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.

The Parable of the ten Virgins.

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

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

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

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

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

While the Bridegroom tarried, they all slumbred and slept

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

Then all those Virgins arose, and trimmed their lamps.

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

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

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

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

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

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

A Parable is a representation of some truth to the un∣derstanding, under such things as are obvious to to the senses, and familiar to us in our ordinary use, and experience in the Gospel, yea the Scriptures Old and New, are full of them. I lift not to trou∣ble you, to speak much to their Nature, but I understand, they be a kinde of a similitude, as the Parable, Chap. 24. 32, 33. Learn a Parable of the ••ig-tree, when it putteth forth leaves and the bran∣ches

are yet tender, the Summer is nigh ye know, it was a thing familiar to them in experience; so likewise ye, when ye see these things come to pass, know it is near, even at hand. A metaphor is a simile contracted into one word, an allegory, a continued metaphor, and a Parable much what of the same nature. Some∣times they hold out a truth more clearly, and sometimes more darkly; if the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only be given, or laid down, the truth is concluded more obscurely, and lies hid under the broad leaves of the similitude. As, of the Sower, that went forth to Sow, (which you know the Disciples understood not, untill our Saviour had * 1.1 opened it to them,) saith he, to you it is given to know the mysteries of the Kingdom, but to them it is not given, therefore he speaks * 1.2 to them in Parables, in such a manner delivering them, as that thereby the truth is more shadowed, though it be clear when it is explained, that seeing they might see, and not perceive. It is a Judgement to a people, to have teaching in such a manner as * 1.3 darkens the truth, so as they cannot understand. Now he explain∣eth it to the Disciples, and sheweth them what is meant by the se∣veral sorts of ground which received the Seed, the same Seed; but none brought forth (except one) to perfection. Now (say his * 1.4 Disciples) speakest thou plainly, and speakest no Parables? so (saith he) I have spoken to you in Parables, or Proverbs, but now I will shew * 1.5 you plainly of the father.

Now this being delivered to his Disciples privately, (as you have it, Chap. 24. for they came privately to him to ask him the * 1.6 sign of his coming, and when the destruction of Jerusalem should be, which he had immediately before prophecyed of:) he continueth his speech to them throughout that Chapter, and continueth it in this, thererefore he speaks somewhat more plainly, and clearly, not only laying down the proposition, but the reddition. He not not only speaks of the ten Virgins, but tells them, what it is that is compared to them, even the Kingdom of Heaven.

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

For the cohaerence of the words, you see they are a continnation of

our Saviours Sermon to his Disciples occasioned by their request, that he would tell them, when those things should be, Jerusalem should be so ruined, as not a stone should be left upon a stone; and what should be the sign of his comming, and of the end of the world! Haply they might think they would not be much sepa∣rated in time, and thererore they wra••t them up in one question, to our Saviour. He answers them in this Chapter, somewhat to the one, and somewhat to the other, I cannot stand at large upon this, I should detain you too long from the Text. But he tels them whatever sign were given them, yet the day and hour of his coming, no man did know. And therefore it lay upon them to watch, lest * 1.7 it should find him in a secure condition, as in the daies of Noah, &c. And therefore exhorts them all to watch. We know not * 1.8 when the thief will come, be ready for him alwaies, watch, for he will come in an hour, ye think not. And then sheweth them * 1.9 the happy estate, of a servant, a faithful and wise servant, whom his Master hath set as a Ruler over his houshold, to give them meat in due season. Which seemeth specially to concern the con∣dition of the Disciples which were to be set over the house of God, which is the Church of Christ, and to break the bread of life to his people, happy is that Servant, whom his master when he com∣eth, shall find so doing, in the simplicity of his soul. When my Sa∣viour cometh, would ye have him find me idle (saith Calvin) oportet episcopum concionantem mori. Oh to be spent for Jesus Christ, 〈◊〉〈◊〉 Master spare thy self, was the envious mans counsel, when he whispers that into Ministers ears, and can lull us asleep with such a requiem: he knoweth what he hath to do, while they slept he sowed tares. Surely brethren we have been very sleepy, else there * 1.10 would not have been so many tares sown. And he showeth them the sad condition of them. if they presume upon the delay of his coming, and eat and drink with the drunken, and beat their fellow servants, bite and devour one another. Ah dear friends, if Jesus Christ should now come, would he not find many of us thus doing? But now, as he had quickened them up to watch for his appearing, to be doing their work, so now he inculcates the same not only * 1.11 upon them, but upon all in the words of the Text, as appears (v. 13.) by the application of it, watch therefore for ye know not the day nor the hour wherein the son of man cometh.

For, the scope of it which I think meet first to hint to you, I

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

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

Only before I proceed to that, we must know, that the parable or similitude is taken from the manner of solemnizing Nuptial rites, which it seemeth by some very learned to have been thus carried on, that is to say, When two persons were espoused, and 〈…〉〈…〉de sure each to other, and the time of the solemnizing the marriage come, the man came to the house of the Spouses Parents * 1.12 to take her; the time usually in the night, and aged men, and grave accompanied the man, and Matrons the woman, and with solemni∣ties of prayers, &c. they did it wherein the Christians are said to

imitate the Jews, and if all things be sanctified by the word, and by * 1.13 prayer; me thinks that should be but an unholy marriage that is kept without them; that by the by. Now when he returned and * 1.14 took the Bride with him, then it should seem the younger men and Virgins did meet them in the night with Torches, among the Ro∣mans and others; with Lamps among the Jews, who had not the use of such Candles or Torches. And there is somewhat seemeth to favour this of their meeting of him in his return, in that place of Luke, Let your loins be girded about, and your lights burning, and * 1.15 ye your selves like unto men that wait for their Lord when he will re∣turn from the wedding; that when he comes and knocketh, they may open to him immediately; there is a Simile of men waiting at night with loins girded and lamps burning, that when their Lord cometh from the wedding, to return home, to bring his Bride with him, they may be ready to open when he knocks; a little difference there is from this here, The Syr. and the vulgar Lat. here do add the Spouse, to the Bride-groom; that they met her as well as him, and some others have so read it, and of great name also; and if so, that would more make for this understanding of the manner of the marriages among those people, whereto there is a respect in this Similitude. I will not spend time about that, though others do conceive that otherwise, they went to meet the Bridegroom accom∣panying the Bride, as Psal. 45. The Virgins her companions, shall be * 1.16 brought to the King in raiment of needle-work; and so they meet∣ing him, brought him into the Bride-Chamber, and young men I find (not old in Scripture) to have been companions of the Bride-groom; as in Sampson his wedding, they brought him thirty young * 1.17 men to be his companions; these were children of the Bride-Cham∣ber, which rejoyced with the Bridegroom; however it was, they met him it seemeth in the night, and with Lamps, to light themselves * 1.18 and others, and this is the ground of the Simile, the protasis. Now the Kingdom of Heaven is compared to this.

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

First then, the Bridegroom Jesus Christ, is set forth by that rela∣tion * 1.19

of one ready to consummate the marriage, with such as he hath espoused, he is the Bridegroom. T〈…〉〈…〉e Lord Jesus (brethren) by the Gospel goeth a wooing to all the world without any respect of per∣sons, be we high or low, rich or poor, more or less sinful, leprous, poor, defiled, naked, indebted, imprisoned, loathsom, nasty, never so; his ambition is to win our hearts, to gain our consent, to espouse us to himself: Well, when he hath done this, and hath ob∣tained, then he cometh to make up the marriage.

Secondly, Concerning him, it is said that he tarried; came not so soon happily as ordinary. It is likely that their marriages were before midnight, usually the beginning of the night; and to that, there may be a respect in this expression, he stayed somewhat longer, for it is said, the cry was at midnight, v. 6. So the Lord Jesus may * 1.20 stay somewhat longer haply then is expected. It is said by them in the Revelations, the souls under the Altar cry out, how long Lord, holy and true. It may be the expectations of some of the Saints are for * 1.21 his appearing sooner to take them to himself, they have a desire to be dissolved and to be with him, and to them it is a tarrying long. And to sinners it is a tarrying, they think Jesus Christ lingers his hour of a Judgement, and a resurrection, but these are things afar * 1.22 off. And therefore they affected not them much, except a man could preach, as if Christ in flaming fire to render vengeance, were at their backs, it affecteth them not at all: All things continue with you sinners as they were, and where is the promise of his coming? A promise to the people of God, a threatning to sinners and hypocrites * 1.23 it is, as Janus is said to have two faces, and as that in Gen. 3. the seed of the woman shall break the Serpents head, a promise and a threatning both in one. Now sinners they are bold, to eat and drink with the drunken, until he come and sweep the second world away with fire, as the first was drowned with water; this is the second.

Thirdly, the cry that goeth before his coming, which Calv. saith is metaphorically put for the suddenness and unexpectedness of his coming, because when any great thing cometh upon a people at unawares, they use to make a cry for tumult, and it may be so hap∣ly that then being unready they cry out, as when people are sur∣prized by an enemy, they cry out, O arm; arm, make ready, pre∣pare to meet them; but thinks it rather is a Voice that goeth before the Bridegroom, which indeed is a quickning to them that are his

indeed, that were not ready altogether, and it cryeth, make ready, prepare, for he is coming; and this may be interpreted divers waies. Whether there were any such thing in the rites of their marriages, I know not, but for that it is not much material; the comparison holds in the main.

(First) Then there is a cry by the Messengers of Christ: they cry, prepare the way of the Lord; prepare your hearts to meet the Lord. We are exhorted, commanded to cry, and cry aloud, that * 1.24 we may awaken sinners, for that is the case here, as afterward you will find. Cry with a Stentors voice, ut Stentora vincas, saith Trap upon it. Alas all will not raise lazy sinners, we may cry our hearts out, but who believeth our report? we tell you, the Judge stands at the door, Christ is at hand, it is not long before you must appear before him, and if you be not ready, you are like to be shut out; you believe it not.

(Secondly) A Cry of Affliction, especially that visitation which is the fore-runner or harbinger of death: that cry from the Rod hath a voice, and that voice is Gods voice, he speaks in it, and it is not an ordinary voice, but a crying voice; the word, it whispers, the loud crying of the word, is but a whispering, in comparison of the voice of God in the Rod: it cryeth, hear the Rod and who hath * 1.25 appointed it: Mind it, if a Judgement be upon a City, (is there any evil in a City, and he hath not wrought it?) it cryeth to the whole City louder then Jonah did, repent, repent, for you may perish and come to the tribunal within less then 40. daies, or hours: So every disease in a family cryeth to the family, cryeth to the person, prepare, make ready, that we need not such a message as the Prophet Isaiah brought to Hezek. the voice of God in the Rod cryeth, prepare, make ready, for he is com∣ing; here is a blow that the Tabernacle of Clay is ready to tumble, and then soul, where wilt thou appear, if thou be not ready? Or else,

(Thirdly,) by cry, it may be meant, as Chrysost. Theophyl. Jer. Hilary, Aret. and others understand it, of the last trump of the * 1.26 arch-Angel, Arise ye dead, and come to Judgement: this will be such a cry Brethren, as will make all the world ring of it indeed; that will pierce to the bottom of the deep, to make it give up its dead, to the bowels of the earth, to make it give up its dead. Then shall all arise, the dead in Christ shall rise first. Well this cry go∣eth

before, or accompanyeth this coming of the Bride-groom.

Fourthly, Then he cometh. For the heavens now must contain him until the Consummation of all things, and then he will come to * 1.27 judge quick and dead; he that shall come, will come; though he seem long to the people of God, he that shall come will come: then mockers shall know where the promise of his coming is, they shall know their Judgement lingers not, nor damnation slumbereth not. He will come soon enough for all, too soon for many poor crea∣tures: the Lord grant none of us be found in our sinful condi∣tion.

Fifthly, The time is at midnight: The Jews have a tradition, that the coming of Christ to Judgement will be at midnight; and * 1.28 hereupon the Primitive Christians, it should seem, did use to watch all night the Eve of the Pass-over, expecting his coming, as Jerom reports, saith Beza, but to be wise above what is reason, you see whether it leads men in the dark, for what is more directly against our Saviour his own words; Of that day and hour know∣eth * 1.29 no man; no not the Angels in heaven, but my father only. At midnight, with respect to the solemnity of the marriage, that is to say, later then usually, and therefore unexpected, when all was si∣lent, nocte intempestâ; when deep sleep useth to seize upon men. The man of the house, at midnight his eyes are sealed up with sleep, and when he least dreameth of the thief, then he cometh, and sur∣prizeth him. So the Lord Jesus, like a thief in the night, when * 1.30 men usually are least aware, most uncomposed, and unfit for his coming for the most part.

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

(First) the subject of this comparison, the Kingdom of heaven, and what that is I shall not need here to speak much of, it hath various expressions in Scripture; It is not I conceive here taken for the Kingdom of glory, for there are no foolish Virgins mem∣bers of that Kingdom: No, nor the Kingdom of grace which is within the Saints, for the same reason. Nor yet for the Administra∣tions of the Kingdom, as sometimes it is taken; But it is taken here, for the visible Church of Jesus Christ, wherein some are wise, some are foolish. Some hold out, some fall short of heaven, and the glory

of God, and some are crowned, enduring to the end; and thus much for the opening of that expression.

(Second) thing in general to be noted, is, the time: Then shall the Kingdom of heaven be likened, compared or shall be like; then, when? even when the Son of man shall come, Brethren, to solemnize the marriage with such as he hath here espoused to himself; then, when we come to appear before him all together, it shall most evi∣dently appear to be so. But in a sort, it is so in every mans parti∣cular Judgement at his death, or dissolution, there is a Specimen given to the truth of this parable; and this appears from the con∣nexion of this Chapter with the former; the last ver. of the former Chapter he speaks of cutting in sunder that evil servant, that pre∣suming upon the Masters delay, should beat his fellow-servants, and eat and drink with the drunken; he shall cut him in sunder, * 1.31 and give him his portion with hypocrites; where is weeping and gnashing of teeth for ever: Then shall the Kingdom of heaven be likened to ten Virgins. And though then the spirits of many just men be already made perfect, and many hypocrites already in the ever∣lasting chains of darkness; yet because they have been members of the visible Church in a sort, all such may come under such a consi∣deration, at the great and terrible day of his appearing, when the sheep shall be set upon his right hand, and the goates on his left hand, as you have it in the latter end of this 25. Chapter.

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

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

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

First then for the things wherein they agree, or which are com∣mon to Saints indeed, with Saints in appearance only, or seeming and real Saints. They are all of them called Virgins, not in com∣mendation of virginity, as Jerom did childishly conceive, as Calvin noteth. But to Virgins they are compared, either only because in the marriage solemnity the Virgins used to go forth to meet the Bridegroom, and bring him to his Chamber; So here they must go forth to meet the Lord Jesus. Or else there is more in it, and I know not but we may consider Virgins according to their state and condition here. Now the Church is so called, or compared to Virgins, not in respect of their glorious unconquered outward con∣dition, as sometimes in Scripture, even strange Nations, yea Idola∣ters are called Virgins, as Zidon, thou shalt no more rejoyce O thou * 1.32 oppressed Virgin daughter of Zidon, arise pass over to Chittim, there also shalt thou have no rest. So Babel, Come down and sit in * 1.33 the dust O Virgin daughter of Babylon; thou that as a Virgin hast hitherto abode in thy fathers house in a glorious beautiful conditi∣on, thy pomp and glory now come down. And so Egypt, go up to Gilead and take balm O Virgin daughter of Egypt, in vain shalt * 1.34 thou use many medicines, thou shalt not be healed; (though the Papists make this a note of the Church, the glory and outward splendor of it; that is quite cross to that of our Saviour, in the world ye shall have tribulation, and how often have they been scatterd by Persecution.)

Nor yet are they called Virgins because of their priding them∣selves, and setting forth themselves, as Virgins with their Orna∣ments.

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

(First) Because all that profess the Lord Jesus and become vi∣sible S^ts, they profess to renounce their Idols; the Apostle saith, that he turned them from Idols to the living God. Now Idolatry in Scri∣pture * 1.35 is counted you know, whoredom, if they have been married to the Lord, owning his Covenant; or else fornication, nothing more ordinary; it is enough to hint it to you, and therefore when there

is a renouncing of Idolatry, there the Scripture looks upon them as Virgins; So when Judah and Israel had played the Har∣lot, that is to say, had worshipped and served Idols, God chargeth their spiritual whoredom upon them. But when they reformed, as Judah did; you know in many Kings daies Jehoshaphat, Hezekiah, * 1.36 &c. And in the daies when Sennacher. came up against them and blasphemed them; the answer the Lord gave to Hezek. by the Pro∣phet was this, the Virgin daughter of Zion hath despised thee; now having renounced her Idols, he so calls her, and having betaken her self to the shaddow of his wings alone, from thence, from the hole in the rock, she despised the Assyr.

And (secondly) Because also, now taking upon them the profes∣sion * 1.37 of Christ, they escape and forego the pollutions of the world, then gross scandalous sins they forsake, even Hypocrites as well as others, in which respects they may be called Virgins, though their hearts be not right with God.

Secondly, they had all of them Lamps; they took their Lamps, saith the text; they have all of them a Profession of Christ, they make a shew before men. The Lamps I cannot take for any thing inward, but meerly somewhat outward, appearing unto men, they * 1.38 are Christians outwardly all of them: Even those really, believers with the heart they do confess Christ with the mouth to salvati∣on, they are not ashamed to own him before men, and their light * 1.39 of good works and knowledge shines before men, that the world may see it, there is the light of the Lamp. And truly herein hypocrites may go far; they have a form of godliness, and as glorious a form as any others, and they do as many good works, materially good as others do; and so they have a light shining before men as well as others. So the Pharisees, you know they made as many prayers, did as much Alms, fasted as often as others, made a glorious shew, here are Lamps.

Thirdly, their lamps it seemeth were burning all of them. Con∣cerning the wise Virgins there need be no Question of it. But for the foolish, I think it will be gathered from that where they com∣plain, that their Lamps were gone out, extinguished; though it is * 1.40 true, they were not fed with a right principle, and therefore they went out, yet they did burn, they made a shew of heat and light also before men, as Jehu you know did, he seemeth to make a greater blaze in his zeal for God, then Elijah himself did; And

so for light also, knowledge aboundeth many times brethren in an hypocrites head, a clear head, and a muddie heart, a sound head, as the notion, and a rotten heart may be together; well, this is the third, I hasten.

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

Fifthly, When he delayed his coming until midnight, they all * 1.41 slumbered and slept.

We must not understand this of giving up themselves to securi∣ty, and the wallowing in the sinful pleasures of the world, the plea∣sures of sin for a season. For this cannot sute with the truth of grace, and therefore cannot agree to the wise Virgins, he that is born * 1.42 of God sinneth not, cannot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not work sin, but his work is righteousness, though he may have many by-blows in his work, many mis-carriages, yet his work is righteous∣ness.

Nor can it for a great part stand with the very profession of a hypocrite, to return again to the pollutions of the world, which once he had escaped, secretly; haply he may rowl a sweet morsel * 1.43 under his tongue, and be loth to part with it, but the pollutions of the world, which are open, like wallowing in the myre, will not stand with their profession, therefore this is not meant by slumbering and sleeping, but either,

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

(Thirdly,) Also partly a security and heaviness which groweth upon the Saints, on this side death, and me thinks the words seem to carry much for this, there are two words, they slumbered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they slept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the latter seemeth to be more then meerly Expository of the former. The former signifieth

only a little drowsiness when a man doth nap or nod a little, as a man sit••ing, or standing may sometimes, but presently awake, aliquando bonus dormitat Homerus. But then the sleep is a deeper security, when the eyes are altogether closed, and a man is fast, though some sleep faster then others do; some set themselves to sleep, they give themselves to it, others are overtaken with it, it seizeth upon them like an armed man sometimes, and herein they agree, the Saints and hypocrites, formal and powerful professors of Christ, they all slumbered and slept, they were all it seemeth overcharged with the cares of this world, or somewhat or other, * 1.44 that their watch was down, and they were surprized And alas Brethren, if the day of the Lord Jesus should come upon us al∣most any day, would it not find us sleeping, or if not sleeping, yet slumbering at least; but of this more afterwards.

Sixthly, They all arose saith the text when the cry came at mid∣night. It was high time then to awake, as souldiers that watch for * 1.45 an enemy; they fall asleep, set some to watch, suddenly there is an out-cry, an alarum, O how quickly are they raised! If the last trumpet be the cry, it shall raise all both hypocrites as well as Saints, only the dead in Christ shall rise first, be awakened out of the sleep of death. If the cry be the Ministry of the word by some smart visitation, it will rouze them all, let hypocrites be as secure of their condition as they will, they shall have a time of awaken∣ing,

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

your selves even to the very last cast until there be no remedy. O what treacherous hearts have we!

Eighthly, They agree also in the number, here in the Parable, five were wise, and five were foolish, for this we must remember what was premised, that every particular is not to be squeezed and prest too sore; nor can we conclude from hence an equal number of re∣al Saints, or painted hypocrites in the Church, no more then where there are Chap. 13. three evil sorts of ground, and but one * 1.46 good; we can cònclude that there are three to one unsound pro∣fessors who receive the word, to one honest and good heart, which bringeth forth fruit to perfection, there may be more, there may be less, our Saviour in the general tells us, many are called, but few * 1.47 are chosen; he might therefore here haply have some respect to the number of Virgins which might accompany the Bride; which some say were five, because the number consists of the first equal, and the first unequal number, even two and three, because in a marriage, a superiour and inferiour, male and female are joyned together, but that is a nicity; however this we may take up from it in the general, that there are some which are not what they pro∣fess, some are foolish, and some are wise in the Church.

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

First then in the general, the one are foolish, and the other are wise; * 1.48 all are not wise that are within the Church, there are some fools. Why, but is it folly then for any man to prosess Christ? No, it is not folly simply considered in it self, but a duty to confess him, and hold him out before men; but to stick here is folly, as we shall see more hereafter, blessed be the Lord that there are some wise, though there be many foolish, some that will not be put off with forms nor shadows, but must have the substance, the bread of life; and not husks, they will not satisfie them. O that we were every one of us such, Brethren.

Secondly, The foolish, they took no oyl in their vessels, though their Lamps burned, & afterward were extinguished, when they should * 1.49 stand them in stead to enter with the Bridegroom, they had no oyl: What is meant here by oyl, and what by vessels? for the first some say one thing, some another, some as the Papists, say good works is the oyl which is the life of faith, without which it is

dead, which is as if a man should call the flame of a Lamp, the oyl that feeds it; therefore, Brethren, according to the Scripture expression, elsewhere, by oyl I understand the saving grace of the spirit of Jesus Christ; true justifying faith, repentance, never to be repented of, and love out of a pure heart; unfeigned faith, un∣feigned * 1.50 repentance, unfeigned love, and indeed all the graces of the spirit. These are they that feed the flame in the Lamps of the Saints; whatever hypocrites have which maketh a flame, and their Lamps do burn by it, of which more afterward, because I would not stay you too long in the opening of it, this they wanted, they cared not to make sure of this, to have this true saving grace; so they had but as much as would make a blaze among men, that they might be seen to have Lamps burning and shining as well as others, the rest they cared not for.

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

Thirdly, When the cry came, and they went to trim their Lamps all of them, the foolish Virgins Lamps were gone out, verse 8. The wise, their Lamps had need of triming, as the Lamps of the San∣ctuary were to be trimed every day, every morning they gather some dross and filth which would dim the light, but now the others they were quite gone out, when they had most need of them,

they failed them: And indeed, such a thing is an empty profession, it will not carry a man through all conditions, as we shall have oc∣casion to speak afterward.

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

Fourthly, The foolish Virgins then are on the begging hand, and the wise on the denying hand, and they send them to buy of them that sell: Here I know not, that we are to press every particular; as if the foolish were so foolish as to beg grace of the wise, to have a part of others, except the Papists, who will have no other Church of Christ but themselves by no wise, and then that, to go to their Merit-mongers and Indulgencers, and the Church-treasure for righteousness, rather then to Jesus Christ. Nor is it any harshness, if the Saints deny them, for alas brethren, it is not in them to give, lest they have not enough for themselves and them also; there is no super-erogating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some say, the speech is defective, an ellipsis of the refusal, and the reason only is here given; others read it thus, least there be not enough for you and us, go to them that buy; and so there is no such defect, the sense is the same, Who is it that selleth but Jesus Christ indeed, and that without money and without * 1.51 price, as you have it in that place of Isaiah? But we may look up∣on this answer, not as a monition, or serious advice what to do, but ataunt rather, a derifion of them, go to them that buy: and so it suites wonderful well with the Papists: now go to your Merit-mongers * 1.52 to buy. So Eliah, cry aloud he is a God, either in a jour∣ney, &c. So the Prophet to Babylon, threatning ruine upon her, thou art wearied in the multitude of thy counsels, let now thy Astrologers, Star-gazers, monethly prognosticators, stand up and * 1.53 save thee from these things that shall come upon thee. That which is plainly and undenyably held forth to us therein is, that the foolish Virgins are to seek their grace, when they should use it; then they see they have none, whatever they deceived themselves with before, the Lord grant this prove not our condition to any of us.

Fifthly, that while they are thus unready for the appearing of

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

Sixthly, Yet the foolish Virgins, though they have no oyl, and their Lamps be out, they come and they cry, Lord, Lord; they cry * 1.54 with earnestness to have the door opened. Ah Brethren! you that now content your selves with a meer formality, and nothing will stir you up to be zealous and to amend, then you will cry either at your death-bed, at that summons, or at the judgement, O Lord, Lord, * 1.55 open to us, the strange presumption and confidence in poor sinners hearts, though they know they have no oyl, yet will expect to enter into heaven, though they know they have loytered and trifled away their time of getting grace, yet they would have admittance, they would have heaven in the end, though they care not for working out their salvation with fear and trembling, they leave that to others to do, yet expect the salvation in the end as well as they. And see how far hypocrites may go, they come to the very gate, and there they cry, Lord, Lord, open to us, but, all in vain.

Seventhly, The answer the Bridegroom giveth them: Verily, I say unto you, I know you not; there is need of an asseveration to press it upon them, their confidence was so high that they should enter in with the Bridegroom: What? take all that pains to provide Lamps, to take them to go forth to meet him, to raise themselves up to trim them, yea afterward, to go out to get oyl, and yet shut one; this will hardly down with them? Verily, saith our Saviour, what∣ever you may presume upon, and vainly hold up your hearts with, be assured, I know you not. O this is a word will kill the st••u••est hearted sinner, when it cometh to the pitch! and the most swel〈…〉〈…〉g confident hypocrite in the world, it will make his heart sink within

him like a stone; I know you not, and therefore there is no reason I should let you in, I never knew you; though they had neglected to * 1.56 acquaint themselves inwardly with Christ, to procure his favour, for that is the knowledge; Words of understanding with the he∣brews, are pregnant and carry, or are big with affection also I know you not, so as to approve you: to favour you so 〈…〉〈…〉y, as to admit you. Yea, I never thus knew you: 〈◊〉〈◊〉 have I known, saith the Pro∣phet * 1.57 concerning Israel, that is to say, so known as acknowledge, owned, favoured. Now I say, the hypocrites will scrape acquain∣tance with Jesus Christ, O they are the people, and they have served him, and worshipped him, and kept Sabboths to him, and Preached in his name, and heard him preach, and now not know them! This how strange will it prove to many a poor creature? A••¦blessed souls that know the Lord Jesus, or rather are known of him! * 1.58 And sad is the condition of such as shall thus be shaken off by Jesus Christ, and shaken into hell indeed.

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

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

The first Doctrine shall be from the consideration of the words, with what went before; much of the former Chapter was spent * 1.59 before, in stirring them up to watch for the appearing of Jesus Christ by a double Argument. Taken from the end of such as watch, the end of such men is blessedness and peace, blessed is the man, whom the Lord shall find so doing. And the end of such as watch not, but presume upon his delay, to give liberty, and the reins to their lusts, they that have time enough to repent, he will come in a day he thinketh not off, and will cut such a servant asun∣der. Beloved, the former Arguments, the uncertainty of his com∣ing,

&c. one would have thought, now, here had been enough said upon this argument, for what could be more plainly spoken, and what more cuttingly, and pressingly, then this? Are there any weightier Arguments, then lif and death: the best of lives, even a life of blessedness, and the worst of deaths, a portion with hypo∣crites, who have the Free-hold, and sink deepest into the lower∣most pit: and there is no question, there was no affection want∣ing in Jesus Christ, when he spake to his Disciples, and therefore it may seem considerable, and it is so surely; that sometimes he is pleased to prosecute the same Argument again all along through this whole Parable, and the next is not much unlike it nei∣ther.

It is requisite to inculcate and beat upon hearers the same * 1.60 truth, the same things again and again. Surely, if it had not been so, the Lord Jesus would have spared this pains, he did all things * 1.61 well, and as he was no niggard, so he was no prodigal of his pains; if he would not have the Fragments of the bread to be lost, he would never crumble away the bread of life in vain, to no pur∣pose; but that there was a necessity for it, and sure we may follow his example safely herein, for there is nothing extraordinary in it, but rather a great condescention in Jesus Christ, stooping to the weakness, and necessity of his hearers, his Disciples; he spake as never man spake, and therefore if it had been sufficient at any * 1.62 time, or for any person to tye themselves up to such a strictness of speaking, as never to repeat the same things again, surely it had been sufficient for him, who spake as never man spake, with that Authority, and Majestie, and commanding efficacy, many times; * 1.63 but yet you see he is pleased to go over and over, things again and again, and to inculcate, and beat things upon his Disciples. We need not go further then our Saviour his example for it, for as he said of Goliahs sword, there is none, to that. So there is no pattern to this of Christ, the great feeder of his people with knowledge and understanding, who stands and feeds them, in the strength of the * 1.64 Lord. And I doubt not, but many of you can make it out, from many other instances, in his example, how he did often beat the same things upon his Disciples; how often doth he press upon them that of humility; Learn of me, I am meek and lowly? And except * 1.65 you be converted and become as little children, ye cannot enter into the Kingdom, and so in his washing his Disciples feet. How much ado

hath he with them, to beat upon them, that his Kingdom was not * 1.66 of this world, but spiritual; they would be fitting some on his right hand, some on his left hand, and he told them often, his Kingdom was not of this world, that he came to suffer, and not to raign among men, and so how often doth he press it upon them, the Doctrine of love one to another, or takes not up with once, one * 1.67 exhortation, as if that would answer the end of his coming, to reveal to his Disciples the whole counsel of God, which he had heard of his father: no but again and again, he presseth it upon them. It is given as a command to Parents, I wish, we that are parents, and * 1.68 have children, who have souls either to be saved or perish, would remember it, thou shalt whet these things upon them saith the Text, these things which I command thee this day shall be in their heart. * 1.69 I, if we were of Maries spirit, to lay up the words there: or Davids, to hide the Commandements in our hearts: or took Pauls advice, let the word dwell richly in us, if we had a treasurie there, we should have, to draw forth continually, as occasion serveth: And thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thy house, and when thou walkest by the way, when thou lyest down, and when thou risest up, &c. diligently teach them, the word is, whet them upon them; It is not the drawing the knife over the whet-stone once, that will set an edge upon it, but often, again and again. The best of us are too like children in understanding, and had need of it, or at least many of us.

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

First, The understanding is very dull in many: though there be som it may be more acute, to whom it may be a dulling to beat their earsoften with the same things; yet for the most part, Brethren, we are dull of understanding, childrens capacities we have; you know the Disciples were so, our Saviour upbraideth them with it, and yet they were good men, do you not yet understand; are ye also yet * 1.70 without understanding? And when he was risen from the dead, he expounded the Scriptures, the Prophets concerning his death and resurrection; alas until he opened their understanding, though he had often told them this, had preached it to them again and again, and even before his death immediately, and alas, yet they under∣stood not, until he opened their minds. But you will say, this was be∣fore

the pouring out of the spirit, there was more need then, but that * 1.71 unction, that teacheth us all things, was given in so large a mea∣sure, &c. I answer, It is true the spirit is given now in a larger measure, and therefore the greater shame is the dulness of our capacities many of us, I speak not of all, Brethren, neither of them that are strong men and women in Christ, nor yet of such as hap∣ly natural incapacity is a great hindrance to. But were we not many of us, much wanting to our selves in reading, meditating on the word of truth, we might be much more apprehensive then we are; we are in a strait indeed, for some are so acute, that we can scarce touch lightly enough upon things, least they nauseate, others are so dull, we cannot dwell long enough upon them almost, * 1.72 to make them understand something. Well this is the first Argu∣ment.

Secondly, Because men are exceeding slow to believe things. O fools, saith our Saviour, and slow of heart to believe the things which * 1.73 the Scriptures, &c. Concerning the Messiah, how he must be re∣jected, and cut off, and rise again the third day. Might he not up∣braid our Congregations, brethren, in the like manner; how often have we heard the same things, and it may be, given assent to the truth of the same, but yet are slow, to believe! And this Argu∣ment will stand good against the acutest hearers, though they may out-run the speaker haply in apprehension, they may be slow∣paced enough in believing. Now it is true, it is not all our incul∣cating and pressing the same truths upon men, that can work their hearts to believe, until the arm of the Lord be revealed to them; * 1.74 yet we know not when, and how far he may reveal his arm: It may be a little at one time, and a little at another; Agrippa hear∣ing * 1.75 Paul once discourse of Jesus Christ, was almost perswaded, haply if he had had another opportunity to hear the like things again, it * 1.76 might have proved a through work: Felix trembled at the first Sermon upon Judgement to come, if he had heard it the se∣cond time, who can tell how far it might have wrought? This the second.

Thirdly, Alas Brethren, our memories are such leaking vessels, we are full of chinks, hac illac difluxerimus, and therefore as from thence the Apostle infers, we should give the more diligent heed to the things which are spoken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, least we run out * 1.77 So should we also inculcate the same truths again: who is there

that hath not woful experience of this, other things evil and vile, they have such impression upon our memories; O how much ado is it to raze them out, injuries are graven upon us, even as with the pen of a Diamond, vain words, wicked speeches, we have heard long since, we cannot forget: but a thing that is good, O how much ado there is to remember it? had not a riddle need often to be put into the water, it will hold nothing else? be not forgetful hearers of the word, saith the Apostle, but doers of the same; how many of * 1.78 us are even high-way seed hearers! The word is gone from us, be∣fore we are out of these doors, or the most part of it. So the fowls of the Aire, the evil spirits, they steal away the word from us; so that we had as much need to hear it again, as when we came. O saith Peter as long as I live, I will put you in remembrance. To * 1.79 do good and to communicate forget not, saith the Apostle; no Questi∣on they had been taught that lesson again and again, and yet they were apt to forget, and therefore the Apostle goeth over it again to them, to put them in remembrance.

Fourthly, It is requisite because our affections are so dull; they had need to be often quickned, therefore whet the word upon your, children: It is not one whet, that will edge a dull knife, but over and over with it again and again, as many times in Scripture a re∣petition of a thing (in prayer, in preaching) speaks the affecti∣ons of him that delivereth it, so it stirs the affections of the hear∣ers, Phil. 4. 4. saith the Apostle, rejoyce in the Lord alway, and * 1.80 again I say rejoyce, is that a tautology, or a vain repetition? no, sure the Apostle was not guilty in that kind, but it was needful, to stir the affection to the duty; our hearts indeed are like so many dead Seas, and it is not a little breath once upon us, that will move, but when the wind passeth often, and strongly over us, then it may affect us haply; the word is therefore compared to the words of the wise, which are like goads, not the words of fools, who are no ora∣tors, sensless, and know not what belongs to the Art of speaking rightly, but the words of the wise are like goads, sharp, and they are to be often used, we are like oxen in duty, creatures that will often need to be pricked up, therefore the metaphor is used; there∣fore * 1.81 saith the Apostle, I put you in remembrance of the things you knew before, and were established in, even to stir you up; there is * 1.82 need of quickening the affections; a man may deliver the same truth haply more stirringly, one time then another, and the spirit

may breath in it, one time more then in another, and then the af∣fections are stirrd indeed to purpose; that is a fourth: Gutta cavat lapidem non vi sed saepe cadendo.

Fifthly, because of the unconstancy of our hearts, if we be a little affected with a truth at one time, how long doth such a frame con∣tinue upon us? David was sensible how fleeting the frame of our hearts are: And therefore though himself, and his people, were in as sweet a frame as any we read of almost, when they offered with a perfect heart, willingly, and so willingly, as that David re∣joyced in it, and blessed the Lord for it, that they had hearts so to do; * 1.83 this was a precious frame indeed, yea David rejoyced at the wil∣lingness of others, not envied at it, saith he, that the Lord would keep this frame for ever, Keep this upon the imagination, or figments of their hearts for ever. Alas if he keep it not, it is gone present∣ly; now upon Eagles wings soring, by and by, with our bellies cleaving to the earth, Psal. 119. 24. thy testimonies are my de∣light, and 25. v. my belly cleaveth▪ to the dust. And therefore, the words of the wise, they are as goads and nails, nails to take hold, and fasten things together, that they may abide, and if they be driven to the head, yet how quickly may it be loosened again, is there not need of the same hammer to fasten it again, therefore saith the Apostle Peter, though you be established in the present truth already, yet I Judge it meet to stir you up, by putting you in remem∣brance. * 1.84

Sixthly, because we are so slow to do what we know, which in∣deed is the main thing, we do but build Castles in the Aire, Brethe∣ren, if we hear and do not, and yet who is clear in this point? yea how often may we hear a practical truth, prest upon us, before we practise it? yea when we are convinced to do it, and resolved we will, and yet with the Son in the Gospel, I go Sir, but he went not; now this is the Learning indeed, a man hath never learned a lesson * 1.85 in Musick, or learned a Copie, until he hath practised it, and can do it. Ah dear friend, do not our hearts blush sometimes, when we consider how often we have had this watchfulness pressed upon us, and yet how little have we done to bring our hearts to it? And so for weanedness from the world, for self-denyal, for any other duty almost; and therefore it is requisite, Brethren, that the same things, should be repeated and inculcated; but so much for the Argu∣ments.

For the Application of the Doctrine: It is a plea then for a * 1.86 standing Ministry in the Church of Christ according to that of the Apostle, he hath set some Pastors, some Teachers, for the perfecting * 1.87 of the Saints; and also, while there are so many necessities upon them as you have heard, how are they perfect? So saith Peter, I * 1.88 will not be negligent to put you alway in remembrance of these things, though you know them, and be established in the present truth, yet I think it meet as long as I live in this Tabernacle, to stir you up by putting you in remembrance. Alas Brethren, suppose you are many of you so well acquainted with the mysteries of faith as that you need not to be further instructed in these things; yet it is a Peters duty you see, I think it meet or just to put you in remem∣brance, yea and as long as I live to do it, though I have nothing now to present you with, and though you be established in the present truth, yet I must put you in remembrance. They that de∣spise prophesyings under that pretence that they have an unction * 1.89 themselves within them, which teacheth them all things, I doubt they will find by woful experience, they quench the spirit of God in themselves (and what in them lies) also in others by weakning their hands, but who is like to pay for that?

