweth, that a deceived heart was their undoing.

Fourthly, Because alas, the hypocrite usually is not much in searching of himself. Surely, if Gods knowledge of the heart be set forth to us as a searching of it, it will imply so much; we should search our hearts, else we shall never know them, for he

speaks after the manner of men, with a special respect to the heart-knowledge; there they search as men do for hid treasures, for what they would find, and lyeth secret. A cunning cheat looks like an honest man, until he be searched into, and throughly 〈…〉〈…〉ed, a slight examination will not find him out; and so truly will ma∣ny a rotten heart go for an honest and good heart, until there be a search: Hypocrites are like Sepulchres, which appear not; they are fair and beautiful, being painted without, but it appears not * 1.31 what they are within; if you would see what a Sepulchre is indeed, you must break it up, and down into it with a Candle, & search it out; there you shall find loathsom rottenness, & dead mens bones. Now I say, an hypoerite oridinarily is not diligent in this work, and therefore his heart deceiveth himself, and this ariseth from se∣veral grounds. Haply, 1. He is too sloathful, he is not one of the diligent laborious Christians that will take pains in this work. If an overly view of mens hearts would do, every one would search, but to rifle every corner of their hearts, and when the heart turns the back tergiversatur, is loath to answer to the Que∣ries which are put to it, but flings an hundred waies up and down, and no hold of it at all; now in such a case he is a diligent Christi∣an indeed that will not be bastled, but will urge it home upon the heart, and will have an answer better or worse; and thus from time to time an hypocrite will hardly take pains in this great work; and therefore no marvel if his heart deceive him, and he be hid form himself. 2. Haply, he is confident of himself, as in the place of Job; and who almost are men of more flourishing hopes then the hypocrites? were there any deadly doubt of their * 1.32 condition, then the Pharisees; and yet were there any more rotten then they were? they thought if there were any men should go to heaven, they were the men; men of such knowledge as they were, and such duties and strict lives as they were, was it possible they should miscarry; and you see how bold they are to plead it at the last day, as in that 7. of Matth. Now that which a man thinketh he hath already, or thinketh he is sure of, he will not trouble himself to enquire after it, it is but needless labour: If a man be sure, as he thinketh, he hath his groat, he will not light a Candle and seek it. 3. Because haply they have some∣times some of them misgivings of heart; sometimes hypocrites may, and therefore they may be loath to come to search, they

suspect themselves, some do, and yet not so strongly, but that they have a false hope to ballance their fear, and to prevail. A Bankrupt, he that suspects it, hath no mind to cast up his accounts, he had rather do any thing; they may, I say, some of them lave such misgivings, which though they be not so clear as to amount to a knowledge condition, and to put them on to a recovery out of it; yet they may be enough to make them loath to search. A man is loath to search his coyn, he suspects he shall find many bad pieces there, and haply thereby prove himself but a beggar; finding all brass instead of gold. A man is loath to take up the grave-stone, he may suspect what he shall find within, which he is not very willing to see it may be, nor to endure the stench of it, and there∣fore pleaseth himself with the paint and outward beauty of it, and therefore no marvel if it be hid from his eyes.

Fifthly, It is a righteous hand of God upon hypocrites, they are even paid in their own coyn; that since they have deceived others with fair shews and pretences, and endeavoured, as I may say, to deceive the Lord himself, that they should deceive their own souls, and should be hid from themselves; that they may go on the more securely, until they see by woful experience, that they are tumbled into the pit. And surely this was one of the things which were hid from Jerusalems eyes, the things which belonged to her peace; the first, i•• not the chief thing, was the knowledge of her self, Luke 19. 42. is a choice place; of saving as well as moral knowledge; now they had neglected their time, implyed; the hy∣pocrites drew near God with their mouths, when their hearts were far from him, thinking to put off God with such Idol-wor∣ship, as if he had not been a God which searched the heart, and could find it out; therefore the Lord tels them; well, saith he, now the things which concern your peace are hid from your eyes, and this is one of them among the rest, the knowledge of Christ, the remedy is the other main thing. O it is a fearful hand of God brethren, when he giveth them up to blindness of mind, so that they shall discern nothing which concerneth them, and so not know their own conditions: if the Lord hide, who can find? as if he search, who can be concealed? But so much for this first thing.

Secondly, At last he shall be discovered to himself: He shall see himself to be but an hypocrite, this is many times so. I mean not only in hell, mens eyes shall be opened, but at death, or before

death many times the hypocrites eyes are opened to see himself what he is. It is true, sometimes he may go down in peace to the grave, such a peace as Satan, and an hard heart and seared con∣science gives; but yet you see here in this Parable, that before the coming of the Bridegroom, they saw their Lamps were gone out, and that they wanted oyl, the great work, the grace in the heart, which before they cared not for. I will not press it too far, and say, that because all the foolish Virgins here see that their Lamps were gone out, therefore all hypocrites and formal professors be∣fore their death, are discovered to themselves as well as to others, that they are but hypocrites, but it is so many times, and ordina∣rily; surely else I know not what can be the meaning of this part of the Parable; was it not so with Judas? was it not discovered to him when he was detected, and his conscience so wounded that he could not but go and proclaim himself a wretch, a traytor to his Master before all the Court? if he were so blinded before, by lust, by covetousness, as not to see what he did, yet now his eyes were opened, he saw what his condition was; and the terrour of it was such, that he went and hanged himself.

But how and when doth the Lord discover hypocrites to them∣selves? Why truly brethren, haply in the hour of affliction, then the Alchymie gold being not able to endure the seventh fire, dis∣covers it self what it is; so the hypocrite, will he pray alway? Or in the general, by any other means whereby the Lord blasts their profession, and maketh it wither, then they come to see it was but a gourd, under whose shadow they delighted themselves; so you see God doth blast their profession. Here it was not until their Lamps were gone out that they saw it, that they wanted oyl; while they could sparkle & walk in the light of their own sparks, & think all is well with them; while they can maintain their profession, and keep up duties, &c. haply, they see not the hypocrisie lies hid under those broad leaves, but when they wither, & they become as trees twice dead, then haply they come to see it. Not that alway those whose professions wither, do see thēselvs to be hypocrites neither, for they may turn down right prophane, as many poor creatures have done, and returned with the swine washed, to the wallowing in * 1.33 the mir••, and grow past feeling, the conscience much seared and * 1.34 hardened; but yet many times this is a means whereby God doth discover hypocrites to themselves; sometimes they have had

somewhat of a presence of God, and now they have none, now their leaf fals; now as Saul, they have no answer from God, * 1.35 neither by Vision nor Prophet, and now they see the woful case * 1.36 they are in; now they are pluckt, as I may say, of their plumes, their nakedness appears. Not that a child of God may not want his presence, and a great while too, but there is then a sickness of love for him, a mourning after him ordinarily, or a sad complaint that they cannot mourn after him; but an hypocrite, he findeth a want of the former presence, and his heart is little or nothing troubled for it, he is contented to let it go.

Secondly, It may be sometimes without any such affliction; yet the Lord may discover to an hypocrite that he is no better, that he is rotten at the heart; though the guilt wear not away, yet he can shew the soul that it is but Alchymie; though the paint of the Sepulchre continue, and be not washed away, he can shew a man that he is an Hypocrite; not but that a Child of God may think himself an Hypocrite, sometimes under temptation, but he is not so; but when God revealeth it to the soul, he setteth it on with an evidence indeed that it is so.