(First,) Remember but that of the Apostle John in that same place, you have an unction whereby you are taught all things; what need John then to have written this Epistle to them? you will say, or some may say, he might have spared the pains, that unction of * 1.90 theirs is a supersedeas to him, and all other Ministers whatsoever, they have no need of them; what saith he, I write not these things to you, because you know them not, but because you know them. It is for confirmation, for quickning; there is need enough of it, else sure the spirit of God in him would not have wasted such pre∣cious pains upon them. The Thessalonians have no need that he write to them touching Brotherly love, they were nearer perfection, then, for ought I see the Churches of Christ now are, love is the ful∣filling of the Law, and therefore had less need of the Apostles pains * 1.91 in writing to them; but yet you see he bestoweth it, and surely not in vain; he exhorts them to abound more and more, to continue in well-doing to encourage them, and strengthen their hands; this is none of the least works of a Messenger of Christ.

(Secondly,) Here is a pattern for the Teachers of Gods peo∣ple: Let it not be grievous to you, brethren, sometimes to beat the

same things upon the people, if that mans wisdom might be heard to speak, and carnal reason, it would say it becometh not an exqui∣site * 1.92 Orator for men to insist too much, nor too often upon the same things, That is implyed in that of the Apostle, to me it is not grievous, to others haply it might; It is not more tedious to a curi∣ous ear, then it is to a quaint tongue, to speak the same things again and again, but let us not consult with flesh and blood in these things, but tread in the steps of our Saviour; Surely there was ne∣ver such a treasurie of wisdom and knowledge as was in Christ; in * 1.93 him were hid all the treasures of wisdom and knowledge, and it had been easie for him still to have brought out of his treasurie things new and not any old. But you see what manner of Preaching is his to his own Disciples. We are called upon in Timothy to exhort * 1.94 with all long suffering and Doctrine, and be instant in season, out of season. Aug. would rather speak broken La•• then the people should not understand, and he would have Preachers press a point upon their hearers, until they might even read the print of it in their faces; think not a light touch will do it.

And yet let me not be mistaken here neither, for I mean not here∣by to make a Cloak for any Ministers idleness or sloathfulness, who therefore may dwell longer then is meet upon a thing, or often go over with a thing, because they will not be at more pains to bring forth new as well as old, no, far be it from me, the Apostle giveth us another rule, give attendance to reading, to exhortation, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be thou in them that thy profiting may appear to all. A * 1.95 Scribe instructed to the Kingdom of heaven, brings forth both new and old: but if there be need to press things harder or more then ordinary upon people, let it not be grievous to us; it must not then be a carnal self-love, love of our own ends, but the love of our poor souls, and their profiting that must lead us to it, else it is nothing; for you, saith the Apostle, it is safe that I write the same things; * 1.96 and what was that? even the warning them of false Teachers, it was safe for them to hear it again, and it was no such pleasing string for the Apostle to harp upon, but yet because it was safe for them, he denyed himself in that: If the Ministers of Christ do sometimes more then ordinary strike upon that vain, instruct ten∣derly, it is necessary surely, or they think it so, else it is no such pleasing thing.

(Again) there is much wisdom to be used also by us, in pressing

the same things, making a difference between persons and persons upon whom, least we grieve or dull some, instead of quickening them, therefore the Apostle he doth with a kind of modesty, use this freedom with them, he acknowledgeth indeed, that they did know the things he writ, he would not have them think, he took them to be so ignorant, or to be so fickle and wavering, but they were esta∣blished in the present truth, and yet saith he, I hold it my duty sometimes to put you in remembrance, and to stir you up. So * 1.97 John, not because you know not, but because you know these things, therefore I write to you, 1 John 2. And so the Apostle, you need not that I write to you concerning brotherly love, you do love one another, but continue in it, abound in it more and more. See how sweetly doth he insinuate into them; if he had to deal with other people, he knoweth how to speak after another manner, to come with a rod, if there were need.

Again, there is much wisdom to be used in the dressing the same truth again and again, for the truths which you are necessarily to know, they are not for number infinite, and you will easily find, if you consider the Scripture, how the same truths are proposed to us in the Scripture, an 100. waies, several waies, because the Lord knew our frame, that naturally, we would have somewhat new, and were affected with variety, therefore he giveth us the same truths, under divers dresses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the * 1.98 Apostle, the Preacher chose not acceptable words, though It would not feed that itching humor that is in some, yet I would al∣low as much as love and prudence examined together would advise, because of the weakness and frame of men; and if one therefore diversly dress the same truths: omne tulit punctum: will the Lord * 1.99 seal this instruction to such of us as it concerneth. And, Brethren, pray for us that we may be wise-hearted, and know how to fit our selves, and bait the hook, so as it may be most drawing.

Thirdly, It may serve to humble us for our dulness then, and those many other defections which are the rise of this necessity to beat the same things upon us again and again. Dear friends, we swallow much every Sabboth, every opportunity, how little doth incorporate with us, how little abideth with us, what pains is the Lord fain to take with us, line upon line, and precept upon precept, * 1.100 here a little and there a little, in season, out of season, and yet, Brethren, how little the better are we for it. May we not all of us

lay our hands upon our hearts; is it not matter of humbling, we should put the Lord and his Messengers to so much pains with us, and be yet little the better for all? O let us magnifie the long-suf∣fering of God, and bless him for the long-suffering of his servants with us, that he is pleased to follow us up and down with this and that necessary truth! It may be thou hast heard some things which now thy soul hath the experience of, thou wouldst not loose for a world, and many a time thou hast heard them, but it hath been like water spilt upon the ground; and at last, the Lord hath fastened the nayl to the head, if it had had but one blow, it would not have stuck.

Fourthly, It may caution us, brethren, against nauseating Di∣vine * 1.101 truths, because they are so often beaten upon us, it may be the same things; It is safe for you, brethren, it is good for you, if you know the things belong to your peace, say not then, occidet mis••ros crambe repetita Magistros: What shall the Disciples say to Christ because he so presseth them to watch for his appearing, here is nothing but harping upon one string, nothing but watching and watching prest upon us, we would have somewhat else, we are weary of this? No, but rather continue, O sure it is needful, our dulness calls for it, and it is much tenderness that he will not give us over until he hath wrought it upon our spirits. Should the Philippians cast it in Pauls teeth, he had told them often of those * 1.102 unruly masters, that they had heard enough of that? O no, now he tels them with tears, with more melting then before, the same thing in a more affected manner, they had no reason to lothe. It was the great sin of the Israelites you know, they had manna every morning. * 1.103 this was their daily bread; at last they grew weary of it, nothing but this manna: our souls loatheth this light bread; for a while it was excellent and delightful, but after a while they loathed it; It seem∣eth it had not a taste to suite every mans palate, what was most de∣lightful to every one, as some thought, then they would not have loathed it; but they might dress it divers waies, and yet they loathed it; this was a lust which put their mouthes out of taste, and so far, as that they prefered Garlick and Onions before it. It is no∣thing to be taken with the word, when a Teacher is as one that plaies skilfully upon an instrument, toucheth every string, and in such a manner as the variety maketh sweet melody, but this harp∣ing upon one string is not so pleasant: here is a tryal of your love to

the word as it is the word, whether in its nakedness and simplicity you can love it, and though you have nothing but the word, and the word the sincere milk.

Another Caution shall be this, to take heed of that humour which reigns in abundance among us all, affecting novelties. O such itching ears would not have suited with our Saviour his manner of Preach∣ing! they have the same again and again from him: A new light, though it be but a Comet, draweth more eyes after it then the Sun, because he daily runneth his course, this is a great vanity in mens minds, and truly it is so in spiritual things; A new Doctrine, Oh how it bewitcheth men! as that did the Galathians; it is more * 1.104 then ordinarily taking with us, else the power of darkness and errour had not been so great in our daies as it hath been, and truly when we begin to be weary of the eternal Gospel, which never waxeth old, and cannot away with the same things after we have once heard them, which argues we receive not the love of the truth, imbrace it not because of it self, but its dress or its novelties, or some such accident: we are in the very high-way to delusion; as the Apostle saith. I am sure, Antiquity was the commendation of the * 1.105 Apostles Doctrine even to the Romans themselves, he brought no new Gospel but what was from the beginning. Is it not the same spirit surely that works so mightily among us, whereby men would com∣mend any thing for its novelty? It is horrible pride both in Preachers and Teachers; Lucifer-pride, and a strong savour of the old Adam, that rather then we will be confined to a course, and dwell upon such things as have been received as truths in Jesus, we will have somewhat new, or else we will to our own inventions for it: the Lord deliver us from such a spirit.

And lastly, brethren, it is necessary that the same things be thus inculcated upon us, then surely we may hence learn, that there is somewhat more for us to learn still in every truth we hear, it may be often we have heard such a duty pressed, such a sin descried, there is somewhat in it, that God meeteth thee, it may be everywhere with the same message, they spoke with one mouth the same thing to thee; Is there not cause to fear? Surely that is one consideration; and the Lord in mercy to thee will not let thee alone, but one Bell in Aarons ring sounds louder, then all the rest in thine ears. Surely, surely, there is somewhat unhealed that every one thou comes near doth grate upon. It may be, brethren, to come a little nearer, thou

hast long heard of coming to Jesus Christ, that thou mightest have life, and thou hast been as much woed and intreated as many others, and thou art even weary of this lesson. What ado is here about coming to Christ, what do we not come to him, do we not follow him? Ah dear friends! It is the work of your whole lives, and why may it not be the work of our whole lives? yea it is to be feared, thou with whom so sweet a word relisheth no better, that thou hast never known the worth of it experimentally. Be not deceived, brethren, you may be mistaken, and far enough off from him, when you think you come to him▪ but suppose you are come to him, may you not draw nearer then you are come; have you not many back-slidings? Do you not miss a stroke sometimes, and are carryed down the stream, the Lord knoweth how far: and had you 〈◊〉〈◊〉 need of hearing then of coming to Christ, renewing your acquaintance with him? Alas Brethren, if many of us had not had this truth beaten upon us often, we had never come to him, canst thou tell how often thou hadst in the Gospel a crucified Christ held out to thee; before thou hadst a heart to look on him, and mourn over him, and over thy self, whose hands have been imbrued in his blood, here thou hast seen him here crucified, and there crucified, in this Sermon and that Sermon, in this Sacrament and that Sacra∣ment; and yet al••s! thy sullen heart would not bleed; now if thou hadst never heard of him more, it had not been prest upon thee any more, what had become of thee, if notwithstanding all this thou hadst been sealed up in hardness and unbelief for ever. What narrow-mouth'd bottles are we receiving, now a drop and then a drop, though much be poured out, many times little staies, or if our heads fill, our capacities being large, apprehensions quick, and memories strong, how little is it that sinketh any further, there is need of pressing and boring, and unspeakable mercy it is, if at last the passage between head and heart be opened, that so what we have known long it may be; yet now we may come to know after another manner, even as we ought to know it, not to be puffed, but humbled, to be warmed, melted, changed by it.

How often Brethren, have we had the Doctrine of love pressed upon us, even as John had nothing else in his mouth almost, my little children love one another, my little children love one another; when he could not go, as the story saith of him: and can we hear it so often, but there is somewhat yet to learn that we have not

learned, may we not grow in it, abound in it more and more, as the Apostle saith to them, even the Thessalonians? Ah where is a heart * 1.106 wherein it abounds, love to Christ, love to his people, a little un∣likeness to our selves in a thing of no great moment, is able to quench our love, so far it is from being as strong as death; a little earthly enjoyments, a house, a wife, a company of sweet children, pretty taking vanities, they have such a hold upon our hearts, that they stifle our desires, to be dissolved, and to be with Christ, O we see not, nor have learned how far better it is to be with him! is there not more to be learned by us all, in this point? And if we can or do love the Saints in whom the Image of Jesus Christ is, alas may we not do it more fervently then we do? if there be some fervor ap∣pearing, * 1.107 may we not do it with a purer heart, meerly because Christ hath loved them, who is the beloved of our souls? what meaneth else our having the faith of Christ with respect of persons, what meanth else our loving men more for their gifts, then for their gra∣ces, for the common then the special inspiration of the spirit upon them? Do we not know men after the flesh? and yet, haply are ready * 1.108 to be wearie of the Doctrine of love; What needeth so much ado to press it upon men, the Lord shew us our shortness and humble us under it?

But I will come a little nearer to the purpose, in the Text and the thing in hand, which lies before us, the Ordinance to which some of us are now called, for this of watching for the appearing of Je∣sus Christ, I might have raised indeed a closer observation, and more particular when I had finished this, but I would not hold you too long upon this, which is but the coherence of the words we shall likely meet with it, before we have done with the Parable. And that is the necessity of pressing this great duty of watching for the appearing of Christ, much upon people, for this is the thing here our Saviour so muchin sists upon, and often in many other places, What I say to you, I say to all, watch; And so Luk. 12. 35. Surely there is somewhat more in it, then ordinary; The duty is more spiritual, then ordinary, and then our carnal hearts are as hardly drawn to it, as a Bear to the stake: It hath many a time, I know been prest upon us all, to get ready, and stand ready, to wait and watch for his appearing; Have we done it? How many of us, brethren, if Christ should come this day would be found sleep∣ing, some dead asleep upon the lap of the pleasures, and honours, and

riches of this world and 〈◊◊〉〈◊◊〉 to be disturbed, we never dream of his coming; Would men, think you, if they had learned this lesson, dare to multiply incumbrances in the world upon them? and with so much diligence, be casting out their roots in the world; as if they would never be pluckt up, as if their portion were here * 1.109 below? how often have we been warned in the name of Jesus whose the warning is, take heed your hearts be not over-charged with surfeting, and drunkenness, and cares of this life, and that day take you at unawares? hath this sunk with us? have we made consci∣ence any of us, to ease our selves of any unnecessary incumbrances, that we might wait upon him without distraction? What day al∣most, brethren, goeth over any of our heads, or what hour of the day wherein we shall be ready to open, if he should knock for us? Alas some of us, brethren, care not how long he defers his coming, if he would never come, we should be the better pleased, for our hearts tell us, it will be a woful day to us, we have no oyl in our vessels, we have no grace in our hearts, nor any do we look after, we know we are not in him, nor are we solicitous to be found in him, we are for our building, and planting, and rejoycing in our youth∣ful vanities, and leave these serious things to melancholly Spirits. Ah dear friends, had not this truth need to be prest upon you? your danger is great; if you could as easily put by the coming of Christ, as you can make a shift to smother the thoughts of it, your hearts indeed might chear you, and your condition were something like: But he will come; and though you be asleep in the Arms of your lusts, know that your judgement sleepeth not, and your condem∣nation * 1.110 slumbereth not. And make what haste you can to be rich, or to be honourable (and such persons are not innocent) make what hast you can in your career of sinning, it travels as fast you, and will be sure to meet you at the gates of death and hell, if not sooner. But it may be, we think we have done this great work, we are through grace acquainted with the Lord Jesus, and his spirit, which hath effectually wrought in us to believe in his name, to love him, the main is done with us, and therefore sure we may have more liber∣ty then others now: Is it so? but is this all that must go to watch for his appearing, do we not find our hearts thrusting away from us that day; and our hands fail, and security setzeth upon us? the Dis∣ciples were in danger to be surprized as well as others: Is there any of us so liveth as that we could readily and cheerfully meet the Lord

Jesus at an hours warning, a daies 〈…〉〈…〉 and who knoweth he shall have so much to set his house in order? O there is need to press this duty upon us all, brethren, be our condition what it will we have yet somewhat to learn of it, and shall have, let us hear it as often as we can; But I will leave what further may be said unto its proper place, in the handling the Parable.

A word or two to the present occasion, we are many of us now cal∣led to this sealing Ordinance: And though we have been often stirrd up and taught our duty concerning it, is there not need to chafe the oyl in upon our hearts, our affections still? Alas how often have we heard, that what it findeth it sealeeth; And yet do we not dare to come some of us with hard hearts, with covetous hearts, uncircumcised hearts, I would not speak, brethren, to grieve the heart of any, the Lord would not have grieved, as they that have least cause will be most sadly assayling themselves with con∣demning thoughts; but the Lord grant there be none found among us guilty kind. As often as ever we come we hear how dangerous a thing it is to come unworthily prepared to it, and yet the Lord know∣eth how often we have thrust in here some of us, without a wedding * 1.111 garment; And that you have not been bound hand and fooe; bound up in our grave-cloaths, and cast out of his sight for ever, it is un∣speakable mercy; O that this might melt us and humble us! and though blessed be his holy name, I believe there are many poor trembling souls, who go about these things with trembling hearts, least they should miscarry, and grieve him, and bring his blood up∣on their heads, I doubt there may be some of us found whose hearts are far from such a frame; had we not need then to be put in mind and remembrance again and again of these things? It may be we have faith and love to Jesus Christ, it may be we have humility and self-loathing, it may be we have a mourning spirit over our sins that have grieved the Lord Jesus, put him to all that grief for us, it may be we have a thankful heart; but are these graces now in acti∣on, are they upon the wing? how often have we been minded there∣of, that we must be actually prepared? Alas! alas haply some of us have not taken the pains with our hearts which we might, and which others would have done if they had had the hearts which we have, haply some of us have been striving, but in our own strength. and have done little, haply others may have been helped in the pre∣paring our hearts to seek him herein, but by our pride or carnal

confidence, have lost our frame again. It may be some of us bre∣thren have not been very negligent, but yet not so diligent as we ought, O brethren! how needful are these things! bear with me if I do press you to them, it is not tedious to me, because I hope it is safe for you, O! that I could do it, with such a spirit, and such bowels, as the Apostle did! the Lord set it upon all our hearts, we are exceeding dull to believe, and more dull to practise, and do his will revealed to us; Though the good be our own, the glory onely his. But I will not insist any further here, the Lord give us under∣standing and believing hearts.

Now for the words of the Text.

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

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

To begin with the first,

The Bridegroom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; However it be that the scope of the parable be to stir up all men that profess the Lord Je∣sus to a perseverance in watchfulness, to stand ready for his com∣ing, which being apprehended, there is no necessity of pressing each particular in the parable, yet I conceive, according to our Saviour. His opening of other parables, we may insist upon the chief things therein, as where HE would let us see what need we had to take heed What, or How, or Whom we Hear, by the parable of the several sorts of Ground, receiving the seed of the Word, he not onely tells us the difference of the Grounds, but * 1.112 what the seed is, and who the Sower is, or else in that parable of the good seed and the Tares, he tells us particularly what is meant by each. And therefore I must not here pass over this of the Bride-groom. The Virgins went forth to meet the Bridegroom.

The note will be The relation between the Lord Jesus and his peo∣ple, * 1.113 He is the Bridegroom, and stands in that relation to his people. that this is so, we need go no further, then this parable, for who

else is it that cometh, and with whom they that are ready, do enter into the M••rriage, then Jesus Christ, who is our life, who appear∣ing, * 1.114 we shall appear with him in glory. Again the foolish virgins cry to him Lord Lord open to us. Who is the Lord, but Jesus Christ, as will appear by comparing this with that speech of our Saviour. Not every one that saith to me, Lord, Lord, shall enter, * 1.115 but he that doeth the will of my Father which is in heaven. Many will say to me, Lord, Lord, have we not prophesied in thy Name, in whose name, but in the name of Jesus Christ: and in thy name cast out devils, whose name, but the name of Jesus Christ? A∣gain, who is it that passeth the doom and Sentence upon poor souls, but Jesus Christ, who shall judge both quick and dead, he saith I know you not, in this place, depart from me, for I know you not. I never knew you, in that place of Matthew. Again in * 1.116 the winding up of all, in the Application we have an explication of this part of the parable, Watch therefore for ye know not the day n••r hour wherein Son of man cometh, and who is this Son of man that cometh so uncertainly: but the Bridegroom, for whom the Virgins watched a while, but he not coming the time they thou ht, they fell asleep, and were found unready; therefore watch, and who is the son of man, but the Lord Jesus? You know he often calls himself so in the Gospel. I suppose this is the most solid and near proof of the Doctrine. Which is fetched out of the parable, yet a parallel place or two more, I will add to it, in that place of John, where he answereth his Disciples, who seemed to envy at it, that all the people followed Christ, and not their Master, O saith he, he that hath the Bride is the Bridegroom * 1.117 but the friend of the Bridegroom standeth and heareth his voice and rejoyceth. I am not the Bridegroom, saith he, but onely his friend, for I have not the Bride, she is not mine, but his; I have onely prepared a people for Christ, being a voice crying, prepare ye the Lord his way, make his paths straight, but he is the Bride-groom, who hath the Bride; that is to say Jesus Christ, for the comparison is between him, and the Lord Jesus, onely so he giveth the honor to Jesus Christ, and is willing to be Out-shone by him, as the morning-star, by the Son when it ariseth, appeareth not a∣ny more. But one more, and that is of Matthew, when again the Disciples of John, being in a mourning condition, as it should seem for their Master, now in the Paw of that Lyon that crafty

Fox Herod, they had cause to mourn and fast, if by any means they might prevail, for his deliverance, as the Church afterward made continua! supplication for Peter. Now they saw not the Disciples of Christ to fast and mourn, and therefore they had a little emulation at them, and were quarrellous, and complaining to our Saviour, Why do we and the Parisees fast often, but thy De∣sciples fast not. Our Saviour again answers, How can the chil∣dren of the Bride Chamber mourn, while the Bridegroom is with them, but the days are coming when he shall be taken from them and then shall they mourn. Is it sit or convenient for them to mourn while he is with them, for that is meant by (they cannot) the im∣possibility * 1.118 set forth interrogatively, for the Affirmative interroga∣tion, hath the force of a strong Negation, Can they, that is, in no wise, they cannot mourn, the meaning is, it is not suitable, it is not convenient, so Nazianzen. It is reasonable that they should now mourn. You all know who are meant by the children of the Bride-Chamber, even the Disciples, and the Bridegroom is Je∣sus Christ, who yet a little while was with them, and ere long should be taken away from them, and then should be a time of mourning to them. But I will not here stay you longer, the rest of the Scriptures we shall consider, in the opening of the Point to you.

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

For the Bride, the Text seemeth not to shew her to our view, for here only, the kingdom of God, the Church visible, is compared to ten virgins, some wise, some foolish, and this may seem hardly to be the Bride, for the foolish you see, they are disowned, and Jesus Christ certainly espouseth none to be his Bride, but he communica∣teth of himself to them, who is the wisdom of the Father, and hath all treasures of wisdom and knowledge in him; and therefore his spouse, can not be the foolish virgins, they have no fel∣lowship with him in his wisdom. And for the wise, though it be said they entered with him in to the marriage, yet they are here spoken of, but as virgins which are companions to the Queen, as it is in the 45. Psal. v. 14. which in weddings it seemeth did accom∣pany the B••ide to bring her to the Bridgr. but these were not the spouse, and therefore it may seem there is nothing here intimated

of the Bride which is the correlate of the Bridegroom. We answer, In propriety of speech indeed, the Bride is the Queen, and the Virgins her companions they are not one and the same, but in these tropical speeches they may be one and the same, and are so doubtless, for herein we must know that the Church, and people of God admits of notions, of divers relations unto divers conditions As in another Parable, where the Communications of Christ to his people are set forth by a Marriage Feast as afterward we shall * 1.119 shew you, here you know the King prepareth a feast for his Son, that is to say, for Jesus Christ a marriage feast it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mar∣riage it self, though by that be meant a marriage feast, now many guests were invited, and they make this and that excuse, at last he retcheth them in from the high-way sides, and heals the poor scat∣tered contemned Gentiles, brought in when the Jews refused, here is the communication of himself to them as a Church visible, for so it must be understood because there was one there without a wedding garment; It seemeth there was a custom to put on their best apparel, somewhat suitable to the occasion. Well, the rest they had such a garment. But if this be but a marriage feast for Christ and the Bride, What are those Guests then that are invited to it? It should seem they are not the Bride her self. Why tru∣ly here the Answer is the same, in this Tropical speech they are one, and the same, though here they be not considered as such. And so in our Text the real believers, aand Saints in truth, are set forth by the wise virgins, and all such have Christ, and Christ hath them as the Bride, onely here they are considered indeed according to the comparison, as the virgins her companions which go forth to meet the Bridegroom. Yet indeed and in truth they are the Bride her self. And he said in that place of the Revelations, Blessed are they who are called to the marriage supper of the Lamb, and so * 1.120 called as to come to it, but if they were not the spouse, had not an interest in the Bridegroom, as such, truly there would be no hap∣ness in it to behold him, and not to enjoy him; and therefore this is but the same thing with that in the New Jerusalem; the ho∣ly * 1.121 City, coming down from God, even out of heaven as a Bride a∣dorned for her husband, and the Angel said, come and I will shew thee the Bride the Lambs wife, where the Bride and Guests are one and the same surely, onely considered under a divers notion, ac∣cording

to the nature of the similitude or comparison, and so it is in this place. Yea, that which seemeth farther off in the compa∣rison of the prothesis in the apodosis cometh as near, that is to say of young men, the friends of the Bridegroom, the children of the Bride Chamber, they also are a part of the Bride, for they are these Virgins also, though in the comparison male and female are distinguished, yet in Christ, no difference.

Well then, these virgins, the wise virgins, though considered here onely as accompanying the Bride, the Queen, to the Bride-groom, Yet they are the Bride herself indeed, now herein is the mystery of the Saints communion with Christ transcendent and wonderful, that though they be marryed to him, yet they are virgins still; It is true an espousal of a virgin deflours her not, but she continueth so, until the consummation of the marriage, though the Jews had another manner of custom, sometimes to espouse by copulation; though afterwards it was forbidden with them. See Goodw. Antiq. Jud. yet when the Saints have the ful∣lest, nearest marriage, communion with Jesus Christ, yet they are virgins, yea the purer their virginity is, then the Idols of their hearts, they are fully cleansed from, according to that Gospel-pro∣mise, I will cleanse them from all your Idols, then it is done fully. And this is the virginity of the Saints, it lyes in their union and fellowship with Jesus Christ, and none else; thus saith Theophil. from Chrys. is a wonder that she should be marryed, & yet a virgin and the more, for marriage communion, the Church with J. Christ the purer her virginity is, the more perfectly is she cleansed from Idols and all uncleanness. The truth is brethren we are never * 1.122 virgins, until we come to be espoused to him, but all filthy forni∣cators and unclean persons, wallowing in our filthiness, and now when once the Lord Jesus lays hold upon us for his, we begin to be virgins, where again the transcendency of grace above nature, which is the ground of the comparison, if it reacheth not the thing compared to it. And so though they go a whoring afterward from the Lord Jesus, play the Harlots, as he complains of Judah and Israel, you know often in the Prophets, that is to say by go∣ing after other objects of worship, then himself, other lovers, yet when they return to their own husband again, why then they become virgins. Now though Judah had been wofully corrupted with Idolatry in the days of Ahaz, that Ahaz. There is a brand set

upon him worthily by the spirit of God, for he corrupted the people above measure, shut up the doors of the House of God, had Altars in every corner of the City in the open places, as the Phari∣sees prayed in corners, the places where many streets met, impu∣dent whoredoms in the face of the Sun, they discovered their sin as Sodom, yea, they cut in pieces, many of the vessels of the Temple, and brought in so much filthiness into it, as that they were sixteen days cleansing it. Now they played the Harlot, and there∣fore wrath was against them, and all Israel for that. But now when in Hezekiah his days, the doors of the house were opened, they repented, he called upon them to turn to their God, set up his pure worship again, though to his own cost and charge, for the daily burnt Sacrifice, a high example for godly Princes, you have the memorable story in 2 Chron. Well now when Sennacherib cometh up against them, saith the Lord, The virgin daughter of Sion hath despised thee before an Harlot, an impudent one, commit∣ing * 1.123 abominations in the very corners of the streets, now the vir∣gin daughter of Sion, here is indeed wonder upon wonder in this, but I doubt I stay too long upon these things.

The next thing is the Bridegroom, The Person that stands now in relation to the Bride, who is it, but the Lord Jesus, Immanuel God with us, Married to us in our nature taking that upon himself, It is no mean Person brethren that is the Bridegroom, but he who is God equal with the father, and counteth it no robbe∣ry * 1.124 to be equal with him. He who is the shining forth of his fa∣thers * 1.125 glory, the express image of his fathers person, this is he bre∣thren. What shall I say brethren, Alas, I doubt I shall dishonour him by speaking of him.

1. If you look upon his birth, who can declare his generation, It is that, people do much look at, in their marriages, and there is * 1.126 somewhat in it; though happily, not so much as men place in it among men, but here there is very much, He is the Son of God. The Jews lookt upon it as so high above him, seeing no farther then Haman, that they cryed out of blasphemy, that he made him∣self equal with God, he is the Bridegroom then, the Son of God, his own Son, as the Gospel hath it, his onely begotten Son; He w••o by a divine, infinite, incomprehensible communication is one in es∣sence and nature with his father, he it is (brethren) that is the * 1.127 Bridegroom. We, by Birth, what are we? but the basest, our * 1.128

Father an Amorite, our Mother an Hittite, yea a seeed of evil doers, a generation of vipers, worse then worms, and the vilest; * 1.129 And yet the Lord Jesus the Bridegroom bearing such a relation, to such as we, and taking us into such a relation to himself.

2. If we look upon his beauty brethren, Alas! if we turn our eyes towards it, we are dazled, a beam or two he sheweth us in a glass darkly indeed, that yet rightly understood, would amaze us; as to behold the glory of the Sun reflected by a glass, or a piece of bur∣nished mettal, it dazleth us, we cannot behold it, when he saith, he is the shining forth of his fathers glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the shining * 1.130 forth of his fathers glory, which considered as God-man, is a glorious expression of his beauty. But considered as he is the Son of God, it falls much below it, for the beam of the Sun, though never so glorious, is far below the essence of the Son, but he is, one in essence with the father, He is as God-man, the express Cha∣racter of his fathers person. A poor dull carnal eye that lookt no farther then the veil of flesh, and saw him a man of sorrow, ac∣quainted with grief, his visage marred more then any mans as he * 1.131 saith, Smitten of God, or a smitten God, alas, there was no beau∣ty to be seen why he should desire him. But his beauty is inward, he is white and ruddy, the chief among ten thousand, either his di∣vinity * 1.132 and Humanity, or his fulness of Grace, and his bloody Me∣rits in a sweet exact mixture. O how beautiful do they make him, he is fairer then the sons of men! If that beauty will carry it, he is the very Paragon of Heaven.

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

4. If Honours will do it for that is somewhat which much takes with men, he is no less then a King, and no mean one, he is the King of Glory, a glorious King indeed, as he is called in that Psalm, Yea the King of Kings; and Lord of Lords, Rev. 17. 14. A most

high and eminent Kingdom, who hath all other Kings at his command, a hundred seven and twenty Provinces were a great Dominion, but not onely all the Kingdoms of the earth are the Lords and his Christs, but by him Kings rule, and Princes decree Justice, it is by his permission, any of them exercise their power.

5. For Power as well as Authority, and Majesty, he it is that can do what he pleaseth, he is indeed the Mighty God, and what then can stand in his way. He is our Maker, and there is much * 1.133 in that, thy Maker is thy Husband, thy Redeemer, the Lord of Hosts is his name; thy Maker, he that gave thee thy beeing when thou haddest none, by a word of his mouth. O here is power in∣deed! he that could give us a spiritual being by the same word, there, is yet more power, for in the first there was no repugnancy but here there is, he is the Lord of Hosts; It was much to Israel to consider who was their Husband, even the Lord of Hosts, he that could Redeem them out of Egypt, sink all their enemies in the Red-Sea, go as a Captain before them, drive out the Canaanites, notwithstanding their Iron Chariots, the Anakims, that were a terror to them. He now was their Husband He is a man of war, and a most mighty man of valour, for that Goliah himself which defies the Armies of Israel, is nothing in his hand, the roaring Lyon, is nothing in his hand, he can tear him in pieces, and bruise him under his feet, even as a Lyon tears a Kid. It is very much brethren, this to commend the Lord Jesus to us, he can fight our battels for us, so that if we can but stand still we shall see the salvation of the Lord.

6. For a lovely sweet disposition, which is none of the least desira∣ble things in a Husband; O never was there like to Jesus Christ for disposition, he is love it self, and tenderness it self, bowels and com∣passion it self! there is many a one, though they have beauty and riches, a••d honours, and birth and power in an Husband; yet if there be an unsuitable disposition, there be rigidness, and harsh∣ness, it imbitters all; O do but observe how sweet a disposition he was of, so far from harshness to his people, that he melteth o∣ver his very enemies that refused him, Ah that thou ha••st known in this thy day &c. O how he is touched with our infirmities, affli∣cted * 1.134 in our afflictions! A woman that hath such a husband, what a sweetning is it to all her afflictions; If love will do, he ••••ll ne∣ver

take any other course, never any estrangement of himself from a soul, here is a Bridegroom indeed. But I will not speak any further, Brethren, you have heard much, and much better of the excellencies of Jesus Christ, then I am able to speak to you; this onely for the second thing.

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

1. Then, The Father, he giveth them to his Son, and the Son to them. This is above comparison, though the Father of the Vir∣gin give her, give his consent, and so the Parents of the Son, they give their consent. But here is God the Father who doth all, he giveth his son for his people, and to his people, as you have it in that place, he so loved the world that he gave his onely begotten * 1.135 Son, that whosoever believeth in him might not perish, but might be brought in to the nearest unity with him, might have life ever∣lasting, in communion with him. If thou hadst known the gift of God, saith he to the woman of Samaria, and who saith to * 1.136 thee give me drink, or, And he giveth us to his Son, that is to say, as many as were in his purpose of grace, thine they were, and thou gavest them to me; they were thine not so much by Crea∣tion, for he speaks of many that yet were not created, nor are * 1.137 to this day likely, created, but in the purpose of grace they were h••s, and as absolute soveraign over all, so they were his to do with them as he pleased, to have made them vessels of dishonor if he had pleased; as Ananias was it not thine own, mightest thou not have done * 1.138 with it what thou wouldest? So here, we were the Fathers as Sove∣raign, all of us and his Christs, not onely so, but in his purpose of grace he gave them to his Son, to be his Spouse, his wife.

2. But yet Alas they would be under the hands of sin and Satan inslaved in an Iron Furnace, hard bondage, he must redeem them, if he will have them, they are sold under sin and Satan, the Prince of this world; therefore he must pay the price, they were ob∣noxious indeed to his Justice, or would be in time; and therefore he must provide a satisfaction or else they could not be set clear. It was the manner in some Countries brethen, to give Dowries for

their wives, to buy them before they had them, quite contrary to what is among us, Ask me never so much dowry, saith Sechem, * 1.139 and I will give it, he was now in love with the Virgin, and nothing was too much for her now; so here the Lord Jesus, as well as his Father, he before the world was, foresaw what a happiness it would be to poor Creatures, and what a glory and joy to himself, and them for ever one in another, and therefore he delights now in * 1.140 the habitable parts of the earth in the sons of men. O now what ever is required I will give, if I must take flesh, an infinite conde∣scention, I will do it, as if a Prince should say, if I must be cloathed with rags; yea with clods, yea with worms, I will, rather then I will go without such a poor worm to be my spouse, If I must part with my dearest blood, and extend it to the last drop, I will; Ask me any Dowry, yea if I must give my self for them, who am God, and equal with thee, as well as afterward man, I will do it, my kingdom for them, my glory for them, my blood for them, O * 1.141 brethren the Lord Jesus is worth a hundred thousand worlds! well he will buy us, he hath done it, at a dear rate. Indeed David bought Michal at a dear rate, by the death of the Philistims, and afterward two hundred foreskins of the Philistins, it pleased him well, what is this brethren: If David must have parted with * 1.142 his life for her, have been so much debased, as to have lived a poor despised contemptible life for her, a h••wer of wood, or drawer of water, or ground at a Mill, or to have been as Job continually, a man of sorrows, and upon the dunghil, this had been somewhat, but nothing to this of Jesus Christ. Satan was there spouse, bought at so low a rate as the Church of Christ was. I have read of some that must not marry a woman until they had killed an ene∣my, and other until they had killed, or overcome their Corrivals, and happily this might be hard: But the Lord Jesus, he must grapple with his Corrival the Law, the former Husband as the A∣postle cals it, as it is the strength of sin, and slay that, and take away the Curse, & break the commanding power, the streaming power of the Law, before he could take us to be his. And so he must grapple * 1.143 with principalities and powers, and spoyl them,, and lead captivi∣ty captive, scatter him in his temptations, break him in his poli∣cies, undermine him in his depths and methods, over-power him, in his malice, he must destroy all these enemies. Yea more then all this the wrath of his father that was against us, and against

which there was no standing, he must interpose, and screen us from it, and O! How it scorched him, though he quenched it! As the Passeover was roasted in the fire; so the Lord Jesus our Passeover, was even roasted alive in the displeasure of his Father.

3. Then he cometh a wooing, for when all this is done brethren, we are unwilling it may be to have him, are well contented to continue with our former Husband, to be yet under the Law, and the commanding power of sin, and see no such beauty in him, as to desire him, nor any such freedom and comfort in being one with him as to desire that. Yea if we be convinced a little of this, yet happily our wills or hearts are not towards him; and there∣fore he is fain to w••o us, when all is done; himself came in the days of his flesh, and what was his work before his suffering, but to wooe poor creatures to accept of him. How did he wooe the woman of Samaria, If thou hadst known saith he, the Gift of God, thou wouldst have asked him insinuating, there was more * 1.144 in him then she yet saw, as appeared when he told her her sins, what they had been? How often would I have gathered thee, Jerusalem, Jerusalem, saith he; O I have been ready to spread my Skirts over you, but you would not: Sometimes intreating, sometimes lamenting their condition; sometimes displeased at the hardness of their hearts. It is much for a King to come a wooing himself, a great King. They use to send, as David to Abigail, Abraham, to Rebecca: but here, he cometh himself a long jour∣ney, from Heaven to Earth, and contented to take on him the form of a servant, that we might not be dazled with his glory, and no pains doth he refuse. How did he go up and down on foot until he was weary? Blessed Saviour, he was weary at the well there by Samaria, and all was that he might everywhere wooe and intreat poor creatures to accept of him. And 2: not onely by himself, but by his Messengers, now he is in his glory: now he sends by his Messengers to this end. You see Abraham his servant went to take a wife for Isaac, and David his servants, went to Abigail. So brethren, do the Messengers of Jesus Christ his paranymphs or pronubi. They speak now a good word for Jesus Christ; so * 1.145 the Apostle, I have espoused you saith he to one Husband. Such are friends of the Bridegoom, as John was, that did what he could to * 1.146 bring the people to Jesus Christ, even the people of the Jews, and would fain have had all the people to close with him. But

4. In this espousal to Jesus Christ, we are to consider several things, what is done 1. By the spirit, he is indeed the great wooer, He is sent forth to convince of righteousness and of sin, the bur∣then of the work lyes upon the Spirit, and happy it is for us that it doth so, for how fruitless would our endeavours be to you, else brethren, we might spend our selves, and be spent, and when all is done complain, We have spent our strength in vain, for Israel is not gathered, How sad for you? How uncomfortable for us? No no, the great perswader is the Spirit: he cometh and he openeth the eyes, and then the poor soul seeth, O he is aere alieno obrutu••, so deep indebted to the Justice of God, that whatever he can do or suffer to pay it, eternity is little enough to pay it in, O now for a Husband, now how happy a creature should I be if some that were able to bear the debt would discharge it, would take it up for her. He then insinuates somewhat further, and convinceth of Righteousness, that there is enough in Christ if we owed a thou∣sand Talents more, O then that I had it saith the poor soul: O he is willing, he is willing saith the Spirit; therefore he is Preached to every creature. Thus if this Arm of the Lord were not re∣vealed, our report of Christ would never be believed. But what * 1.147 then do the Ministers do?