But why doth the Lord then discover Hypocrites before the day of the discovery of all things? why truly it is,

First, That they might have a taste of that bitter Cup which they are to drink the dregs of to all eternity; the Hypocrites Cup, if any be more deep then other, this is it; and if any more deadly dregs in it, this is it. Now God will kindle a beginning of hell in their consciences, that as the Saints have some fore-tas••s of hea∣ven, and the joyes to be revealed, to sweeten their Cup of af∣fliction, so Hypocrites might have some of the gall and worm-wood, to imbitter all their delights in this world. What com∣fort * 1.37 had Judas of his thirty pieces of silver, when God opened his conscience, and let him see his condition? what an hypocritical, dissembling wretch he had been, to betray the Lord of life and glo∣ry with a kiss, a sign of love, and a bloody traiterous heart; to sell his Saviour, whom he had followed so long, and acted by com∣mission from him so long, and his Master that had never done him hurt, but good, to sell him, the Lord of life and glory, for thirty pieces of Silver? O this could not but gall, and cut him to the heart! the Devil helped him to a booty indeed, but God added this sorrow with it. Indeed of all sins, God hath not re∣vealed

himself so terribly against any in Scripture as this; and therefore when the soul cometh to see it, that hath any know∣ledge of the terrors of the Lord displayed against it, he must needs be for the present in a hell above ground; this shall they have of my hand, saith the Lord, they shall lie down in sorrow; Yea, and sometimes he anticipates their death, and they live in sor∣row, and wo, and misery; God doth (as I may say) set a mark upon them, as upon Cain.

Secondly, That they might be warnings to others for ever, to take heed of Hypocrisie; for when men that regard the work of the Lord, and consider the operation of his hand, shall behold a Judas hanged up in Gibbets, being made a Magor Missabeb to himself; doth it not preach aloud this Caution, to take heed, and beware of hypocrisie? these things, saith the Apostle, were * 1.38 written for our ensamples, that we might not do as they did; so are these things acted for our ensamples, that we might take heed; or, if they have not such terrors, but their professions are blasted only, and wither, and they prove fearful creatures, their latter end worse then their beginning; is not this a warning written in Capital Letters, that he that runs may read? O take heed of rottenness at the root, for all our fruit will give * 1.39 up as the dust, as the Apples of Sodom, we shall wither and come to nothing, and go out like a snuff, as well as them, if we be not sound at the heart.

Thirdly, It may be a stumbling block to some others, who are ready to receive any prejudice against the ways of Christ, and therefore they shall have a block to stumble upon. O here you see what becometh of this preciseness and flourishing profession of Religion, it is all but rotteness at the root, it is better to take on fair and softly; a soft pace in religion, saith the Moralist, or civil, honest Man; as good continue in a meer wallowing, as being washed, to enter into it again; yea better, saith the profane man, and therefore he satisfieth himself in his carnal state, which is wosul; for suppose some professors wither, yet do all? Some, they keep their leaf, it shall never fail; some lose their verdour, but recover it again; and what if some wither? will you therefore offend against the generation of the upright? saying, they are all of the same stamp. God forbid. It is a sad thing, to consider how many poor hearts are hardened in sin upon this

very account, which addeth to the Hypocrites doom; but what if a discovered Hypocrite be so vile, the condition so dangerous? is not their own as dangerous? if thou be prophane, and a worker of iniquity, there is no more entrance into glory for a Dog or Swine, then for a Goat; no more for workers of iniquity, that professed∣ly commit iniquity, then for them who profess longer, do much in his name, and yet when all cometh to all, they are found but workers of iniquity, though secretly; but so much for the second. * 1.40

The third and last thing considerable in the Observation, is, That many times it is too late, when Hypocrites are discovered to * 1.41 themselves; this is plain in the Parable; for the foolish Virgins all the time of the getting oyl in their vessels, they complain not, not see their want of it, nor the going out of their Lamps, but only when it was too late; for before they could get it, the gates were shut.

We must not here understand it generally of all Hypocrites, as if none might be discovered to themselves, while there is hope, and so as to recover themselves; for then it would follow, they should none of them be pardoned; for the Lord Jesus is the Prince exalted to give repentance and remission of sins; Now if * 1.42 they never come to know themselves to be guilty of this great evil, even their hypocrisie, how should they repent of it? and if they repent not of it, how should it be pardoned? It is true indeed, there may be hypocrisie in a Child of God, which he may acknowledge only in the general among his secret sins, which he knoweth not of; but I think, where hypocrisie is so raigning a sin, as to denominate a man an Hypocrite, he must surely come to the knowledge of it, and acknowledge it before the Lord, or else how can he hope of pardon for it; now I say, there is pardon for all manner of sins, only that against the Holy Ghost excepted; and therefore sure, some Hypocrites God doth uncase▪ and unmask, and rip up, and shew them the abomina∣tions of their hearts, that they may mourn over them, and mourn after Jesus Christ, and loath themselves for it, and so be pardoned; therefore remember this, lest if God should come now, and open any painted sepulchre, any rotten-hearted Hy∣pocrite among us, when we see our wound, we should faint away; for though many times it is so, that God discovers it not to Hypocrites until it be too late, yet sometimes he doth, and the

sin in it self is pardonable; therefore there is hope concerning this thing in Israel.

But for the making good this assertion, consider, either they are discovered not until judgement, or else not until death, or else not until their day of grace ••e expired many times, though it be before death.

1. If they be not discovered to themselves until judgement, God never reproveth them of their hypocrisie, and sets it in order with all its circumstances, and aggravations, until the day of judgement, when the secrets of all hearts shall be displayed, and all the nasty corners of sinners souls, all the hidden things of darkness, then surely you will all acknowledge there is no remedy; it is past help; there remaineth nothing then, but a fearful look∣ing for of their doom; and some may go down in peace to the grave, (that is to say) not a peace of God, but of Satan; a se∣curity and stupidity of conscience, knowing nothing of their fearful condition, which others also which are not so much as Hypocrites, may do.

2. If it be not discovered until the day of death, or the time of deaths approach; then, though not alway, yet ordinarily, I be∣lieve it is too late, and that is not a time that ordinarily▪ God is found, or will be found; for indeed, if it were, then there would very few perish out of the visible Church; every man almost, ex∣cept a very desperate, ignorant, prophane wretch will have God, and Christ, and mercy in their mouths, and many liftings up of eyes and hands, though they do but dissemble, and flatter him with their mouths; as is proved by too ordinary experience; come to many a poor creature upon his death, and you would think him a Saint, a true penitent, and that if God would restore him, sure he would never return to his folly again; but alas, alas, experience proveth how quickly such men return to their vomit again, to their wallowing in the mire again, and lay out their strength, and time, and meats, and marrow, and money, and all upon their lusts, with as much eagerness, if not more then before, and prove very Devils incarnate; or at least; grow as listless and lazy in seeking God after their restoring as they were before, though in the time of visitation, then they would seek him early, and nothing but seek him▪

3. He may discover Hypocrites to themselves before death

likely, and yet many times the time is past; for the understanding of which, brethren, we must know that every Professor, and all professing people, who have the means of Grace, the Sun of righteousness rising upon them in his Ordinances, whether he arise upon them in their hearts, or no, this maketh a day of grace; * 1.43 Jerusalem had her day, as you have it in that of Luke. Now this day may be conceived to be either revealed, so as that we may judge of it according to Scripture, or else secret, which God hath reserved to himself. The revealed is usually bounded by the time of a mans life, or the continuance of the means of Grace to a people at least: all that while according to our estimation, Gods patience waiteth upon men, upon formal Professors, to see, * 1.44 if they will repent, and amend. Or else 2. There is a secret day which God hath kept in his own power, (that is to say) he resolveth with himself; however, it may be the means of Grace may continue longer to a people, yet if they stand it out such a time, so long, he will never make them available to their souls. So the Jews in that their day, O that thou hadst known, saith our Sa∣viour, in this thy day, but now they are hid; mind you, now they were hid, they should never have a sight of them; though they might have the means of Grace, the Gospel preached to them yet longer, as they had, yet the things which belonged to their peace, were hid from their eyes. And so it may be with an Hypocrite, for ought I know, the Lord may open an Hypocrites eyes, convince him that he is an Hypocrite, and yet the time be past of his re∣covery. So the foolish Virgins, you see their Lamps went out in obscure darkness irrecoverably, though there seemeth by the Parable, to have been a further time before the judgement, a time wherein they did use some impertinent and improper en∣deavours for their restoring; they went to the wise Virgins, and them that sold, of which afterward; not to Jesus Christ that was hid from their eyes, or else if they did, it was to no pur∣pose; you see they missed their aim, and then brethren, one of these two things will be the effect of it. Either,

First, The heart will sink and die within them through some despair; either when God hath opened this wound in their Consciences, they will die of it; their life, and souls will go out at the wound, as you see in Judas's case; he could not so much as look to Jesus Christ, that he might be saved; but his heart was sunk within

him, when he saw how he had played the wretch with Jesus Christ, selling his Saviour for so small a price, when he had pre∣tended so much love to, and to value him at a so low a rate. Or else,

Secondly, The heart will grow desperately hard, and Consci∣ence seared afterward, that it will be past feeling, and so commit all iniquity with greediness; and yet with a brazen face, and with the highest confidence, come, and cry, Lord, Lord, open to us, as it is here in the Parable, and in the seventh of Matthew; after a thaw, it will freez harder again, and then Conscience will be covered with a stone, as it said in Job.

And surely brethren, the reason is plain, why the Lord doth not ordinarily discover Hypocrites in his Church until it be too late; for a just recompence of their hypocrisie; his soul abhorreth hypocrisie more then any thing; their Sacrifices, and solemn meetings are an abomination to him, he is even weary to bear * 1.45 them; why? because they drew near him with their mouths, honoured him with their lips, but the heart was wanting; that which God looks at as all in all, in our services; and therefore they were like dead carkasses, however garnished with many, pretty, sweet flowers, common gifs, and very taking manner of per∣formances of them, yet they are but dead Carkasses, and there∣fore he abhorrs them; and therefore no marvel, if he seal up men under such a Condition until it be too late. The Lord intendeth not mercy to such a soul, such a people, though their own hy∣pocrisie and iniquity intervene as the immediate cause of the exe∣cution of this purpose, and therefore it is, that he letteth them walk in their own sparks, the light of them please themselves with their Lamps, their profession, until they have trifled away the season of grace: A sad consideration for Hypocrrites.

For Application of this; Then it may serve in the first place for a startling word to all formal Professors; the Lord make it an * 1.46 awakening word. I doubt I speak to many sleepy souls; our voice is not loud enough to pierce the ear in the heart, and therefore, O that he would do it. Brethren, if I seem unchari∣table to you, it is my love to your souls, it is for your sakes, else I have no such delight to speak things so cutting and wounding as these are, I fear brethren, in such a multitude of Professors, that

many of us have no more but a form of Godliness, and many of us not so much; but I speak not so much to them. You see that five of them were foolish, and they had nothing but Lamps, a Profession; I cannot conclude from the equality of number, that there are as many wise as foolish, or no more foolish then wise; but many foolish there are, that we may conclude, and yet we expound it according to the Analogy of faith, they are more by many then the wise. You may then brethren, be very confident of your estate, rest as securely as if you had the greatest assurance of your Condition; the foolish Virgins slept as sound∣ly as the other, suspected their Conditions no more then the other, nor so much neither in all probability. You think, bre∣thren, that because you conform to Gods Ordinances, you have some knowledge, and there is the light of the Lamp, though it may be but little, a Glow-worm, or the Moon, no heat in it, no affections to Jesu; Christ, you never felt your hearts burn within you when he conversed with you: never knew what it was to be s••ck of love for him, to delight in him, and yet you are secure, and think all is well with you because you hear, and read, and keep the external part of Sabbaths, though you know not what it is to san∣ctifie it in your hearts, you think all is well: Alas brethren, I pray you consider, did not Judas follow Christ up and down, and did more then many of us have done, & yet at last appeared to others; and himself to be but an hypocrite? though I discommend not, but encourage you to do these things, and to abound in him, yet let me tell you, and O that God would speak it to your hearts: you may do it, and much more, and yet be but Hypocrites: God looks not so much at the multitude of your sacrifices, as he doth at the frame of the heart, the truth in the inward parts, at the * 1.47 sacrifice of a broken and contrite spirit, that is to say, a heart made truly sensible of its own vileness and emptiness, so that it expecteth nothing for it self, but lies at Christs foot for healing and mercy, and mourns after him. Now I pray you brethren, you that are so confident of the goodness of your condition, in the midst of all your Sabbaths you keep, and duties you per∣form, have you ever found such a heart, yea or no? O that the Lord would awaken you: yea, are there not some that ground their confidence upon their own security, because they never doubted, never suspected themselves; they can bless God for it,

they have alway had a good heart towards God, and they never had cause to suspect their hearts and affections towards him, and shall they begin now? Brethren, let me tell you, this is a truth in Jesus, that a notorious Hypocrite may go on long, and never question his condition; yea, it is rather the sign of an Hypo∣crite, that he never did question his condition. Was Judas ever the better for his backwardness to question his conditi∣on, because he was the last that we read, put the question, Lord, Is it I? Surely no, he was a Judas: the Lord pitty you, for you know not the danger you are in, poor, confident, secure Creatures; You may take your selves to be sweet Christians, and yet be in the gall of bitterness, and the bond of iniquity; your Lamps may burn long, and yet no oyl in the vessel, and at last go out; and then you will cry out with the foolish Virgins, alas, our Lamps are gone out, our profession is gone, it will stand us in no stead now.

2. Another word shall be an Exhortation to us all then, If it be thus, that an Hypocrite may thus long lie hid from himself, and * 1.48 yet at last be discovered, and that when it is too late. O how should this quicken us Brethren, to work out our salvation with fear and trembling! O be not high-minded, but-fear. You see these foolish Virgins they had a glorious profession, and we may in * 1.49 our dayes come to the like pass, and when discovered, be made a Magor Missabeb. O fear, and tremble before the Lord, lest this prove our own condition; how should we be much in the great duty of self-exanimation and searching, whether we have misgiving hearts, or no? yet let us search, if we have mis∣giving of heart, that it is not right with us; O how inexcusable shall we be, that we were so lazy, we would rather venture our immortal, precious souls, then take a little pains to search, and secure their condition? Is there any man that suspects his estate, that will think much of his pains, to spend day after day, and time after time, to search into it, and if it be possible, to secure it? Why what account do we make of our souls, brethren, that we can be so wretchedly careless of them? do you believe you have souls? do you believe they are immortal? do you believe it brethren, that they shall live for ever in the enjoyment of God, or else in unexpressible misery? do you believe, brethren,

that hypocrites shall have the deepest damnation? And do you suspect your selves to be hypocrites? and yet will not be per∣swaded to be at a little pains with your deceitful hearts? yea, much pains and often, to secure the eternal welfare of your poor, and yet precious souls?

2. Suppose you do supect your selves to be hypocrites, how do you make a shift to quiet your consciences? do they not trouble you? are your hearts so desperately heardned that you have no disquietness seizing upon you? can you enjoy your selves? I believe you must needs then sometimes have a terrible apprehension of wrath approaching, why will you not search? It may be you may find your condition better then you expect∣ed, and so may live more comfortably and sweetly then now you can; while you have such a suspition of your selves, your condi∣tion may be safe, but cannot be comfortable, and you cannot be satisfied without this comfort in respect of your outward con∣dition: Is that so great in your eyes and this so little? O for sin and shame let us set a higher value upon these things, be more afraid of losing our souls, then of losing the world.