Yea their word, the word of Faith which they preach, it is the vehiculum Spiritus. It is that wherein the Spirit breatheth. It is the spirit brethren, ordinarily in the Law which convinceth of sin, or the Gospel preached legally, as the great aggravation of mens sins; and it is the spirit in the Gospel preached Evangelically as that which holds forth a ransom, a propitiation for sinners, whereby the Spirit convinceth of righteousness. Where, as in a glass the Spirit of Christ doth hold out The beauty, excellency, * 1.148 love, and loveliness of the Lord Jesus, which is most transcen∣dent and ravishing to the soul that seeth it, but a little more par∣ticularly then.

1. The Spirit by their word ordinarily, not excluding other means, though the Spirit alway is the great wooer, and worker in this kind. I say the Spirit, by their word doth work to the revealing of a poor creature, breaking that enmity that was in the heart to Jesus Christ: So the Apostle, I have espoused you to * 1.149 one Husband, so we read it, which Beza disalloweth not, but he readeth optavi, Erasmus adjunxi, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I

have joyned them to the Lord saith he, Eras. vel••t ea quae gluti∣ne aut ferrumine comittuntur, but yet me thinks, saith Beza, the the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that I might present you as a pure virgin to one Husband, &c. confutes is, speaking afterward of a nearer joyning to Christ then now, therefore he readeth it I have fitted you for the Lord, wherein

1. Is a reconciling of the persons to Jesus Christ. We beseech * 1.150 you saith the Apostle, be ye reconciled to God. In Christs stead we do it, as if he did beseech you himself, we pray you be reconciled and O that we could do this brethren! but with such bowels as the Lord Jesus, or as this Apostle did. We are soon answered, and take a denyal of you for you practice a denyal, and we are too easie to take it. O I beseech you saith the Apostle, be you reconciled. Alas poor sinners, you are enemies to Christ, and how will an e∣nemy be marryed to an enemy while such, you think you are not enemies, and you are not so indeed, in word, and profession; but in your deeds you are enemies. You do nothing but wound and tear his name, and are you not then enemies, you hate the strictness of his ways, and his people that walk in them, and are you not ene∣mies; you are in love with your sins, which were the very speare at his heart the knife that butchered him, and are not enemies? Ah! how many such here this day, Now our work is to intreat you first to be reconciled, as for his part he is ready to forgive, and forget all, and to look upon you, as if you had never had offended him, if you had but hearts given you towards him as his is to∣wards you.

2. Not onely, but then there is the espousing brethren, and that is when there is a mutual promise past between the Lord Jesus and the soul, he will be a Husband to thee, and marry thee to himself, and thou wilt be faithful to him, wilt never follow other lovers any more, Thou wilt be his, and his alone, if he be pleased to be thine. Now the Gospel which we preach is the word of this faith. It is indeed the spirit brethren, which is received by the hearing * 1.151 of faith, by the word of faith, as the Apostle spake, that doth per∣swade a soul to this, to close with him, to take him, upon his own terms. He will be his virgin now for ever.

3. There is yet further an adorning her, when so espoused, and so fitting her for him to be presented him a pure virgin. That I might present you, not only chaste, but all manner of purity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

and this is nothing else brethren, but the integrity and uprightness of the soul, the abounding of the soul with all the graces of the spirit, wherein there is a growth by degrees. And this is the work of the servants of Jesus Christ, a part of their fitting of them for him To labour, to carry on his work so in his peoples hearts, that they may be adorned and meet for such a Bride-groom.

There are but two things more to be hinted, before I come to the Application of this. And the next is The manner of this espou∣sing or betrothing, but before that we must note, That as there was a betrothing of virgins some time, before the compleating of the marriage which custom is commendable, you know Joseph had Mary espoused to him, before he took her to his family, as compleat∣ly * 1.152 and fully. So among the Heathens, also placuit despondi nu∣ptiis hic dictus est dies, saith the Comic. Terent. only to the faith of the marriage. Now they were counted by the people of God, and by the Law, man and wife, Husband and wife (*). It was * 1.153 death for them to violate that betrothing as well as if they had been never so compleatly and solemnly marryed, whereby it appears God would have them look upon it as a perfect marriage, though the consummation of it were not until afterward the taking of her home, and solemnly engaging de presenti as they say. So here, the consummation of this marriage is deferred a while, as you have it in the very Text at last, at midnight the cry was, Behold the Bridegroom cometh, and they that were ready went in with him to the marriage, that is to say into heaven. Then when I∣saac took Rebecca and brought her into his Mothers Tent, and be∣came one with her more neerly, she became his wife indeed so hereafter, when he takes us into his fathers house brethren, when he takes us into Heaven, there is the marriage consummated in∣deed.

But for the manner of his espousals, First, remember this in all He doth it freely. For alas Brethren, what can the Lord Jesus, * 1.154 now if he come into the Congregation this day, see in any of us that he would take for his spouse, what can he see in us, there is nothing desireable nor lovely in us, we are like poor Infants cast out in our blood; not washed, nor salted, but stinking, loathsom, the navel not cut nor bound up, cast out to the loathing of our person. Ah Brethren! while poor sinners are in their sins, they smell not * 1.155

the loathsomness of their souls, they have stinking nostrils, to which the savour of sin is suitable; and therefore they smell it not, we are as persons that have been long in a filthy Jakes or Dungeon, and by continuance of it, we feel it not, it is so habitu∣al, or indeed connatural to us, but now bring a man out of this place, a little while, and put him into it again, O then how loath∣som it is to him, yea, bring him to the door of it, O it is ready to sink him, so it is in this case, you see it not, poor creatures, O that such of us, as the Lord hath made sin loathsom to, could tell how to pitty you, but sure you will finde it so, if ever the Lord Jesus do espouse you, he will first let you know what you are, to whom he doth this, Alas, what can he see in us brethren, or hath he seen in any of us, that he stands in this relation to, for birth, you have nothing but baseness, The Devil is our Father, and his works we will do. I mean as to corruption that is within us, whence is it, * 1.156 but from Satan. For Beauty, there is none, but all deformed wounds, and bruises, and putrified sores, full of corruption, that stink and are loathsom, and what beauty can there be in such a * 1.157 person. Alas! our hands are withered, as to any thing that is good, and our Legs are Lame throug Hypocrisie, we halt between two, we are very Criples indeed; no strength, not so much in our Ankle-bones as to stand upon our Legs. We are blinde and can∣not see, deaf and cannot hear, pride like a Tympany swells us. All manner of deformities gathered into one are the very picture of a poor sinner, O brethren, who could affect such a creature were not this free, altogether free. We must have something or else we cannot take a person into such a relation. we must have beauty and parts, and birth, and wealth, and wisdom and what not. we are blacker then Ethiopians, more bruitish then fools, viler then the earth, poor and naked and miserable, and what not, and O that ever the Lord Jesus should take such as we are, in such a con∣dition, well this is the first.

2. He doth it so willingly as to rejoyce in it: It may be it may make a man more serious and Melancholly, in such a condition, if he be sensible of the weight of the things he goeth about, but now the Lord Jesus knowing the issues of things, and that it will be e∣ternally happy for the poor soul, and he shall have glory in it; he doth it, and not onely so, but he rejoyceth in it, even ••s a Bride-groom rejoyceth over his Bride, as the Prophet hath it. The * 1.158

words of the Text are very Emphatical, as a young man marryeth a virgin, so shall thy sons marry Thee, he speaks of the Church * 1.159 of the Jews their sons, shall abide with her, as one that marrieth another, and dwells with her, and they shall not be removed: but a young man marryeth a virgin, a chosen young man, the freely chosen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 happily because they used to choose young men for expl••its in war, or otherwise as being of more strength and activi∣ty, such an one marrying a virgin, not an old man, a virgin, nor a young man marrying a widow or Ancient woman; but a young man, a virgin, so an old man, an old woman, the reason of it is that hereby God might set forth how every way (there being a suitable∣ness to give full content and satisfaction) he rejoyceth therefore over his people he thus espouseth as a young man over his virgin, his Bride that he marryeth; therefore she is called Hephsibah, my delight is in her, and Beulah, she is marryed. And this, if it be not full enough, take another place, and it is that of Zeph, where he prophecyeth in like manner of the restoring of Jerusalem, and Gods taking her again after she was put away, as it were, the * 1.160 Lord thy God in the midst of thee is mighty, he will save, he will rejoyce over thee with joy, he will rest in his love he will joy over thee with singing. Minde you, he will rejoyce over thee with joy, that is to say, exceedingly rejoyce, as in another case the friend of the Bridegroom, rejoyceth with joy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he rejoyceth with joy, that is to say GREATLY, yea he will rest in his love, he is fully satisfied and contented, yea rejoyceth with singing, an out∣ward expression of it. How many expressions are here where∣by he would have us know the largeness of his heart towards us in this his espousing any of us to himself, and Alas! all little enough to poor trembling souls, to raise a drooping spirit to believe any thing of this kind, and it is not onely a flashy ungrounded empty joy, but he will rejoyce over such a soul to do them good, I will rejoyce over them to do them good, as if he had said it is the very joy * 1.161 and rejoycing of my heart to do you good. Though you think happily that Jesus Christ is hard to be intreated, and you have sought him long, &c. and you finde little, O entertain not such * 1.162 thoughts, for surely he doth rejoyce over his people to do them good; but so much for that.

3. He doth it brethren; so firmly in every respect to all after-claps, being provided for, it shall never be broken, There is many * 1.163

a man, espouseth a wife, and happily through weakness of the disposition, or some disease, or the like, which afterwards being dis∣covered, procures a disrelish, and happily breaks all or the like, but I will a little insist upon this because it is very considerable, and therefore.

1. The Lord Jesus he doth it in such a way, as that sure he will be, that Justice shall be satisfied to the utmost in the behalf of a soul, whatever the debts brethren have been if 10000 Talents, whate∣ver the offences have been, you have been guilty of; which hap∣pily * 1.164 may lie sore upon you: O you are afraid of the justice of God, he is just and dreadful, and though he may forbear me for a while, thinketh the poor doubting soul; yet he may after∣ward come upon me for all, and what will become of me then? no, the Lord Jesus he hath before-hand satisfyed all that can be demanded, he hath paid to the uttermost for them, being a Saviour to the utmost, all the black and bloody bills chargeable upon thee, were charged upon him. It is true indeed hrethren, if this con∣tract or espousal between Christ and the soul; were made without provision of satisfaction to justice, he might come UPON THE SOUL AFTERWARDS and break and undo all again, but our Saviour is wiser in his negotiations then so: he hath first cleared all as to the merit; and having taken satisfaction in his son, and given him an acquittance, being well pleased in the Lord Jesus, he can∣not now again return upon thee for arrearages, that is a great and rich Scripture indeeed, he came to be a propitiation then through faith in his blood, that God might be just, the justifier of them that believe, that he might be justifier, and yet so as himself be just, * 1.165 not onely in fulfilling his promises of Christ his coming; but be just, that is to say, his justice fully satisfied, and yet his infinite mercy take place.

2. That he is real in what he doth, he doth not mock and delude poor creatures, indeed a man that is variable, and changeable as the shadow, he may make a shew of much love, and carry on a Match far, and when all cometh to all, cast her off; and take up other resolutions; but the Lord Jesus, surely he is real in what he doth: indeed God hath much ado with us many times to per∣swade us to this, that he meaneth as he saith, and we shall finde him full as good as his word and his offers, because alas! we judge him by her own unconstancy, because our hearts are so hollow,

we think his may be also, but remember his thoughts are above our thoughts, and his ways above ours, saith the Lord I will betroth * 1.166 thee unto me, I will betroth thee to me, and again the third time he repeateth it, I will, I will, I will, as the soul is ready to say, O * 1.167 O sure he will not look upon me, such a one as I! yea I will, I will saith he; yea notwithstanding all your mis-doings, I will, your unkindnesses I will, your jealousies of me, I will, your back-sli∣ding, I will betroth thee to me.

3. It is done with that wisdom and Council, that it will never be overthrown. Counsel is so called from a word signifying to Found, because it is the foundation of actions, that which is done rashly, and unadvisedly many times, men are fain to come off with a non putaram, to retreat with shame, or when through weak∣ness they cannot see through▪ things. Now this is not to be thought of Jesus Christ Brethren, for he is the wonderful Coun∣seller, * 1.168 the wise God, a God of understanding and wisdom, and, by him actions are weighed, yea his own actions are weighed: his * 1.169 choice of some persons, to life and glory, it is the counsel of his will, not onely his will, but the counsel of his will; he doth it with such wisdom as foreseeth all the events. It was not a rash thing that God brought Israel into the Land of Canaan, no he did it with Counsel; and therefore he saith that he knew what they would do * 1.170 before hand. Ah! (may a poor soul think,) the Lord Jesus in∣deed hath made love to me, but did he think, I would be such a wretch under all this his love: I would carry so unkindly towards him; yea, he knew this, and considered it before hand. He did sit down brethren, & from eternity consider what it would cost him, the bringing of such sinners as thou art to glory, that many a grief, he must have, many a slighting of his love, many a kick in his very bowels, Jerusalem would wax fat and kick against him, he * 1.171 knew this, and yet notwithstanding he resolved upon it, he would go through with his work, if he could not have born these things brethren and covered them, he would not have made love to us, if he could not have taken us with all our weakness and im∣perfections, for he would undertake nothing that he could not bring to pass, that were weakness; therefore he is said to do it in judgement also.

4. It is with that faithfulness, that the Lord Jesus will not onely not c〈…〉〈…〉st off, when once he hath taken a soul so near him in this relati∣on,

but his heart being once pitched, it is never removed more, it is not with him as it is with men, for however when once we have betrothed persons, we are ingaged by the Law of God to take them, and our Consciences do bind us, though it may be, be∣tween the espousal and marriage; though there be not a casting off, yet there may something intervene, that may carry away the heart, so that the heart is not so towards her as before, and the person could be content to be loose, if it were not that he is intang∣led i * 1.172 such ••ands, he cannot break, but now it is otherwise with the Lord Jesus, his heart if once pitched, is never removed more, if he loveth, he loveth to the end. It is for ever that he betrotheth, when he betrotheth. Alas! there is little comfort, or sweetness in injoyment of such near relations, if their hearts be not to∣wards one another. It is true they may live together and do du∣ties one toward another outwardly, but if the heart be gone, there is little comfort in it, so it cannot be with Jesus Christ, He may indeed sometimes suspend the outward acts if I may call it so, and withhold himself sometimes, and not give that free communi∣on of himself to the soul, but yet his heart all that while, is ne∣ver the further off, his heart is never gone, which is indeed, all in all. One of the Churches eyes at any time will ravish his heart * 1.173 that he cannot well hold longer, from revealing himself again to the soul, after he hath withdrawn.

5. For after-sinnings there is also a treasury of pardoning mercy laid up, there is a treasury of Merit which he hath expended to purchase mercy for us, which is alway before the father, not on∣ly * 1.174 for the sins past, before we believed, but for all after, since the pardon is purchased already, though it be not applyed, nor the sins pardoned before they be committed, yet there is forgiveness with God, there it is, and ready to be issued forth, as occasion serveth: And he himself at the right hand of the father continually i〈…〉〈…〉e∣ceding for the Application of it. Whereby he is able to save us to the uttermost. Brethren if we could say thus far, or thus far he * 1.175 can help and save, and there is forgiveness indeed, our hearts might fail us, but it is to the uttermost, to all perfections, or all end, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And yet let not graceless sinners abuse this, but rather fear him so much the more, there is forgiveness with thee, that thou mayst be feared, not that we may wax wanton under it.

Againe, on the other hand. He maketh the soul also to close with him, and give it self up considerately and in truth sin∣cerely.

First, Considerately and not rashly the soul giveth it self to Jesus Christ, promiseth to be his: the love of J. Christ Constraineth us be∣cause * 1.176 we thus judge if one dyed, then were all dead. It is the act of the judgement, convinced, that Jesus Christ is the chief of ten thou∣sand, that he is onely lovely, altogether lovely, of our necessity of him, of his all-sufficiency to answer our wants, and onely suffici¦ency, his willingness to accept of us. No depth of earth, no judgement, no rooting, in it self, Mat. 13. There is many a poor creature for a flash, a sudden motion, hath some velleities, some wishings and wouldings, but this is a serious and judicious closing with him, promising to be his, to take him for better for worse, to go through with him in all conditions, if he go to prison, to go with him, to death, to go with him. And he only can work up the heart to this.

Then secondly, It is in sincerity as well as thus judiciously, he loveth truth in the inward parts; and therefore looks at the heart * 1.177 more then at the outward. Alas! how often did Israel turn to the Lord, but fainedly, not sincerely. But now the Lord, his people indeed give up themselves to him cordially, though it be * 1.178 but weak, yet it is in truth their resignation of themselves to him, and taking him for theirs, not for by-ends, or reports, but for himself, not for riches, honours, a name, any thing; but for him∣self, no not onely for peace, but for himself who is the Prince of peace, no nor meerly, for the grace and glory which cometh by him, but for himself. To love a man, and choose him meerly for his wealth, or his honor, which a woman shall have by him, it is false and dissembling, she loveth him not indeed: no, it is the person that she would have, if it be in truth, let the other accomplishments be less or greater, so the soul, O thy self, thy self, give me Christ * 1.179 or else I dye, What wilt thou give me if I go Christ less, wilt thou give me a name, riches, a portion in this world, a fellowship with thy people in the Ordinances, yea grace it self, if it may be given without Christ, O none but him, none but him. Well, thus now thy Lord works a poor soul to close with him, so that choosing Christ for himself; while we have him, we are well enough. If a man follow him for Loaves, when they cease, farewell Christ; or

for riches, or prosperity, when that ceaseth all is gon: They will not go to prison with him, they will not suffer with him, no they never intended it, but to have such a Christ as to be kept from those things. Well, this is not sincere, nor upwright, which is wrought, in every heart, whom the Lord doth thus espouse to him∣self, which may serve for a word of tryal to us all.

I have onely a word to speak to the solemnity of the Marriage-Feast: you see Marriages used to be made with feasting, it being a time of rejoycing, so Sampson he made a Feast seven days, that * 1.180 was the manner it seemeth, and so Laban saith to Jacob, fulfil her week, the solemnity of the Marriage. And our Saviour himself * 1.181 was at a marriage-feast, at the first miracle that he wrought. And though this feast it seems, was rather at the compleat marriage then the espousal, yet this Feast is at his espousal, and continueth until the consummation; and yet a greater feast to be expected. * 1.182 The Kingdom of Heaven saith our Saviour, is like a King that * 1.183 made a Marriage-Feast for his son, and bid the Guests. Here he speaks. (I take it) of the administrations of grace in the visible Church of Christ, for one was there that had not a wedding-gar∣ment. O Brethren, A Feast of Fat things, of Wines on the Lees, well refined, a Feast the Lord maketh, saith the Prophet. Their * 1.184 Feasts were rather in drinking, then eating; and therefore they had their name in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A drinking, a Feast, so Aha∣suerus feast, a drinking. And so the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a drinking * 1.185 together; so here brethen, such dainties are provided as eye hath not seen, nor ear heard, nor can enter into the heart of man, as a man that never tasted hony, though he may hear speaking of it, cannot conceive what it is. Eat my friends, and drink ye, yea drink abundantly saith he in the song. It is observed by some, that Matthew calls it a dinner, and Luke calls it a supper, both * 1.186 indeed, for we dine and sup with him, and he with us in the Administrations of his grace, and those sweet communions that * 1.187 we have with him, while he sitteth with us at the Table, as not long since you heard. Yea we have continually brethren such as are believers indeed have continual meat at his Table, as Mephibosheth at David his Table, a dayly portion the * 1.188 things of the day in its day, so we our daily refreshings from his presence, so Jeconiah had his portio••n from the Kings Table dayly. Some say the dinner is here but the supper in Heaven, and this not comparable to that, now we have flagons, but there will be

springs and Rivers, or rather an Ocean of wine to all eternity, here we drink and take in the comfort, there the comfort takes in us, we enter into the joy, because it cannot enter into us. O bles∣sed is he that shall be brought brethren to the supper of the Lamb forever and forever.

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

Now for the Application.

First then I pray you let us be more serious in taking notice of the * 1.189 great transcendent love of Jesus Christ, to such as we are; that we should be made a spouse to him. O brethren what condescention is this, he being so high, and we so low, such poor abject creatures. A∣las, conception fails us brethren, comparison fails us, for there is no proportion between an infinitely glorious God, and vile dust and ashes. Who regardeth a drop of a Bucket, or thedust of the bal∣lance, they are poor contemptible things, who desireth a poor worm, or an Ant, every one, trampleth them underfoot, and think∣eth he doth them no wrong, though he never gave them no being; alas brethren, we that are less then nothing, in comparison of him, that he should set his love upon us, and become espoused to him∣self, how shall we conceive of it, much less speak of it. You would think it much for one of you brethren, one of us to have our hearts drawn out thus to a poor abject forlorn maid, lying in the street, that we must take her to a nearer relation, to a bosom-com∣munion and fellowship, this were strange, but for a ••rince to do so, is yet more strange; but all is nothing to this of the Lord

Jesus to our souls. It was Condescention for the Cedar to marry * 1.190 the Thistle. as it was ambition for the Thistle to seek to the Cedar, O such thoughts, if they rise, they are even stifled, in the very birth! A begger will not fall in love with a King, she thinketh it is impossi∣ble to compass it, there is no hope; and therefore no desire: and truly I think it is as rare for a King to fall in love with a begger, he is so far above her, and hath objects more suitable to himself to set his love upon, so that it would be one of the wonders of the world, if such a thing should be, why brethren much more then this, is acted dayly; while the Lord Jesus the King of Kings, the Lord of Lords, maketh love to such poor worms as we are, and yet it is not wondered at. It is true, we think our selves some∣thing; and therefore we are the less taken with it. Tell a Pha∣risee how great Condescention it is, for the God of Heaven to set his love upon his soul, he believeth no such things, nor the Pa∣pists neither; Nor many a poor hypocrite: Alas, they think they have somewhat that deserveth him, I, some beauty is in us, that the Lord saw; and so it was meet for him to lay out his love up∣on us, proud wretches that we are; it is well we have an infinite∣ly condescending love, yea and powerful that can overcome our pride, and swallow it up, and love not onely poor creatures, no∣thing-creatures, but such as falsly suppose themselves somewhat, when they are nothing, else what would become of many of us. Well, sure it is because we know not our selves, or know not what this love means; else we should all of us easily subscribe to this.

2. That he would be at such a price for such, for alas brethren 〈◊〉〈◊〉 who would lay down his life, almost for the cho cest of persons; though some, in an Agony of Passion, and discontent, have made themselves away for them, they have doated upon, yet here was some proportion between the persons loving, and loved; yea happily the person loved, might be the more eminent person; and therefore might stand off and a man when he doth this, alas he is beloved himself; he is wrapt by the violence of his passion out of his choice, his understanding and judgement dethroned, and then the Affections like wild horses: O whither will they not hur∣ry a man, but in such a case, a man is not a man; but now in so∣briety of minde consider it, and who would lay down their lives and dye for the obtaining the rarest creature in the world for a

spouse, surely none, O no: Skin for skin saith the Devil, and though a man imagine more to be in what he hath never injoyed then he findeth by experience in what he hath had the flower and cream of, yet notwithstanding if a man be himself, he will prize his life above all; but if he would dye, would he dye a most shame∣ful death? to have his life taken away by the most violent destru∣ctions and convulsions of minde so strongly working upon the body, as to moulder it away by degrees; surely hardly any man would ever venture in such a case as this. Alas! What is this? to what the Lord Jesus hath willingly undertaken for worms, what man would dye for a worm, that it might live, and he might have it put in his bosom, or rather would be contented to ••ay down his bo∣dy, take up the form of a worm, and therein dye the most misera∣ble death, that he might have worms saved from death, and be his nearest relations for ever: O doth not this transcend the love of Angels, brethren, Alas! what is this to what Jesus Christ hath paid for poor worms, at the best, sinful dust and ashes, and that we might live, and live in union and fellowship with himselfe for ever; Ah Brethren, if God would but make us sensible what we are at the worst, and what the Lord Jesus underwent in some mea∣sure, for apprehend it fully we cannot; but such as have ever tast∣ed what it is to sip of the cup, may apprehend more then others, what dregs were at the bottom, a drop how doth it put the soul into an Agony, upon the rack that thou wouldst choose death ra∣ther then life, O what then was the whole cup brethren? that he should undergo this: and should with his most precious blood be willing to purchase such poor abjects, forlorn Creatures, to be a spouse to him; yea, with his blood drawn from him, through the very pores of the body, by the very distractions of his soul, and wres••ling with wrath: O was there ever grief like this, that the father put him to, and was there ever love like this brethren? O that we had hearts indeed to admire it!

3. That after all this is done, he should be at such pains to bring us to himself, to wooe us, to come himself, to send us his messen∣gers, to strive with us by his Spirit: as you know he strivd long with the old world, and strived long with the Israelites in the wilder∣ness: and many of our souls can say it by experience, he hath stri∣ven long with us by his spirit, when we have been convinced, our ways have been folly, and misery; and yet we would not yield:

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

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

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

2. Again, another he useth is his precious blood, that he hath not thought too dear for us: O brethren, when he beseecheth us by such an Argument as this is, by the Mercies of God, as the A∣postle hath it, will it not turn all that is within us to him? If a man though but inferior to a woman, should shew so much love, as to ex∣pose his life, to hazard for her, would it not be strong a Argument when he cometh to wooe her, O remember my life, my blood is not dear to me, that it may go well with you, will not this move her, theres a heart of stone, it must needs be so? Why truly brother this is the Argument every time that you have Jesus Christ held out Crucified before your faces, O do you not hear, how every

wound speaks to you, as well as for you to the Father. O sinners why are your hearts no more towards me, have I not dyed for you, my blood, my life was not dear to me, for your sakes, If you will not believe me, Behold my hands and my feet, yea, my sides and my heart, look upon me in the Garden, trace me there, where it trickled down my weary body, and see how I have loved you: and will you still refuse me, will you still think that my heart is not to∣wards you, or shall your hearts not yet be towards me? Yea, have I not been willing to lose, the light of my fathers countenance, to be under a defection, to be eclipsed, for you, which was so much the purer, though nothing so dear to me as his love, and it were upon me in the greatest heat and glory, and my heart most af∣fected with it; yet to suffer an eclipse for you, and will you not close with me, will you not be perswaded?

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

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

Again secondly, This may serve for ever to keep us low, if love work kindly so it works, it melteth down the heart, the very moun∣tains, high and towring thoughts and imaginations flow at his pre∣sence; you see how it humbled Abigail when David sent to woo her, she bowed her self with her face to the earth, and said behold let thine hand mayd be a servant to wash the feet of the servants * 1.191 of my Lord. A Spouse to David Gods Anointed; I am not worthy: let me be a servant, not worthy to wash his feet, yea the

meanest servant, a servant to his servants to do the meanest offices for them, to wash their feet. So Ruth, when Boaz took but no∣tice of her and spake kindly of her, Whence is it saith she that my Lord should take knowledge of me, who am but a stranger, yea * 1.192 thou hast spoke comfortably to me or to my heart, though I be not like one of thy hand-mayds. It is true the Lord would not up∣braid his people with what they have been, nor doth he ever do it, yet they should keep it before them continually to keep them low. So he saith he will betroth his people, after their going a whe∣ring from him, there is much in that expression, and one thing a∣mong the rest is conceived to be this, by Mr. Burroughs upon Hos. That he would forget her former unkindness and unfaithfulness, and she should be now not onely as an unfaithful wife received again, but Marryed as a virgin, as if she never had departed. But though the Lord will not upbraid us, as James saith, yet we should keep upon our hearts the sense of our former vileness, when the Lord first met with us, in the way of his love, so Paul doth I am sure. God never tells them, after the first time, Why * 1.193 persecutest thou me, he never told him afterward he had been a persecuter, and what a blasphemous wretch he had lived. But Paul by the spirit of grace and power in him, he often looks up∣on his feet, upon what he had been, and that kept him in so sweet an humble frame, O I am less then the least Saint. Shall the thoughts of love from David so humble Abigail, and from B••az, so humble Ruth, and shall not this love of Jesus Christ infinitely greater then all, humble such poor filthy creatures upon whom he hath set his love?

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

First then, As many as by believing are espoused to Jesus Christ, they are one with him in the nearest union. Surely it is not for no∣thing, that the H. Ghost delights so to set forth the believers rela∣tion * 1.194 to Christ, by this of a spouse to a husband, you know that this is the nearest union among men of one person to another. Kindred are near a man, his children, his brethren, they are usually called their bone, and their flesh; as the men of Judah spake to David,

we are thy flesh and thy bone, but this is a•• a greater distance, but now in Marriage two persons that were strangers one to ano∣ther, never saw the face one of another, within a little while, by this Ordinance of God, are brought to such a nearness, as that Father, and Mother, and Children if they had any before, yet they are not so near to them; they shall leave Father and Mother, and be joyned to their Husband; here this union is the stran∣ger, * 1.195 by how much greater the distance between the persons were, and how much the closer the union is now it is made; the di∣stance was great, whether we respect the dignity of the person, there was no proportion, a King and a Beggar are but a shadow, and a dark one too; to set forth this, a King and a worm, to take it, and lay it in his bosom, is nothing to this, but chiefly in respect of enmity of mind; alas that such as we are, at the deadliest feud, haters of God and of Christ, not only strangers but enemies through evil works, that those should be brought so * 1.196 near to Christ, as to be made one with him, this is something in∣deed. An impotent and weak enemy, that could do nothing against him, not so much as move any longer then he upheld us, and yet we should be look't upon; indeed a potent enemy happily in policie, may be concerned to such an union, but a weak enemy rather, would be trampled under foot.

But then the nearness of the union; man and wife are one flesh saith the Apostle, but he that is joyned to the Lord is one spirit, The * 1.197 union of soul and body is nearer then of man and wife, if too bo∣dies could be acted by one and the same soul, this were a near union indeed; Why, the Lord Jesus and the saints are one and the same Spirit, whereby they are knit together in love, this is a near union indeed. Is this a light thing, a small thing to be made so near the Lord of life and glory; even the Children of Israel, a peo∣ple near to him, who is like them that have Christ so near them, of that are so near him.

Secondly, There is a sweet Communion and Fellowship ariseth upon this, a blessed imparting; now of all his fulness to such a soul, all that is Christ's is now yours, his righteousness yours, therefore the Holy City the name of it is called the Lord our righ∣teousness. Now his honour is yours, where he is King, you are Queen, as in the old custom with the Romanes they used to say, where you are Caius, I am Caia, saith the woman, where you

are Lord, I am Lady: be the poor Creature never so contempti∣ble, yet marrying with a noble person it dignifieth her, with a rich person it enricheth her, because she hath an interest in all. But beloved, that (though this be matter enough to insist upon; if I could enlarge things for fear of being too tedious) There is a sweet inward fellowship-Communion, between the Lord Jesus and the soul, that others know nothing what it meaneth; the Lord Jesus is more open hearted to them, his secrets are with them, they are the hidden Manna, and they again are most free, to power * 1.198 out their souls, to Jesus Christ, into his bosom, to power them out like water; as he will hide nothing from Abraham; so Abraham will hide nothing from him, such a confidence hath the poor Be∣lieving soul, that he speaks boldly, freely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with * 1.199 speaking all, so the original word properly imports; that which none else in the world shall know, they will make known to Jesus Christ, they can be more free with him, then any other. And not only because he already knoweth the heart as I conceive, but out of a sweet confidence they have in him, and experience of his bowels yerning over poor souls in such a Condition, so that if he knew not all that was in their hearts; they would out of this freedom open it to him. Yea the Lord Jesus he dyed our death, and grieves our griefs, and we rise his resurrection, and rejoyce in his rejoycings, he partaketh with us, yea indeed bears the heavier end, and all indeed of our miseries, and we partake of his joys, the oyl of gladness we are anointed with. But this is the se∣cond. * 1.200

Thirdly, another is the cohabitation of Christ with his people, I will dwell with them, and I will walk in them, when the new Je∣rusalem comes down from heaven, the Church of the Jews shall come in; then he will especially dwell in them, then the Taber∣nacle of God is with men, but now saith the Apostle, that * 1.201 Christ may dwell in your hearts by faith, though he be absent in∣deed in some respect, at the right hand of his father, absent in body, yet he is present in spirit, as the Apostle saith of himself, as he would have us to be in Heaven, have our hearts there, and so to dwell there, to have our conversations there, our love there, and where the heart is there the man is, Animus non est ubi animat, sed ub i amat, well, we then dwell with him, and he dwels with us, with him will I dwell saith the Lord. It is a Marriage duty

to dwell one with another, and if a believer have an unbelieving * 1.202 yoke-fellow, if he or she will live with the believer they must not put them away, they must not depart from them; so it is here, the * 1.203 Lord Jesus dwels with his people, and this is no small priviledge to the Husband the Bridegroom at hand, alway ready to pity and * 1.204 compassionate us in our sufferings within or without. But this the third.

Fourthly, he nourisheth and cherisheth them. No man hates * 1.205 his own flesh saith the Apostle, but he nourisheth it and cherisheth it, as you have it there in Nathan's parable one poor Ewe Lamb and he laid it in his bosom, and it did eat of his bread and drink of his cup, by which are meant all manner of supplies tenderly and free∣ly ministred to a yoke-fellow, as afterward by the opening of the * 1.206 parable it appears well, now thus doth the Lord Jesus dwell with us, as many as believe, he cherisheth us, and nourisheth * 1.207 us.

1. He lay's his people in his bosom. The Church is said to lay him between her breasts, which only is an expression of her love to him, not for that he needed any cherishing from thence as David * 1.208 did from Abishai, when he was old he must have a young virgin, to keep warmth in him. This is the case here, if we had not such cherishing from Jesus Christ alas brethren we should quickly be benummed and frozen and stiff and unfit for any service he calls us to where should the spouse in her fainting swouning fits lye, but in her Husbands bosome, this the Prophet setteth forth in another simile, of a shepheard, the Lambs that are feeble, and are not able to go or drive the pace of others, he puts them in his bosom saith the Text, thence they may gather heat, and so the Chicken from the wings of the Hen, there is warmth and cherishing, so the son of righteousness, when they are spread over a soul, there is healing and strength in them.

2. But then they eat of his bread and drank of his cup, when he was upon Earth, you know he did eat and drink with his Disci∣ples, he desired to eat that Passover with them. O blessed are they that eat bread with him at his Table, in his Kingdom! he speaks of drinking wine new with them: that which is a refreshing to them, is a refreshing to him as I may say, what is the satisfacti∣on of a soul brethren, but when he eats the flesh of Christ and drinketh his blood; when he feeds upon those real dainties; and

what is the satisfaction of Christ, but to see this, He shall see his Seed, and be satisfied to see his mercy and his bowels, the precious fruits of his death and resurrection, made over to a soul, to see them living by Faith upon them, and eating and drinking abun∣dantly to their souls satisfaction, this is the satisfaction of the soul of the Lord Jesus also: well he nourisheth them, it is the Saints priviledge; a man will not feed strangers continually at his Table, nor enemies, but when once this relation is made up, this is the result; O what filling is to the hungry and thirsty soul, they shall be satisfied!

Fifthly, (which should have been before this,) he will purify his Church, his spouse, the more Communion he hath with her, the more pure she is, what is humbling in other Marriages, is advancement in this blessed Marriage. It is said that the virgins * 1.209 which were to come to King, Ahashur, were to purify themselves before they came to him, much ado there was to purify them with oyl of Myrrh, which they say was to make the skin smooth, to clear the beauty, to free them, from Wrinckles, and to keep it from decaying. The sweet Odours were to make them delight∣ful in their savour, to make them lovely to the eye of a man, so curious they were; but the case is otherwise here. Alas, he is fain to put his comeliness upon us, else we should not have beauty at all that he should desire us, as you have it, in Ezek. 16. And therefore the Apostle to the Ephesians, he gave himself for his Church that he might purify it. Though we were nasty, sluttish, lothsom creatures before, the Lord Jesus will not have us conti∣nue * 1.210 so, but wash us in that fountain, opened for sin and uncleanness, that Jordan with us to wash away our Leprosy: And therefore he himself came by water, as well as by blood. Alas! what should the Lord Jesus do with us bretbren, if we should retain our swinish disposition to wallow in the myre? and then think to come and lye down in his bosom. No, he cannot away with this: he must wash away this disposition, and hath done it for all that are his, that now they shall no more delight in sin, but if they miscarry now it shall be their grief as well as it is his, he purifieth his people: A sad word to such, as yet mallow in their uncleanness, a sign they have nothing to do with Christ. An encouragement to poor Creatures who labour under the lothsomeness of their corruptions, he gave himself that he might purifie to himself a Church, he can

do it, he will do it, his blood doth lye in pawn, he will not lose the price of his blood, nor shall his people lose such mercies as this, which cost the heart-blood, whatever they go without, they shall not go without this.

Sixthly, He will make them fruitful, Marriage-communion is a fruitful communion. This is the general complaint of the peo∣ple of God, of their barren hearts and empty lives, but he will make them fruitful, he will not have a barren spouse, whether we speak collectively, or distributively of the Church of Christ. * 1.211 Collectively, Jerusalem which is above, is the mother of us all, a way, that is barren, and God doth not own with bringing in souls to Jesus Christ, hath cause to fear, whethether in such a constitu∣tion they be the Church of Christ, yea, or no: It is true the Gen∣tiles before they were marryed, had no children: and the Jews that were the marryed wife, when God was casting her off, grew very barren, but now more are children of the unmarryed, then of the marryed woman saith the Lord. But it is clearer to us to speak distributively, he will make us fruitful, When a man is mar∣ryed to the Law, which is the strength of sin as the Apostle calls it, O how fruitful is he in works of darkness, and shall not Jesus Christ be as vigorous and fruitful a husband, as the Law can be, and sin can be? Let Sarahs womb be as dead as it may, yet he can make her fruitful, Let a mans heart be as dead to good works as you * 1.212 can imagine, he can renew strength again as he did Abrahams and Sarahs. If he speak the word, a green tree is withered; if he speak the word a barren tree is fruitful, the Apostle his expression, we are dead to the Law, saith he, and so free, from our former husband that we might be marryed to another, even to Jesus Christ, that you might bring forth fruit unto God, see what riches of fruitful∣ness, or seeds of it are in the womb of that one Text, God is able to * 1.213 make all grace abound towards you, that ye alway, having all-suf∣ficiency in all things may abound to every good work, minde you, here is good works, and abounding in them, that is more; yea in every good work, good works of all kinds, and abounding in them all. And whence cometh this, he is able, to make grace abound to∣wards you, though if you had but a Cistern, you might be drawn dry, or the stream; yet there is a fountain which continually o∣verfloweth, he is able to make grace abound; yea all grace abound, that you should have all things, and all-sufficiency in all things; yea,

and alway have it so, that you may abound: O brethren, there is more riches in such a promise, then in a thousand worlds, if we could but live by faith in such a promise, we should be fuller hand∣ed, and freer hearted, and more abound in good works of all kinds. Well, this is the sixth.

Seventhly, He will present them to his Father without spot or * 1.214 wrinkle, or any such thing, a glorious Church as there it is; now a∣las! Brethren, the Saints sometimes lye among the Pots, here the Apostle speaks of the top of the Saints perfection, that which is due, or which they are capable of. There shall be no privation any more, we are now but changing into his image, from glory to glory, then he will bring us to his father in full brightness of glo∣ry. If the Church on earth brethren, the glory of the Bride be so great, as to be compared in her primitive purity to the glory of the Sun, a woman cloathed with the Sun, what will it be when Christ shall appear with him in glory? No deformity shall there then be brethren, but the Church shall be altogether lovely. But here further, by spot or wrinkle are meant the stain and deformi∣ty of sin onely; or else the deformity of sin, and suffering both, Of sin, if so then, by spot we may understand any greater stain or blemish, by wrinkle any less deformity, by spot a gross sin, by wrinkle an ordinary infirmity. Or else by spot any sinful work, by wrinkle any failing even in good works, there shall be nothing but uprightness, or else as some, even Mr. Caryl making a double Metaphor; yet to the like purpose, there shall be no deformity which usually followeth age, in things and persons. In things an * 1.215 old garment is usually spotted and defiled: In persons, wrinkles use to deform them, you know the moisture consuming the skin shrivels up, and the beauty is gone; now saith the Lord, there shall be none of all this, no such deformity, no old things, all shall be done away, and all things shall become new, they shall be like the purest garment, in its gloss and lustre, like the purest face, in its flower, no deformity at all. Or else by spot, we may understand * 1.216 sin, and by wrinkle, sorrow, and so we know, that sorrow will dry up the bones and marrow and moisture, my flesh and my skin, he hath made old, that is to say, by reason of sorrow, it wrinkles the face, breaks the beauty, sarrows the Cheeks, brings deformity up∣on * 1.217 the greatest beauty; now there shall be no such thing, sin * 1.218 there shall be none, all pardoned; yea, all far removed, none inhe∣rent,

as you heard before, all glorious, no deformity, no vileness and then no sorrow neither to abate our fulness of joy, but a merry heart, a joy to swallow up, now the wings shall be covered with silver and feathers with yellow gold, yea those very afflictions where∣with we have been racked, shall work out an exceeding and far more exceeding and eternal weight of glory, specially if they be for Christ, here is a priviledge indeed brethren, nor any such thing, any thing which themselvs or others may suspect to be a spot, &c.

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

4. Ʋse of the Doctrine shall be then to teach us the Dignity, and * 1.219 Duty of a Gospel-Ministry. Their dignity, they are such as are intrusted with this great work, to fit a spouse to Jesus Christ, to re∣concile her to him, to espouse her to him, they are no ordinary servants, the Lord sends about such works, yea even you see Ele∣azer * 1.220 was no mean servant, the ruler of the house. Princes send their Embassadors to treat about Marriages for them. So we saith the Apostle in Christs stead, as if he did beseech you. To be the friends of the Bridegroom, is no small priviledge, but I will * 1.221 not stand upon this, but rather a word or two of the Duty, you may see how great it is, that you may be the more moved to pray for them.

1. Then the Duty lyes in this, that we woo for Christ, and not for our selves, he that hath the Bride, is the Bridegroom saith John but the friend of the Bridegroom envyeth him not that happiness, but would further it what he can, and that is his rejoycing, this

my joy is fulfilled saith he, that people come in to Christ. It is a sad thing brethren, when we shall be found at the day of account to have spoken, it may be, but one word for Christ, and two for our selves; the Apostle tells us of some that should arise in the Church of Ephesus, speaking perverse things to draw Disciples af∣ter them, I pray you mind, to draw Disciples after them, not after * 1.222 Christ. It is sad, I say, when men shall compass the Sea and Land to make a Proselyte to an Opinion, much pains laid out this way, and when all cometh to all it shall prove but Copper, and not gold; but Jesus Christ is little beholding to them: or if we preach Jesus Christ, and intend our selves, to lift up our own names, and not the name of Christ: O this is great unfaithful∣ness, saith the Apostle Paul, speaking of that Corinthian Church much like ours, I am of Paul, &c. were you baptized into the * 1.223 name of Paul, was he crucified for you, &c.? Alas saith he, I have done nothing but wooed you for Christ, espoused you to one * 1.224 Husband, and not to so many. The children of the Bride-Cham∣ber are never called together to prostitute the Bride to them; but to rejoyce, and celebrate the Marriage with more solemnity. Yea by how much the greater honor it is to have the charge of the Bride, by so much the greater sin it is to deal falsly with Christ in it, and to draw them after our selves, when we should draw men after the Lord Jesus.

2. Their Duty is, to present them to the Lord Jesus as a pure virgin, having espoused them to one Husband, now to watch o∣ver them, to take such care of them and pains with them, that * 1.225 having escaped the pollutions of the world, they may not return any more to them, but be kept pure; and holy to the Lord; and therefore saith the Apostle, I am jealous over you with a godly jealousie, jealousie is a kinde of fear, sorrow and anger; It is the rage of a man saith Salem: indeed it doth as it were raise a man above himself, carry him out of himself; therefore saith the A∣postle, bear with me if by reason of my earnestness, I seem to be out of my self, it is for your sakes, I am jealous for you saith the Apostle. And what was the matter, they were in danger to be seduced by false Apostles; to be corrupted from the simplicity of the Gospel of Jesus Christ, and this was that the Apostle was jea∣lous over them for; and surely brethren it is commendable and imitable, I plead not for passion and wild-fire, but a holy zeal

for the glory of Christ, the well-fare of souls, we ought not to be cold but zealous jealous for you brethren if in danger of seducing at any time, this is a large duty indeed, we are apt to sleep, espe∣cially if sang asleep by the delusions of weakness and mildness and love, falsly so called, and then the mischief is done, but enough of this. I hope you see, there is cause enough to pray for us.

5. Another Ʋse then shall be tending to the wooing of some poor * 1.226 souls, this day to accept of the Son of God, the Lord Jesus, and of his love, and to make up the match with him, this is our work indeed. And O that it might prosper in the hand of a poor un∣worthy servant and friend of the Bridegroom, this day; you have heard Who he is, and What he is; you have heard already the glo∣rious priviledges which arise from a closure with him; yea how often have you heard these things, and yet you are coy, and hang back. I am come this day brethren to tell you, the sum of the message is, that the Lord Jesus is willing to have you, if you be willing to have him. How long shall the Lord Jesus follow you with these mercies, the price of his most precious blood; and yet you slight him. What can you desire, that is not to be had in Je∣sus Christ. If you would have beauty, he is the chief of ten thou∣sand. If you would have riches, you shall have all things with * 1.227 Christ, how shall he not with him give us all things? Would you be honourable, those are truely honourable that God honours? now he will honour them that will honour him and honour his Son. And wherein is he and his Son honoured, but in this, if we believe in his name, give him the glory of his mercy and faith∣fulness, 〈…〉〈…〉at I were able to speak of him, so as that you might some of you fall in love with him this day, Shall I a little stir you up to this!

First, If you have him not, you are like to live and dye under that cruel husband, the Law and Sin, the Law as it is the strength of sin which is the cruellest bondage in the world, the Law 1. It com∣mands a most absolute obedience and conformity to it self, there must not be the least turning aside to the right hand, or to the left, not a lota be missed, all things obeyed, and continued in, and that upon pain of an eternal curse, cursed is every one that continueth not in every thing which is written to do it, it is a most rigorous exacter

of obedience to its cominands, there is no pitying, no sparing, as * 1.228 there is now in Jesus Christ, he pityeth and spa••eth, as a father his son, as a husband his spouse. If a man could from his youth up keep all, and but miss it in a word, in a vain thought all his life time, there is no pity, no sparing, it condemneth to the lower∣most ••ell. O what a condition are you in, sinners, upon whom all your breaches of this Law doth lye! 2. It is a cruel bondage; because it giveth no strength, if it did impose never so much, if it did give any strength, it were something. It is true we had strength which God gave us at the first, until we wantonly fell, and broke our bones, & so brought weakness upon our selves, but now in this condition, yet, we are under the Law as a husband, which will command peremptorily, but giveth us no power, like the the Egyptians task-masters, they would have them make bricks, and yet give them no straw; and yet the Law is holy just and good. Now the Lord Jesus, what he commandeth, he giveth strength to perform. 3. It admitteth of nosurety, we must do it our selves obey to the utmost our selves, or else be ruined to the utmost, perish to the utmost, cursed is every one that continueth not in eve∣ry thing, one man, cannot be accepted for another, the soul that sinneth it shall dye. And 4. Yea more then all this, It provokes us as we are corrupt to break it, as a bank against a strong stream * 1.229 it maketh it swell and rage, the motions of sin which were by the Law, this is by the Law, but not from the Law, but from our cor∣rupt hearts, but sin takes occasion by the commandment, nitimur in vetitum cupimusque negata like wild Asses Colts, when the law * 1.230 cometh to yoak us, and hamper us, we break the y••ak, and the bands, as the Prophet speaks, will not endure to be held. Now is not this a sad condition, to be under such a hus〈…〉〈…〉d as this; and yet how many of us are in this case, and contented so to be? Well, remember brethren, the end of these things will be bitter∣ness and death, that is the wages.

2. Another Motive, may be this, he is ready to close with you, if ye be ready to close with him, be you what you will, never so vile in your own eyes, for it may be this is the discouragement of many; they would rather then their lives, have the Lord Jesus for a husband; but alas, there is no beauty in them; he is the chief of ten thousand, and they are the vilest of ten thousand, the chief of sinners, he altogether lovely, they altogether loathsom;

He is white and ruddy, they are black and bloody; lying in their blood and filthiness, cast out to the loathing of their persons, and what hope can they have that he will accept of them? very great hopes brethren, for this is the tenour of the Gospel to be preached to every Creature, without exception or Limitation, and every one that believeth in him, cometh to him, he will in no wise cast out, if he would, what had become of Paul or Manasseh, say not then, Alas I am poor and mise∣rable, and naked, yea Leprous and filthy, and therefore it is not for for such a one as I, to think on Christ; indeed, thou canst not think of him, until he, first think of••hee, nor work towards him, until his heart hath been working towards thee, and is not that demonstrate that he is willing to receive thee, to make a match with thee, though we be worms, and no men, have cause to cry out, if we were never so holy, Lord, what is man that thou art so mindful of him, as to visit him with such salvation, make him so near thy self in thy son. Yea surely he is willing, he would not have moved towards thee else, he doth not use to mock poor Crea∣tures to make them believe his heart is towards them, and when their heart echo again and say thy face Lord will we seek, then to shut up his bowels, and shut out their desires. Brethren, take heed of too much being alive to the Law, for that seemeth to be the savour of our spirit, while unworthiness is the obstruction to our coming to Jesus Christ: we must be dead, brethren, to the Law and the righteousness thereof, all our performances and best duties, else we cannot live to Jesus Christ: The Lord Jesus never matched with a Creature because it was worthy of him, of so near an union with him, for alas, what creature, being but a crea∣ture, can be wotthy of such an union with the Lord of life and glo∣ry. * 1.231 No, no he ••akes an Ethiopian and washeth her clean from her filthiness before he hath done with her, nothing but that fullers sope will fetch out the spots. Yea I will say one thing more, that the Lord Jesus never▪ Matched with any that thought themselves worthy of him, there is an encouragement to such poor drooping so••l••, did Paul think himself worthy of Christ? nothing less nor any of the Saints. He that will not have Christ freely, is never like to have him, I will love them freely saith he; No, saith many a proud sinner, thou shalt not love us freely, we hope to approve our selves worthy of thy love, I tell you brethren such a soul hath not known what the meaning of grace is to this day, Well,

then remember, be you as unworthy as you can, in your own ap∣prehension, all the mercies of God, purchased by the blood of Jesus Christ they are freely offered and tendered to you this day, to thee man, to thee woman, that art viler then the earth in thine own eyes, yea to hard hearted sinners, that see not themselves, they are tendered to melt them down, and if this will not do it, nothing will do it. O that I could speak of these bowels, with such bowels as some of your hearts might be stirred, and moved this day, but so much for this second!

3. Motive, the Lord Jesus is not only willing thus to communi∣cate himself to poor sinners, but it is his delight so to do, It is the satisfaction of the soul of Jesus Christ, when he beholdeth the pre∣cious mercies purchased by his blood accepted of by poor sinners * 1.232 and to work mightily in them and to them. He shall see his Seed and shall be satisfied; the father is satisfied, and the son is satisfied, when they behold this, this is all that they expect, the father for his love, such a love, as the world cannot paralel, a Sic without a Siout, God so loved the world, It is all he expecteth that those mercies which he hath purchased should be freely be bestowed upon, and freely accepted of by poor sinners, and it is the satis∣faction of Jesus Christ also, it is all he expecteth of us, I say the continual streaming of that fountain opened for sin and for un∣cleaness they are as if he had said, I have enough for all my pains, my sweat, my agony, my eclipsing, for the pangs of hell in my soul, for my death, and blood and burial, all the contempts powred out upon me, and the sorrow ••endured, though there was never grief like mine, yet this is enough saith he, he shall be satisfied, if he do but see poor sinners to receive him, and so become his Seed, close with him and so become his spouse, for it is the same thing, though clothed with a diverse Metaphor. Brethren, i•• may be, you would satisfie Christ another way, you would do this and that for him, Labour as abundantly as you can, be as holy as you can, perform your duties in as lively a manner as you can: but when you have done all, if you hang your peace and com∣fort upon this, and not in your free acceptance of Christ: and with Christ, you seem yet to be marryed to the Law, and not to Christ, or at least you turn aside to your former Husband, a Co∣venant of works, this is a dissatisfactiou to Jesus Christ: as if there were not riches of grace in him to swallow up all your unwor∣thiness.

O Brethren that the Lord would perswade your hearts this day, what a delight and satisfaction it is to him to see poor sinners come and lye at his foot and willing to receive him, to match with him, notwithstanding their unworthiness!

4. Consider but how little a thing will do the deed, and espouse thee to the Lord Jesus, Alas you will say, you find it a hard thing to believe, as hard a thing as to keep the Law. It is so, in respect of our strength, but many they mistake, and think ex∣cept they have such and such a strength of faith they have none at all, nor do not close with him nor he with them. If they could say with Thomas my Lord and my God, or with the * 1.233 spouse, my beloved is mine and I am his, then there were some encouragement indeed. Brethren if it be but as a grain of Must∣ardseed, it will do the deed, look upon me all ye ends of the earth and be ye saved; A look upon a woman to lust after her is Adulte∣ry in heart, it is a heart union of two to one flesh, for it is yet the heart, the mind that seeth more then the eye; the eye may look upon many things, and discern nothing distinctly if the mind be upon another thing, so here; why should not a look after Jesus Christ to desire him, when the soul hath a sight of him passing by in his Glory. O that he were my Husband! O that I were Mar∣ryed to him! that he would accept of me! O happy souls that en∣joy seeking communion with him! This, Brethren at the first, is enough to make a Match between us. As the Lord Jesus is willing to have thee, art thou willing poor trembling soul to have him? have him thou shalt, yea thou hast him already though this saith must grow up to a greater measure, happily, before thou cast discern it or have the comfort of it.

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

First; take heed of thinking thou art willing when thou art not, for as there are many poor drooping souls who think they are not willing to have Christ when it is that their souls do ever break for longing after, so on the other hand there are many will say, If this be all, it is an easie matter, we are all willing to have Christ, O that you were brethren! if you were willing to have him, sure you would make more after him then you do, many of you, he may go whither he will, you never miss him, never troubled for want of him. Believe it, you are not willing to have him,

there goeth more to a willingness in sincerity, then you are aware of. And then on the other hand, those which are willing are ready to think▪ Alas, they cannot finde their hearts willing, they are afraid they may deceive themselves; But what is it man that maketh thee walk so heavily, so carefully, so droopingly? is it not the want of Jesus Christ? what is it that thy soul cryeth out for to God, early and late? so that heaven and earth is full of thy sighs, and groans, and tears: is it no•• for Jesus Christ? What is the reason that thy soul followeth so hard after God? if thou be not willing to have him. What is the reason else, that all com∣forts wherewith thou aboundest yield thee no satisfaction, they are nothing to thee? No, thou must have Christ or else thou dy∣est, and yet thinkest thou are not willing to have him. O surely brethren, here is a willingness, take him, take him then poor soul, Behold his arms are open to embrace thee, his heart is open to re∣ceive thee! O embrace him, close with him, and take the com∣fort of it that thou maist walk cheerfully before him for ever!

2. Again, Be sure Brethren that you choose Christ: and not somewhat else instead of him, Choice is an act of the reason, and judgement, and so must we proceed upon judgement, mature consideration of things, else it will never hold, we shall mistake the object, take somewhat else for Christ. Or else if we pitch upon the Object it will be so slightly, as not to make a Marriage∣closure: The Apostle saith the Love of Christ constraineth us be∣cause * 1.234 we thus Judge, if Christ dyed for all, then were all dead, there is an object of Judgement going before the constraining of that love of Christ, so some understand that, I will espouse, or betroth thee to my self in Judgement, not only on his part, but on our part, it shall be in Judgement, usually the Affections, or passions these are violent, like a Land-flood, yet having not a spring to feed them, they are quickly dryed up.

1. Then, Be sure you choose not the prosperity you expect to ac∣company Christ instead of him. How many followed him for * 1.235 the loa••es, they were not in love with Christ, but the loaves, they loved their own bellies, and not the Lord Jesus as the A∣postle * 1.236 speaks. And therefore our Saviour deals plainly with men? At the first, you dream of outward felicity if you have me, you are deceived saith our Saviour, the Foxes have holes, the birds of the

Air nests, &c. If that men did certainly know they must suffer persecution for the name of God, the name of Christ, as all that will live godly in this world, must do it more or less: I doubt this would quench those wishes and velleities that sometimes they have towards Jesus Christ. Do not mistake if you have him, you * 1.237 must expect trouble with him, troubles within, and troubles without, such as you never likely met with before: and if you cannot be willing to take him with his reproaches, his poverty, his nakedness, his imprisonments, you are not worthy of him.

2. Be sure you choose not his graces, or any thing but himself primarily, many would have him, but what is it they mind or eye? that they might have peace, and comfort, and pardon of sin, and this and that priviledge; but they do not pitch upon Christ himself primarily as the fountain. Well then labour to fall in love with his person, to see some excellency in Christ, that you apprehend not before; O! when the soul hath his beauty, loveliness to know him, that the fulness of the Godhead is in him, that he is the express image or Character of his Fathers Person, * 1.238 then to chuse him upon such grounds and deliberates is likely to hold. This is the rooting, Brethren, which the word of grace hath in the heart; the depth of earth whereupon a well poysed judgement we choose the Lhrd Jesus; that we see so much in him of worth, that we are now satisfied; come life, come death, come poverty, come persecution, come what can come, there is enough in him to make up all: until we come to this, Brethren explicitly or implicitly, it will hardly hold. O therefore Brethren labour to study Christ and his excellency, whereby he is the chief of ten thousand, Beg of him to manifest himself to you, that you may judiciously choose him.

Use 6. Shall be for exhortation to the people of God, such as the Lord hath given ••ower to believe in the Lord Jesus and * 1.239 close with him▪ he hath made you willing to have him, and upon his own terms you should be exhorted in that.

1. To labour to make it•• sure that you have the match made up between Christ and your souls; for he loseth much of his honour, and your souls the comfort of your condition in a great part, be∣cause you are not sure it is so. Surely he is willing to seal it up

to you with the privy seal, the seal of his Spirit witnessing, to your spirits that you are his: Yea, and he hath promised too in that place, where he betrotheth his people to himself; I will say to * 1.240 them, you are my people, and ye shall say, thou art my God. Thou canst not say he is thy beloved, or thy beloved is thine▪ and thou art his: but observe, he hath promised that he▪ will speak first to thy soul, and say thou art mine, and then the soul shall say, thou art mine, my husband, my God; for the thing expressed by both is the same. There are many othe promises of the like ki••d, why do not we let them lye dormant, and do not put them in suit more earnestly in the Court of heaven? were we not much wanting to our selves herein, it would be much more comfortable for us then it is?

2. Yea though thou hast not thus far assurance that it is so, and the match made up between thee, and the Lord Jesus, yet take heed of a iealous heart of him, as if he were unwilling to match with thee, or as if he were off and on, and did but mock thee, because thou findest it not in so full a measure as thou wouldest, what will more grieve him then this? what could he have done more then he hath done, to manifest his willingness to receive all that come to him, that are made willing through grace to receive him? You have his promise, which usually among honest men, is as good as their Bond and we build upon it: And what do you make of Jesus Christ? is he not upright, and just, and true? hath he said it, and will he not make it good? hath he not said, as many as come to him, he will in no wise cast out, and is ••is word worth * 1.241 nothing? indeeed if a man fail once in his word, we will hardly trust him the second time, and if ever sinners or Satan can come forth and say, that the Lord Jesus made a promise, and was not as good as his word, then you may indeed have a jealousie of him * 1.242 but they cannot, they cannot, the Devil will tell you, his promise of the seed of the woman breaking the Serpents head, he hath felt to his wounding: and his promise of Satans falling down like lightning, and there is not a sinner in hell can charge the Lord Jesus with breach of promise. But it may be this is not enough to poor unbelieving souls, therefore you shall have it written, and sealed, and witnessed, there are witnesses in heaven and upon Earth, and seals: the Sacraments, the broad seal, and privy seal of the spirit, yea there is an oath also to make it good, what would

you have more? what can you desire more then this? would you see the work done, why is not the giving up of Jesus Christ to the death for sinners, the greatest part of the work? Sure if ever, he would have baulkt there, and yet you see it stuck not: O therefore be not jealous of him, who hath so freely and so large∣ly * 1.243 laid out himself for sinners.

3. Now then ye that are Saints indeed love the Lord Jesus. O love the Lord ye his Saints: None have such reason to love him, as they that have tasted of his love; if there be any ingenuity in * 1.244 us, love will beget love as one flame begets another; be∣cause he hath set his love upon me, saith the Psalmist, therefore I will deliver him: if we could love the Lord Jesus more, we should be delivered more from those evils we mourn under: How lamentable a thing is it, how much love have we for Creatures, and how little love for Jesus Christ? did Husband or Wife die for us? ransom us from the pit and hell? I hope there are some of his people (believe it) that have more affection for Jesus Christ, then ever they had for the Creature. Ah blessed souls! how infinitely are you engaged to him, for so fully seizing upon your hearts! O who are you, that you should be able, thus en∣tirely to love the Lord Jesus, and admitted to it! but thus it is, and magnifie his Name. But alas, for the most part, the com∣plaint of the people of God is, they cannot love him. O labour to * 1.245 get those carnal affections mortified, the fore-skins of our heart taken away, and our heart circumcised, and then we shall love him: you have a promise, improve it for that end. If we could but spare time to set our selves to it, to study his heart towards us, and ours towards him, his excellency and loveliness, we could not but love him. O beg the spreading abroad of his love, sheding * 1.246 it abroad, not only upon our understandings but our affections; for no further then he sheds it, will it spread; it will stay in the brain, in the understanding; if the passages between head and heart be not opened by him, we shall never be affected and war∣med by it.

Alas you will say, our distances are so great that kils our love: No brethren, that cannot be, the distances are not so great now: for the relation between Christ and thy soul, if thou believest, is the nearest relation: he is one Spirit with thee, and therefore there is not such a distance; and though in respect of dignity and

worth there be a distance, yet remember, now we are 〈◊〉〈◊〉 part of himself, and partake with him of his dignities also: but however love knoweth not that over-much aw and respect as to kill it, but it will be working towards the person beloved; Mary Magda∣len loving him holds him by the feet and weeps over him. If a Prince will marry a begger, surely he will take it well, and ex∣pecteth it, to be loved of her, and he would not be pleased with such a dejection in respect of her own vileness as to quash her love, yea brethren, me thinks the meaner we see our selves, the more we should love him; for what can we do else but love him, we have nothing else lovely or desirable but our love, our hearts: there∣fore Oh love him, and abundantly love him O ye Saints of his, whom he hath so loved.

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

What shall I say more, Love is that which commandeth all, it draweth all the affections along with it which way ever it turns, thither the desires are bent, there is the hope fixed, there the

delights are qu•• amat, amat, & nihil aliud novit. She that loveth, loveth, and knoweth nothing else. O how shall we not be able to do any thing against sin for Christ? if we loved him so entirely then our hearts would be in Heaven, we could not grufle as many of us do then, we should be more tender of his name, and of his honour, then now we are? but alas! I am not able to press these things home, the Lord set them home: You must love him brethren, else you will have little joy of your communion with him which is to endure to eternity.

Again, Labour to rejoyce in him and in his love, rejoyce in * 1.247 the Lord O ye righteous saith the Psalmist, Rejoyce in the Lord, saith the Apostle, and again I say rejoyce, it is a duty of that moment, he cannot leave it, he goeth over and over with it, do not think I am mistaken when I bid you rejoyce, because happi∣ly your condition may be afflicted other ways, again I say rejoyce, I am still of the same mind. The Lord Jesus rejoyceth over you, as sad thoughts as you have concerning your selves: he rejoyceth, over you, he is glad to communicate his love, and shall not we rejoyce then in the receiving of it? Can the Children of the Bride-chamber mourn while the bridegroom is with them saith our Saviour? it is not sutable to their condition, when he shall be taken away, then they shall mourn: I deny not Brethren: but if the Lord do withdraw himself; we should lament after him, and seek him sorrowing, as Mary the Mother of Jesus did, and the * 1.248 more love we have received, if we grieve him, this will be the more grief of heart: but if you that have his presence in a sweet manner, and yet hang the head, and droop, as if our joyning to the Lord had been the undoing of our souls; So pensively and sadly we many of us walk, that indeed we are a shame and disho∣nour to the Lord Jesus. If you should see a Virgin espoused to a man, and should from that day forwad never hold up her head, but walk heavily, what would you think? sure she apprehends she hath made an ill choice, her expectations are frustrated: therefore Brethren look to it, that we rejoyce; if the Children of the Bride-chamder cannot mourn, but rejoyce to hear the voice of the Bridegroom much more then the Bride. The Lords takes pleasure in the prosperity of thy soul, and why shouldst not thou * 1.249 ••ake pleasure in the prosperity of thy own soul, being made one with Jesus Christ.

5. Look to it that you be faithful to the Lord Jesus as a Bride when once espoused, if she turned aside to another, it was death, they were looked upon as in a marryed state and condition, indeed the truth is, when the Lord hath truly espoused his soul to himself, he hath done it in faithfulness, and maketh the soul faithful to him, that in the great Article of the Covenant they * 1.250 never deal falsly with Jesus Christ, that is to say, they choose not another Saviour; another Lord, under whose dominion to put themselves constantly; yet there may be sometimes to Jesus Christ, even in his own people. If that once it cometh to this, that we imbrace sin and consent to it, and take any delight in it, this is to play the harlot with Jesus Christ, O take heed of this brethren indeed the heart is all that he looks at, how we stand affected to those evils which yet remain! if Paul have a body of death, yet he delights not in it, but groans being burtheued, this he accounts not unfaithfulness; but when a mans heart beginneth to sit loose from the Lord Jesus, to be almost indifferent, he could sometimes in a fit of wretched carnality be content to have another Lord to rule over him, to be free from Christ. O! this the Lord looks at, and he will search out, this will move him to jealousie; therefore take heed of this, a woman may do as much service and seemingly as readily to her husband as before, but yet her heart be gone, and she could be contented to be loose, this is heart-Adultery, this the Lord Jesus in us brethren, looks at as such; if we serve him, and do duties but in such a manner that we could even be conten∣ted to be at liberty, it is not right; take heed of provoking the Lord Jesus, lest it prove in the end that he never knew us indeed. Labour to be faithful then in this, in the main.

Again, In managing all he puts into our hands, be faithful. The heart of her husband doth safely trust in her. It is the commenda∣tion of a woman of a thousand in the Proverbs, she will be im∣proving. It may be you have not so much to turn as others have, * 1.251 others have ten times more parts, and opportunities to do good, let them look to it, they have ten times as much to answer for, and must do ten times as much; but thou mayst be as faithful in a little as they in a great deal. One servant is a Steward in the family, hath all under his hand; and another he is a poor under-servant, hath some mean service committed to him, why now he may be as faithful in his place, as the other in * 1.252

his: Moses was faithful in all the house of God, he had a great command; Caleb might be as faithful for what was committed to him following God fully as the Text hath it, say not then, If I were a Magistrate, a Minister, a publike person, had such opportunities to do good I might do much, but I am an obscure person: Well, be * 1.253 thy condition what it will be, thou mayst do good, and be faithful in thy place according to what thou hast received, thy lips may drop like a hony-comb, and feed many, and like choice silver, and in∣rich many, though thou be never so mean, and so for the Family, and up and down, where ever thou comest, look that thou be faithful to do all from Jesus Christ, and to do all to him, that thou rob him not of the glory of what he hath done for thee, and by thee, for then thou art not faithful.

6. Another Exhortation shall be then to desire the coming of the * 1.254 Bridegroom, the Spirit and the Bride say come, the spirit in the bride breathing in her, as it is in the Revelation, they say come, We looke upon the day of death, as if it were the day of divorce from the Lord Jesus for the most part, truly for them that are out of Christ, it is no marvel if it be a King of terrors to them, but to the Saints me thinketh, who look for the appearing of the Lord Jesus to consummate the marriage between them, it should not be so terrible as it seemeth to be to the most of us, and to this end take ye here brethren, at the marriage feast he turns our water into wine, but in heaven our wine into spirits, and setteth them a flaming, our love flaming to all eternity.

7. Exhortation, which is to look to our Ornaments, to get them * 1.255 ready, why do we hang back, but because we are not ready, we have somewhat or another unready, still, our work is not done, can a maid forget her Ornaments, or a Bride her attire, yet my people have forgotten me? As a Bride adorneth her self with her Jewels, * 1.256 so he hath cloathed me with the garments of salvation, he hath covered me with the robe of righteousness. Eleazer put jewels upon Rebecca before she came to Isaac; and therefore the spouse is called Callah in the Original, because of her per∣fect adorning, therefore look to this brethren, that you be adorned, O every day put on your Ornaments and make ready for his appearing, for while your hearts are out of order, your Spirits out of frame you are not fit to meet the

Lord Jesus; and therefore you will hang back; but so much of this Exhortation.

The last Application will be a word of comfort to such as through grace have yielded up themselves to the Lord Jesus, or are * 1.257 desirous or do so, to be espoused to him according to the several conditions of such creatures, there may from hence be a various and strong consolation administred from this Doctrine.

First, Then alas! you will say withal your souls you close with Jesus Christ, there is nothing you more gladly undertake, but you know he is a righteous God, most just and most pure of eys, and therefore he will surely be displeased with you, and you shall have little comsort, yea you do finde that your fruitlesness of walking doth provoke him; and therefore you are afraid sooner or later, he will cast you off, before you come to enter with him into the marriage, O I shall one day fall by the hand of this Pride, of this uncleanness, of this lust or the other. For Answer to this remem∣ber. 1. That the Lord when he doth betroth, he betretheth fore∣v••r, and he doth it in faithfulness, so that if the saithfulness of Je∣sus Christ could fail who hath espoused thee: thou mightest mis∣carry. Men indeed after espousals if they discover any deformity which they knew not before, may be apt to change their minds, yea sometimes where there is no cause at all but their own fickle∣ness and changableness; but there is no variableness, nor shadow of turning with him, hath he spoken it, and will he not perform it? I will never leave thee, saith he to Jacob until I have performed all the good which I have spoken concerning thee. But a little more fully to open it. * 1.258

1. I say, by way of Concession, he may sometimes be angry with his spouse, or at least withdraw himself, properly he is not angry at all, nor subject to any passion, but he may behold that in his people, for which he may sometimes put them to a little grief, and make them believe that he will cast them off, as you have it in ma∣ny of the Psalms, he may frown, and hide his face from his people, but as on their part, every withdrawing from him is not a breach of the marriage-Covenant: so neither is every withdrawing of his refreshing presence, a breach of his Covenant, yet when he doth so withdraw brethren, alas his heart works towards his people as to * 1.259 Ephraim, I do earnestly remember him still, he may give his people

sharp words sometimes, which will be a cutting to the souls that are deeply in love with him, but they go to his own heart as well as they do to theirs; here is the difference brethren, between our with∣drawings from him, and his withdrawings from us that are his people, our hearts are many times gone in a great part to sit loose from him, though not altogether for the Church when she slept, her heart waked, but now with him it is otherwise, his heart is never gone in the least from his people, onely he may speak sometimes a bitter word to them, but all this while his heart is full of sweetness and love to them, this is one.

2. Remember this also as a pillar of the former, that he hath builded and founded this espousal and union between him and his people so sure, as that it can never be shaken; upon the freeness of his grace; and therefore it cannot be moved. Upon his full know∣ledge of what we would be, indeed, if the Lord Jesus had not known what fruitless froward creatures we would prove, how un∣thankful, how unkind, it had been something, for a poor doubting soul to have fed his fears with: but he knew long before brethren and if he had seen that he had not had bowels enough to swallow up all our unworthiness, he would never have made love to us, for he is God, and his work is perfect, he would never have begun ex∣cept he had been able to lay the top-stone: Again the satisfaction of the Justice of God is to the full, this is that which amazeth, and alrighteth many a poor soul; they forget themselves and look up∣on their failings, as those which expose them to divine vindicative justice, which is a great mistake, for that was once fully satisfyed in Jesus Christ, and he is well pleased in him with all that can bring him in their arms, if we can but come to God with Jesus Christ in our arms, he hath no more to say to us, all is made even in Christ, there was never such a declaration of the Justice of God, as in gi∣ving his own son, to be a ransom, a sacrifice once for all, and the Apostle saith it was to declare the righteousness of God; therefore he was given to be a propitiation for the remission of sins, there God appeared righteous indeed, that the flames of hell must kindle upon his son, yea and burn to the lowermost hell in a sort, that he might be satisfyed, that justice might for ever lye still and be si∣lenced, as to his people, it is more that Christ suffered, then if thou and ten thousand such as we are, should suffer to eternity, we * 1.260 could never have paid the utmost farthing, which he paid to the uttermost, else he could not have saved us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 besides, 〈1 page missing〉〈1 page missing〉

we should have been long paying that we payd, he at once payd * 1.261 all, and therefore this Marriage is so founded brethren upon this satisfaction of Jesus Christ, that it cannot be shaken. Yea

3. As to that of afflicting his people, and frowning upon them, he is not forward to it, he is not strict to mark what is done amiss, to take notice of every slip and failing, if he were we should never * 1.262 have comfortable moment; no, he is rather strict to mark what is good in us, what beauty there is in us, if there be but one beau∣ty or fair place in the midst of many spots, his eye and his heart is rather upon that, as some observe in that of Sarah, there is but one good word in her speech calling Abraham Lord, all the rest sa∣vours of unbelief, and yet the Holy Ghost takes notice of that. So Rahab Jos. 2. 4, 5. Heb. 11. 31. Alas what miserable mangled Services do we offer up, to our own eys there is not any thing de∣sirable that is ought. Well, if there be but one sigh, one groan, in sincerity, he is more ready to take notice of that then of all your failings; and therefore is not forward to put his spouse and people to grief, O he is full of kindness and tenderness to us.

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

Therefore the Lord help us to conclude, from those promises, however it be, however he may speak against us, sometimes, and act so, as it seemeth to us to be against us, as Jacob saith, all these things are against me, yet he will not part with any soul, he hath espoused to himself: Ahashuerus may put away the Queen up∣on a seeming scorn, or contempt, refusing to come at his command when he was in is cups; but brethren, though it may be thou

hast and thou dost many times slight the call of Jesus Christ, thou wilt not come, nor follow him when he would have thee; thou shalt follow him in darkness, and lament after him, when he is withdrawn; but he will not put away. It is said in that of Mal. the Lord hates putting away, it is true, it is firstly intended there of mens putting away their wives, but surely if he hate it in us, he will not admit it in himself, though it is true, he is above all Law given to us, yet he hath set forth this mystery of his union with his Church, by the Marriage-union, I shew you a mystery saith the A∣postle, but I speak concerning Christ and his Church. And as it holds in love, and cherishing, and nourishing, and not hating; so why not in this, that he hates putting away, the Lord cannot ad∣mit of such a thought of putting away such a soul, if Satan would move for it, the Lord hates it, and hates him for it. Be of good chear therefore thou poor drooping soul that hast received him, accepted of his love, closed with his wooing and intreating thee to be reconciled and given up thy self to him, assure thy self he will never put away any poor soul.

Ob. Alas! but you will say, this is little comfort, though he be thus unchangeable, yet I may change and break the Marriage-Cove∣nant with him, or I have done it, I fear; and therefore in such a case he may put me away, and yet not change, for the change is in me. For this brethren remember, It is not the back-slidings of his peo∣ple, that can undo the match made between him and them, did not Israel go a whoring after other Gods, and is not that the breach of the Marriage-Covenant, he speaks there of that Church, a man will not receive his wife again, likely in such a case, yet return again to me, saith the Lord, and I will receive you. If that the Lord had not foreseen those back-slidings in his people, it had been somewhat, if Christ had not fully satisfyed the father for them as well as for o∣ther sins, it had been something, if upon this account, there were not forgiveness, laid up in store enough with God for these things it were somwhat indeed. And it is very observable brethren (I speak the more, because I know that poor creatures in this condition they are full of jealousies and fears, and all that can be said is lit∣tle enough to quiet and comfort) [first▪ observe that the Lord speaks over and over, and over again, Israel had back-sliden in that Prophesie of Hosea, as appears ch. 14. 4. I will heal their back-slidings. Well, now they could hardly believe that God

would receive them again, they were so confounded they had nothing to say; therefore he puts words into their mouths in that chapter, teacheth them what to say, but observe in the second chapter, I will betroth them, saith God, I will, I will. you have it no less then three or four times, which speaks the certainty and ardency of affection in doing the thing in answer to their doubtings, I will do it, saith the Lord. Alas saith the poor soul, it will not sink with me, that after such Apostacy and backslidings he will receive it: I will do it, saith the Lord again. O! I cannot believe it saith the soul; I will do it saith he again. Yea 2. Observe there that he will do it, and espouse them, betroth them again; as one very well hoteth, he saith not, he will receive them, as a man may recive his Adulte∣rous wife again, but I will betroth them, saith the Lord, as if they were virgins,, pure, and unspotted, the Lord will receive them, not upbraiding them with their going a whoring from him, so the virgin daughter of Sion, you have heard they are called upon their repentance, as if they never polluted themselves, so that if the * 1.263 Lord give thee but a repenting heart, thy back-slidings will be as if thou hadst never started from him, and from final departing, he will keep them, I say, he will keep them; here is the difference be∣tween this espousal, and those between men and women, there, if the mans heart continue faithful, happily hers may fall off, and never close again, and there is an end of the matter, but here the Lord Jesus, his heart is not onely toward his people, but he keep∣eth their hearts with him, that they shall not depart, It is the ve∣ry tenor of the Covenant of Grace, I will put my fear into their hearts, and they shall not depart from me, as long as God is faithful, and the Covenant of Grace stands, they shall not depart, let Satan, * 1.264 and sophisters say what they will.