But then see if thou be confident of thy condition; either this confidence is well grounded or groundless, and whether soever it be, there is great need of searching still. If well grounded, Brethren, yet we must know that the renewed searching and discovery of the soundness of our confidence, and the truth of our condition, is that which will renew our joy in the Lord; our thankfulness to him, for the impressions of these things upon our hearts, they are apt to wear away with time, and therefore if we would keep them fresh upon our hearts, the sweetness and safety of our condition, that our hearts may be more enlarged toward the Lord; then we must be often perusing our evidences, and the grounds of our confidence.

Besides, alas Brethren, how much doth daily intervene, which is enough to darken and cloud all; if we do neglect this great work of searching, it may be within a while our hearts will be so over-grown with weeds, that we shall not discern the root of the matter within us; so much ashes, that we shall scarce find the fire; O therefore keep up this inward difficult differencing duty of a diligent impartial search and trial of our selves.

And then if we be confident upon no good ground, we had

most need of all to search; yea, and how shall we come to know the grounds whereupon we are confident to discern them clear∣ly, except we search? it may be thou maist upon the search find, that thy condition is dangerous, thou art but a Formalist; is it not better then that thou shouldst know it, then be ignorant of it? is not the knowledge of the disease half the cure, if it be cura∣ble? is it not better to disease thy self a little now, then to go to hell in a golden dream?

Again, the time must come that thou must know it, when it is remediless, if thou know it not; there is nothing hid that shall not be revealed; do not think your Figleaves will always hold before the everlasting burnings they will quickly scorch and burn, and then your nakedness and shame and confusion shall swallow you up. s〈…〉〈…〉it not better for a man to know his wound before it prove incurable? surely it is.

Again consider yet further the higher your confidence is now, the lower will your hearts sink when you come to see your disappointment; a fools Paradise, the Proverb hath it, is the wise mans hell: you are foolish Virgins, and please your selves with a light of your Lamp, and can take as much delight as any other upon the best grounds: remember Brethren, it will be the cutting of your souls asunder, when you shall find too late, that you were so befooled out of your immortal souls. You have had heretofore many of you the signs and marks whereby you may judge in some measure of your condition, make use of them, and the Lord give you to understand wisdom in the hid∣den part. But when you have done all, this is the result, that you cannot find but your hearts are right with him. B••g of God to search you, for indeed he only can search the deep things of a * 1.50 mans heart, as it is in that 17. of Ier. and so the Psalmist tells him, Lord, for ought I can discern thou hast made me willing to part with all iniquity for Christ, to receive him as my Lord, but my heart is too deep for me, O do thou search me and try me, that if I be not willing, thou wouldest discover it to me: If I be, that thou wouldst seal it up to my soul; that which I know not shew thou me, &c.

Lest any poor soul should gather discouragement from hence, whose portion discouragement is not, I wil speak a word to * 1.51

such to stay their hearts. Some will be ready to say, alas, If this be so, then sad may be my condion, for ought I know; I may long be hid from mine own iniquities, and yet at last come to see I am an hypocrite and rotten.

1. Consider it may be so indeed oftentimes, and it may not be so; look not only upon the black and terrible part of the cloud, but upon that which may prove a door of hope to thy poor soul, therefore be up and doing, searching, that thou maist find out the uprightness of thy heart; and then be sure, though thou maist see afterward much hypocrisie in thy heart, thou shalt never see thy self to be an hypocrite truly. I deny not but a child of God may come in an hour of temptation to misjudge his condition, and mistake himself for an hypocrite, when his heart may be sound towards God; but if once sound, for ever sound; thou never wilt lose it again, only be sure thou run not away with mistakes concerning thy self.

2. If thou do now or hereafter see thy self an hypocrite, yet there is hope concerning this thing to recover and restore thee out of this condition; though hypocrisie be a dangerous sin, yet it is not desperate.

3. For the discovery of it when it is too late, which some may catch at, and say, I, here is a word indeed, a killing word to my soul: for I cannot but suspect or judge my self an hypocrite, now I see my condition, though I have been led by a deceived heart all this while, therefore sure now it is past time, for God ordinarily discovers hypocrites to themselves when it is too late.

First, be sure thou make not a false judgement of thy self, that thou be not now under an hour and power of dark∣ness, when thou canst not judge aright of thy condition, thou maist upon the search be able to approve thy heart upright to the Lord, though now thou take thy self for an hypocrite, be not rash in so serious and everlasting a concern∣ment as this is.

2. Thou bewailest it, mournest under it, and this is no sign of the time being past; usually then God seals up men under hard∣ness, if they sink not into dispair. Why, but did not Esau that sold his Birthright, when the Blessing was gone, seek it with * 1.52 many tears? yea, he sought the Blessing, but he sought not Re∣pentance;

they were not tears of repentance for his wickedness and prophanness in selling his Birthright, if they had, likely he had not miscarried; thou mournest, and what is the matter? It is for thy hypocrisie: O thou wouldst fain have a chan••ged heart, a right spirit renewed in thee, this thou breathest after, this thy soul breaks for longing for: be not discouraged brethren, this is no sign the time is past. But blessed be the Lord, and magnifie his grace towards thee, that he hath not let thee go on any further untill the time might have been exp••red, and the door of hope shut against thy soul; thus of this Doctrine.

The next thing is the Question or Request that the foolish made to the wise, Give us of your oyl, for our Lamps are gone out, &c. Give us of your oyl. This short Question is a double demonstration of their folly. First, that they had their oyl, their grace to get at such a time as this, when they should have been ready to have entred in with the Bridegroom. Secondly, that they sought to the creature, and not to Christ for it. Give us of your oyl. From the first we may note thus much.

It is very great folly to put off the getting of grace untill the last: * 1.53 Seek ye first the Kingdom of God and the righteousness thereof, and these things shall be added, saith Christ, the Wisdom of the Father. Say our own hearts, seek first the world and the plea∣sures of sin, and afterwards the Kingdom of God when there is no more content to be taken in these things; thus we walk con∣trary to God, to Christ, and therefore surely that is folly. They are foolish Virgins indeed that had their oyl to get, when if ever, they should use it. I will not stay upon it to give you more Scripture; But a few Considerations by way of Arguments, which if not singly, yet put together, I doubt not will amount to a demonstration of this folly.

First then, this shall be first, It may be had; though it be difficult, yet it is not impossible, you see many daily (some at least) do obtain it: Labour in vain, we count him a fool that will take it upon him to wash an Ethiopian, to wash a Boyl, it will never be white or clean; so if this were in vain it would speak men to be wise that do neglect it, delay it, put it off; however it is true, God knoweth who is his according to his

purpose of grace, that we are not to eye, but look at what is be∣fore * 1.54 us, in Scripture Rule, we are called upon to come to Jesus Christ, to look to him, He is lifted up upon the Pole of the Gospel, he is held out Crucified before our eys, there is a Foun∣tain, and not sealed but opened Fountain for every one that will; there is enough in the Fountain, and it is freely set open to every one that will, to come and take of it freely; indeed if this were not so, there might be some shew or colour for mens put∣ting off, or neglecting the getting their grace; but it is to be had brethren, and is exposed to every one; Proclamation is made to every creature without any exception.