Then in the next place this being made good, there is a spring of comfort ariseth from this, and that is in respect of troubles and crosses, afflictions and losses, the fading vanities of the world. Thou mayest lose thy dear husband, that is as dear as thy life, But thy Maker is thy husband, if thou believe, and thou canst not lose him, nor he will not lose thee. Thy dear children, they are but fading flowers, that even wither in the hand and perish in the using, as all these outward comforts do, but here is a comfort, never fades, thou mayst be afflicted happily with the cooling of the affections of dear relations to thee; why the Lord Jesus his heart is

at the same pass alway to thee, it is alway, a day of espousal with him, he rejoyceth continually as a Bridegroom over his Bride. Me∣thinketh brethren, whatever your troubles are, inward, or out∣ward, here you may relieve your selves; by having recourse to your interest in Jesus Christ your Redeemer and your husband, if you believe in him. But I will not stand any longer upon this Doctrine.

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

Then shall the Kingdom of Heaven be likened to ten virgins, * 1.265 which took their Lamps and went forth to meet the Bridegroom.

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

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

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

The visible Church for the matter, is made up of visible Saints: * 1.266 that this is so, will appear from the very Text it self. First, It shall be compared to ten virgins, he saith not to a mixed multitude, or to 10 women, five wherof are virgins, and 5 harlots or strum∣pets, but to 10 virgins, and what that word doth import, I believe you remember since the words were opened to you, such are * 1.267 turned from Idols to the living God, as he speaks of the conversion

of the Thessalonians, according to the judgement of Charity, for else so far as a professed subjection to Jesus Christ, and renouncing * 1.268 them reacheth, he spake according to a judgement of verity, for that they did profess, and so escaping the pollutions of the world, forsaking gross and loose courses, and professedly subject them∣selves to the rule of the government of Jesus Christ. To such the Church visible is here compared, and the most the Lord speaks of his relation to his people, it is after the manner of men, under such similitudes as we can conceive of, and as we may be led by, as by a clew into the understanding of the deep mysteries of faith and salvation.

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

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

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

Third should be undenyable, they went forth to meet the Bride-groom, that is to say, they went forth from home, and forlook their fathers house and mothers they set upon their journey heavenward, Zion-ward to meet Jesus Christ who is the Bridegroom, who will ere long come to take the Bride unto himself. There are many * 1.269 Scriptures will speak fully to the proof of this. Some prophe∣sies there are, as that in the Prophet Isaiah; there he speaks of a high-way shal be cast up, and the unclean shal not pass over it; Again none uncircumcised in heart or flesh shall enter into his Sanctuary;

this applyed, not only to the times of their returning from Ba∣bylon, but to the Gospel-times; What can it speak less then this Brethren? that no visible, unclean creature, shall ever enter in∣to the Church of Christ? It should consist of visible Saints, This is plain by the tares and the wheat, which, while in the blade are are so like, they hardly discernable in those Countries as Jerom saith, And so by the Apostles, wherefore else do they call them ho∣ly to the Saints which are at Corinth, at Ephesus, &c, but either * 1.270 they were all such visibly, and in the judgement of charity, or else ought to have been such? Mistake not, I say, not that none should be a member of a Church, but he that is a real Saint and shall be saved, for then there could be no Church wherein we could walk or administer, or receive any ordinance de fide, be∣cause we know not who are such, nor cannot know, as I con∣ceive, nor have any rule to make an infallible judgement of any man, but only probably to conclude concerning the state and conditions of men, that which is invisible to us, it is true, its vi∣sible to God and that which is visible to him, is invisible to us. But visible Saints surely they ought to be.

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

First, Then it is requisite to Saint-ship, that there be a sepa∣ration to God from the world; that is holiness whether in things or in persons when they are separated to God for any special use * 1.271 of his, they are called holy, Common and unclean, are converti∣ble tearms, as you have in it in the Acts; and as appears by the sanctifying of the Vineyards and Orchards; when the Lord had had the first-fruits of them, then they themselves, and others had the free use of them; the word in the original is they polluted, or * 1.272 prophaned them, the common use of them is distinguished thereby from the holy use whereby they were separated before from them to the Lord: whether persons separated to themselves to the Lord; acti agimus; the Lord turns them and they are turned; or whether they be altogether passive (as in the first work of God we all are) if it be a separation to God; this is a Holiness, a Saint-ship; he writeth to the Saints in the Church in such a place, such as he hath espoused to Christ, they were set apart to

him: so the Congregation of Israel are said to be a holy people to * 1.273 the Lord their God, because God had separated them to him∣self above all other people, this is so notably known, that it were to waste time to prove it. So I have called you out of the world saith our Saviour, It is equivalent to that of the Apostle, called to be Saints, or Saints by calling. But if this first be de∣fective and reach not happily every scruple that may arise con∣cerning this. Suspend your judgements until you hear the rest which will help to clear it.

2, The means of this separation and holiness to God, it's a Co∣venant of grace, it is true there were many things separated to * 1.274 God among the Jews by a Ceremonial institution, those Carnal ordinances and commandments as the Apostle cals them, and from among them some persons were more specially separated to God as His in a more near special manner for that service he had appointed them to, so the first-born you know were separated to God from among all the children of Israel, they were holy to him, not as if they were really more sanctified then the rest, but separated to a nearer service and use, and so the Levites instead of them afterward, and the Priests they were separated in a special manner to minister before the Lord, wherefore Aaron is called the * 1.275 Saint of the Lord, not as if there were not men as holy as he, as Moses, and Caleb, and Joshua but he was specially separated to that service of drawing near to God, and this is by a kind of Co∣venant, the Covenant of the Priesthood, so Nehemiah in his impre∣cation * 1.276 against those Priests which had married strange wives. Manasseh the brother of Jadduah, the son of Abjada, the son of Elishib Marryed, the son in Law of Sanballat, Remember thou, O my God (saith he) because they have defiled the Priesthood and * 1.277 the Covenant of the Priesthood, which Covenant you have in that of Numbers, he shall have it, that is to say the Priesthood, and his seed after him, even-the Covenant of an everlasting Priesthood. But this is not that separation we speak of, but that Covenant whereby God takes a people to be his, a peculiar people to him∣self which he doth by Covenant, he enters into Covenant with them, and they become His separated to him. And therefore Israel was separated from all the Nations round about by vertue of this Covenant, and made to dwell alone, you only, have I known saith the Lord, and abundance of such expressions there are:

3. Then as here is a twofold being in Covenant with God, so there is a twofold separation to God and a twofold Saint-ship, First that which is invisible and saving, When the Lord giveth to poor souls really to embrace Jesus Christ in the Covenant of grace that * 1.278 maketh good the absolute part of the Covenant to them, the Lord Jesus the great undertaker, both on his fathers part and on our part those are such as are sprinkled with the blood of the Covenant, from all their guilt, and the water mixed with the blood, as Christ came by water and blood, so they are cleansed from all their uncleanesses, else no entring into heaven. Nothing that defileth cometh thither, Now that such as these are Saints, can be no question, this is Gods setting apart him that is Godly for himself, Psal. 4. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as some read wonderfully set apart, him that is Godly for himself, for there is no such wonder, or mysterie in the world as this; now these are the Saints indeed, that already have things which accompany their own salvation, But secondly, there are others that are only externally and visibly in Covenant, that is to say, they are so far interested in the Co∣venant of grace as that thereby they are taken by the Lord to be∣long to his family, his house-hold, to partake of the priviledges thereof, to share in his provision for his family; the fat things of his house, in his Protection in a special manner, and his gui∣dance, yea and the life eternal also is conditionally promised to them, if they believe and repent, if they will but consent, and close with Jesus Christ, the Mediator of that Covenant. Thus every professor, though but formal, is separated in a sort co-incident, for those that are really and invisibly separated to God, they are visibly so also but not vice versa universally. So grace is di∣stinguished into grace freely given, and grace which maketh ac∣ceptable, which are partly co-incident, for all grace which ma∣keth acceptable: for common gifts and graces are freely given, so it is here. Now those are they (brethren) that I here intend, whether grown persons which profess this Covenant, or infants of such, who are within the compass of the Covenant for this purpose, whom I understand by visible Saints, or persons visibly holy, or visibly separated or set apart to God, that is to say such persons concerning whom we have Scripture grounds to Judge according to Charity and to hope that they are Gods, because * 1.279 separated to him, by vertue of his Covenant.

That they are thus holy, It is plain from many Scriptures. Paul in his Epistles to the visible Churches of Corinthians; Galatians, Ephesians, and the rest, to the Saints at such a place, Saints by casting, Saints by a visible separation to God from the world; otherwise we cannot believe, but there were many of them that were never really sanctified. And so, that Children of such are Saints in such a sence, mind but that one place, Else were your Children unclean, but now they are holy. Not Legitimate, for then the Apostle speaks not truth: for they are lawfully begot∣ten, * 1.280 though the father and mother, be not sanctified one to another, as if both be unbelievers. Nor yet holy to ap∣pearance, that is to say, they might have an holy use of them; for I find not holy taken alone, without respect to the person to whom they are said to be holy. As for instance, To the believer all things are pure; to say all things are pure, without mea∣tioning the person to whom they are so, is not the Scripture-man∣ner of expression; and since it is so many hundred times taken alone, not in connexion, sometimes with respect to God expresly for persons so separated to him, why we should not so under∣stand it here, for my part I see not. For Application of this,

First, Then they are too blame surely Brethren: If the visible Church do consist of visible Saints, visibly separated * 1.281 to God, that is to say, so as there is ground for us to be∣lieve and hope well of their eternal state, I say they are too blame, that so carry the affairs of the Church of Christ wherein▪ they are, as to make no difference between the pre∣cious and the vile, no difference between the Church and the world, between the Sheep of Christ, and dogs and swine. Is it nothing to have the body and blood of Jesus Christ openly prostituted to such as though indeed they have the name of Christi∣ans, yet their lives, to every one that knoweth them, deny that they have any thing to do with Christ; No purging out the old Leven, and therefore no likelihood to be a new lump, O that we * 1.282 were sensible what a guilt is contracted every where by this means! Alas! Let the people of God take the greatest pains with their hearts to draw near to such an ordinance as the Lords Supper, and they shall have cause to pray with Nehemiah,

The Lord spare us according to the multitude of tender mercies. And with Hezekiah, The Lord be merciful to every one that hath * 1.283 prepared his heart to seek the Lord, though he be not prepared accord∣ing to the preparation of the Sanctuary; but when without any care, it shal be promiscuously given to Drunkards, Swearers, openly pro∣phane wicked wretches to the bane of their souls, to the provoking God to bring▪ wasting judgements upon the place and people where such things are done. Surely it is time to look about us, O! that we (who can do no more but mourn for these things) had such a sense of the dishonour of the Lord Jesus, and abuse of his love and grace upon our hearts, as to mourn! And O that such of us as have power in our hands to command a Reformation in this kind, the Lord would perswade the heart, that there is such a power! Hezekiah and J••siah not only commanded the true worship to be set up, and turned the people from their Idols to the trne God, but they commanded the purifying the Temple, a type of the Church of Christ, and purifying of the Priests and People, that they should not pollute the Ordinances of God, And this example of theirs is commended, and surely it was done as they were types of Christ, except they were types of Christ as they were Magistrates, and if so, it would follow we should have no Magistrates at all; For Christ the substance being come the thing typified, what should we do with the shadows any more.

2. Then on the other hand, they are to be blamed also, who are stricter then the Lord Jesus would have them, in their admissions to Christs fellowship and communion; All visible Saints he would have admitted to communion and fellowship with his people in their several societies; that is to say, they seeking to joyn them∣selves to them. Now here indeed there is a difference of appre∣hensions, and I purpose not to enter into disquisition of such things at this time and in this place; Mens charity may do something indeed to moderate them, but its not that which is to be the judge, but the Scriptures; what rules are there laid down according to which we ought to own persons, as belonging to Christ his vi∣sible kingdom, that is to say such as profess and contradict not their profession. But surely it is blame-worthy, if that upon ni∣ceties and trifles in comparison we shall dis-own such as truly fear the Lord, so far as we can judge of them. And truly Brethren,

I desire to speak it with a spirit of tenderness to them, they are in∣jurious in this respect, who do deny Infants of Believers any room in the bosom of the Church: for they are holy, they are external Saints, and separated to God, and it is apparent, that once they were members of the Church of Christ, a••d by vertue of a Covenant of grace, I will be thy God and the God of thy seed, which he that de∣nyeth any more to be comprehended in then a temporal blessing, when God saith he will be their God; I would pity them, and pray for them that they might come to themselves again: for then sure they would judge otherwise. Now if they were such, once members of that Church with which we are one now: for so saith the Apostle plainly, the Gentiles are made one * 1.284 with the Commonwealth of Israel, we are graffed in among the branches; how cometh it to pass, they should be all cast off, and cut off from the Olive, and not a syllable of it mentioning any such thing in Scriptures, no account given to the world of it, and that it should be in such a time, when the fulness of grace was re∣vealed in Jesus Christ: for grace came by him, and now there should be less grace come by him, and narrower priviledges to the Church, will hardly be understood, I think.

The third Doctrinal from the words, will be this; In the visible * 1.285 Church there are some good, some bad: Ordinarily they were not all wise virgins that the kingdom of heaven is compared to, but five wise, five foolish: All within the visible Church are not wise to salvation, Five of them were wise, five were foolish. The proportion of the wise to the foolish, five to five, in the Parable, is not concluding that there are as many good as bad in the Church: there may possibly be a visible Church where there are none bad, but I doubt there is none such found: there were but twelve Disciples, and one was a Devil, and all the parables where∣our Saviour holdeth out the nature and state of the visible Church to us, is, we find there is a mixture: So in the Parable of the Sower, there are four sorts of ground to which the king∣dom * 1.286 of heaven is compared, and but one of them brought forth fruit to perfection; the stony Ground it was quickly scorched; from the sandy ground springs up quickly, and withers as soon; the thorny ground holds out longer, and endures happily the scorching

of the Sun, the Persecution, and yet is choakt, when all is done. And so the Parable of the tares sown in the field, they grow up * 1.287 with the Corn, and it seemeth by the ancient report even, Jerom, are so like it while in the blade, that they can be hardly discerned from it; but there they grow, and partake of the juice of the earth, and fatness of the soyl, and are green and flourish, and yet at last are singled out for fire. And so the Barn-floor, there is wheat, and there is Chaff lying together, until he whose fan is in his hand shall throughly purge it, and then the separation being made, * 1.288 Woe to the Chaff, but at present, &c. And so the draw-net, though it gather together somewhat naught which is to be cast away, yet while under water, it is hidden. And so the Apostle, All are not Israel that are of Israel: Some are Israel that are of Israel, but all are not: Some are of Israel, though they be not the Israel of God, that shall inherit the heavenly Canaan. I hope it is needless to waste more time in heaping up of Scriptures to make it good.

The ground may be because the Church here below, the visible * 1.289 Church which admitteth of members, hath not an infallible spi∣rit to discern the deep hypocrisie that is in mens hearts: or if they had, do I think they were to use it, but serve Gods holy ends in following Christ his example, who suffered a Devil, though * 1.290 a white one, he was indeed in the likenes of an Angel of light, yet he did suffer him in his family until it broke out into scandal! There is much in this one reason, 1. What deep hypocrisie may lurk in the hearts of men, under a plausible profession: so that men can sus∣pect nothing many times, as you see Ananias and Saphira, Si∣mon * 1.291 Magus and others: Judas carried it so cunningly, and seem∣ed so zealous and full of charity: O why was this waste, &c. when the Spirit of Christ went with his spirit, and saw his fetches * 1.292 and deep ends, he said it because he had the bag, and was a thief, the more he had to row in, the more bold he might make with it, and it would the less be mist, but his paint was so exact, and so near the life, that the Disciples took him to be as real as them∣selves any of them, rather suspecting themselves then him, his heart was too deep, for them to fathom, Because 2. They had not such an infallible spirit given, nor have any of the Churches now such a spirit given whereby to know the secrets of mens

heart, nor do I find that the Apostles had such a spirit given them, now and then indeed they had some secret things and actions re∣vealed to them, but not that incommunicable property of God to search the heart, I the Lord search the heart and try the reins. Peter indeed, had that private action and falshood of Ananias re∣vealed * 1.293 to him, and from thence he concluded, Sathan had filled his heart in that he lyed against the Holy ghost: but what is this to the searching of the heart? and this that was revealed, was but for an act now and then, in Acts 10. He knew not that there were men sent for him from Cornelius, until the Spirit of God told him, and revealed it to him: so that he had not that knowledge which he had of secret things, not made known in an ordinary way by sense, he had it not habitually but by several acts; Or if they had such a spirit, which none can prove, they did not act by it in admitting persons, for then such as those would never have been admitted. Yea, 3. If the Church had such a spirit, it is very likely she were not to act by it in admissi∣on: For our Saviour himself though he knew whom he ••ad chosen, and knew from the beginning who should betray him, yet he did admit him that he knew would prove a Devil; and therefore he acted therein according to his humanity, and to leave us a pattern, that though we may suspect happily such or such a person, and not savour them according to that discerning which God hath given us of the spirits of men, yet if not scandalous not to reject them, making such a profession of Christ as according to charity and Scripture-rules we ought to hope well of. And methinks there is somewhat in that Parable of the tares, though while in the blade they were scarce discernable from the wheat, yet it seemeth by the Parable, that now they were come to such a growth, as they did discern them, therefore came with that Question, whether they should pluck them up, and yet he would not have if so: they were not thorns and thistles, and such as would altogether choak the Corn, though they might hinder it: if only Hypocrites though discovered, if they can be discovered without propha∣ness and scandal, they are not to be pluckt up from among the good Corn, and hence it is that there are good and bad in the visible Church though the bad seem to be good all are Virgins, but all are not wise virgins.

For the Application of this, We may hence take notice of the great indulgence of God, and the largeness of his grace, and the riches of his patience and long-suffering to poor Creatures, in that he takes many as his own, within the verge and comprehen∣sion of this his Covenant, that never really partake of the saving benefits of the Covenant. So you know it was with Israel, though they were as the sand of the sea, yet a remnant should be saved. All are not Israel that are of Israel, that is true: and * 1.294 yet they are of Israel though they be not Israel, that is as true; * 1.295 Now that the Lord should admit of such to be of Israel, that never were nor are like to be Israel, this is largeness of bounty. Alas! how many wild Olives are graffed in among the branches * 1.296 which remain and partake of the fatness of the Olive, the privi∣ledges, and ordinances, and gifts of God bestowed on his Church for edification, and yet shall be cast out, as branches broken off dryed and withered, shall be taken away as barren, and unprofi∣table, * 1.297 and burn for ever; if thou continue not in this goodness thou shalt be cut off. It is not the manner of men to plant such in their vine yards as they know will bring forth nothing but leaves, no fruits but sowr, the grapes of Sodom, and yet this the manner * 1.298 of God to such as shall be cast out into utter darkness, yet should be admitted to be the children of the kingdom.

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

Why but you will say this is no priviledge nor mercy to be mem∣bers of Christ his visible Church, if we therein enjoy not Christ,

and for our Children to be owned as those separated to Christ, and yet though Children of the kingdom, and be cast out, for none * 1.299 are like to sink so low into hell as those which are cast out of the kingdom, such as so often abuse mercies and Gospel-grace tendered to them?

I answer, It is true, the name of the Lord our God is great and * 1.300 fearful, as in that place of Deuteronomy, And the nearer a people have been drawn to Christ within the compass of this Co∣venant of Grace, and afterward perish, the deeper will they s••nk: those will burn with a witness, that are cut off from the Vine. the visible Church of the Olive, as unprofitable, dead and barren branches: Yet it is a priviledge, and a great act of grace to be of the Olive, Is it nothing to be one of Gods houshold or fami∣ly, to be under his provision, his protection, and guidance in a spe∣cial manner, to be in the state of separation to God of old; and sealed up therein to God by Circumcision? It was profitable much every way the Apostle said. Yea I will say more, That the greater force a thing hath to aggravate the condemnation of poor Cre∣atures, the greater the mercy is. Shall we say the Preaching of the Gospel is not a mercy? because this is the condemnation indeed, that light is come into the world. * 1.301

The second use may be to help the people of God over a stumbling * 1.302 block, which may be an offence to them happily in some Churches of Christ: either such as themselves walk with, or others, It may be there are some, in such or such a Church, whose spirits thou canst not savour, thou hast them in suspition, and therefore thou canst not be free to have fellowship with them; Or if thou be in Fel∣lowship, thou art ready to withdraw upon such an account: First, be sure to take heed of making breaches in thy love: It thinketh no evil, hopeth all things that are hopeable, And dost thou know how much smoke there may be with some fire: how much corruption and ashes there may be, and yet some fire? Therefore take heed of judging the state and Condition of men, where they are not in the course of their lives prophane and scan∣dalous. 2. Much more take heed of that dividing and separating upon such an occasion as this: for did not our Saviour walk with his disciples, though he knew Judas a devil, and doubtless it was more a grief to him, then it can be to us, the less holiness, the

less evil will grieve, and a man is more tender; there must needs be all tenderness where there is no sin to harden it. O then let us arm our selves with the same minde. There were great abuses in the Church of Corinth and yet he stirreth not them up to division, but love rather.

Why but you will say when they become scandalous, what should we do then? Why then the Church ought to deal with them judici∣ously, to enquire into them, admonish them, censure and cast them out, if the other preparative means, with waiting upon God in * 1.303 them will not do it, That is clear in the incestuous person, and again, If any that is called a brother be a drunkard or a rayler, &c. with such a one no not to eat, it is clear, whether they might so with∣draw from him, before the Church had censured him under tryal, I think not, for then, he was to be as a heathen, in respect of communion, and yet not accounted an enemy, but esteemed as a brother, now, truly if the Church be so over-run with this hem∣〈…〉〈…〉k, for want of weeding like the slothful mans vineyard over-grown with thorns and thistles. Through the sloth of the Church and officers, the ordinance of excommunication so neg∣lected, that now they are grown so corrupt, as there is no way lef•• according to the rule of Christ to purge them; what other means is left in such a case but withdrawing, I do not under∣stand.

3. It may teach us notwithstanding the sad condition of such * 1.304 as continuing members of the visible Church, yet remain in an un∣regenerate state, happily we all look upon our selves to be members of the Church of Christ; but have we this grace in our hearts, this oyl in our Lamps, we have a name and profession, but can we say that Christ is in us the hope of glory? If not brethren, our * 1.305 condition is sad▪ indeed we are a people that happily the world can lay nothing to our charge, we may put the best side outward like painted sepulchers, but what is within? what is within? but rottenness remember, that, though men cannot judge your hearts, but hope the best of you brethren, yet there is one which searcheth the heart, and judgeth the heart, and of you according to your hearts, though his Disciples cannot finde out Judas, yet our Saviour would finde him * 1.306 out at last, h••s eys are like a flaming fire. Let your hypocrisie be as deep as it may, it shall not be hid from the light, nor from the scorching heat thereof

Yea consider seriously brethren, that those things you glory most in, and pillar up your selves with, they will be your ruine if you remain in this condition, and that is the Ordinances, you have the Covenant preached, and sealed to you, from time to time, and communion with the Saints, you think this is enough, you cannot * 1.307 miscarry, the Temple of the Lord, the Temple of the Lord, you trust in lying words, for they will deceive you, may you not be children of the Kingdom, and yet cast out, yet, will not this be the thing which will sink you, that you have been children of the king∣dom, and yet fall short of the kingdom. You come to the feast, for the••e is a wedding feast, the Gospel and the Ordinances are, where∣of, see pag. 106. which you are to understand all the administra∣tions * 1.308 of the grace in the Kingdom, the Gospel-Ordinances this is the feast of fat things, the fat things of heaven, you may be ad∣mitted to this feast, to all the Ordinances, not a dish upon the table, but you may eat of it, But alas! brethren, if you be yet in the gall of bitter••••ss, though you go for sweet Christians, all turns to gall and poyson to your souls. It is impossible for such a man or such a woman, ever to come worthily to partake of the Ordinances, a child of God hath much ado with his heart to bring it into frame, to get the spirit fixed, to sing and give praise, to prepare his heart, and much pains many times, and the work done but in a little part yet there is mercy to accept, where we do our best, there is habitual * 1.309 preparation, there are the graces of the spirit, and there is Christ put on by faith for righteousness and holiness, but the graces are not so lovely, so stirred up, and much ado, to blow away the ashes, and they flye about our ears sometimes, that we even lose our selves in the work. But yet God will be mercifull, and cover our shortness if we reach but this, the sense of our unpreparation, and be ••u••bled for it. But now thou that art a hypocrite, and an un∣regenerate man, * 1.310 thou canst never be prepared to come to hear, to receive the Supper, and so they prove the savour of death to death, thou hast no promise thou canst build upon, but that they will be thy bane, Alas poor soul! how many times hast thou drunk the cup of the Lord, and it hath been a cup of deadly wine to thy soul, thou hast eaten and drunken thy judgement and condemnation so of∣ten, that thou art even stupifyed and past feeling it is to be feared, * 1.311 it not onely argues a desperately hard heart to come and look upon Christ crucifyed, held out in those Ordinances, as our meat and

drink to nourish us, and not to relent; but it hardens us so much the more. Thou mayst yet come oft ento receive the Supper of the Lord, but as often as thou dost it, thou dost but more deeply poy∣son and fill thy soul. O! Brethren, that the Lord would let us see this day whether this be our condition, and we have rotten hearts covered over with a glorious profession, that we might not dare to draw near, for we cannot have a Wedding-garment upon us brethren: if we have not the habits of grace, if we have not Christ for righteousness and holiness, how can we act that grace which we have not? Thou art fit for any thing else, but for the worship of God, thou art fit for thine own occasions, and fit to serve the Devil, to be at his beck, but not to worship God in those Ordinances, remember, remember brethren, though you may have somewhat now to answer us, when we preach this word, and to answer your own consciences, and can make a shift to silence them when they tell you though you have a profession and name, and are reckon∣ed among the Saints, yet you never were born again, never did put on Christ indeed, you cannot have a wedding garment, though you may brethren deceive your selves and us, and take this and that, for a wedding-garment, when the Lord Jesus shall come, and ask you how comest thou in hither without a wedding garment, * 1.312 thou hadst not a dram of grace, thou never puttest me on for righte∣ousness in believing, how camest thou hither, how durst thou be so bold as to draw nigh to my table, to meddle with my precious blood and body broken for sinners, when thou haddest not a wedding garment on: you shall then be speechless, it shall be so evident, O take him bind him hand and foot, hang these Ordinances and privi∣ledges which he hath so long abused, my blood and body which he hath eaten and drunk that is to say Sacramentally, the signs of them, as those in 1 Cor. 10. they did all eat the same spiritual meat, * 1.313 &c. and yet most of them perished, sink him, sink him, he hath trampled my blood under his foot, counted it an unholy thing, else he would never have cared to have come with an unholy heart to it, therefore now, I will trample his soul in my fury unto the lower∣most hell, O! how this will sharpen the teeth of the gnawing worm, to eternity; O how this will inrage the flames of those e∣verlasting burnings; therefore consider this your sad condition, let it be a terrible word to you, the Lord give you hearts to tremble at it.

And in the last place, Let us take heed how we rest and lean upon a profession and a name. Methinks there needs no more Argu∣ments to move us, then what hath been spoken already; What folly is it for a man to hang his weight upon that which he is told will break, and then he falls into an irrecoverable gulf, O! that we had that alway sounding in our ears! in the seventh of Mat. Lord, Lord, open to us, we have done this and that, heard thee preach, done wonderful works; they were visible Saints surely at least, and yet he calls them workers of iniquity, which they might * 1.314 do in secret acts with pretences for God, but intending themselves. What if Simon Magus had had that power to give the gift of the Holy Ghost, and had done it, and replenished his purse by it, for likely he that would have bought it, would have been as ready to have sold it again; he might have past for a Saint, but what would his end have been? O Brethren consider your latter end, the Lord teach you that one point of wisdom, that so in time 〈◊〉〈◊〉 may flee from that wrath to come. But so much for this Doctrine also.

Verse 3, and 4.

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

WE may read a wise man or a fool in his actions, and so here, the foolish took no oyl with their Lamps, and what more foolish then that? For the o∣pening of the words, I shall not need to say much: by the Lamps I understand here a pro∣fession of Jesus Christ, a name, a shew, the A∣postle * 1.315 speaks of the Saints as light-bearers, they should be burning and shining lights, as John was. Light there is, and sometimes appearing heat, even in formal professors, as you see in the case of John, how zealous for God. And Judas, a man would have thought him zealous, when he said, Why is this waste, but it is like the light of the glow-worm, touch it, and it hath neither light nor heat, they are indeed sparks of our own kindling, as it is in that place of Isaiah, the sparks there may be the action of Devotion, and Duty, which may be elicited, or e∣duced by the help of nature, and of education, and custom; the conscience being enlightened by the Law of God in some measure and self-love, working somewhat in men, will put them on to do something to quiet their Consciences; but alas these sparks quick∣ly go out, and the Lamp is put out in obscure darkness; There may be also somewhat of Common-grace, some enlightning of the minde, and some kinde of affection, as the second ground, re∣ceived * 1.316 the word gladly, and Herod heard John gladly, but a great difference between these, and the Disciples who receiveed the word gladly, the one rejoyced happily in that which in the word is suitable to a carnal appetite, as the Eloquence, as those in the Prophet thou art to them as one that plays on an Instrument, but the

other rejoyced in that of Christ which is therein found. So the Bee, is pleased with the Flower, the Sheep with the Blade, the Bird with the Seed, and the Swine with the Root.

But new for the oyl in the vessels, what is that? The foolish took no oyl in their vessels with their lamps. By this I understand bre∣thren, * 1.317 the oyl of the Spirit, ye have received an anointing, the Spi∣rit of grace, and the grace of the Spirit of Christ, the Spirit dwel∣ling in us; there is a Cruse opened, that will never be drawn dry, like the Fountain of waters, or Rivers springing up with eternal * 1.318 life, it never sails. By this then I understand the true saving work of grace in the heart; a receiving of the Spirit of grace, the Spirit of Christ by faith as the Apostle speaks, by the hearing of faith, by the Gospel, the word of faith, which was blessed, * 1.319 to the working of saith, in your souls. Now this spirit works faith, and that works by love, and that never fails, but is perfected in heaven, so humility, self-denyal, and all those graces. And not onely the graces of the spirit, but * 1.320 this Spirit of grace dwelling in the Saints, which continually supplyeth their wants, so that the Lamp shall not go out for∣want of oyl.

From the words thus understood, this note will arise. * 1.321

He that contents himself with a profession of Christ, without the real saving work of grace upon his heart, is a fool; but he that looks to the main thing, the getting grace in his heart, as well as making a shew before men, is a wise man. Profession without the enjoyment of the Spirit of grace, is but folly, I will put them both together, that contraries may the better illustrate one another, juxta se po∣sita, and if either of them be proved, both of them are proved; for they will infer each other, by the rule of contraries. No∣thing is more ordinary in Scripture, then to call sinners fools, sin∣ners of all sorts are fools, committing wickedness, is committing folly in Israel, but no fool to the wise fool, wise in his own conceit, there is more hope of a fool then of such a man, and who are usual∣ly more wise in their own conceits, then formal professors are? he that hideth hatred with lying lips is a fool, he that hideth hatred * 1.322 to God, a rotten heart with lying lips, whereby he professeth much * 1.323 love to him, and carryeth a fair shew, he is a fool in grain. If we would know where wisdom beginneth, or what the sum of wis∣dom

is, the wisest of men shall tell you, the fear of the Lord is the beginning of wisdom, or the sum of wisdom, some read it so. And * 1.324 so Job who was no child in Christianity, to man he saith; to fear the Lord that is wisdom, and to depart from evil that is understand∣ing: Mark you, Whatever men place wisdom in, or folly in, this is the very sum of wisdom to fear God, fear is put for all grace, a manfearing God, and eschewing evil, was the highest character, * 1.325 the Lord gave of Job. It is indeed the root of all that good we do, and evil we avoid; and I will and but one Scripture, in the ••hiddenarts, thou shalt make me to know wisdom, it is one thing to be wise headed, and tongued, and another to be wise hearted; * 1.326 and therefore in Scripture nothing more ordinary then to set forth wisdom that is true indeed by the heart, God himself is said to be wise of heart. Foolish creatures, Eph. a silly Dove, without a * 1.327 heart. They may have head enough, notion enough, flashing light, appearing to others enough, but they are without a heart, they have not the great work there, a new head, and an old heart, a full head and an empty heart, a light and burning profession, and a dark dead and cold heart, he that takes up in such a condition is a fool, an errant fool.

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

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

Now to speak a little to each of these, and see how we may prove the formal professor by his defect, and falling short in each them, in all of them; and for the first, the obtaining of the good we want to make us happy, Alas you know brethren, we are all fallen short of the glory of God, and by nature are without him, and without Christ in the world, and have not the things which * 1.328 accompany salvation, neither, he then is a wise man in general 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who knoweth those principles, and ends which are uni∣versally necessary to a mans good, his chiefest, and most general

good. So that there are, I conceive, three things in this respect under this head, and so proportionably under the other, which go to the compleating of wisdom.

First there must be a knowledge of the end, and a propounding of this end to a mans self, an end you know is nothing, but that which is good: either really so, or appearingly so; for that is the object of the Will goodness, as truth is the object of the Minde, and understanding, a man cannot appetere malum, as it is malum, and be a man, to delight in evil as it is evil, is diab••lical, to delight in s••n or folly as it is pleasant, as it is suitable to the corrupt na∣ture, to the soul, the Will crooked and deprayed, this is humane, because though a man do thus p••opose s••n as his ••nd, yet not as it evil, but as it is good, to his corrupt judgement and Will, that is to say suitable, and convenient to him. An so sor suffering, there is no man living can prevail with himself, to be willing to be mi∣serable, they would be happy. Well then it is good which is the end, either real or apparent. But now here, in this spiritual wisdom, and folly, we must understand his end suitable, that is to say, understand it of the most supreme principle and ultimate * 1.329 good, and that is God, for what good else is there, that can indeed make the soul happy, but God in Christ; for that good which must make blessed, it must be commensurate to the soul, so as to be able to fall, and satisfie it, else the••e will be somewhat wanting still, and alas for all other goods below God, it may be said, that which is wanting cannot be numbred. Now there are two things considerable in the soul of a man, especially to which there must be an answerableness in the end, which is to be followed unto injoyment, else the soul cannot be happy.

The first is the vast capacity and comprehension of the soul, to which there must be an answerable fulness, in the object, and the end, else the soul cannot rest upon it as its Center, and happiness, and this we may take notice of especially in those two faculties of the Understanding and the Will, the Affections, they are but as it were the several motions of the Will, a kind of Appendix to it. Now to these two faculties, in the supreme and ultimate end there must be an answerable ratio veri & boni, great enough to fill or satisfie the understanding or mind, that hath for its object truth, and not one truth, or another, but all truth, it is not satis∣fyed with the partial discoveries of truth, or here and there a

little, but it would have all, now the Lord is the highest, and the best in genera vari, he is truth itself, as well as being it self, and other things are no further true, then they have some pro∣portion to him, which they also have from him, therefore the mind having gotten such an Object as this to dwell upon, where∣in it may be swallowed up, and satisfied with truth, it hath its perfection.

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

Secondly, there is also the everlastingness of the soul; it liveth for ever, and therefore a short good though never so full, is not commensurate unto it, there must be certitudo aeternae fruitionis, which as well as fruitio incommutabilis boni to make up a blessed∣ness * 1.330 which is the end, the soul proposeth to it self. So Aug. de Chro. for fuisse selioem mi••erum. It is the depth of our misery, we are now cast down so low, because we were once seated, rais∣ed so high in honour so near to God, and yet if we might spend but a time in h••aven, and enjoy▪ God, and afterward forsake that habitation, this world would be the ••ell of hels, unto such a soul, but there is an everlastingness in the good itself we enjoy, and in our enjoyment of that good We〈…〉〈…〉 this then is the great end, ••o know and to propound to a mans self, to set as his 〈…〉〈…〉 as his mark, is a part of wisdom, he that doth great things, takes much pains for poor ends is a fool, the end speaks a man a wise man or a fool; as much as any thi••g▪ But

2. Then there are the means to be used for the attaining of that end, that is the next thing. If a man have never so right an end, and yet know not what means to use for that end, or use them not aright, he is a ••ool, not a wise man. As now, a man would have health and he knoweth not, that physick will avail him, it is all one to him, a cup of poyson, or a purging potion

is all one to him, or if he have the means, and use them not, or not aright, and so in any other thing whatsoever, I briefly wrapt up the other two in this place. Now to this great end the enjoyment of God, the means what are they but more immedi∣ately the closing with Jesus Christ by faith in his blood, for he is not received but in Jesus Christ, nor to be enjoyed but in him and through him, Now since we have lost the image and glory of God, it would not prove good to us to enjoy him, if it were pos∣sible for us so to do, that is to say it would not be suitable to us as we are corrupted, heaven would be hell to a wicked man, if he could enter into that holy place a while. And therefore there * 1.331 is a necessity, that we close with Jesus Christ that in him we may be brought near, being reconciled through the blood of his cross and the enmity slain that is in our hearts against God, and a new nature put upon us, the heart changed and made conformable to * 1.332 God, that image, and likeness restored, which consisted in knowledge, righteousness and true holiness, that now to enjoy God in the fulness and holiness and joy, it is suitable to this new man wrought in us by Jesus Christ; suitable to that spiritual * 1.333 Christ which is founded in us, and so is good to us, therefore this is the great means, I say the closing with Jesus Christ for righ∣teousness, and reconciliation and holiness, that heaven may be suitable unto us, that we may also by him be changed, and made fit, and able to bear the weight of glory which is there to be put upon us. More mediately and remotely: now the means of grace, the Gospel and ordinances thereof, wherein God is reveal∣ed in Christ, therein he is revealed for righteousness for holiness, he is preached therein in the Covenant, and that sealed up to us in the other ordinances, And all the means of grace are helpful for this end. Well, now before I go any further, Let us see the wisdom and folly of a pretender, and a real Saint, that is a virgin * 1.334 indeed.

1. Then for the end, though miserable man would be happy, yet we miss it in the end, and if we miss the end, all our endea∣vours are nothing: Now a child of God, his end is God, as he is * 1.335 a glorious God▪ and as he is a good God, and here is wisdom in∣deed, that is to say, he aimeth at this, to glorine God, to exalt him, that he may be glorified in him, as well knowing, that the glory of the Lord is that wherein his own good, and salvation is

wrapt up, for wherein are the riches of his glorious grace mani∣fested, but in the pardoning and subduing of iniquity? O for thy names sake pardon mine iniquity, for it is great; for his names sake, Who is like unto thee, a God pardoning iniquity transgression and sin. * 1.336 And then the salvation of his soul, he is wise, that is wise to salva∣tion, that is wise for himself indeed in the main thing. You see a man wonderful industrious, takes great pains, runs and rides, is very earnest, and what is his end in this, to have a flea to catch a butterfly? You would judge this man a sool, the end will recompence the laborious use of the means; Now a formal pro∣fesser, he will keep as much a do as another happily, be at as much pains in duty, spend as many hours in private happily some may be of J••hu his stamp, and strain as long as it will hold; but what is it for? Alas, they seek a poor empty self, they would have a name, they would have their zeal for God seen, they would have their ends satisfied, it is the way to flourish. What pains did they take to follow Jesus Christ up and down, and all was for the loaves? a poor end. Suppose the end be a little stopping the mouth of a clamarous conscience for the present, a poor end. Is not this folly, to shoot so high and aim so low? But happily it will not be so easie to convince hypocrites that they miss it in the end, though for my part I think it is that which we ordinarily miss it in; * 1.337 did you at all feast to me saith the Lord? or fast to me, did you not bring forth fruit to your selves? which are infinitely too low; to be our own end, for when we enjoy the most we can in our selves as our end, we grasp no-thing but sin and emptiness, wind and misery to eternity,

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

1. They do not choose the right means for the attaining the end wherein a great part of their wisdom lies, this is life eternal to know Jesus Christ whom thou hast sent; this is the means and the way to it, and indeed a part of it, the suburbs of heaven. Now alas brethren, there are so many things, which are so like to Jesus Christ; and so many acts like to the embracing of him, that they are deceived, and so they miss of the main means and fall short of the end, simile & mater erroris. A man misseth his way and takes another way, lay near it and was like it, and he runs and takes

pains to come to the journeys end, but alas it never will bring him thither, he is out of the way, Jesus Christ is the way, as wel as the life, now there are false Christs which men make to them∣selves; there is much bad like to good, and much error like to truth, one man he thinketh a drunken Christ will serve his turn; a cove∣tuous man, he thinketh Christ and his secret lusts will stand toge∣ther, though his profession and open sinning will not stand toge∣ther, he thinketh he may have Christ in his heart and sin regard∣ed there, though he cannot have holiness in his profession an ap∣pearance of it, an open prophaness there, as if sin would bet∣ter agree with Christ, then his profession. Some think they have a Christ made up all of pardons, no matter for holiness at all, let them live as they list, no matter for walking in him, yet he is so merciful, if they can but cry have mercy it will do the deed, though they wallow in their uncleanness all their lives, some they are on the other hand, that make to themselves a holy Christ, not minding his pardoning mercy, O if they can but do this and that, they walk uprightly with men, they serve God, none more constant at the ordinances then they, private and publike, and therefore surely Christ is theirs; not remembring with Nehemiah, the Lord spare me according to thy great mercy, or multitude of mercy, even when he had done so eminently for God. Alas, brethren what pitiful mistakes are these? Many are ready to think, if they have but now and then a little affections stirring at a Sermon, O sure they have Christ, if they have but a little velleity sometimes, a wishing and woulding, this must go for Christ, how prone are we to substitute any thing in the room of Christ? Now a man that would live, and shall eat dirt or coles instead of bread, you would think that man a fool; or a man * 1.338 that would be rich, professeth that is his end, and he bags up in∣deed, but what is it? dung and dross, stones and trash, would you not count this man a fool? this is the condition of every formal professor of Jesus Christ: they do indeed fix upon something but it is trash; it or if any thing better, their duties, their holiness it is trash, it is dung instead of Christ, this is the first.

Now, for the secondary means, the means of getting Christ, which is the more immediate means and way to his enjoyment of God, which is the happiness of the Creature, herein indeed

most ordinarily the folly doth appear, and therefore I shall here consider several particulars.

1. To use means to get any thing, and not seasonably is folly, to use them too late, for a man that is deadly sick he will not be perswaded to take Physick untill he be past recovery, such a man is a fool that so long will lean to his own understanding; and so for meat, a man that will fast so long until he cannot eat at all, this is the very case in this place, you see they did not ever neglect * 1.339 to get oyl in their lamps in their vessels, they were very inqui∣sitive, sought it of the wise virgins, and went to buy it of them that sold, but alas it was too late. Would you not count that man a fool, that hath provisions to make for his family the week follow∣ing, * 1.340 at the Market, and he goeth, but it is when all is done, and shops shut up, and there is no more place to buy any thing. So here, and so the Manna, if they went to seek Manna upon the Se∣veath day there was none to be had, yea if daily they went not to seek it in the morning, but staid until the Sun were hot, there was none to be had, it was gone. there is a season for every thing the wise man saith: and every thing is beautiful in its season, he that ga∣thereth in Summer is a wise man, saith Solomon: he that maketh * 1.341 hay while the Sun shineth. It is a sad piece of folly, that a man should have his grace and his Christ to get, when he should use them, when we come to dye, and have five times as much need of Christ as in our life-time for the most part, that then we should be to get Christ, and have tri••led away the day of grace in flou∣rishes and shews, in taking of Christ, and had him not in our hearts.

2. To have means for the getting of Christ, and never make use * 1.342 of them; there is folly indeed; wherefore is there a prize in the hand of a fool and he hath no heart to it, he is a fool that hath an opportunity to make himself for ever and hath no heart to it, to improve it, redeeming the time saith the Apostle; that is, to walk * 1.343 circumspectly not as fools, but as wise; what would many a poor Creature in hell give, for such an opportunity of grace as we have? Yea if the Gospel were preached to Tyre, and Sidon they would have repented long ago, saith our Saviour, but you have the opportu∣nity in your hands, but you have no heart to it at all, this is sad. To see a man feed upon husks, and dirt and so perish, when he hath no bread to eat, is a pitiful sight, but this is necessity not folly,

but here is bread to eat, that we might live, and yet we neglect to gather it; or to eat it, content our selves with husks and trash is not tl is folly, and this is the condition of every formal profess••r?

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

But enough of this, The Second thing, or point of wisdom is in keeping that which we have, the good we have, that is a chief point of wisdom indeed, Nonminor est virtus, do you not count him a fool that takes great pains to get an estate, to get much, and is as lavish of it, takes no care to keep it, when he hath done lets one run away with one p••r••, another with another part, why now here is the case, an hypocrite, a formal professor, a foolish * 1.344 virgin hath something, he hath common grace, happily he hath many duties and services, but all these will be taken away from him; he cannot keep his garments, nor doth he take the course to keep them, for he that would keep these things must look after somewl at more, the power of Christ within to inable to improve these to his glory, else he that hath not, from him shall be taken, even that which he hath, you have leaves of profession, these shall be taken away. But the

Third thing is more considerable, and that indeed I think will prove comprehensive of the two points, and of wisdom; and that is to avoid carefully the evil which they fear, the greater the evil, the greater should be the fear of it, if he be a wise man: Now the evil, which we will speak of, shall be the Soul-Evil, which must needs be the worst corruptio optimi est pessima, and evil by how much the more destructive it is, by so much the more wis∣dom is requisite to avoid it, and by how much the more eminent it is hanging our head, this evil brethren is not the loss of outward * 1.345 things which are perishable, not the suffering of temporal trou∣bles, these may run into the soul of a Joseph, and a Job, and they triumph over them, their blessedness will be above all these, they have oyl at top, but what is it then.

1. The Malum damni, the great evil of loss, is the loss of a

precious soul, that nothing is able to purchase but the blood of Je∣sus Christ, if the blood of Jesus do not deliver thy soul, there re∣maineth no more Sacrifice for sin, if thou fall short of this, which is already offered, O what shall a man give in exchange for his soul, * 1.346 when it is once lost, shal he give ten thousand Rivers of oyl, or gol∣den Mountains, or the fruit of his body! Alas, all this is nothing to the loss of the soul, and what is the loss of the soul, but the loss of the face and favour of God in Jesus Christ for ever; that is the death of the soul, which is the souls loss; to be separated from him, the loss of the beauty of the soul, and the end of it, to serve him, and be glorifyed with him.

2. The inflicting of the heaviest suffering, is the poena sensus, that is to say, when God poureth out the burning coals of his wrath upon the naked Conscience, whipping the naked and galled Con∣science * 1.347 with Scorpions to eternity, O this dwelling with devouring fire, and everlasting burning without a shadow, will make the sin∣ners * 1.348 in Sion afraid, and fearfulness surprizeth the hypocrites; O it is a fearful thing to fall into the hands of the living God, Heb. 10. 31. According to his power, so is his wrath, as is the man, so is his might, said he of Gideon, as is the ability so is the arm, to lay hea∣vy * 1.349 stroaks, not to dispatch us as he said, but to sink for ever, he is able to destroy both soul and body in hell.

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

1. He that foreseeth not an evil coming upon him, is not so wise as he should be, the prudent man foreseeth the evil, and hideth him∣self, this providence is a great part of prudence, for a man to see * 1.350 a mist no further then under his feet, like the beast, is a great folly, a wise man hath his eye in his head; do you think that man that * 1.351 buildeth his house upon the sand, did foresee the showers, &c. a house they must have, somewhat to shade them from the weather; but here is the folly, to build upon such a foundation, not foresee∣ing what is like to befall it, O that my people were wise, that they * 1.352 would consider their latter end: they sit not down and consider, &c.

2. If they have now and then a hint of it, yet they make no

provision against it, as it is likely Hypocrites have some grudg∣ings sometimes, and some discoveries of their hypocrisy, rotten∣ness of their houses they have builded, and yet they heed it not, this is worse: is not this great folly? yea, how often are you warned and awakened, and yet you will not stir? if a man should see a storm coming that will destroy his house, except he for∣tifie it, and should not care, were not he a fool? they will▪ not hide themselves from the storm.

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

4. Yea a man that would lose a far greater good to gain a less, is a fool: and what shall a man gain, if he get the world and lose his soul? and what shall an Hypocrite get by his close ways of unrighteous gaining: if he lose his soul? will it countervail it, if laid in the balance together? What will you gain, if you have never so much reputation for wise and holy men, which is the thing you seek likely, many of you seek honour one of another, and lose the soul in the mean time, gape at the shadow, and lose the substance? O this is a folly with a witness, that will part with * 1.353 Gold for Counters, with Pearls for Pebbles! and yet such is the Condition of a formal Professor of Christ. If this be so, then a man that contents himself with a profession of Christ without the enjoyment of him is a fool, and the contrary is a wise man, then,

First, We see that God and the world are of two minds: O that men would be but perswaded that this is folly! but the world counteth this the greatest folly that can be to make so much ado about the soul-affairs, to trouble themselves so much about the interest in Christ, they are the wise men that have heads deep and large to compass their designs for the world, and to have a pro∣fession

of Christ, the thing may be of some use, but the thing it self it is but a burthen: they will never trouble themselves with a Lamp, and a Vessel full of Oyl, besides it is enough to have a Lamp; But surely Brethren, the Lord judgeth otherwise you see who is the fool in Christs sense; and what will it avail if a man the world account him a wise man, and he himself deem himself a wise man, and Jesus Christ accounteth him a fool? he never giveth names for nothing: they are sure to answer them sooner or later, the easiest course Brethren, is not the wisest, then the Sluggard were the wisest man.

2. It may serve to reprove and convince us of much folly then that is among us: Stultorum plena sunt omnia, all Proressions are ful of fools, and none more, then the Profession of Jesus Christ: for the higher the end, the greater the folly in pretend∣ing to it, and missing of it. I doubt brethren, all the Congre∣gation are full of such fools as these are, it appears to be so in the Prophets time; Who is wise, saith he, and he will consider these * 1.354 things, &c. and Prudent, and he shall know them? Who is wise? by this interrogation there is implied a paucity of them as in that, Who is there among you that walks in darkness, and seeth no light? they are not very ordinary; so again, Who hath believed our re∣port, * 1.355 and to whom is the arm of the Lord revealed? May I not take up the Prophets complaint now, and say, who in this Congregation is wise! who so wise as to consider their latter end to provide for it? not to rest in a name, in a profession; Some I doubt not but there are, who are able to produce their Evidences, Christ in them the hope of Glory; but are they so many as were to be wish∣ed * 1.356 brethren; do you not take up short of Jesus Christ? rest in the means as you have heard before.

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

4. This is a very pressing one which our Saviour covertly giveth in the Text, they were foolish virgins which took no oyl, and the Prophet Who is wise, and he will consider these things? for men would not be counted fools of all things, men had rather be wicked and counted so, then be counted fools; and will rather

shew their wit in froth, and jests, and over-reaching, then be counted fools, you know the affectation of wisdom was the first temptation, and ever since, vain man would be wise, though he be * 1.357 born like a wild Asses Colt: we are most stupid Creatures, and yet would have a name to be wise, and are indeed contented to be fools in Gods account, rather then we would not be wise men in our own account, and the account of the world, desperate fools! this is cum ratione insanire, if any thing be. O brethren, if we would be wise indeed, take the advice of wisdom it self, or the wonderful Councellor, take heed of resting in this Condition, without oyl in your vessels: he is wise indeed that is wise in the latter end, that thou mayst be wise in the latter end: he that liveth in reputation of a wise man, he thinketh himself so, and dyeth a fool in the account * 1.358 of God himself, and all others, this is the fool in grain; the more care to get and keep our vessels full of oyl, the more wiser we shall approve our selves.

2. Dear friends, Consider seriously now, You think you follow Jesus Christ, and your Lamps are burning? but what a sad disap∣pointment will it be and confusion? For hope disappointed confounds a man, as it is in Job: they are confounded because * 1.359 they hoped: you hope for heaven now, if you be disappoint∣ed, and your Lamps go out in obscure darkness just when you have the most need of them: O how will you be able to bear it!

O therefore whatever you do, labour to get this oyl, make sure of this brethren: never give the Lord over, follow him up and down in all the wayes of grace, until thou have gotten thy vessel full, thy heart filled with grace, with his fear, his love, with hu∣mility, self-denial. O look to it, that thou close with Christ, that you do not mistake somewhat else instead of him, beg the Spirit Brethren, to be strengthened with might by his Spirit in the * 1.360 inner man, that Christ may dwell in your hearts by faith, and you may have all grace to abound towards you, and in you, that having an al-sufficiency alway in all things, you may abound in every good work, your hearts being ful, there being a Spring to eternal life: that your Lamps may never be put out, but you may appear wise in your latter end, which trieth indeed which are the wise, and which the foolish Virgins. O be diligent in improving all the

Ordinances for that end, received ye the Spirit by the works of the * 1.361 the Law, or by the hearing of Faith? You have heard it is the dew wherein the Manna descends, it is the vehiculum, we come to hear all of us, O take heed how you hear, with what hearts you come before him, and how you attend to this word, do you know in what part of it the Spirit will descend, will come upon the heart, at which Sermon, in which part of the Sermon? O brethren if we come with vessels full, conceited with Pride, full of Earth stopped up with the world, how can we ex∣pect this oyl should be poured into us? therefore Come, labour to bring your empty vessels to the Lord in his Ordinances: for it * 1.362 is observable as long as there was an empty vessel, the oyl run, in the widows case, and so it would be here, he never sent a poor empty broken Spirit, a poor Creature, poor in spirit to come humbled and trembling in sense of its wants, and worthlesness he never sent them away empty, when the vessel is full, he will not pour out the oyl, it would be lost, there is no room to receive it.

Again, Labour to number your days brethren, that you may apply your hearts unto wisdom, to this wisdom, to salvation: this * 1.363 is a rich piece of skill, that is not to be learned but in the school of Christ, to number our days. Consider the shortness of our time, how short, we cannot tell, for ought we know this night, he was a fool in grain in the Gospel, who put off the day of death so long, thou hast goods laid up for many years, Eat, drink and be merry. I, but what was there laid up for eterni∣ty? was there any Grace laid up to carry him through death? no, not a jot: thou fool this night shall thy soul be taken from thee, and then whose shall these things be? these are things which in * 1.364 themselves are not, either they take wings and are gone, as a flock of Birds▪ in a mans ground, or else they are taken from them, and leave them to they know not whom: for naked must they return thither, to the grave which Job had in his mind, and happily pointed at it in that speech, he was a fool that put off the thoughts of death for many days upon the greatness of his riches, which could not profit him in the day of wrath, nor day of death neither; but now this wisdom if the heart be applyed to it, will provide somewhat that will carry them through: they will pro∣vide some oyl in the vessel that shall not fail, somewhat to follow

them when they are dead, to enter with them into the Marriage of the Lamb, A man may number his days, and think of his death, and wish it much, & yet if God teach him not to make this use of it, it will not be: O therefore beg of him such a heart, so to number them, as that you may apply your hearts to this wisdom, if death be so near, eternity at hand, there is entering with him into the Marriage, or being shut out for ever O what need had we then to bestir our selves, get this oyl, this grace in the heart; for indeed we shall find brethren, though we may live by a form, we cannot dye by a form of Godliness, but it must be the Power of it, that must carry us through death.

It may be a further Instruction to us, then surely there must be a great change in us to this true wisdom: for alas, we are born like wild Asses Colts, none more stupid; An Ass, a wild Ass, a wilde * 1.365 Asses Colt, what more brutish? now this must be a wonderful change, to make such a man wise to salvation: but what is too hard for the grace of the Almighty, we are fools by nature, and yet we have a conceit we are wise, affect wisdom, and because we would be wise, we easily believe we are so, self-love bribing our judgements also: but now when God cometh to work in us, he emptieth us of our own wisdom first, and our conceit of wis∣dom rather, for indeed the wisdom of the flesh and the world is foolishness with God; but the conceit of wisdom is much, this * 1.366 must be captivated, those high thoughts, and we must become fools that we may be wise: there must he a great change indeed, which alas many a Professor never had experience of.

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

Alas you will say, how shall we know we have this oyl of grace in our hearts? It is a notable way Brethren, to know it by the overflowing of it, when it abounds you shall see it, as it is set forth; the presses burst out with new wine, then it discovers

it self: the reason why we see it not, nor cannot see it, is be∣cause we have yet so little of it, thought it be a Well springing up * 1.367 to eternal life: yet while it is low and much mud it is hard to discern it: but doth it spring up when the vessel is filled with oyl? you shall see it is there, and have the comfort of it. O but this is little comfort to them that are weak you will say. Why press forward, forget the things which are behind, Sloth∣fulness and Ease are not the way of comfort and peace, but the diligent hand which maketh rich.

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

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

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

Verse 5.

While the Bridegroom tarryed they all slumbered and slept.

THe Coming of Christ is compared to the coming of a Bride-groom to take his Bride who cometh with the Virgins her Companions to meet him: Now these solemnities used to be per∣formed at the beginning of the night: but here in the Prothesis of the similitude, it seemeth (which was more then usuall) he delayed until midnight, he came not at the time expected, and they were ready for his coming and going out to meet him. but he came at a time they looked not for him: when their wait∣ing was at an end, they fell asleep, and then the Cry goeth before him, behold he cometh. You have heard already who is the

Bridegroom, Jesus Christ: Here we have his coming, the delay of it, and the occasion which the wickedness of some and the weak∣ness of others took from hence to fall asleep: It was abused for an occasion to the flesh. A double Note from the words, but of the first only at this time.

The Lord Jesus doth delay his coming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shall a little prove it by some Scriptures parallel, and * 1.368 then open the terms, confirm it by Arguments, and apply it by use to our selves.

1. Then for the Scripture-proof, take that place where our Saviour stirreth up his disciples to watch, they knew not what * 1.369 hour their Lord cometh, of which hereafter if the Lord will. Blessed is that servant which being set over the houshold to give meat in due season, shall be found so doing: but now if the wicked servant say in his heart my Lord delayeth his coming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and begin to beat his Fellow-servants, and eat and drink with the drunken, here you see there is a delay, and from hence this wicked servant takes encouragement to lay the reins upon the neck, & to run to all maner of excess, the very same you repeated by Luke, therefore it shall suffice to name that, I will * 1.370 add but one Scripture-more, which happily may be of more use then any of these to some perceiving judgements, for happily you will say this is but a bribed judgement of some wicked persons bribed and blinded by their Lusts, indeed there is not such a de∣lay, which indeed is a great part true, for the delay is for the most part, to be measured by our weakness and shortness, as after∣ward will appear: yet somewhat there is of a delay, and that you shall find in the Apostle to the Thessalonians, Let no man de∣ceive you by any means; be not quickly removed, or shaken in * 1.371 mind, or troubled, whether by Spirit, or by Word, or by Letter as from us, as the day of Christ is at hand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but there must first come a falling away, &c. which is fulfilled in the great Antichrist the Pope who sits in the Temple of God, as God, &c. Yet the other Apostle saith, the Judge standeth at the door. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grudge not one at another, com∣plain * 1.372 not one of another: for the Judge is near at hand ready to judge you all for it, So sin lyeth at the door, that is to say to be near at hand, It is no contradiction to that: that the day of the Lord * 1.373

is not at hand: for that is the day wherein he hath appointed, where∣in * 1.374 he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance to all men, in that he raised him up from the dead. If this judging which is near, is a temporal Chastisement, he would lay upon them, as if when children are envying one another, quarrelling and grudging one at another, accusing one another, and falling out one should move them to forbear; and by this Argument, take heed your Father is at door with a rod in his hand, and he will judge you all: So he judgth the people that they might not be condemned with the world. I thought good to speak thus far, lest that seeming * 1.375 contradiction might trouble any, so much for the proof. The second thing will be to open the terms and

First, What is meant by coming? the coming of Christ: This will open the particle of time in the first verse, then shall the Kingdom of Heaven be likened, &c. the same Key will open both. To omit then any other opinion of it, I understand it either of the coming of Christ to a particular soul, which is no sooner se∣parated from the body, but cometh to judgement. Now Christ may be said to come, he cometh to put the sickle to such as are ripe for it, he cometh to gather into his barn, if they be wheat, or else to burn them up with unquenchable fire. Or else, 2. And rather * 1.376 of the day of Judgement, that great day and appearing of our Jesus Christ, who is our life, when his people shall appear with him in glory: * 1.377 which day will find many alive who shall then be changed, before they enter in with him, and which day will find doubtless many in deep security and formality to have their work to do. And for those that are then dead, and shall be raised up, it will find them in that state wherein they lay down in the dust, either of faith or unbelief, and accordingly either they shall be shut out or admit∣ted to the Marriage. And methinks this doom of our Saviour, I know you not which is parallel to that, Mat. 7. 23. Depart from me you workers of iniquity, I know you not: which surely doth agree to none, except it be at the day of death, or the day of judgement: for any other time I will not trouble you with any thing about: And so much for this first.

2. Now for the delaying: What is Jesus Christ more backward then the Church to this union, that they go forth to meet him, and seem forward, and he delays his coming? for what will make

more hast then love? will it not bring him upon Eagles wings? yea, riding upon the clouds, and wings of the wind? and how are we to understand this of his delay of his coming? or what is he an idol-Christ, that is taken up in a journey, or any other bu∣siness, as to forget his spouse, and neglect her to come speedily to make up the match, to bring her into his Fathers house, this were indeed agreeable to a poor finite forgetful Creature, but not to Jesus Christ. Yea more then this: Is he not said to come quickly in divers places? and how stands that with the delay of his coming? See that place in Luke in the Parable of the unjust judge, overcome with the widows importunity, though he neither cared for God, nor regarded man: yet because of her importunity, he would avenge her of her adversary, how much more God, who is love it self, and tender of his people as the apple of his * 1.378 eye, who is most just, and most faithful, and who doth indeed fear the wrath of his adversary after the manner of men, being tender of his people and of his own name, lest he should reproach his name, and that reproach with ruin fall upon his people, and * 1.379 besides all this being importuned by them, as the souls under the Altar, crying continually, how long Lord, holy and true, wilt thou not avenge our blood upon the inhabitants of the Earth: why saith the Text, shall not God avenge his own Children which cry day and * 1.380 night to him, though he bear long with them, that is to say, with their enemie, I tell you, he will avenge them speedily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speedily, in a trice, a moment, by and by, according to that of the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.381 quantulumcunque how little soever, as little as may be, and he will not tarry. How hang these things together?

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

2. Then he is not said to delay his coming in respect of his own eternity, wherein all the differences of time are swallowed up and appear not at all, there is no time long, or short in eternity, there is not prius, or posterius there, and therefore the Apostle in this argument speaks in this wise, know saith he to them that were ready to mock, because it was so long before the promise

of his coming was fulfilled for the glorious liberty of the Sons of God from under their iron yokes put upon them by their perse∣cutors: why saith he, God is not slack, as some count slackness or tardiness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who reckon it according to Days, * 1.382 and Months, and Years, and Ages,: no saith the Apostle, alas, a thousand years are but as one day to the Lord to eternity, eterni∣ty doth not bid us with the unjust Steward, sit down and write 50 for an 100 but a thousand for one 366000 for one, for it is to one day, that a thousand years are compared to in * 1.383 eternity, and so one day as a thousand years, it is as long as a thousand years with him, which we cannot conceive of, because we are not able to reach to eternity. Now if Sentence against an evil doer be deferred but a day, we count this a swift witness against such a mans sin: as in the day thou eatest thereof, thou shalt * 1.384 dye the death: but if it be a thousand years, it is all one with God: So that though to us poor finite Creatures, who number actions according to days and months, it may seem a delay, yet to God it is not: for all times past, present, and to come, are present to him, it is but one eternal nunc or now, and therefore there is no delay * 1.385 in that respect.

2. Yet further there is no delay, but he cometh quickly, sudden∣ly, very speedily in another respect: Because he doth not stay longer then the appointed time: Hab. 2. 3. the vision is for an appointed time, it will not tarry: then we are said to delay properly, when there is a time prefixed for such a thing, and we keep not touch, but stay longer, this is properly delaying. Now you know there is a day appointed, wherein he will judge the world in righteousness, * 1.386 by the man whom he hath ordained, there is a a day & an hour which no man knoweth indeed, and therefore men but do proclaim their vanity in guessing at it; the times and seasons it is not meet for us to know which the Father hath kept in his own power. Well then this day now he will not out-stay, not a day longer will he * 1.387 stay; but come quickly, very speedily, the very self same day, as the very self same day he came to deliver Israel, and to judge their Enemies. The people might indeed think it long whiles they were in bondage, groaning, that he delayed his com∣in, yet he did not, for if the day appointed before had * 1.388 come sooner, he had delivered them sooner he keeps touch to a day.

3. He doth not delay his coming, that is to say, so as to omit the season of it, for every thing is beautiful in its season, there is a sea∣son to suffer the enemies of his Church to ride over their heads, and there is a season to bring them under their feet again, and give them their necks to trample upon, there is a season to permit them to eat up his people as they eat bread, and to make themselves drunk with the blood of the Saints, and there is a season to give them blood to drink, for they are worthy. You know if a man * 1.389 omit his season for any thing, he may never have another, he is lookt upon as a slack negligent person, as now, he that puts off his gathering of harvest from Summer to winter, so to day if you will hear his voice, there is a time limited, a season of getting grace, which if omitted, and put off by delays, we shew much hardness of heart, and little wisdom to think we shall do that to morrow, which we have not heart to to day, men think God is slack, when indeed he is onely patient, and they are ignorant, and see it not; but for the season he doth it most opportunely for his own glory, and the good and salvation of souls; as will appeare in the Ar∣guments of the Doctrine. But I will not anticipate my self.

4. He doth not delay, as some men may count delays or slack∣ness, as if he would never come, they are ready to think, because judgement is not speedily executed, ••ush the Lord seeth not, he re∣gardeth * 1.390 not what they do, he watcheth not over their sin, he will not bring them into judgement for these things, and so think he is just such a one as themselves: Why? because when they are offended, happily except they take revenge when they are moved at the first they forget it afterwards, and never set them∣selves in cold blood to it, though many mens malice is much more durable, a little tract of time will not do it out: though we should go to school as children in this respect, but I say If it be not presently, we judge the Lord, and measure him by our own thoughts, if he hold his hands for any while, our hearts are fully set in us to do wickedly, we are ready to think he will not come at all to witness against our wickedness, or formality, and luke-warmness in his ways, but thus he will not delay. And so much for the Negative.

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

1. In respect of the long time between his first and second coming, * 1.391

his appearing it is long, enduring many ages and generations, ma∣ny believers dying in faith, and not receiving this promise of his second * 1.392 coming, as those did, who were before his first coming, they lookt for him from age to age, and the Prophets searched what, and what manner of sins those were which they spake of, they did a little pierce into them, as much as they could, they might think it long that the promise made to Adam so many ages before, should yet be unful∣filled: And so the coming of Christ the second time, it is long be∣tween 1600 years already, but this is not so properly a delaying; but surely his delaying of his coming is to be understood ac∣cording to our apprehensions of it, and not according to his de∣terminations who hath appointed the time, and staies not a jot longer, and hath appointed it according to the Counsel of his own will with admirable wisdom in the best season.

2. Then he is said or may be said to delay his coming, because our daies are short, and we are ready to reckon upon it according to our daies; it is many daies indeed, and many years before he cometh to take a poor weary soul to himself, and because he is poring upon the daies, and upon the years and moneths, therefore he thinketh it is very long, and tedious the delay; and therefore the Apostle doth meet with this covertly, in that of Peter, be not ignorant of this one thing, saith he, that one day is with the Lord as a thousand years, and a thousand years as one day; * 1.393 Alas, if we number by daies, which are short and nothing, it * 1.394 will seem a delay indeed, but if we look upon eternity, wherein a thousand years are but as a day, then it is but short: but this is un∣derstood by the opposition it hath to that which went before, therefore the less of it here.

3. Because of the shortness of our patience, alas it is very short, the Apostle to the Hebrews doth exhort them to hold out against persecutions, to hold fast their confidence which hath recompence of reward. Alas, but it is tedious thus to run through fire and wa∣ter, to have wave upon wave, and billow upon billow, why it is true saith the Apostle! But you have need of patience, that when you have done his will you might receive the promise, the promise of his coming, the apearing of Christ who is our life: Alas but can we endure it? O it is long! No saith the Apostle, for yet a little while, and he that shall come will come, do not think it long,

think not he is slack, he will not tarry. O brethren, a man un∣der a hard bondage, groaning as the Israelites did in Egypt, think∣eth * 1.395 every day seven until he be delivered, and therefore the Pro∣phet exhorts them to wait for the vision which was for an appointed time, it would not tarry, by the medicine you may gather the nature of the malady, it was impatience under their bondage and trouble, and therefore you find so many sad complaints in the Psalmist, how long Lord, &c. how long wilt thou forget me for ever, &c. and so the souls under the Altar, how long Lord, holy, and true, wilt thou not avenge our blood? And so under spiritual pressures, suppose temptations from without, or inward pressures, a body of sin, and death, we are ready to cry out, how long Lord, how long? How did Job long for death, he had such wearisom nights, and moneths of vanity, when God made him possess * 1.396 the iniquities of his youth. Well in this respect also he may be said to delay, according to our apprehensions.

4. In respect of the importunity of our desires, as well as impatient∣cy under afflictions, this is an impatiency too, and might be a branch of the other, but a man that hath not that pressure upon him, yet if he be deeply in love with Jesus Christ, and with his appearing, O how importunate are his desires after it, so that as * 1.397 the Apostle calls it, there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a looking out after it, with a neck or head stretched out, as a man that looks for a thing stirring up himself, stretcheth out his neck, lifteth up his head, that he may see as far as he can, looking many a wishly look after the thing he desires, or person he desires. The proverb is true in this case etiam celeritas in desiderio mora est, And in this case now, a man is ready to think there is a delay when there is most swiftness, when God is a most swift witness for, or against such a person, our desires run before it usually, and so it seemeth to * 1.398 slack and come behind, O when shall I come and appear before him in Sion, Not only, Lord now lettest thou thy servant depart, &c. but, O how long wilt thou thou keep me prisoner in this Tabernacle of clay! Now in all these respects, he may be said to delay * 1.399 his coming, but so much for the opening of the Doctrine.

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

Second shall be this, it is to excercise his peoples patience, to inure them to bear, patience works experience, and experience hope, the richer the patience is, the richer the experience is, and the nearer we come to a full assurance of hope, the riches of it, Now the exercise of patience the spirit breathing in it to his * 1.400 people, is that whereby it groweth, and increaseth with the in∣creases of God, the patience of the Saints, is one of their greatest exercises, and therefore the Lord takes much pains with his peo∣ple to make this jewel in their Crown shine gloriously, Consider the patience of Job, &c. behold here is the patience and faith of the Saints, and in another place it is ushered in with a Behold.

Now, God will have our patience have its perfect work, be as long and as broad as the tryals are, And therefore he * 1.401 delaies his coming in that sense as you have heard, this waiting for the reward after we have done the will of the Lord is harder then the other, of bringing forth fruit with patience. Another ground shall be;

3. That the measure of the sufferings of Christ may be filled up in us, the Apostle is said to fill up in his body the measure of the suf∣ferings of Christ, that is to say, there is a proportion of suffer∣ings, * 1.402 for the body of Christ to undergo, and he in his body fil∣led up his measure, in a great part, not as if they were more righteous, but his people being so nearly united to the head, as that they and he make one Christ, therefore the sufferings of his people are called the sufferings of Christ, now there is a means to be filled up, and this he will have filled, because these less af∣flictions, which are but for a moment, they work out saith the Apo∣stle, not meritoriously a far more exceeding, and eternal weight of glory, he was made perfect through sufferings, and so must his * 1.403 s••ns which he bringeth to glory be made perfect through sufferings, and drink of the brook in the way, and so lift up their heads, suf∣fer with him, and then be glorified with him, now if there were not such a time as we count a delaying of his coming, there would be no room for this.

1. That the fulness of Christ may come in, for there is a fulness * 1.404 of Christ, as the Apostle cals it, both of Jews and Gentiles, as the several members of his body make up the fulness of his bo∣dy, and it is not compleat, if any of them be wanting, there is some of its perfection wanting, indeed it is a glorious honour he * 1.405

puts upon the Saints, and dear affections he sheweth, and a near union, that he accounteth himself not perfect without them, un∣til they be come in; so this is the answer the importunate cry of the souls under the Altar receive, how long Lord holy and true? dost thou not avenge us, and judge our enemies? there were white robes given them, and it was said to them they should rest yet for a little season until their fellow-servants also, and their brethren also which should be killed as they were, should be fulfilled. If a man bid many guests to a Feast, they must stay until they all come to sit down together. As Christ is imperfect, that is to say, without his fulness with his body, so is the soul in a sort without its body; and as the Lord desires the work of his hands, as Job speaks, touch∣ing * 1.406 the Resurrection, thou shalt call, and I shall answer, &c. the soul may desire also that work of his hands, to be re-united again in the Resurrection, a pledge, and an earnest whereof they have in heaven, not onely Christ the head his glorious body, but Enoch and Elias. Now there may be much desire happily for this com∣ing of Christ, that this may be made up, but as the Apostle saith in another case, God hath provided a better thing for us, that they * 1.407 without us should not be made perfect, so they without the rest, the fulness of Christ should not be made so compleatly perfect. Well then, the fulness of Christ must come in, that day shall not come, until there be not one soul more to come in, which belongs to his fulness; that is the fourth. This reason indeed onely con∣cerneth the great day of Christ his coming.

5. To give time and space to men to repent, and to work out their salvation in, I gave her space to repent, saith the Lord to that wo∣man, * 1.408 and she repented not. Whether we understand this of a mans particular day, or the great and general day, it is true; Why is not Sentence speedily executed upon sinners? Why is it! that they might repent, despisest thou, saith the Apostle, the riches of his goodness, and long-suffering to thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not knowing the goodness of God, his long-suffering hath his tendency in it to lead to repentance, * 1.409 being given for that end, Mora sponsi poenitentiae tempus est: Hilar▪ can. 27. So our Annot. So that this will leave sinners without any excuse. If there had not been such a delay, they had had no time to repent, and they might have said so for themselves; but now they have no pretence, they shall be all of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemned of themselves. And for the Saints and people of God, it is that they might have time, and space to work out their salvati∣on

with fear and trembling, to work it out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alas they must be converted and become as little children, or else they cannot * 1.410 enter into the kingdom of heaven; now there is much industry, and pains required, to bring the heart to this meetness for heaven and therefore he delays his coming: As for instance. If a Bride-groom too soon come upon his spouse, that he knoweth hath a house full of filthiness, and nasty places to trim, and make hand∣som, and her self to trim, and deck and adorn; he will stay a while, give her time to make all pure, and clean, and fit for him, and then he cometh, and this is another.

6. That the measure of sin and sinners may be filled up, there is a fulness of Satan as well as of Christ, a fulness of sin as well as * 1.411 of holiness, you know he would not give Canaan a type of heaven, to his people Israel, because the iniquity of the Amorites was not yet full, he could not give them Canaan but he must destroy them, and therefore he would first have their measure full, their Ephah full, and then sink them with a talent of lead. So here there is a fulness of Satans kingdom, a fulness of sin, upon which when he cometh, he will come to pour out the fulness of his wrath, and to tread them down in his fury for ever; therefore he stays a while until they have filled up their measure. He did not cast the Jews out of sight, until they had filled up their measure, by persecuting of the truth, and the Saints, which is a wonderfully filling sin in∣deed, that quickly fills the bag to the mouth, and then it is sealed they persecuted the truth, that they might fill up the measure of their sins always; and then you see he came against them, Now when all the vessels of wrath are formed, and they are fitted to de∣struction, then he cometh as to receive his bride, so to slay his ene∣mies with a flaming sword, and furious indignation, that would not * 1.412 close with him. This another.

7. That the promises may be fulfilled, which are many of them yet to come, and to be fulfilled, as the prophecy of Babylons falling, the tenth part of the City, even Rome, which some judicious com∣pute to be just the tenth part of what formerly it was. The ru∣ine of Antichrist, the bringing in of the Jews the seed of Abra∣ham his friend, from all corners of the world whether they are driven through his displeasure, and the fulfilling those many glo∣rious things which are spoken of the City of God, the new Jerusa∣lem which cometh down from heaven, which many of the Saints do

expect, yet to be fulfilled when Satan shall be bound for a thousand years, surely a tittle of this word shall not fall to the ground, not * 1.413 the word of promise, heaven and earth may fall, but this word of God cannot fall, it must be fulfilled. The Lord Jesus will be con∣tented, to be without his fulness until then, and the glory of that fulness until then; and therefore for this cause, his coming shall * 1.414 be delayed, he came once out of heaven with much readiness, Lo I come, I come, though to dye, to lose his life, his peace, his com∣fort, the savour of his father; rather then the prophesies should not be fulfilled as we have it often, that it might be fulfilled, &c. He will be without his bride in fulness for a time, and they must be without him in fulness for a time until the rest of the prophesies be fulfilled. O how he glorifieth his word above all his Name.