2. That which is only worth the having in comparison, to neglect this; the getting of this is folly: you would count him a fool in grain that should have an Inheritance offered, or a rich Cabinet of Jewels, but he should please himself with picking Straws, hunting Butterflies, or some such toys, this is childish folly, these are not worth the labour (the pains) truly brethren, all things you pursue while you neglect this, put off this, they are no better; what is the Chaff to the Wheat? what is the Shadow to the Substance? what is the Fancy to the Reality? and all the world is no more; with much fancy it is said Agrippa appeared, this meat that perisheth, the fat and sweet of all the creature delights, they are but shadows to set forth the substance, * 1.55 My soul is filled as with m••rrow and fatness, this is really so: Yea truly brethren, a form of godliness, though it be light of carriage, ••n empty thing, and so may be had with more ease and less interruption to the stream of mens hearts, which run natural∣ly another way, yet it is empty and not worth the having, and that poor hypocrites will know in the day of wrath▪ when they shall find that this will profit them no more then riches, and therfore as the Wise man speaks Wilt thou set thine eys upon that which is not? so much more here a form of godliness, it is not, it hath no being: you would count him a fool that should chuse the Shell before the Kernel, a Core before an Apple. Well brethren, these are the things that are worth the having. O it is precious; You have heard how precious a Christ we may have, and from him ariseth the preciousness of Faith, the preciousness of Love, and the preciousness of the Promises; a dramm of Gold, a spark of a Diamond, is worth an houseful of dung and dross; and

such is all the world, yea, and a form of godliness, and all things else, to a spiritual discerning eye; therefore sure he is a fool that shall be ever laborious, & so expensive ••aying out his mony his time and substance upon that which is not bread, will not profit; upon dung and dross, and let his gold and pearls pass. * 1.56

3. It is that which must be had of necessity, It is that one thing necessary, without which there is no seeing of God, without grace no glory, no heaven in heaven; if it be not begun upon earth no * 1.57 holiness, no happiness: There lies upon you all brethren, an undispensable necessity to get grace, to have it, if ever you be sa∣ved; sure we do not believe this, else we could hardly so put it off; you must have Christ, you must have Faith, you must have Love and obedience brethren, or else you are condemned; you * 1.58 may go to heaven though you be not rich, though you be not great, though you be not of a name among men, which are things men do so greedily gape after; but you can never go to heaven without grace, without Christ enjoyed; yea, you may go to heaven without so much guilt as some have, such gifts in Prayer, in speaking, such great endowments of a lower nature, but you cannot be saved without you have this true gold; you must have bread or else you perish, you may live without sawce, but you must have bread; what shut the Israelites out of Ca∣naan * 1.59 but their unbelief? and what will shut us out of heaven but our unbelief? and so consequently the want of all other grace.

4. Another Consideration will be this; it is so necessary a thing, as that all things else will but help to sink us, all is vain without it, our Priviledges will sink us, our outward mercies, or Church mercies, and Gospel mercies will but sink us so much the lower, as you heard well lately. It were better you had never taken up Lamps, then to have no oyl in your Vessels; bet∣ter you had never had the form, if you have not the power as well as the form; was not Judas a more miserable wretch then such * 1.60 as never owned Christ? he is the son of perdition with a witness, an heir of hell: that which now sinners most glory in, will prove intolerable to them another day: Ah, wo to Church-Mem∣bers, wo to formal Professors above all others, wo to such as * 1.61 hear, and read, and pray, and receive, and have not Christ; above all men in the world, these are the fools, because they

lean upon that which will not only fail them, but wound them, sink them so much the deeper; and neglect in the mean time that which should make those things useful to them, and for the glory of God and their own eternal peace.

5. It is that which will not alway be to be had, and therefore to delay is very great folly; indeed if it were a thing of no value, a thing that men might not miscarry in, though they go without it, it were not so much matter: or yet, though it were a thing so absolute necessary, if they might have it when they would, or had their wills at their command, that it were alway to be had, a man were not to be so deeply condemned for his neglect, but so it is brethren the Market is not alway; He that in one place saith, Ho every one that thirsteth come, saith in another * 1.62 place, O Ierusalem Ierusalem, that thou hadst-known in this thy day; It is but a day brethren, and will not last alway, the night will come wherein no man can work: why, is not this a great piece of folly then when men know the Treasury wi••l not alway stand open, though now it do▪ nor the Fountain alway be open though * 1.63 now it is; and yet will content themselves with their dry bottles and empty purses in a poor condition as the Church of Lao∣dicea: surely brethren, God will not alway be mens sinning∣stock, nor always waite upon them to be gracious, though now he do, and then consider, is it not fo ly to put it off?

6. Yea, I will tell you brethren, It is that which will not long be to be had by us if we lay not hold upon it; It was not long after the Israelites came in out of Egypt before the Lord de∣nounced * 1.64 against them, Said in his wrath they should not enter into his rest; though he bore their manners indeed afterward, yet they had quickly lost their hope of Canaan. Believe it brethren, God is now more swift and more peremptory in his determina∣tion against souls in these days of Gospel-light then heretofore; O how shall we escape if we neglect so great salvation! saith the * 1.65 Apostle; your judgement is nearer then when you had no pro∣fession, no name; If a man continue a wild Olive, or prove an empty branch, he will not be long endured: now if men did be∣lieve this, sure they would count it gross folly to trifle away the season, specially being so short a season, and so uncertain a sea∣son; who can tell if he putoff Christ, how soon his heart shall be sealed up, and the everlasting doors of his soul have locks and

bolts to clap upon them, that they shall never lift them up to receive the King of glory, and then they are undone for ever.

First Use then will be to reprove us all of this folly as many as are guilty; how many poor graceless souls hear this Word this * 1.66 day? you think you are the wise men who by your wits can live, and by your industry increase your selves for the world; but if you will believe God rather than your own deceitful hearts, or Satan, you are fools; was he not a fool that provided so industri∣ously for many years, when he had not a day to live? This night shall thy soul be taken away from thee, and not one thought nor act of care for eternity, nor for his precious soul, though he might be sure he must live to eternity, Psal. 49 1••. and 13. you hope that your selves or else your houses shall continue for ever, which maketh you so industrious to build, & inlarge, and beautifie them, and fill them with treasures; Ah poor creatures, that spin their bowels out to make a Cobweb, & one stroke with a Wing sweeps it quite away, Psal. 39 6. In vain do men trouble themselves, get∣ing goods and know not who shall enjoy them, whether them∣selves shall enjoy them one day, or whether any of theirs shall enjoy them a day; but you are sure that you must indure an eter∣nity, your souls must last whether your houses do or not, either with God, or separated from him, and yet you generally neglect them; are we not fools? are not the most part of us such fools? many deal with God thu: so youth, they must take their pleasure; in old age they will not take so much pains, as Diong. when he took the golden cloak from Apollo, said, This garment neither agreeth with Summer nor Winter, in Summer it is heavy, in Winter it hath no warmth, &c: but because men have some secret reserves of others, that they think will bear them out, they can ward off many such blows as these, they never reach their hearts, be∣cause they have a privy coat of Male, some carnal reasonings or other wherewith they oyl their spirits, that this Ink will not stick, will not take impression: therefore I will inforce this Use with some Considerations, which I intend as to cut off the very sinews and strength of a Formalists security.

First, We have not one day at command, this is that which men do not believe, they think they have much time before them,

specially those that are young; and indeed old sinners dote in this point as well as others, they always think they may live a year longer still, if they were never so old, yea, they promise themselves long life, and then they cannot but believe them∣selves, they have so good an opinion of the faithfulness and wisdom of their hearts; but alas, do you not know the num∣ber of your moneths is determined, and have you one day at * 1.67 command? Guido Bituricens. reports that one inviting Me∣nodamus to a Banquet to morrow, he asked him why he did in∣vite him to morrow, he durst never promise himself to morrow, expecting death every hour; we are but a breaths distance from eternity; who can say he hath such an interest in the dispensa∣tion of God, as to say he shall live unt ll to morrow? who can say, that is in unbelief, but he shall be in hell before the morn∣ing light, before another Sabbath, do you not believe this? wherefore was that written, Thou fool this night, &c. but for our learning, that sinners might hear and fear. Men have not leisure to provide for their souls untill they have filled such a bagg, compassed such an estate, then they shall be at leisure, They must go to such a City, and buy and sell, & get gain; but what * 1.68 if in the midst of all that thou be cut off and have not grace, what will become of thee then? you cannot command a day; Can you say with Ioshua, Sun stand still and hasten not; or Sun go backward; will the Lord hearken to your voyce as he did to theirs, that so you may have a little time when your glass is run, to work out your salvation with; O that ever we should be so vain to believe our own hearts without the least ground in the world, and not to believe God▪ where there is all the reason and arguments, and all the experience in the world to confirm it.

Secondly, Remember this brethren, We have not God at com∣mand, the Spirit bloweth not where we, but were it self listeth; * 1.69 therefore Millers and Mar••iners will not lose the wind, they have it not in their fist. This is a deep deceit in the opinion, that lays men to sleep, they are so secure, putting off the main Work, they dream they have God and grace at command, as if he were bound to give them grace and heaven when ever they shall think they have enough of sin; O no brethren, he will not be commanded by us; no sure: will he be alway intreated by us? there is a time when he will not be found. It is not

your Lord, Lord, open to us, that will move him, if once the door be shut against you; Then shall they call, but I will not answer▪ they shall seek me early, but shall not find me; and what reason is * 1.70 there you should expect God should be at your beck when you have so long resisted his Spirit in his Word and his Spirit stir∣ring and moving upon your hearts, whereby he hath striven and taken pains with you, when the Lord had his bosome ope••, his wing spread, his hands stretched out, his voyce lifted up, his Embassadors sent to woo you you would not know when the grave and hell shall swallow you up, or open for you, and you think you can have God at your call; believe it, believe it, He will not be found, He is not at your command.

Thirdly, Remember this, That you have not your hearts at command neither, you cannot alway move towards God; this is usually a reserve to sinners against the fear of the other; though God be not at our beck, yet he hath promised if we return and repent, he will accept, be it when it will; I, but what com∣fort is this, except men believe thatthey can return when they please they can receive Christ and close with him at any time; Can you so? Surely brethren, if this were so▪ no man would hardly go to hell that is convinced there is a Christ to be had, and salvation through him, and him alone: O be not mistaken, you know not your selves; how many resolutions of reformation have many of you broken? you see you cannot command your hearts, Ep••r im was sensible of it, O turn thou me, and I shal be turned▪ can you think a good thought of your selves? what * 1.71 solly is it then for men presuming upon their own strength, which is none, to neglect the season when the Lord offers his Spirit and grace, yea, and striveth with us by his Spirit many times, and yet we will not, but put it off.

Then it may serve to stir us up every one to cut off all delaies * 1.72 whatsoever; and now brethren, while it is called to day, to get this oyl in your Vessels, that you may not have it to do when you should in the greatest extremity use it: Alas brethren, I am a child and cannot speak, and O that the Lord would perswade by his Spirit this day: now since he hath given you another Sab∣bath, and another opportunity to be called upon; what doth the Lord yet say unto thee? Seek his face, will you not be clean, will you not close with Iesus Christ, O when shall it once be? O

answer the Lord, and say, to day Lord Jesus, to day will we close with thee, we will put it off no longer; blessed be the Lord that hath not taken the advantage against us, and put an end to our day of grace long since: O admire that mercy, and now im∣prove it, lay hold upon the opportunity.

Shall I a little stir you up to this?

1. Consider I pray you, and believe that it is the greatest de∣sign of Satan to fool us out of our salvation, to draw away from us day after day, untill we have not one day more to live; when God cries to day, to day, to day, If you will hear his voyce, harden * 1.73 not your hearts: who is it think you that crieth to morrow, to morrow, that Corvina vox, as Augustine calls it, Cras, cras? Surely it is Satan that Lier, that will not stick to contradict the Lord: and what is the devills intent in this think you? doth he mean you shall repent to morrow, as he saith? no I warrant you but when to morrow is come, it will be to morrow still, and the next day, it will be to morrow still; and O how this pleaseth him to steal away our precious time, and rob us of our lives, our day of grace, and our souls at once. If you be ignorant of this device of Satan know it this day for a truth; The devil ca∣reth not if all the world were such Christians in the future tense, Semper vic〈…〉〈…〉, as Seneca saith, but never live indeed; they will, and they will, but never do it; the Lord make you wise to discern this cunning craftiness of the wicked one.

2. Do but consider, How long a day of grace you have had many of you already, you have even grown old under the means of grace, and yet are to begin to get grace; me thinketh this should shame us, and warn young, ones, for it is likely many that are older thought they would repent and believe and close with Christ long enough before this, but that to Morrow never came; if we had any shame in us, it might wound us and shame us that Jesus Christ should waite so long upon us, and we never had a heart to give him any entertainment yet to this day; If many a poor soul had had but half the patient waiting upon them, what would they have been long before this?

3. Though you delay the getting your grace, remember that your Judgement lingers not, nor Condemnation slumbreth not, it * 1.74 cometh on apace, whether you go towards heaven or no; there is a set time to every poor soul wherein he shall get grace, or else

not for ever; and how doth this hasten upon you, do you know how near it is? and there is a set time for ••udgement to seize upon you, if you be found without grace: O therefore be exhort∣ed, now while it is called to day; there will be no Manna found upon the seventh day; if you get it not before, you are undone, they found it so by experience.

4. Do not expect brethren to have a second day of grace if you trifle away one; if once the Apostles shaked the dust off their feet against a people, sad was their condition; when the Apostles turned away to the Gentiles, and the Sun set among the Jews, did it ever rise again? surely no. Though we have a day, yet re∣member it is but a day, and one day, and no more: if we let it slip we are und one, because we shall never have a second day: Foelix put off Paul▪ when he was so far wrought upon, as to * 1.75 tremble, he put him off untill a fitter opportunity, but it never came for ought we read; well, if the Spirit do move, and stir, and strive with thee, take the opportunity, strike while the Iron is hot, thou dost not know but this may be the last hour of the day with thee, and that thou shalt never feel any such breathings more, but thy heart shall ever be like a dead Sea, and seared, and past feeling any more.

5. Untill then all our services are abomination to God; let our professions be what they will, and let us think as well of our conditions as we can, believe it breth en our Prayers, our. Hearings, our Receivings are abomination: what do we do here to receive the Supper, if we have no grace, no faith, no love, no repentance, can we be prepared? do we not imbrew our hands in the blood of Jesus Christ? and is not this an abomination? were not the Sacrifices of the Jews abomination, as if they slew a man, as if they cut off a dogs neck? was, or could this be accep∣table? * 1.76 did not his soul hate these things? and what are our sa∣crifices but the slaying and crucifying Jesus Christ Ah, while we come with ungratious hearts to those Ordinances, O how of∣ten hath many an hypocrite had his hand in the blood of Jesus Christ? every such service and duty he performeth to God; and is not this sad? is it not high time to look about us?

6. Lastly, If at last you do come to get Christ, and God will waite upon you so to the last as to overcome you at the last, and you shall not mifcarry: Suppose it be so, though this is not

ordinary that men should so desperately presume upon it, yet it cannot but be a grief and wound to you then to remember how you have spent your strength in sin and upon your lusts, & now have little or no time remaining, little strength to lay out upon his service; to testifie your love to the Lord Jesus; surely this will be a burthen: And therefore brethren, as you tender your souls welfare, as you would not be cheated out of your souls, and held in a sools Paradise until it be too late, or at least untill you lose your comfort much of it, which otherwise you might have. O now while it is called to day will you hearken to the voyce of him * 1.77 that speaks from heaven, even Jesus Christ, hast thou not as much need to make haste as David had? I made h••ste and delayed not to keep thy righteous iudgements; haste not thou as much need as Paul, he went presently, consulted not with flesh and blood, but ••orthwith went to preach the Gospel; the Disciples forthwith, * 1.78 saith the Text, Left their Nets and followed Jesus Christ; if they had lingered, who can tell whether &c. O therefore let me bespeak to you in those words of the Prophet, If you will inquire, inquire, return come; those that either mockingly, or else fearfully asked, Watchman what of the night what of the night, &c. when will this burthen come upon us? we see it not, yet your morning cometh, and also the night; though you have a morning of flourishing and light, yet the night as surely followeth it, as the night doth the day; therefore if you will inquire, inquire, return, come: how many expressions here are to shew the vehemecy of the call? O come now, now, now away, come away, come away; the dul∣ness of them to whom it was made, if you will inquire, inquire; every man will pretend a willingness to have Christ and grace, and they will inquire after heaven if you will inquire, inquire; then saith he, now or never, if you mean to escape, lay hold up∣on salvation before it be past, and no recalling of it; the word Inquiring: signifieth an earnestness; this inquiring, like the bubling up of a Pot through heat; so then, it may be that God puts fire under thy conscience, and it beginneth to bubble, & thou art rest∣less; now if thou wilt ever inquire, inquire after Christ, and grace, * 1.79 for this is the expected time, this is the day of salvation: while he thus moveth by his Spirit, there is hope he will be found; there∣fore as you love your souls, trifle not away such a precious season.