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

The Use of the Doctrine shall be first by way of reproof, to convince us of sin, in abusing this truth, which nothing is more * 1.415 ordinary among men, they dare not utter it with their mouths, but this they speak in their hearts, the Lord delays his coming, and * 1.416 therefore they begin to eat and drink with the drunken, to beat their fellow-servants, they will neither work themselves, nor let others work that would; Mark how the Evangelist brands such a man, calling him an evil servant, or an hypocrite, and indeed brethren, It is not as if there were any thing in the nature of a delay, to work such a carelesness in us, for if he came more speedily, what is the language, Let us eat and drink, for to morrow we shall dye, * 1.417

whether he be a swift witness against men, or whether he tarry, all is one; if he do not speedily execute the Sentence which is past upon men, evil doers, their hearts are fully set in them to do wicked∣ly; and if he do threaten to come speedily, and avenge himself * 1.418 upon them, let us eat and drink, for to morrow, &c. forgetting the after-clap, that after death cometh judgement, do not then pre∣tend brethren this for your selves, and lay the fault upon God as Adam did, and all the sons of Adam are ready to do. Say not * 1.419 then, If God had threatened, as he did Niniveh, Yet forty days and Niniveh shall be overthrown, yet forty days and thou shalt come to judgement, sinner thou wouldst have repented as well as they did: no: but as Abraham speaks to the rich man in the parable, if they will not believe Moses and the Prophets, they will not believe though one rose from the dead. So in this case, if thou wilt * 1.420 not repent and believe, though the coming of Christ, do tarry a while; I will be bold to say thou wouldst not repent if thou shouldest know that within forty days, or forty hours, thy soul should be taken from thee, the fool in the Gospel, when he thought he had many years before him, and goods laid up for them, he nourished his heart as in a day of slaughter, and when it was told him, that this night his soul should be taken from him, do you think the fool had so much wisdom to repent, we read it not, nor do I see any cause to think it. * 1.421

A second sort, which are to be reproved or convinced of sin; are * 1.422 such as mock at the coming of Christ. It is a prophecy of the last days, in the last days there shall come scoffers, walking after their own lusts, saying, where is the promise of his coming, for since the fathers fell asleep, all things continue as they were since the beginning of the world; That these are the last days, if we had no o her * 1.423 Argument, the impudence of many now adays denyinng resur ection and judgement, and any such things as these are, are too clear a proof of it, Observe, Where is the promise of his coming, a pro∣mise to the people of Christ, for he cometh to give them the Crown of righteousness, having fought their fight, and finished their course, &c. but a threatning to the sinners of the world, as that the seed of the woman shall break the Serpents head. Well, you tell us of a glorious appearing of Christ, but where is it? we see no alteration, all things continue as they were, there is no sign of such a coming, O what wretched Athiesm is in the

heart brethren, that because the hand of God doth not presently seize upon us, therefore we make a mock at it, thinking there is no such thing, O this unbelief is the ground of all departing from God, do not your actions proclaim this, that you expect not his coming, you rather make a mock at it, you make so light a mat∣ter of sin, of the most horrid sins:

Yea some that seem not to Question his coming (though I think that is the ground of it, their secret unbelief that there will be any such, or no) they do even provoke the Lord, and pluck him out of his place, they challenge the God of heaven that say, Let him make speed, and hasten his work that we may see it, and let the * 1.424 counsel of the holy one draw nigh and come, that we may know it, that we may feel it, for we fear it not, this is the language of the men, that declare their sin like Sodom, heed it not, stout-hearted sinners, that set God at defyance, bid him do his worst, they will abide all that cometh, rather then they will part with their lusts, wherein they walk as the Apostle hath it; they would fain see who shall controul them, who should cut their Cart-ropes, and * 1.425 Cords of vanity, wherewith they draw iniquity, and toyl, and tear themselves like horses in the drudgery of sin, Well I will speak * 1.426 a word or two to all these, it is a terrible one indeed, the Lord give us trembling hearts at it.

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

Why Brethren, are you such Atheists? I hope there is none such here, but will own the Scriptures to be the word of the li∣ving

God, and how often have you it there written, he hath * 1.427 appointed a day wherein he will judge the world by Jesus Christ: and God is not slack as men count slackness, as some count it, as if he would never come; believe it, believe it Sinners, your judge∣ment lingers not, and your damnation slumbereth not, but travels as fast as you do, and it will meet you one day, and seize upon you. O if God should send such a hand to write upon the wall of the Taverns, where men are carouzing, &c. mene mene, thou art weighed, &c. this night shall thy soul, &c. Deut. 5. 5. He that believeth not these things is an Atheist▪ indeed, worse then the Devil himself, who believeth and trembleth, James 2. 19.

But me thinks reason it self should evince it, and teach us, that the first Principle of all things made himself the end of all things: He that is first must also be the last; and therefore such as would not serve that end, and honour God here, he will honour himself upon them; he must needs be righteous, and give every one ac∣cording to his works; Now Sinners do not receive according to their works many times here, but they are lively and grow old, and are mighty in power, their seed are established before them, &c As it is in that place of Job, their houses are safe from fear, neither is the rod of God upon them, they have no changes, and therefore they fear not God; they spend their days in wealth, and in a moment go down to the grave; that is to say, without any tedious sickness, * 1.428 such as Job had, and therefore they encourage themselves in their evil ways; they say, what profit is there if we should pray unto him, we prosper as well as any, who is the Almighty that we should serve him? Let him depart from us, for we desire not the knowledge of his ways, whereas a Job, a Paul that are upright, fear∣ing God, eschewing evil, exercising themselves to keep a conscience void of offence toward God, and toward men: they shall be plagued every morning; God shall take them by the neck and shake them to pieces, and pour out their gall upon the ground, and break them * 1.429 with breach upon breach. Now brethren, if Sinners were not reserved to a day of judgement and destruction, that they should he brought forth to the day of wrath, how would the Lord be righteous and just? it is a righteous thing with God to render tribu∣lation to them that trouble you ••but to you that are troubled, rest with us. Again,

Thirdly, Remember this, Thou despis〈…〉〈…〉 the riohes and long suffer∣ing * 1.430

of God, not knowing that this goodness leads thee to repentance: * 1.431 It hath a tendency thereto; God is not slack, but is long-suffering to us, not willing any should perish, he waits to be gracious; * 1.432 Sinners, he giveth you space to repent; though he tell you not how long that space shall continue, that while it is called to day you might hearken to his voice; Now instead of turning to the * 1.433 Lord, you despise this his patience; let him wait upon whom he pleaseth, you desire him not to wait upon you; but let the day of the Lord come that you may see it; because you prosper, and your brests are full of milk, and your bones watered with mar∣row, * 1.434 as it is in the Original; you make a scoff at the judgements of God, and mock at all his terrors, as if nothing concerning you: What is this but not only to break the yoke of Christ and his Cords of obeisance, but the Cords of a man, and of love, * 1.435 wherewith he draweth sinners towards Repentance? it followeth in the text, that such men treasure up wrath against the day of wrath, after their own hardness and impenitent heart: let them put off the day of judgement as well as they can, they do trea∣sure * 1.436 up wrath against the day of wrath, treasures of wrath are abundance: he stores up treasures as we do sin: God seals up such mens sins among his treasures indeed; you fill up many bags, and apace, as a few great stones will fill a bag over little stones will do; nothing heightens your sins more then this, the despising the goodness, and patience, and forbearance of God, riches and treasures of goodness and long-suffering, abused and perverted to a wrong end, to encourage your hearts to strengthen your hands to sin: Swell the treasures of the displea∣sure which hangs over your heads every moment. Ah dear friends, that God would give some poor hard-hearted Sinner a trembling heart at this word, I doubt it is some of our cases; do you know what you do, Sinners? you heap up sin, they are gon over your head, I, that is not al, you treasure up wrath against the day of wrath; that day, when all the treasures shall be bro∣ken open, the Sluces opened, and the tyde of streaming vengeance shall carry away poor sinners to that bottomless gulf; O who may abide this day! No,

Nor do not think, You shall have worse then other men, and you hope not so bad; you never yet sinned as some others have done; you bless God you are no Drunkards, nor Extortioners;

you never sinned as Sodom, nor as Gomorrhah; suppose so, Yet it may be more: tolerable for them, then for many of us, who shall despise this long-suffering of God, and the riches of his goodness to us. The Lord of that servant that encourageth him∣self to sin, upon his Lord his delaying his coming, he will come in a day when he looks not for him, and he will divide him asunder: * 1.437 Either rend his soul from his body whether he will or no, this night shall thy soul be taken from thee; Sinners are not willing to part with the••r souls, and no marvel when they behold hell from beneath moved for them. Or else he will separate them from him∣self, and the Congregation of his people for ever; they shall not stand in the Congregation of his people, though here they were * 1.438 mixed together; Or else he will bring upon him the most exqui∣site tormenting evils, as men sawn asunder, or as Agag, or as they, Dan. 3. 29. So in the Evangelist, And give him his por∣tion with Hypocrites, as some gloss it; they are the free-holders of hell, the lowest place they have; for simulata sanctitas duplex iniquitas: and therefore they shall receive double, even according to their deeds. See brethren, we may be his servants in name and profession, and he may commit to us the Stewards of∣fice also, and if this be our own end (a sad word for us as well as for you, for loose, and contentious, and ungodly Ministers) and yet notwistanding perish with deepest destruction, if we despise this long-suffering toward us.

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

4. It reproveth such as out of a conceit, they have of their own

innocency, they will be calling for that day: Job himself was blame-worthy * 1.439 that he presseth so much upon this: O that I might come to him, where I might find him, that I might come even to his seat, I would order my cause before him, and fill my mouth with argu∣ments: I would hear the words which he would answer me, and un∣derstand what he would say unto me. And so again Chap. 13. Withdraw thine hand far from me, and let not thy dread make me afraid; then call thou, and I will answer thee: charge upon me what thou canst of wickedness or prophaness, and I will clear my self; or let me speak, and answer thou me: let me be the Plaintiff saying out the sad condition of my soul, and do thou answer me; * 1.440 justifie thy proceedings with me. Though he did well to retain his integrity, and justifie that before men, yet it was too much boldness to offer to enter into judgement with God, and so ear∣nestly to desire that day. Alas brethren! when he shall bring to light the depths of our hearts that we never saw, who shall stand before him at his coming, thus to lay us open, if he enter in∣to judgement with us indeed?

5. It reproveth another sort, and those are they, that when their Consciences are a little galled, happily by the Word, or some other way, they are ready to cry out for the day of the Lord; they think mans judgement and mans day is very hard and harsh, and hope to be relieved by this day of Jesus Christ; doth the * 1.441 Lord make his Ministers sometimes sons of thunder? and is not he the Father, the God of thunders? then is your day brethren, so dreadful that you cannot bear it, if while he sitteth to purge as a refiners fire, you be scorched with that, so that you cannot abide the day of his coming; do you think to help your selves by putting yourselves upon the everlasting burnings? It is true, * 1.442 the word of God is a fire, and if it get into a sinners Conscience, it will scorch and burn, and make the soul even f••y again; but what is this to the flaming vengeance wherewith the Lord Jesus shall be clothed, when he appeareth and his coming is? you * 1.443 think we handle you roughly sometimes, and you shall find more tender usage from the Lord Jesus; O he is more merciful, full of bowels, indeed he is so, infinitely more merciful: but you will find him to be infinitely just as well as merciful: Sinners, he hath a Go ye Cursed, as well as Come ye blessed, to pronounce, he will handle you more weightily then Creatures can, if you be not

ready for his appearing; If you cannot bear the smoke of the, bottomless pit, over which you are held it may be sometimes, will it be a mending your condition to leap out of the smoke into * 1.444 the fire? It is a fearful thing to fall into the hands of the living God; therefore it may serve to reprove such as would hasten this day of the Lord, and yet can have no hope the Lord knoweth in the Evil day.

The next Ʋse shall be then to stir us up every one to wait for this * 1.445 day, this coming of Jesus Christ, specially the people of God: You that hope for mercy in that day, as he prayeth for the house of Onesiphorus; what should we do, but wait for it? Yet indeed it may reach the Condition of all, whether good or bad. If he de∣lay * 1.446 his coming, then wait for his coming; Onely the waiting of the people of God is somewhat of a different nature; And therefore let me speak a little distinctly to the waiting of the Saints of God for that day, wrerein there are two or three things included as several branches of this duty.

1. There must be a love and desire to this coming of Jesus Christ, and this presupposeth that that day, and the coming of it will be good to the people of God; for we cannot love or desire, or will any thing evil under the formality of evil, be a good day, a day of transcendent gladness of heart, when the Bride shall be taken by the Bridegroom, presented to his father without spot or * 1.447 wrinkle or any such thing; when there shall never be any estrange∣ment between the Lord Jesus and the soul any more, never any withdrawing, any clouding, any disturbance of peace any more: will not this be a good day, when our grace shall be all glory? then shall we appear with him in glory? And therefore Job speaks * 1.448 after this manner: I know that my redeemer liveth, &c. in my flesh I shall see God whom I shall see for my self, and mine eyes shall behold, and not another, therefore it is the same body by the which, and not a new one which never had union with the soul before; though my reins be consumed within me, so we read it, that is to say, though inwards as well as outwards are con∣sumed in the grave, yet I shall see him; but though is not in the O∣riginal, and therefore it may be read without, my reins are consum'd within me: the reins are the s〈…〉〈…〉 of the desires, therefore I have such desires after that day, that even my reins are spent in them, and

consumed by them, this is going forth to meet him indeed: It is not every Christian that can desire this, but such as are ready for his appearing whereof afterwards. But then Secondly,

2. In this waiting there is an Act of faith also to be put forth, cast not away your confidence that believe there will be such a day, * 1.449 it is certain though it be future, though we see it not, yet be∣cause he hath said it, therefore believe it: and if we so believe, we shall not make hast, that is to say, more hast then is meet, press hard forward toward the Mark, Phil. 3. 13. 14. we ought to do, but we should not take any indirect course to bring our selves to it so much the sooner, as some by a dispatching themselves un∣der * 1.450 a temptation when faith is overwhelmed, or else by such cruel macerating of the body to beat it down, that the frame of it should be quickly be dissolved; though we should be weary of the body of sin, and we cannot well be weary of it, yet faith now should eye that glorious liberty of the sons of God, and it maketh it present: It is the substance of things hoped for: it giveth it a being already, and therefore this also is implied in this wai∣ting. * 1.451 And then

3. In this waiting brethren, for his appearing which is pro∣per to the Saints, there is a patient continuance in the waiting, a pati∣ent continuance in well-doing the Apostle mentioneth, there should * 1.452 be desires, not a fit and start, but a Continuance in them, and so a drawing out the acting of faith, believing that day will come which shall put an end to all our fightings without, and terrors within, when we have need of patience when we have done * 1.453 all that we might receive the recompence, the promise of tempta∣tion, whether inward, or outward; our patience is put to it very sore, yea and in a fit of ravishment with Christ; then we would have no delay, but in heaven we would be even that very moment, and those holy, flames are sweet: but yet if the Lord see it good for Paul to continue in the Body, and he must yet undergo more for Christ before he come to raign with him: why he is satisfied, and so ought we to wait patiently for this his appearing. The Virgins waited it should seem, and were forward and ready, but their patience held not out as it should: therefore labour for this. But then

Secondly, For the waiting of Sinners. Wait for this day, for it will it come though it be delayed, and you know not how soon

it will come upon you. Now your waiting must be of ano∣ther sort.

1. With fear and trembling, that which a man fears he expect∣eth in some sort as well as what he hopeth for: O that this dreadful sound were but in the ears of Sinners wherever they went, there is a day coming, which will pay for all your plea∣sures of sin, when God shall pluck your sweet morsels out of your belly, and turn your stolen waters, and bread eaten in secret, which were pleasant and sweet to you, into the poyson of Asps. O do not say, you are at an agreement with hell, and with the grave: for alas that agreement shall * 1.454 be broken, the grave shall receive you, and reserve you for this day of wrath, and then give you up, it will not hide you from the wrath of the Lamb, hell will open for you: Faelix trembled, when Paul disputed of righteousness, and temperance, * 1.455 and judgement to come; this day of Christs coming how terrible will it be to foolish Virgins? O that all such would tremble be∣fore the Lord: fear it, fear it, it is coming upon you, it lingers not, he is not slack!

2. In order hereto you must labour to believe it, it is an Ar∣ticle of our faith: we profess the resurrection of the dead, which is either to life or condemnation: and thou that livest in sin, canst ex∣pect * 1.456 no other but a resurrection to Condemnation. But alas! men do not believe this; Devils are afraid of that day to which they are reserved in chains of darkness, when they shall have their full cup given them to drink. Ah dear friends! that the Lord would single out such as he would perswade this day from the terrors of the Lord, to fly-from this wrath to come, to * 1.457 make ready for this day that is a coming: wherewith I shall wind up all, I shall say to this doctrine. The last word therefore is of

Exhortation, since Jesus Christ doth delay his coming, That we * 1.458 would make good use of the time: he giveth us time and space to repent. The people of God they have need to make use of this time: have we not work enough to do, before we can expect to be glorified with him? how many of us have a world of iniquity * 1.459 to subdue? how far are we from being as little children in malice and humility, such we must become, our Course is far from being finished. O brethren, Jesus Christ will adopt us to himself, and

we by the Spirit are to do it, that we may be meet spouses to him, then it will appear that we desire his coming indeed, if we lay out all your might to prepare for it; if the heart be ••luttish, and so we let it lie, if we neglect our ornaments, are careless, put them not on, be not decking our selves, how can we say, we love his appearing, even the appearing of the Bride-groom?

But then 2. How much more have Sinners to do? It is true, he delays his coming, and so he hath a great while in respect of thee: how many years hath he waited upon thee to be gracious to thee, and yet thou are where thou wast at first? Ah dear friends! if Jesus Christ find you that profess his name in your blood at that day, what will become of you? Will you have time to repent, if you repent not? it will not be the time of love, but of displea∣sure: it had been better for you, you had never had such warn∣ing: O do not despise the riches of his goodness, and long-sufferings towards you: O consider your ways, and the Condition of your souls at the last, and turn to the Lord your God with all your hearts, and not feignedly close with Jesus Christ; get oyl into your Lamps, and into your vessels, for why will ye die, why should that day come upon you before you are ready for it? O make hast Brethren, you are this day warned to fly, that is to say, with all speed to haste away from the wrath to come: for judgement lin∣gers not, it will not stay beyond the appointed time, even your own appointed time, for the number of your moneths are with God, * 1.460 it will not stay a jot longer; now you do not know whether this may be the day, the night, this Sabbath the last, this warning the last: therefore lay hold upon the opportunity. O that the Lord Jesus would seize but upon some of our hearts, that we might make a good Ʋse of this delay! And O bless his name, and let us all admire his goodness to us, that he doth delay his coming, that we have time and space to repent, to work out our salvati∣on in, and that until all the fulness of Christ be come in. It is his long-suffering, not willing we should perish, but come to repentance. * 1.461 O that we were thus wise, that we could thus consider our latter end. But so much for this Doctrine.

THEY ALL SLƲMBRED AND SLEPT. Here I say, you have the occasion which the flesh took from the delay or carry∣ing * 1.462

of Christ to slumber, and sleep all of them, both wise and foolish. Some have understood it of the sleep of death, that they al dyed, good as well as bad, but this cannot be so, for it is not true, understand the coming of Christ which way you will, If for his coming to the universal judgement; it is not true, for all shall not sleep, but some * 1.463 shall be changed as the Apostle hath it. If we understand it of his particular coming, to summon us to appear before him: It is less true, for when the summons cometh, it is before we dye. Death indeed is his Messenger, or Serjeant; and therefore they are not dead, before he cometh to fetch them, besides it is not so usual to set forth death by a double expression, of slumbring and sleeping, but rather sleeping onely. Besides this slumbring, and * 1.464 sleeping here, is noted as a failing in the wise virgins as well as the foolish, if I understand it aright, for it is the privation of that watchfulness, which is injoyned, and wherewithall is wound up in the close, and by this parable he sheweth us the sad inconveni∣ences of sleeping and slumbring, and the incidency of it to us; and therefore exhorts us to watch. Now sure, to dye is not any fault, when we are called to it, but an appointment of God for us to dye, to submit to which, to be willing to which is a grace, and not a sin. Again, in this parable there seemeth to be some time for the getting of oyl, or at least for them to use some endeavours to get it though it be in vain, which may be indeeed after a summons to death, there may be some little time which a hypocrite may think to improve to get grace, though it prosper not, but after death, there remaineth nothing but judgement. The particular first, and afterward the general.

The time of their sleeping is considerable indeed, and that is it seemeth to be just a little before their Lord cometh, the L. Jesus, for it was the cry that wakened them, Behold the Bridegroom cometh. Whether we look upon this coming of Christ to be his last and ge∣neral coming, & so understand the ten Virgins collectively for al the visible Church, then found on earth; it is considerable that they shall generally be found sleeping, you know how the Evangelist setteth forth in the former chapter, wherein the Disciples ask him when those things shall be, and what shall be the signs of his coming, and of the end of the world. When Jerusalem should be destroyed, when he would come gloriously by his Spirit, and word prevail∣ing * 1.465

over the world, suddainly like lightning passing from one end to the other, as some understand that. Or whether we make that coming of Christ, and the end of the world all one; It should seem this is to be referred to the answer, to the third, the end of the world, as it was in the days of Noah, they were eating and drinking, and never minded, were careless, and asleep, until the world was in a flood about them; note here, in the end they shall be asleep, alike secure and drowsie, and as little look for the end of the world until all be on a flame about their ears. And Satans letting loose after * 1.466 the thousand years being imprisoned, seemeth to speak sad work he will make among men, immediately before the last end. Or if we understand it distributively of each Saint, as sometimes in the same Scripture the H. Ghost speaks of the Church collectively and distri∣butively * 1.467 draw me, we wil run after thee, so here the Virgins, they all slumbred and slept, and so they might do, if they did it singly, near the time of his approach to each of them to take them to himself for ever, or separate them from himself for ever, which is the case of the foolish virgins. I say it is alike considerable, and may give us ground of a note of observation by and by. It is true indeed some understand that in the beginning they went forth to meet the Bridegroom, by a Prolepsis, or Anticipation, as if they did not go forth at all to meet him until after the cry was made, but I cannot see the reason of it. They would have it, that Christians are ve∣ry apt to be sleepy in the beginnings of their faith, and work of faith which indeed may be so: but methinks that doth not so well suit with the time of first-love, which the Scripture often mentioneth, men are usually most forward then, and most watch∣ful and wakeful then. Nor do I know any inconvenience but * 1.468 they might sleep in the way in their journey going forth to meet the Bridegroom; and methinks the tarrying of the Bridegroom being interposed between their setting forth towards him, and their sleep doth plainly argue it, if we may argue from these things, but they will argue as much for the one way as for the o∣ther; so that I would rather take it thus.

And however it be, that with particular circumstance be not to be too much strained, when we have the scope of the Parable, yet remember that this we are now upon is the main thing, if I under∣stand it aright, for this sleeping here is the privation of that watch∣ing which is a duty so often and so much pressed upon the Disciples

in the former chapter, and this and many other places, and this appears to be the scope by our Saviours winding up all in that Exhortation, therefore watch, for ye know not what ••our he will come, the foolish virgins and wise, both were too foolish in this, when he tarryed they slept, and while they slept he came; and what prejudice it was to them afterward, likely you may hear more fully; therefore saith our Saviour watch. Therefore, this if I do insist a little upon it, I hope it will not be amiss, it being the scope of the Parable.

They all slumbred and slept, here it will not be amiss for the fur∣ther opening the words to tell you What kind of sleep this is, and the degrees of it; for the kind, you must know brethen, we are * 1.469 not speaking of a bodily sleep, whether ordinary, or extraordi∣nary, from a natural, or a supernatural cause such deep sleep as fell upon some, though the Disciples were much blamed for their sleeping, when they should have watched, and prayed; I take it their natural sleep was not there considered, but as an effect of their spiritual sleep; their souls were asleep, and thence they slept when they should have been praying, to have been a com∣fort to Christ in that his Agouy: but we are now to speak of a spiritual sleep, the sleep of the soul. Indeed the soul considered as a spiritual being, in its natural capacity, properly never sleepeth, but the body: It is never weary of its actings, but the body is; which it useth as its instrument, as it never groweth old, so it never groweth sleepy; and therefore we do not consider the soul nei∣ther in a natural capacity, onely as it is a spiritual being, but in a supernatural capacity, that is to say, as it hath some divine quali∣ties put upon it, whereby it acts and works towards God, and to∣wards Christ, as natural Agents act by their qualities, the fire by its heat, so the soul by its faith, and by its love, and by its humili∣ty. So then, we are here considering not a naked soul, but a soul as it hath either in reality or else in appearance put on Christ for righteousness, and for holiness, is raised up from that death in sin, to a li••e of grace or love to God. Now this soul so considered a∣las sometimes it fals asleep. So much for the kind of sleep. * 1.470

For the degrees of the sleep, here they are two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two words, and of two significations, as indeed our own En∣glish words do plainly distinguish, you know to slumber, is much less then to sleep in our experience of it, to slumber, is when a

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

The people of God which are wise to salvation, as well as foolish * 1.471 formal professors are lyable to slumber, and sleep, the best men and women are lyable to it.

That the Saints may fall into slumbering and sleeping, when they * 1.472 had most need to be awake, as you see in this case. Happily I may handle them distinctly, if I see it may not be too tedious.

For the first, that the best of the Saints, such as are wise to sal∣vation, yet may slumber and sleep, I think there needeth not much to be said by way of confirmation, you see this is plainly the heart of the Parable we have in hand, or else I know not what it is; Jo∣nah you know he was fast asleep in the side of the ship, it was bo∣dily * 1.473 sleep indeed, but it was an effect of this spiritual sleep that was upon him, his graces were now sleeping, his fear of God, a∣gainst whom he had sinned in running away from him, and his self-denyal, these were asleep, and made him so secure, that though they were in a storm he feared it not, as a drunkard that sleepeth upon the top of a Mast, in greatest danger, and seeth it not, nor so much as dreameth of it, and it is thought by some also that * 1.474 Zachary that good Prophet who had so many visions from the Lord, that he was drowsie and sleepy notwithstanding, more then was meet, his mind as well as his body, but there shall be no que∣stion made of the Disciples, they were the best of men then alive, they were first chosen out of the world, the world is a wilderness

they were as a garden inclosed; therefore the best considered in re∣spect of others, and yet you find how often our Saviour endea∣vours to stir them up to watchfulness; What I say to you, I say to all; watch, watch and pray. And how much in these chapters, surely it argues they were lyable to sleep, they were prone to it, else that lesson would not have rung so much in their ears. Or would David have come over so often with that, quicken me O Lord according to thy word, quicken me according to thy word; but that he found himself going, napping and nodding. But if we will * 1.475 go to the Christian of Christians, the flower in the garden inclosed, there were three Disciples that were favourites, it seemeth that the Lord Jesus took with him as witnesses of his transfiguration be∣fore, and now to his passion and Agony; yet notwithstanding, these favourites, when they should watch with Christ, they fall a∣sleep, their souls were asleep in a great part; and therefore their * 1.476 bodies also were asleep. However our Saviour saith, the spirit is willing, but the flesh is weak; the spirit is in part weak, and un∣willing; else if perfect, it would have kept them awake, there is a willingness, and unwillingness; and for an act the unwillingness * 1.477 may prevail against the willingness, as in this case: Peter should be carryed whether he would not, and yet sure he would; there his willingness prevailed: but I will not stand any longer, onely note you here brethren: one thing farther is this; that they fell a∣sleep the second time, and the third time after they had been re∣proved for it again and again, and that sharply that they had no∣thing to say; they knew not what to say, saith the Evangelist, and yet they fell to it again; if these were so apt to fall asleep, sure then much more such poor weaklings as we are in comparison of them.

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

By slumber and sleep, I understand brethren the unbending the bow of our souls, as sleep is a cessation of the animal actions of a * 1.478 living creature, by the obstructon of the animal spirits, by the abundance of vapours ordinarily, there are some other cases, but this is not so much for our purpose. Slumbring is when there is a little shorter failing, or cessation of the actions of a living crea∣ture, when the senses are binding, as I may say, but they break through it, and so awaken the person doth; there is a double

principle in man, in every child of God I mean; there is a corrupt and regenerate part, there is flesh and spirit, as you have it in that of our Saviour, the spirit is willing, but the flesh is weak; the flesh lusteth against the spirit, and the spirit against the flesh; this flesh, this corrupt part we may not unfitly brethren resemble to the va∣pours, * 1.479 that continually arise from the stomach toward the head. And the Spirit to the Nerves, the instruments of action, the gra∣ces of the spirit are the nerves of the spirit indeed: and by some of them, as by the nerves the continual supplies of grace, and fulness of Christ the head, where the fulness of the animal spirits are, is communicated to all the parts, to the strengthening of all graces, that is to say by our faith. Now this being so, I take it then a man slumbers, and sleeps, When his corrupt part doth either with a less, or a thicker steam of lusts seize upon (as I may say) and hin∣der the graces of the spirit from doing their work, from acting, specially that grace of faith which indeed doth derive from the head Jesus Christ, the spirits lively influences; therefore not un∣fitly is corruption compared to wet moorish places, a moorish ••en∣nish heart that is full of such corruption, or a body full of such hu∣mors you know is much more sleepy then another.

Well then to bring it to an issue, when sin so fully prevails over us, as to damp the graces of the spirit, either for a shorter time, it being quickly dispelled, there is a slumbring, or for a longer time, there is * 1.480 a sleeping; aliquando bonus dormit at Homerus. So that brethren when ever we are called to act any grace of the spirit, and we do it not, though it be but for an act, that is as I may say a slumbring though you may quickly recover your selves; If it be for more * 1.481 acts, or continue any time, it is a sleep. Thomas his faith was a∣sleep, he would not believe, his unbelief prevailed much, seized upon his faith, bound it as I may say; and so ignorance and blind∣ness prevailing over the understanding. But for faith, methinks that is plain, When the son of man cometh, whether it be to that ge∣neral day, or any particular day of avenging his people, shall be find faith upon the earth? faith in act to believe this, alas people will be asleep, their faith surprized: and so for love, which is a∣nother * 1.482 grace, it is prophesied of the latter times, the love of many shall wax cold: the Church of Eph••sus had lost her first love, she was fallen asleep, this is the active grace, faith works by it, now this action ceased; as in a man asleep, his members languish, and

hang down, and are not fit for any action, so their love waxed cold. And so when instead of a holy vigilancy there creepeth a security on a people, which is a main ingredient into this spiritual sleep, as the virgins here, they were all secure, they looked not for the coming of Jesus Christ. And so when instead of a fer∣vency of spirit in serving God: a deadness, a dulness creepeth up∣on * 1.483 men, they pray as if they prayed not, if it be but for an act, it is slumbering; now they are dead, and then they are lively it may be next time, and then they are dead again; this is slumber∣ing, napping and nodding: Now they can act their faith, and then they cannot; now they can avoid this sin and that, and then they cannot; but are overtaken by it, this is slumbring: and alas bre∣thren, are we not all of us lyable to this? Yea, it may be these things seize upon us more violently, we not onely offend in many * 1.484 things, but continually lying secure, continue in such a dull list∣less frame, little or no actings or strivings of faith, or love, or fer∣vency, or wayting for Jesus Christ, and his appearing, this is sleep∣ing. Well, I wish we had not too general, and too good proof of it by our own experience.

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

Not to speak of that vindicative hand of God upon some, when in vindicative justice he sendeth upon men a spirit of slumber, and of sleep; for I hardly think that is competent to the Saints, though * 1.485 to hypocrites, it may; yet those are not they, I am mainly to speak to in this discourse, but of other causes, And

First, A cause of it may be this, sloathfulness it casts men into a deep sleep: It is so in naturals, and it is so in spirituals; a sloath∣ful * 1.486 man, that will not labour, the vapours gather, and becloud, and bemist him, that he cannot break through them, but they seize upon his senses, and hold him prisoner a great while, and if he be stirred, yet a little sleep, a little slumber, a little folding of * 1.487 the hands to sleep, that is the slothful mans guise, and as the door turns upon the hinges up and down, so the slothful man doth

upon his bed, Labour and pains taking, it dispels the vapours, scatters them, and so they clear up, so it is here: a sloathful spirit is the immediate forerunner of this sleep; therefore the Apostle exhorts them, not sloathful in business, fervent in spirit, serving * 1.488 the Lord. And you shall finde brethren, when he that had one talent given him, he improved it not; the Lord calls him a wic∣ked, and sloathful servant: Alas, his soul was asleep, and his talent laid tosleep in a Napkin; well this is one cause, if we have oppor∣tunities in our hands to do good, and we do it not, as the Apo∣stle * 1.489 exhorts us to do; we are sloathful. A man that is idle, shall have very much ado to keep himself from sleeping; a won∣der * 1.490 brethren, if we be not all asleep, we have so many opportu∣nities to do good, such talents put into-our hands, some of us, most of us, and yet do so little with them.

Secondly, Another cause of sleeping may be wearyness, you know the sleep of the labouring man is sweet; so you see Sisera, after he * 1.491 was toyled and spent with his fighting and flight, he was ready to lye down to sleep presently▪ so brethren, it is in this case, when we have run a while in the race that is set before us, or fought a∣gainst our corruptions, toyled hard; if we sit down when weary we are asleep presently; O saith the Apostle, be not weary of well-doing, if you be, you will fall asleep! this we find in the case of them in the Hebrews, they were harased and persecuted grievous∣ly, their faith and patience, were even tyred out, alas their hands therefore were weak, and knees were feeble, their members began to languish, and sleep to seize upon them. Sometimes when we toyl all night, and take nothing, we spend, and are spent, we are apt to be weary brethren, and then it is two to one but we fall asleep; * 1.492 That is another cause of this sleep.

Thirdly, Another Cause may be the false questions which men make, the mistaking of things, a man mistaking the day for the night; he slumbers it may be, and thinketh it is night; or the day is not at hand he sleepeth; this is clear I think in the present case; What made the virgins thus to give sleep to their eys, and slumber to their eye-lids? they thought their Lord would not come yet, he de∣layed his coming, and likely they thought he would do so still; and therefore thought they might sleep, or else atleast they might think, while he delayed his coming, it was no great matter whether they slept or waked, it would be of little availment to

them; and therefore they even laid them down formally to sleep; O how easily are we lulled asleep with such mistakes as these! now how * 1.493 false was this in the mean time, for there is much to be done while he tarryes, to wayt for him; to have our lights burning, our lamps trimmed, our ornaments ready, to wait for him until he come; for we shall be paid for our wayting, as well as for our our working, * 1.494 and then we should be ready to open to him whenever he comes: this another.

Fourthly, Another cause or occasion at least of this sleeping, what is it but a letting down our fear and care; if we served the L. continually with a holy trembling as the Psalmist cals upon us, we should hardly sleep, a man that hath a trembling heart, sleep passeth from his eys; or a man that hath his head f••ll of cares, and his heart also; they will keep him waking: so Jacob, his * 1.495 sleep departed from his eys: O the care he had of Labans sheep! he slept not, Ah how far short are many of us, that have the charge of the slock of Christ, purchased with his precious blood, for we sleep, & let the Wolves come, sleep, and let the envious man sow tares. Paul, O how watchful a man washe, how diligent? he warned them * 1.496 night and day with tears; what was the matter? O the care of all the Churches were upon him. Why brethren, we have every one the care of our own souls; yea and of one anothers, we ought to watch over one another, & tender one another; to walk fearfully lest we be stumbling-blocks one to another, hurt one a∣nother; we are our brothers keepers, and if we have this care upon us lively of our own souls and others, it will keep us waking: The rich mans abundance will not suffer him to sleep, * 1.497 he is afraid of losing it; a man that hath a great charge about him, and walks through woods and dangerous places, he is afraid of every one he meeteth, lest he be robbed, he will hardly sleep: O you have precious souls to lose brethren! And some of you have grace to lose; which may in part be lost in its own nature, it is looseable; being but a creature depending continually upon a di∣vine supply, as the Ray upon the Sun: If there be now such a care as this, it will keep the soul awake; but now if we grow confident and bold, and do not fear alway; we are then falling asleep: so it is, see it plainly in the Disciples that went with Christ into the garden, to behold his Agony, they were wonderfully heavy asleep; the soul was asleep, their graces were not upon

the wing, what was the matter? if you mind it, they were the men that above all others had been most confident and secure, and had expressed it before; Peter said, that though all men should de∣ny him he would not: and when our Saviour told him, he should deny him, he was so blinded with his confidence now, that he * 1.498 would not believe Jesus Christ, but rather believed himself, and his own folly; he said he would rather dye for him, then de∣ny him: Well, when it cometh to the pinch, he falls asleep; Ah Peter, sleepest thou, thou of all other men, methinks shouldst have waked with me, wilt thou dye with me, and yet cannot wake but fall asleep? not one hour wake with me, thou, such a confident man; * 1.499 and yet when it cometh to the pinch, fall asleep? And the two sons of Zebedeus with him, they were very confident, they would sit on the right and left hand of Christ in his kingdom, Why can you drink of the cup I am to drink of? Yea say they, we can: and be * 1.500 baptized with the baptism I am baptized with? yea, they could. Now those are the men above others that are asleep: Who can tell, but if some other of the Disciples that had been lower in their own thoughts, and had walkt more tremblingly before him, but they might have waked when those slept? This ano∣ther.

Fifthly, Stupifying the head, the senses, with some injury, it will lay a man asleep, yea more then ordinarily, into a swoun, so that he feels nothing; as for instance, let a man have a great blow upon his head, it stonyeth him, he fals asleep under it, he can feel nothing; now his senses are lockt up, as if in a dead sleep; it is so here, a great sin brethren, it stupifies a mans conscience, it maketh him past feeling for the present in a manner; we would hardly think it, it may be we would think that men are rather apt to fall asleep, that have none of those great sins, but onely of an ordinary nature; they are apt to slumber, and that great sins * 1.501 would rather awaken men, and stir mens Consciences; indeed it may be they may put a man to some more torment a little at pre∣sent, but afterward they do stupifie; the deceitfulness of sin ma∣keth hard, as the Apostle saith, specially if it lye unrepented of a while; do you not see how David lay in a dead sleep a great while, upon that his fall, in the matter of Ʋriah, all his senses * 1.502 closed up, he could not open his mouth to speak to God; O Lord open thou my lips, and my mouth shall shew forth thy praise: And so

Jonah his sin was very great, running away from God to Tarshish, when he sent him to Niniveh, and who more sleepy then he in the vessel? up, why sleepest thou, thou sleeper, said they; alas the poor Mariners lookt upon themselves as lost men, he feared nothing, he was asleep, Conscience asleep, Soul asleep, Fear asleep, he was benummed with that great blow he had given his soul, he was more sleepy, and heavy then natural men themselves; their Con∣sciences were sooner awaked by the hand of God then his was, a fearful condition. Now be not mistaken brethren, I mean not by great sins, only such as are gross in our own account, but the greatness of a sin lies in the liking of it; indeed if there be a liking or love to a greater sin, it maketh it so much the greater; but if there be a less sin, it maketh it very great, even greater then the act of another sin, that for the act is greater then it.

Sixthly, Another Cause you know is surfeting and drunkenness, Excess in the use of the creatures, we use to say, loaden bellies, leaden heels, the bellies being full, the bones would have rest; It is so in nature, and so it is with the soul: Lot, when he was drunk, he fell asleep, and slept so deeply, that his daughters played the * 1.503 harlots with him, and knew nothing neither when they rose, nor when they lay down; truly brethren, the drunkenness of the mind casts men asleep, if a man be drunk with erroneous principles of loosness, it casts him into a sleep, presently the head is giddy with it; but chiefly if a man be drunk with passions, or drink, or sur∣fet of the delights of the creature, abusing the world in using of it, this was the sleep of the old world, they never dreamed of the flood, they believed it not at all: Why? they eat, they drink, * 1.504 they marryed, they gave in marriage. There is no Copulative between the words in the Text, which they call an Asyndeton, as if there were no distance of time between one and the other; they made it their work and business to give themselves to these things. And so it will be at the last day, when Christ shall come; This is the sleeping then surely, in a great measure, this day came upon the foolish virgins, yea, and wise too unawares; and why might not this be a great part of their sleeping, or a Cause of it, they thought now they had made sure of the main work, they might give themselves a little more liberty then before, and might bu∣sie themselves in the world as well as others, and so were exces∣sively

taken up with it, and then the day of the Lord cometh un∣awares. Therefore our Saviour giveth this caution, take heed * 1.505 your hearts at any time be not overcharged with surfeting and drun∣kenness, and the cares of this life, and that day come upon you at un∣awares. Alas men are too busie in the world to mind the coming of Jesus Christ, or to wayt for him, they are drunk; and therefore fall asleep, drunk with delights, with love to these things, care about them, they have more then their load as we say of men drunk, and therefore they sleep. I wish this were not the sin of the Saints themselves.