There are three or four Considerations that I would propound to you, at tending to the furtherance of this work.

First, That you labour with God and your hearts, to shake off your ••loathfulness; men would have grace and heaven, but they would have it drop into their mouths; they would have Christ, but they will not follow him, nor follow hard after him; you see many of the Israelites, when they were on the other side Jordan, could have been contented for their ease sake, to have continued where they were, if God would have let them alone; they had so many enemies to encounter, and such a Jordan swelling to pass through, they had little mind to it; and when they were on the other side, gotten over Jordan, what did they do? Up saith Joshuah. Many years after they came over Jordan (some say * 1.80 seven years after Judah had their lot, as long as the whole Land was in conquering) and had conquered a great part of the Land; why are ye slack to go up and possess the Land? they were contented now to have sitten still, and taken their ease; and truly, I doubt it is so with many, they are afraid if once they begin to stir and to close with Christ, O they shall have their lusts, their sins about their ears, temptations thick and threefold; it may be some have found some such thing when they have begun to stir, and there∣fore they are willing to take their ease.

Secondly, Be sure you miss not an opportunity you might enjoy; do you know where or when the Spirit of Christ will breath? Lie at the house of mercy, thou knowest not when it may come to thy turn to be put into the water; O hear, and hear as for your lives, and think with thy self when thou hearest, that this voice of God sounds in thy ears, O to day, to day, if you will hear his voice.

Thirdly, Take heed of hardening your hearts, as the Psalmist * 1.81 speaks, harden not your hearts. It is said of the people to whom that Evangelical Prophet was sent, that they made their ears heavy: God said, make their ears heavy, because they themselves had * 1.82 ••hut their own eyes, clapt to the windows, and would not admit the light; like the deaf Adder, which they say, stoppeth one ear with her tayl, and closeth the other to the ground, lest they should hear the Charmer, and so be taken. Ah Brethren, are we not guilty in this kind? we stop our ears, if we come to hear, we fill them full of prejudice, or else we resolve what we will do be∣fore we come; we resolve not to be taught by any Minister of them all, we are at a period concerning our souls; and some are

so desperate as to speak such words as these are haply, or think so; if they speak them not, all the arguments in the world shall not perswade them to leave their profitable sins, or their pleasant lust, they will put it to the venture. O Brethren, how just is it with God, when men harden thir own hearts, especially if they have any stirrings and convictions within, how just is it with God to say Amen to such resolutions; you will not hearken to my voice, well, you shall never hearken to my voice: you will have your lusts, well, you shall have them, and judgement and damnation to boot, Acts 7. 51. they alway resisted the Holy-Ghost, and Ezek. 7. and 9. and 12. they hardened their hearts like an Ada∣mant. * 1.83

4. Cast away from you, Brethren, those nets and snares which in∣tangle you, and hinder you in this great work; as the Disciples did their nets when Christ called them, they left all and followed him; * 1.84 I mean not that every Christian is called to leave his imployment, but such as are called to be Ministers of the Gospel, I think are called to cast away worldly incumbrances altogether: but thou must take heed they hang not so fast upon thee as to hinder thee, be sure thou sit loose to the world, it will else sooner or later be a pull-back to thee. O for such a resolution as Jerom had, If his Father were weeping upon his knees, his mother hanging about his neck his Brethren, sisters and kindred all with lamentation intreating * 1.85 him to forbear, he would cast down his Mother, and trample upon his Father, run over them all to go to Christ. Do as Bartim. then, Doth he call thee? off with the Cloak, away with that which hinders thy running to Jesus Christ; every weight, and the sin which so easi∣ly * 1.86 be setteth us, as the Apostle saith. If we come with the world rooted in our hearts, it is five to one but we shall be tryed as the young man in the Gospel was; and as that other was, the Foxes have holes, &c. you hear no more of that forward man afterward.

O but we are young, and therefore we may have time enough before us, it is time enough for us to look after grace many years * 1.87 hence. No my brethren, it is your duty to remember your Crea∣tor in the daies of your youth, while the milk is in your breasts, * 1.88 and you have some strength to lay out upon Christ: The first-fruits were not to be delayed to be paid, Exod. 22. 29. A young Samuel seasoned so young, a young Timothy, they may be emi∣nent

servants of Jesus Christ, when others at the same years are but beginning to enter upon the work. Besides, is not thy life as uncertain as anothers? do you not see that young men dye even as the old? and young men are like to perish as well as old, if they be not found with oyl in their Lamps? and young men may enter with the Bridegroom as well as old, if they be found ready. And therefore I pray you, for Christs sake, do not so deceive your selves, but while it is called to day, young and old, hearken to this voice of God, and put no•• off this main work any lon∣ger.

Alas, but you will say, my case is the case of these foolish Virgins, I have long made a profession, and I have my grace to seek, and therefore there is no hope for me, a gray-headed sinner, who have tri∣fled away my time.

You know some were called at the 11. hour, Brethren, and in∣dured not the heat of the day with others, and yet miscarried not; while the day of grace lasts there is hope, and while the Lord knocks by his Spirit and Word there is hope, that to us appears to be a day of grace; and that thy spirit is moved, is yet a further Argument. And therefore be of good courage, if he have given thee a heart now at last to look after him; and though thou lin∣geredst with Lot, until God was even fain to pull thee out of the burning, the everlasting burnings; thou haste so much the more cause to magnifie the grace of Christ toward thee, that he would after so much abuse of the day of grace, look upon thee at all, and when thou wert as a dry stick, no strength nor vigour to serve him at all; therefore God could have no eye at thy ser∣vice, nor any thing thou wert like to do, but meerly to exalt his grace, and therefore for ever thou maist more easily Conquer over-that temptation of resting in any thing in thy self, priding thy self in any thing of thine own, and give him the glory of all, in an humble walking before him.

The second demonstration of their folly is, that they went to the creature for grace; They said to the wise, give, &c. * 1.89

It is a note or point of great folly to seek unto the creature: when men have neglected to seek to Christ, then to go to the creature for grace; you see this is the practise of foolish Vir∣gins;

how far we may urge this, I cannot tell, but me thinks we do not put it too far, if we may stand upon it at all; Whether they would now at last, being sensible of their want of the oyl in the vessel, the grace in the heart, they would have some of that oyl which they had in their vessels; or whether only somewhat to make their Lamps burn as they did before, it appears not, nor yet what their highest ••nd was in it, appears not; if they aimed not at the highest end, Gods glory, and their own salvation, as the ultimate end, then they were grosly foolish in that respect; for to miss the end is the most fundamental point of errour and folly; but if they be supposed to aim right, yet there is this Argu∣ment of their folly in the very Text, which shall be all I will say for the confirmation of it.

They take not the right means for the accomplishing that end, and therefore they are foolish; for wherein doth folly con∣sist else but chiefly in this; they find not out or use not the right means, for the attaining of a right end. Now was this a right means, to go to the creature, to the wise Virgins for oyl? Give us of your oyl; this argues either desperate ignorance, that they knew * 1.90 not whither to go to get oyl, that they were ignorant of the Fountain of Israel, the fulness that is in Jesus Christ, from which fulness his people receive grace for grace; and such blindness as this to be in men that profess Christianity, it is very strange, and argues great stupidity and folly; or else if they did know it, they had no heart to go to him, they would not; if they could get it otherwise well and good, and bring oyl to him, they had hope of acceptance, but they would have none from him, and this would argue a worse kind of blindness: But of these things we will not spend our conjectures, nor in such uncertainties. Whatever the case is, sure it is, that they went not to him, but to the crea∣ture for their oyl; from the Sun to the beam, from the fountain * 1.91 to the stream, and so to the broken Cistern: and is not this folly?

This then will teach us thus much, That the Papists are as like these foolish Virgins as they can look; poor creatures, those merit-mongers and money-changers that fill the Temple of God; do not some of them sell, and others buy their pardons and indulgences? do they not go to the Church-treasure of merit, to make up what is wanting of their own, and not to Jesus Christ

in the hour of their necessity? I know not what some of them may do, and some others I believe may be wiser in this thing, but surely many poor creatures are led away with this wicked error; I cannot call it better. Surely Brethren, If any be the foolish Virgins to the life, the Papists are, some of them, if they be true to their Principles.

2. It may serve to reprove many among our selves, that put off all the work which concerneth their souls; live as if they cared not for God, nor regarded him at all; the people of God, and Ministers of Christ are the object of their scorn or disregard, they sleight them above others; but when an hour of destructi∣on cometh, O then, when they are ready to dye, the Minister must be sent for, and he must speak a word of comfort, right or wrong; they are ready to think, I doubt, that as much is in it, as in a Popish Absolution, according to their conceit then, as if it were in their power, or they were in Christ's stead to give them grace; they hang much of their confidence upon them: This is just like the foolish Virgins. Brethren, the Lord deliver poor souls from such an end as God made with them, as you have it in the Parable here. It is the way indeed to stop our mouths, to hang too much upon any creature.

3. It may be we are a little better instructed many of us, then to think that men can give grace; But it may be we expect it from Ordinances, which alas are but empty pipes, though they be gold∣en and precious pipes; this opus operatum sticks closer to us, then we are aware, many of us, I doubt. If men did not look for it from Ordinances, would they not labour to bring better frames of heart with them, and bring the Lord along with them to the Or∣dinances, that his presence might fill them? Well, let us take heed of this Brethren, sit not down by broken Cisterns, for they all say it is not in us, the Word saith, and Prayer saith, and Receiving saith, it is not in us, we can give no more then we have, we are but the means. And therefore let us all learn to be wise in this point to salvation, go where it is to be had, to the Fountain, his fulness, Jesus Christ is the Olive Tree, he that emptieth himself in∣to the golden pipes: O therefore in all our wants of grace make out to him, eye him in every Ordinance; the fatness and sweet∣ness must come from the root and not the branches, therefore look to it, Brethren, that we be in him, abide in him, live by faith

in him, in Ordinances above them. Yea, when we have most re∣freshings in them, remember who it is that hath filled them, lest when all is done, we prove our selves but foolish Virgins.

But so much for this Doctrine.

Notes

• * 1.1

  Doctrine.
• * 1.2

  Joh. 6. 66.
• * 1.3

  Job 27. 10.
• * 1.4

  Job 6. 15.
• * 1.5

  2 Chron. 24.
• * 1.6

  Numb. 23. 10.
• * 1.7

  Psal. 39. ult.
• * 1.8

  Mat. 7. 22.
• * 1.9

  Job 8. 14.
• * 1.10

  Job 8. 12.
• * 1.11

  Mark 11. 21.
• * 1.12

  Job 6. 15.
• * 1.13

  Mat. 7. 25.
• * 1.14

  〈◊〉〈◊〉 8. ••5.
• * 1.15

  Isa. 29. 8.
• * 1.16

  Job 8. 14.
• * 1.17

  Mat. 7. 22.
• * 1.18

  Psal. 23. 〈◊〉〈◊〉.
• * 1.19

  Doctrine.
• * 1.20

  Psal 30. 7.
• * 1.21

  Job 8. 14, 1••.
• * 1.22

  Mat. 7. 26, 27.
• * 1.23

  Mat. 26. 25.
• * 1.24

  Joh. 3. 19.
• * 1.25

  Jer. 17. 9.
• * 1.26

  Jam 1. 26.
• * 1.27

  Acts 26. 18.
• * 1.28

  1 Cor. 13.
• * 1.29

  Jam 1. 22.
• * 1.30

  Isa. 58.
• * 1.31

  Mat. 23. 27.
• * 1.32

  Job 8. 15.
• * 1.33

  ••ude 20.
• * 1.34

  2 Pet. 2. 20.
• * 1.35

  Eph. 4. 19.
• * 1.36

  1 Sam 28. 6.
• * 1.37

  Mat. 27.
• * 1.38

  1 Cor. 10.
• * 1.39

  Isa. 5. 24.
• * 1.40

  Mat. 7. 22.
• * 1.41

  1 Cor. 6. 9.
• * 1.42

  Acts 5. 31.
• * 1.43

  Luke 19. 42.
• * 1.44

  Acts 1. 7.
• * 1.45

  Isa. 1.
• * 1.46

  Ʋse 1.
• * 1.47

  Psal. 5••. 17.
• * 1.48

  Ʋse 2.
• * 1.49

  Phil. 2. 12. Rom. 1••. 20.
• * 1.50

  Psal. 139.
• * 1.51

  Ʋse 3.
• * 1.52

  Heb. 12. 17.
• * 1.53

  Doct. Math. 6. 33.
• * 1.54

  Matth. 11. 28. Zech. 1 3. 1. Revel. 22. 18.
• * 1.55

  Acts 25. 23. 1 Cor. 7. 31. Psal. 63. 5. Prov. 11. 13.
• * 1.56

  Phil. 3 8.
• * 1.57

  Luke 10. 42.
• * 1.58

  So Lazarus.
• * 1.59

  Heb. 3. 18.
• * 1.60

  Iames 1. 26.
• * 1.61

  Matth. 10. 15.
• * 1.62

  Isa. 55. 1. Ioh 12. 35.
• * 1.63

  Rev. 3. 18. Heb. 12. 17.
• * 1.64

  Num. 4. 30. and 34.
• * 1.65

  Heb. 2. Rev. 3. 20.
• * 1.66

  Ʋse. 1. Luke 12. 19.
• * 1.67

  Iob 14.
• * 1.68

  James 4. 13.
• * 1.69

  Ioh. 3. 8.
• * 1.70

  Prov. 1 28.
• * 1.71

  Ier. 31. 18.
• * 1.72

  Ʋse. 2.
• * 1.73

  Heb. 3. 7.
• * 1.74

  2 Pet. 2. 3.
• * 1.75

  Acts. 24. 25.
• * 1.76

  〈◊〉〈◊〉. 66. 3.
• * 1.77

  Psal. 119. 60.
• * 1.78

  Gal 1. 16. Mat. 4▪ 0. Isa. 21. 12. Psal. 118. 2. and 3.
• * 1.79

  2 Cor 6. 2.
• * 1.80

  Josh. 18. 3.
• * 1.81

  Psal. 95. 7. Heb. 3. 7.
• * 1.82

  Isa. 6. 10.
• * 1.83

  Acts 7. 51.
• * 1.84

  Joh. 4. 28.
• * 1.85

  Mark. 10. 50.
• * 1.86

  Heb. 10. 1.
• * 1.87

  Mat. 19. 27. Mat. 18. 20.
• * 1.88

  Ec••l. 12. 1.
• * 1.89

  Doctr.
• * 1.90

  Joh. 1. 16.
• * 1.91

  〈◊〉〈◊〉 2. 17▪