Seventhly, Another Cause may be the company of sleepy ones, this may be the case, at least to some, and it is not unlikely but the foolish virgins, and wise walking together; the foolish might give such an example, and the wise not wise enough to avoid: but would sleep for company, and so it is still in the visible Church because iniquity shall abound, the love of many shall wax cold, some * 1.506 think this may be hinted in that place, but sure it is that examples are very potent, plus vivitur exemplis, specially if a person be in repute, a man of name or renown among the Saints, a brother or a sister, whose praise is in the Churches if such a one as this shall grow earthly and carnal, and that carnality and earthliness, damp the soul, and bring a deadness upon the graces, why how many wil be ready to think they may sure let the rayns as loose as they, and * 1.507 may seek after the world as well as they. Peters example you see, when he dissen bled, what a force it had; thou compellest the Gen∣tiles to live as as do the Jews, by his example he did it when the Jews came down from Jerusalem; therefore David complains in∣deed * 1.508 of the example of wicked wo is me, &c. And so Isaiah complains w•• is me, I dwell among a people of uncircumcised lips, and I am such my self; and they help it forward, but indeed the examples o▪ loose, and cold, and sleepy Professors are more mischievous, especially * 1.509 if they have been more lively, and insensibly decline, and decay, because, we have the less suspicion of them; and therefore they are notable quench-coals indeed. This is another ground.

Eighthly, And the last I shall speak to shall be this, from all the former, When the Lord his holy spirit is grieved by all these, he withdraweth his spirit, and then we fall fast asleep, and alas if a man be waked out of a dead sleep, except there be one watching by him, or one that hath a Lethargical distemper apt to prevail

upon him, except he hath some to sit by him to keep him awake, he falls asleep; and such pains is the holy Spirit at, sitting up with us to keep us awake; Now if we do grieve him, and he depart from us, presently deep sleep fals upon us like an armed man, and we cannot resist, so the Disciples had grieved the spirit of God by their self-confidence, nothing more; and therefore he leaveth them: well, he will see what the end of this their trusting in lyes will do, and he letteth them fall again, and again, and you see how woful sleepy and drowsie they were, they could not watch one hour, they fell asleep again and again, three times after a∣nother, though they were sharply reproved for it, they were prickt, and provoked to awake, but it would not do; alas, the Spirit was withdrawn from them: Thus much shall serve for the Arguments.

For the Use then brethren in the first place, May it not * 1.510 serve to humble us, surely this is one end of Gods leaving his peo∣ple to such a drowsie frame, that they may be humbled; as it was in the case of his Disciples, he would make them know how weak they were, if he did but depart from them, as confident as they were; how should we be ashamed of our selves? as a servant when he sleepeth, when he should be about his business, and is reproved for it; alas, he is confounded, he hath nothing to say for himself, so the Disciples, they wist not what to say, saith the Text, What, are you now saith our Saviour, asleep? now, when it is a time to exercise your graces, and to pray if ever you will pray, are you now asleep? He that sleepeth in harvest, is a son * 1.511 that causeth shame to himself and others, it is a time of work, and to be lazing and drowsing upon the bed, it is a very shameful thing indeed.

O that the Lord would lay this as a Plaister upon our Souls, as many as are drowsie, or have been drowsie, or sleepy, to hold the Plaister on; though it be a smarting plaister, yet better it is for us to have some smart, then to dye of the Lethargy, better be cupped and scarified, and anything: Ah, when God cures sin by sin, it is a smarting cure, like the curing of a poysoned wound, with more poyson, or fetching out of fire with more fire, where∣in the severeness of the Physician appeareth, and his love to us, who had rather we should smart then dye; well, be humbled for

what we have done, if this work be some smart unto us, our many sleepy Sermons, Prayers, sloathfulness, security, we have been; and it is well if we be not upon our beds now, this very day, if our souls be not asleep: If you be, the Lord humble you for it, as he humbled his own Disciples, that this may be your care.

But not onely so, But let us all take notice of, and be humbled for our great proneness to slumber, and sleep. Water the root bre∣thren: If we be awake, and have not lately been overtaken, yet remember we have the root within us, water that with our tears, be humbled before the Lord for it, yea labour we to walk continual∣ly humble before the Lord for the sight and sense of it; it will ap∣pear how apt we are to fall asleep, if we consider that whatever our condition is, we are apt to it. For a prosperous state, this is like a rocking, and singing to the soul; how quickly did the Church fall asleep in Constantine his days, in his lap, and the child in the mothers lap, Outward prosperity, inward prosperity. Was not David slumbring when he said, I shall never be moved; and so * 1.512 Iob, I said I should dye in my nest; what not onely when he had an outward flourishing condition, but when he had such a strength of grace, as to inable him to do much for God, to walk upright∣ly with him, to be fruitful in good works, then, I shall dye in my nest, I shall multiply my days as the sand, he was even going then: O this is matter of humbling indeed brethren, that when we should be putting forth the fruits of his love unto our souls, we should drop asleep!

But then a man would think this is more natural now, to fall asleep in the Sun shine, and in the midst of the sweet refreshings of the spirit of God, as musick and delightful things, which do mulcere, they do perswade sleep, if we have not somewhat to keep awake. But a man would think now that an ••our of trouble and affliction (except it be so great as to stupifie it) should rather * 1.513 keep a man awaking, as the Psalmist, thou holdst me waking, saith he, in the night: Now the Disciples, they were in an hour of temptation, and a great grief, and trouble, and though they knew now their Lord was ready to depart from them, and now * 1.514 entering upon his agony: yet alas how dead, and lumpish were they? they fell asleep: though there may be some natural cause for grief of the soul, to make the body heavy, as it seemeth to be ren∣dered as a reason; for they were sad, they were heavy with grief.

Yet methinks this should so much the more have quickned their spirits; But alas brethren, we are even so prone to sleep, that if the spirit of the Lord do not watch with us continually to keep us awake, we shall sleep, if it be on the top of a Mast: Little dream men! And this is the case of us all, as you see in Ionas; O that this were much upon us, that God would humble us for this, the very inclination of our hearts to slumber, and sleep, and laziness, whereby he is robbed of his glory, and our souls much of our comfort, and the profit we might gain, as will afterward appear.

A little further to amplifie this Use: Surely brethren, It is mat∣ter of great mourning to look upon the sad effects of mens sleeping among us, look without us, look within us, look into the Church, look into our Families, look into our own hearts, and do you not finde brethren, that generally there hath been a sleeping, O * 1.515 the Lord reprove us for it, and shame us out of it, as he did his own Disciples! Is not the Church of Christ, the Vineyard of the Lover-run with Weeds, with Nettles, and Hemlocks, and poyso∣nous weeds which do even kil the good plants? When was the face of this field, the Church of Christ in England and Ireland, so over-grown with such weeds, when was there such a face of things? It is true, it is not long since the Wilde-Boars of the Wood did wast, * 1.516 and such as would have pluckt, and rooted it up, and laid it waste, had not the Lord wounded them; but now, how doth it swarm with little Foxes that spoyl the Vines, which have tender grapes; and is there much difference between plucking up a Corn field by * 1.517 the roots, and letting it be over-grown with weeds unto chaok∣ing! How cometh this to pass? Surely brethren, the reason is because we have slept, While men slept the enemy did this: Magi∣strates, who are the keepers of the Lord his Vineyard, they have slept surely, the good Lord pardon it, and open their eys, they have not kept the Vineyard, but exposed it to the evil man to do what he would in it: they have drunk in that unsound principle many of them, that they have nothing to do about the Church and Kingdom of Christ; and this like a poyson of Poppy or Opium, * 1.518 hath laid them fast asleep as to this; if God had not watched over his Vineyard, better then men that have the charge of it, what had become of it before this? Were it not a sad thing think you for a nursing father to have no more care of his Charge, then to

let any one who would come into the Nursery, go in and out, and bring what poyson he would with him, and give it when, or to whom he pleased; would this be a discharge of his duty? this * 1.519 is a sad nursing. Well, sure I am, Magistrates are Nursing fa∣thers, and ought to be so, and if it be not their duty as much to hinder the poysoning, as to further the feeding of the Church, I do not understand. Well, they have slept, they have not kept the Vineyards of the Lord.

For Ministers, they have slept also surely, they have not been so diligent, they have not seen afar off when the evil hath been com∣ing, * 1.520 and given warning of it; O how did Paul warn the people day and night with tears! for he knew that after his departure * 1.521 grievous Wolves would come in; where hath there been almost, such a spirit as this of Paul? doubtless brethren, there have been some who have stood in the watch-Tower, and have seen these things and have blown the Trumpet. O but there hath not been that ten∣derness of doing of it, it hath not been done in that lively manner as it should be, it may be if there had been more mourning in se∣cret then for these things, if they would not hear, it might have been otherwise.

And have not the people of God been to blame, are not they the remembrancers of God as well as his Ministers, yea that make menti∣on * 1.522 of the Lord, or are his remembrancers, and have not they slept, while men slept, the enemy hath done this, Indeed we are apt to eye the miscarriages of others, and impute the sad condition of the Churches to this person, and that person, to the male admini∣stration * 1.523 of Magistracy and Ministry, and surely they are not ex∣cusable before the Lord, but all this while we forget to smite upon our thighs, and cry out, Ah what have we done? that the Vine∣yard of the Lord Iesus is thus overgrown with weeds; have we not given the Lord rest? he would have us give him no rest, we have let him alone, that is to say, we have not even wearyed him with our complaints, our sighs, and tears, and groans, and pray∣ers of faith; whence doth deliverance come usually but from the prayers of such as are Princes with God, it may be sometimes we pray a little, and sometimes are affected with it; but we fall a∣sleep again, and give the Lord rest, hath not he the hearts of Ma∣gistrates in his hands, and cannot he turn them as the Rivers of water, whithersoever he will? and so the hearts of Ministers, can

he not giue them such a spirit, as day and night to warn the peo∣ple with tears: O surely, if we did speak less to men, then some∣times we do happily, and more to God, it might do better. But then the Prayers of Faith are wanting, we are ready to despond; our hands hang down when our hopes are not lively, and there∣fore no marvel if iniquity abound and prevail: surely brethren, there is a general sleeping among us.

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

The next use of the point shall be a distinguishing word between * 1.524 the sleep of Formalists, sinners, and the sleep which is incident to the Saints, the people of God: the wise Virgins slept their sleep, and the foolish theirs: and however in the expression there seems to be no difference, yet there is a difference sure between them to be found; for it may be, this may trouble some poor souls; who may think because they sleep, therefore they are surely of the

foolish Virgins: And others may be emboldned, and their hands strengthened: What the best sleep as well as others, therefore though this be my Condition, yet all shall be well: I would therefore add a word, or two to this.

First, Then remember this: Sinners at the best, and Hypocrites at the best, their hearts are asleep, and the Saints at the worst, their hearts are awake; indeed in naturals we use to say, when a person is ready to drop asleep, his heart is asleep already, but it is not so in Spirituals with the people of God: Judas when he was at the best that ever he was, before he discovered his covetousness in the business of the poor, he was unsound at the heart, his heart was dead, indeed it is a dead sleep that is upon their hearts; and yet he walkt up and down, as men in a deep sleep sometimes will do in a strange manner, but his heart was asleep; Now Peter he he fell asleep too in the matter of his denial of Christ, but his heart was awake: though the senses were closed up for a time, yet when the Son of righteousness broke forth upon him, lookt upon him, you see he presently waked; so the Church, I sleep, but my heart wakes; in the deepest sleep of the Church of Christ, the heart is * 1.525 awake, there are divers apprehensions of this; Some understand it thus, I sleep, but my heart wakes, that is to say, Christ, who is as the heart to the Church, the seal of life, and vital spirits, he wakes, or else taking the Church Collectively, she sleepeth, but the heart waketh, that is to say, she may miscarry in some lesser matters as External, but in the main, the fundamentals, the heart of religion, in that she never fals altogether. But we shall speak to it as it respects par∣ticular persons as wel as the general, as doubtless it doth: I sleep, but my heart waketh: the Church was Lazy, and drousie, slumbred and slept, but yet not so: but that the heart was awake, it was not a dead sleep, and this will appear if we consider two or three things.

1. The Church then hath a Conscience not altogether past feel∣ing but in fome measure awakened: and then 2. The will and af∣fections not altogether lost and gone in such a Condition. 1. Then the Conscience that hath yet some stirring, and that will ap∣pear: because, 1. The Church here knew the voice of her beloved even when she was asleep, when he came, and called to her my love, my dove, my undefiled open to me: She now knew the voice of Christ, so, many a drousie soul that is slumbering and sleep∣ing, knoweth the hints and motions of the Spirit which he hath,

but alas hath not power to obey: for sleep hath so overcome them, security hath so seized upon them, that though they hear, yet they do not, as me thinks in that very business of Je∣hoshai, which I have thought strange of, when his Conscience was awake, he would hear the voice of the Lord: in Micah, he * 1.526 thought all the rest of the Prophets of Baal were false, he would have the Word of the Lord from the mouth of a true Prophet; a man would have thought now he should have done it presently, being an upright hearted man also, no: yet if you read the text, you shall find he went with Ahab notwistanding: here he had a Conscience awake plainly, but yet he did not obey: he was so far engaged now to Ahab, not only in affinity, but his word was out, and his honour at stake: and though Con∣science likely might check him for the thing, as well as put him on to enquire of a true Prophet, yet those Lusts now, love to his own honour, and carnal interest, and affection laid him asleep, he went up notwithstanding, well this is the case in this place. Can we not many of us set our seals to this truth? how often in a fit of security have we had Convictions and Checks? we have heard the voice of Christ: open to me my love, let my word have roo•• in thee, this thou dost is not pleasing to me; O why wilt thou shut me out, & deal so unkindly with me, & yet your persons asleep? though we hear many things, we heed them not much: but turn upon our beds, as the door upon the hinges, and cannot get off.

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

3. I say usually the People of God as they know they are asleep, when they are asleep, so they complain of it, they rest not; so questionless sinners do usually, there is nothing disturbeth them, so far as to complain of it: I sleep saith the Church, but my heart is awake, it appeared the heart was awake indeed, because she complained of it, as a man that is droufre, and

cannot keep his eyes open, he naps and nods it may be, and wakeneth again; or if he apprehend himself in danger, to have any pressing business upon him: if he sleep longer it is unquietly, his mind is troubled with the thing, and it wakes him often, and he wouldshake it off, but cannot: laboriosius dormiunt quam vi∣gilant: saith one, ••o our Annot. So the Conscience▪ might then when asleep, lash them: stir them up many times, tel them, they do amiss, prick them for it, Nowan Hypocrite will hardly com∣plain of his sleepiness, not in reality, ••f it be a practice that may ••et him off with men to be whining and complaining, he will com∣plain happily more to men, then to the Lord; but this poor Creature that sears the Lord: his sleep, O it lieth like lead at his heart, he groans under it!

But then for the Will that also is awake in part, when a Child of God sleepeth: It was so with Paul, the thing I would not, * 1.527 that I do; this is most evident in their slumberings, they take a Nod, and then up again, and would ••••ake it on: they would rather be doing the will of the Lord, then thus lazing and sleeping. But now many a Hypocrite a formal professor; he sleepeth, and he loveth to sleep, whether he sleep, or whether he wake usual∣ly it is all one to him, whether lively, or dead, in the service of God, so be it: he doth his task, for the manner of it, he heedeth it not much: but the Child of God would not sleep, though he be overtaken with it, it is against his will.

Yet 2. I will not say, but the Will of a Child of God may be in fault sometimes in part too, and how great a part is hard to say: as the Church she lies sleeping upon her bed, it appears her Will was too blame: for she did as as I may say, set her self to sleep composed her self, as men use to do that would sleep, lye down, put off their cloaths, separate themselves from thoughts which might disturb them, wink with the eyes, they would sleep: so the Church here had put off her Clothes, and washed her feet, that was a custom in the hot Countries. before they went to rest, and lay upon the bed: Now by this it appears that she was willing to sleep: yea, when the Lord Jesus called upon her to arise, see how many frivolous excuses she had, as if she could not put on her Clothes again, and could not defile her feet again, as if it would be a defilement to her to come to Jesus Christ: Some think it is meant of some declining from the doctrine of Justifi∣cation

by Christ only, She had washed her self, and now to come to Christ only, would be a defiling of her. But happily it is on∣ly accommodated to the similitude: A Boy when he is Ioth to rise, how many excuses will he have; he wants this, and that, and twenty things; so very ingenious are we, when the will setteth the understanding a work indeed, to find out excu∣ses: so the People of God how loth they are to come to it, through the hypocrisy of the heart: when God had roused David, he had a * 1.528 mind to sleep still, he was loth to come to confess his sin: but God would not let him alone, prickt him up, until he was so sore galled and wounded, he cryeth out in the disquietness of his soul, and yet would not up: I say the Children of God may be faulty in his will in a great part, yet afterward usually it costs them heart smart for it; as it did the Spouse here, of which afterward. Now an Hypocrite his will is fully engaged usually, though he may have some Convictions of Conscience, yet the Will is to sin: Yet a little sleep, a little slumber, a little folding of the hands to sleep, * 1.529 he striveth not against it, but yieldeth up to sleep, and is against them who would awake him out of it, rather then against him∣self for sleeping. And though a Child of God, that is but in part willing to sleep, may at present not take it so well, until he be throughly awaked, of a man that should rouse him up, yet afterward he will count such a man his greatest friend: well then, here is the first thing, Hypocrites at the best their hearts are asleep; as the Saints are not, but at the best they are lively, their Wills are-stirring: and the Saints at the worst, their hearts are awake more or less, though the Hypocrites hearts be asleep So then, the Hypocrites sleep when he sleepeth, is a through sleep, senses, and heart, and all, inward and outward and all: the Saints, their sleep is but outward, they have somewhat alive within, the seed of God abideth within them, which keepeth them from such a deadly sleep. Hypocrites can sleep no further then * 1.530 they were awaked before, and that they do usually altogether: now their hearts were never awaked throughly: but the Child of God doth not sleep so far as he was awaked, that is to say, all that was awaked doth not fall asleep again.

Secondly, Another Difference may be this; The one sleepeth not, until he hath gotten the main work in some measure made sure, gotten oyl in the vessel: the wise Virgins would not sleep until

they had oyl in their vessels; then happily they might think, though they should nap a little, they had that Cruse of oyl which would not fail, their Lamps would not go out in obscure darkness, which yet was dangerous presumption. But now the foolish Virgin sleepeth, and soundly too, though she had no oyl at all in the vessel: Ah dear friends! that is a sad sign, when a man can fall fast asleep, and knoweth not but that he is in the hands of his enemy, and before he awakes, a sword may be in his bowels; when men can give sleep to their eyes, and slumber to their eye-lids, I mean, be as deep in security, and lazy, and listless as any, though they have no Christ in them the hope of glory, but in the gall of bitterness and bond of iniquity, this is a Hypocrite in∣deed. Now a Child of God happily may at the beginnings of * 1.531 grace nap and nod, and happily sometimes fall asleep, I will not say it cannot be so, but I think ordinarily it is not so: for you have it in the Scripture all along, when once those in Acts 2. and the Jaylor were awaked, and saw where they were, even in their blood, did they sleep again, until they had some assurance of their Conditions? No: O they run up and down as men in a trembling frame, O what shall we do? what shall we do? is there no hope for us? no healing by this Jesus whom we wounded? no sal∣vation by this Jesus whom we have made away? and usually, truly Brethren; I do think that as it is with sin, the weaker it is when it struggles for life, (as it is with all other things) and hath little life in it, is ready to dye, it striveth and strugleth so strongly as if it were nothing but life, morsus morientium: so when life is little and weak, it is so earnest for the increase of it self, and strengthening it self, that it appears to be all life, and none more vigilant and lively usually then young Christians; their life is little and young, and therefore as young Children, they would▪ be alway at the breast. So it is here.

Thirdly, another difference may be this, that though both their sleeping may be alike dishonourable to Christ among men who take notice of it, yet the one is not so dangerous as the other: this fol∣loweth upon the former, which may indeed rather serve as to prick, to stir and rouse up men then, as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to judge of our sleeping. The Hypocrite maketh as glorious a profession as the Saint, seemeth to be as active, and stirring, and vigilant as any, as who seemed more awake then Judas when he pleadeth for the

poor, yet alas, God knew the bottom of the business: but I say, they making such a profession now when they fall asleep, it is as much to the dishonour of God, as if a real Saint do fall asleep, as now for instance, suppose two, one wise, one foolish, they fall into some giddy opinion of the times, O let him that thinketh he stand∣eth take heed lest he fall! or else both grow worldly, co∣vetous, griping, or vain, indeed cast off the ways of Gods wor∣ship, the great Apostacy of our times. Now I say, this is alike dishonourable to God: but it is not alike dangerous, for the one he sleepeth, and his sleep proveth the sleep of death, as the foolish Virgins did; for though they were roused with the Cry, Con∣science was a waked it may be, yet their hearts were never roused up out of their sleep; they were dead-hearted from the begin∣ning, and so they remained: they never did arise from the dead, that Christ might give them life: the one when he waketh, hath * 1.532 neither oyl nor Lamp, neither reality nor profession, the other hath both; though the Lamp want triming, there is not that lively expression of Christ in their Conversations as should be, and therefore the light needeth snuffing; the one hath the root under ground: but the other neither root, nor branches: so that you see there is a difference between the sleeping of the Child of God, and the son of Satan, the wise, and the foolish Virgins.

The third Ʋse of the Doctrine may be this; If so be the * 1.533 people of God may thus sleep; Then brethren, It may be a warn∣ing word to us all, to take heed of it, to avoid it, if it fall upon us, I mean the people of God, it will prove bitterness in the latter end. Do you believe this, that you are lyable as well as others to sleep? that you have the seed within, you have those Lusts, such foul hearts, which with their steam, are in danger to benight you every morning, every day: do you believe this? and do you believe it is a part of folly, the folly of the wise Virgins, to sleep? what need more to be said to you concerning these things? will not you avoid that which you judge evil?

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

1. Then consider brethren, that if once we fall asleep, we lose our

discerning between good and evil in a great measure: the Saints that are of experience; they have their fenses exercised to discern between * 1.534 good and evil: you may happily wake in your sleep, but your eyes are shut, brethren, and it is a wonder of mercy, if you do not dash your selves to pieces upon this rock of offence, or that rock of offence, this stone of stumbling, &c. as men in their sleep sometimes will get up, and climb indeed to the top of the house, and are they not in great danger of breaking their necks? would you not pitty such a man? O such is the Condition of a Child of God that hath a sleepy soul, a soul in a deep sleep: thou wilt be ready to judge evil good; and good evil: Jonah his soul was * 1.535 asleep, that sin of his laid him asleep, though a good man: and do you not know how sadly he missed it? I do well to be angry, yea even to the death: what could Gain almost have said worse then he did, in this fit? A man in a sleep cannot discern light from darkness, neither of tasts, nor smels, all is one to him; when once Peter was asleep, he could deny and forswear the Lord-Jesus: David in a sleep he cannot discern between the chance of war▪ and down-right murther; between shewing kindness to his faithful servant, one of his worthies in Israel, and making his Neighbour drunk, a sad Condition! Asa in such a time when he was asleep, as appears clearly a little before, his * 1.536 saith was lively, and he could relie upon God for the ruin of the Ethiopians, Lybians, yet now he relies upon Benhadad, King of Syria; to help-him against the King of Israel, even Basha he was asleep sure, that forsakes God to relie upon an enemy, and takes such an evil Course to wish him to break his Covenant. Then the Lord sent Hanani, the Prophet telling him plainly he had done very foolishly, he would not bear it; he would not be roused out of his sleep, brought to repentance: Claps the Prophet in Prison, oppresseth the people: O what will a man stick at, brethren, when he cannot discern between good and evil: where the senses are closed? what will not a blind man run upon, and yet a good man also? and this leads to a second.

2. When a man is once asleep, alas brethren, the passages be∣tween head and heart, they are obstructed, that nothing almost that he heareth will awake him. So David, when he was asleep, you see how sadly he carryed it; he went to the Ordinances question∣less in the house of God from time to time, or likely he did so,

and yet he lay in that condition for all that, alas the word of God sunk not with him at all; you know you may call upon a sleepy person that is fast, many times, again and again, and and he answers not: or if it move him a little, or stir him, alas he understands it not, he heareth a sound which troubles him, but he understands it not, and so returneth to his rest again, this is the very case of a poor soul asleep: you hear indeed, but as if you heard not; as a man that hath his mind taken up with another thing, he heareth, but he heedeth not: so a poor soul asleep goeth from Ordinance to Ordinance, from Sermon to to Sermon, and heareth: but the word sticks in the ear, it reach∣eth not the heart ordinarily, and is not this sad, brethren? Who would willingly be in this Condition, that knoweth what it is to have a fellowship with God, heart-Communion with God in his Ordinances?

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

4. Another Consideration shall be this: the unseasonableness of the thing; Every thing is beautified by the season, and if it be * 1.537 out of season it is uncomely: It is not a walking honestly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honestly, or comely, to sleep now: brethren, it is enough for ••in∣ners that are of the night, that never ••aw the day-star appear, nor the Sun of righteousness arise upon them, for them to lie sleeping now, it is something suitable; for they that sleep, saith the A∣postle, sleep in the night, and they that are drunk are drunk in * 1.538

the night: the night was for sleep naturally, and▪ therefore man goeth forth to labour, and to his work until the evening. So in * 1.539 spirituals, it is most unsuitable to sleep in the day-time: bre∣thren, if you believe you are of the day and not of the night, as the Apostle saith, We count him a Drone, a Lusk, or Lurden that shall sleep in the day-time▪ It was David his fault to be upon the bed in the day-time▪ And so likely Is••bosheth except the Custom of the place, being hot might excuse it: Well then hath the Lord in in finite riches of grace brought thee out of the dark night, made it day with thee, when it is night with many fa∣milies and poor souls about thee and wilt thou make it ••ight by sleeping? it is unseasonable, it is enough for them that are in darkness to sleep.

Again, 2. Consider, It is the time wherein you are called upon, to act for God, and for your own souls; It is not only the day, but the time for work: It is our harvest brethren, wherein should lay up, not for many years, as the fool in the Gospel said, but for eternity; treasure up grace for eternity: lay up a good foundation for the time to come. O how richly laden are some of the Saints over others are, that have made a profession of Christ as long as they live: what is the reason, why they have slept, while they should have gathered? he that gathereth in Summer, is a wise son, but he that sleepeth in harvest is a son that causeth shame: there the one is opposed to the other: that soul will cloth him∣self * 1.540 with shame and Confusion one day, that sleepeth in harvest, in the time of labour: wherefore doth the Bridegroom tarry, but to give you space to repent, to work out your salvation in: and instead of working, shall we sleep out this time? and will it be Com∣fortable in the end? will it be comfortable, if instead of la∣bouring in the vineyard, we sleep all the heat of the day? what account shall we make, when we come to receive the re∣compence?

3. Yet more unseasonable it is also: If you consider, that usual∣ly the time of this falling asleep is after a good while converse, and walking with God, then men fall a napping, the wise vir∣gins they had their oyl, and their Lamps burning, it is true, they had provided for the main, and it is likely went forth to meet him, but in the way, the nearer they came to their journeys end: for there must be some good competent time sure, before

they would conclude that the Bridegroom tarried, and then they lay aside all, and fall asleep; Remember that of the Apostle, knowing * 1.541 the season saith he, that now it is high time for you to awake, for now is your salvation nearer then when you believed: Now is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to awake out of sleep, now is salvation nearer. What is the meaning of this? the meaning is, now is the most unseasonable * 1.542 time of all other, for you to be asleep: now you should press hard forward: now just at your journies end, as a Traveller: or a man in a race, holds up his head all the way, and maketh speed, and when he is near the journies end, and should lay hold upon the goal, that then he should sit down and sleep, this is unseasonable, and utterly unsafe, if he expect to obtain by his running: Ah brethren, sure you would obtain, else why did you run: if you expected not a reward? Now may I not say with the Apostle, you did many of you run well: but who hindred you? how came it to pass you dropt asleep? or are you inclining to it? O take heed, it is not safe at the end of your race, the night is past, the day is come, or the night, the time of this ignorance: for our life is compared to the vision of God in heaven, may well be com∣pared to a night, and that to day: well this day is at hand, it is nearer, then when you began to believe: for that is the meaning of that Phrase, as such a King reigned, that is to say, began to raign, ordinarily in Scripture: Well then, it is utterly unsea∣sonable, therefore let me beg of you brethren, and the Lord pre∣vail with our hearts to take heed of it.

Fifthly, Another Consideration shal be this that while you lay your selves to sleco, you lose God, and Christ, you lose their presence: * 1.543 when the soul open to Jesus Christ, he cometh in, and the father, and Holy Spirit with him, and they bring their dainties with them, and abundantly refresh the soul with his love which is bet∣ter then wine, and as long as the soul doth give him entertainment, and followeth to improve its Communion with him, he will s••ay▪ but truly brethren, if we sleep, he will not then tarry, but he takes his leave, and leaveth us sleeping; and alas before we are aware, we have lost him, and know not where to find him. It was Sampsons case, alas his strength was in the presence of * 1.544 God with him, when he departed, he was as as another man, he lies down upon Dalilahs lap, and then he fals asleep, and at last he was robbed of his strength, God was departed from him, he

he had many forewarnings, but he was bewitched with a Lust, it did so imprison his reason, that he could not see what he was to do: at last he wist not that God was departed from him, he went thinking to shake himself as at other times, but alas his strength was gone. Ah brethren, if a man have a Dalilah, it is sive to one, but sooner, or later, it will lull him asleep, and if it can but get him asleep, it is easie to get away the Lords presence from him, and he know it not, untill afterward.

Sixtly, Another Argument shal be not only that, not only when * 1.545 we fall asleep, we not only lose the Lord Jesus, and the presence of his Spirit, but we then shall keep him out also, the senses are locke up. A Servant fast asleep, when his Master cometh home, he may knock long enough before he open to him: why? alas he is asleep, herein indeed is the exceeding riches of his grace, that though we grieve him by our slighting of his presence, and Communications of himself to us, so as to fall asleep in the midst of them, that he will abide no longer, yet his heart yearns toward us, and his Love perswadeth him to return again to the soul, and he will try again, if we will let him in, but we are asleep: Be∣hold I stand at the door, and knock: it is wonderful indeed, that he should do so, but so he doth, and how long doth he stand at some of our hearts, when we by a sleepy spirit grieved him away? how long doth he tarry, before we open? you see, in the Case of the Church, I sleep, but my heart waketh: open to me, * 1.546 my love, my dove, my undesiled: how sweet compellations he useth? though thou hast shut me out like a kind love, yet my love open to me, my Locks are wet with the dew of the night; much he endures before we open, and do but observe, when she knew it to be his voice, yet she hath many excuses: I have put off my Coat, &c. and all this while he stays, but what unkind dealing is this? when by his word he knocks, alas, it sinketh not, any fur∣ther then the ear, there it dyeth: knocks by the voice of his Spirit, and by rods, and afflictions, sometimes, and yet we keep him out, * 1.547 this is the sixth.

Seventhly, When we fall asleep, we little know how longwe shall lie in that Condition, therefore take heed of it: O when David fell into that sleep, how long did he lie in it▪ nine months at least, and he might have lain nine years, except the Lord had taken a more then ordinary course with him; So the Patriarchs; how

long did they lie in their sleep, and their Consciences neve•• awaked until their affliction? this is clear in the very case of the Church in the Canticles; how long did he call, and call again, and wait upon her, and yet she is not awaked? a little stirred she is, but alas lies down again, as a man half awaked, until at last, he was pressed to come nearer to her, to put his hand in at the hole-of the Lock, and then at last she got off her bed with much ado. First, He was fain to come nearer to her, with some inward touch and offer of his grace offering, as I may say, with his hand to open the bolts wherewith her heart was bolted against him: and then she waked, and not before; you see these virgins here slept un∣til the Cry came, and how long they slept, who can tell? O it is a sad thing brethren, to be so long without Communion and Fel∣lowship with the Lord Jesus; to be so long under weakness and inability to exercise our graces, that we can do nothing but poor weak service: so long to keep out Jesus Christ, and when do we know that he will come so near to us, as throughly to awake us, what if he should never do it, until our dying day? what a sad end would that be!

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

1. While you are in that sleep, if you be believers indeed, you will not have ease: what distempered sleeps do men sleep, that are in continual fear? or that should not sleep, and know they should not sleep, it will hazard their lives: is their sleep sweet ordinarily? surely no: when a man sleepeth, and in his sleep is terrified with dreams, how unquiet is he? truly a believer, he never sleepeth heart, and all; if he did, it were somewhat like: now a Hypocrite doth, he sleepeth heart, and all: that is first asleep, that never was awake, and therefore he may take more pleasure. But alas the Child of God all the while he is off from

Christ, and the enjoyment of him, he is like a stone from its center, like an Iron pluckt from the Loadstone, that hath yet a ••ingering towards him, will not rest until it return to him again, so it is not quiet altogether; therefore of all men the people of God are the veriest fools, when they give way to sin, or lie * 1.548 down upon the lap of sinful delights, and fall asleep; because they have a still principle within them, which is kept awake; a seed of God which still interrupteth them, and they cannot take their fill of delight, nor rest in sin; therefore to them it is re∣turning to folly, when once peace is spoken to them. I appeal to the experiences of all the Saints, whether when they are in a sleepy frame, a fit of security hath seized upon them, the presence of Christ is departed, whether they have that rest and quiet in their spirits: it is an uncomfortable condition to them.

2. Because usually when his people are in such a Condition, the Lord is sain to take some violent course with them, more then he would to awake them; so that not only their sleep is troublesom, but their awaking is also sad to them. Here, there is a Cry made, whether it be by the voice of the word lifted up, terrible threatnings! Or whether the voice of his rod which cryeth: it is terrible, it is not a still voice happily will do it; but it must be something that will make both our ears to tingle, as it was in Elias * 1.549 case; poor man he was asleep, a Lust had so besotted him, that is to say, his carnal affection to his Children; he honoured them above God, that love devoured his love, and eat up his zeal for God, and the Lord warns him, sendeth a Prophet to him, and tels him what he was like to trust to, he had set his Conscience a little to work before: so far as to reprove them: But if nothing else will do it, awake him throughly, What then? I will do a thing that shall make both the ears of him that heareth it, tingle; It shall awaken him, and awaken others; the boring of the ear may cost us something he will give us an alarm, a strong one at least, if he do not beat up our Quarters, where we lie lurking. And you that are souldiers, and have been in this Condition, hath it been comfortable to you when you have been so beaten up? I think not, sure: O what hurrying then, and terrour is upon eve∣ry man, when he is so surprized! So nothing else would do to the Brethren of Joseph, and therefore God brought them into that distraction they were never awaked until now. If men

will not awake with calling, we use to take them, and shake them, and use them more hardly. The Lord cals brethren, you have the voice of the Turtle, the joyful sound of the Gospel among you: If we awake not, what will he do? he will take you by the Neck, and shake you awake: and truly brethren, the Lords shakings are terrible shakings; he will shake the soul into a trembling and astonishment. What was the reason that the Lord followed Jonah with a storm? he was asleep, his Conscience and Soul asleep, * 1.550 and no easie means would awake him; the Lord was fain to let loose his hand upon him, and by a terrible tempest to awake him; sure I am, this will not be comfortable.

3. Afterwards, It will not be quietness nor rest to your souls, the Disciples you see, when they had slept, their sleep had so ma∣ny * 1.551 reproofs: how were they ashamed of what they had done? they wist not what to answer him, were fain to hang the head; It is a disqu••eting to a mans spirit, to be covered with shame and confusion; O when shall he come, and upbraid the soul with his slothfulness! What, is this thy love to me now? is this thy kindness to thy friend? is this thy faith and zeal for me, that thou hast fallen asleep, and slept so long as thou hast done? was my Love and my Communion no more worth? is this the esteem thou puttest upon it, to fall asleep in the midst of it? will you have a word to say to Jesus Christ now in such a case? will it not be confusion to us? O brethren, It may be, we may bear the shame, and reproof of such a sleeping fit upon our backs all our days. Besides, can it chuse but be a very great distraction to us, that when we are awaked, and slept out our time, and see then that now Christ is at hand, the day of his coming is here, and we have our work to do in a great part, our Lamps to trim, will not this be a distraction to us? if we do escape the destructi∣on of that day, when a servant that hath a house to make ready, sleepeth away his time, and by and by tidings come, his Master is at hand, and the house is unready to receive him. O what a hurry and confusion and distraction is he in then, and what fruit hath he then of his sleeping? it ends in bitterness, and trouble, and disease, and therefore Brethren, as we tender our peace, our Comfort, take heed of sleeping.

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

1. Then take heed of the beginnings of declinings. Aristotle re∣ports, the Lyons of Syria bring forth the first year five whelps, the next, four, the next, three, and so on, until they come to a barrenness; like Mandrobulus in Lucian, who offered to his god the first year gold, the second, silver, and the third, no∣thing; See Trap upon Mat. 24. 13. If we would avoid sleeping, we must take heed of slumbering, of heaviness, of any thing in∣clining to it; Do you not mind whether your Love be as hot in prayer, as fervent as heretofore? if there be a rebatement of it, fear it; you are going to sleep; Observe your selves brethren, Is not your Love grown much colder, then it was, because iniquity doth abound? so that you have prejudices so many, love is eaten * 1.552 out! O that the Lord would help you to look to it at the be∣ginning!

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

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

3. Take heed of putting off the day of the coming of Jesus Christ, that seemeth ••ere to be the immediate cause of the Vir∣gins slumber and sleeping; while the Bridegroom tarryed, they * 1.553 thought they might have time enough likely, they might take a nap〈…〉〈…〉 unbend a little, if we would avoid sleeping, labour to keep fresh that upon our spirits, the appearing of the Lord Jesus, a love of that appearing, and a fear of an unsuitableness to that ap∣pearing when it shall be; O brethren, that we could once at∣tain to Jobs pitch to wait for our change every day; all the dayes of * 1.554 our appointed time! I doubt, some of us can scarce say that we ••ait for it any day, we put it off, and therefore no marvel if we

sleep. It is that which is present which must affect us, such is our Constitution: things though never so certain, and though ne∣ver so desirable on the one hand, or never so dreadful on the other, yet they affect not, except they be present, some way, or other; present in our thoughts, in our expectations, present to our faith, which is the evidence of things hoped for: as once King James said, such a man Preacheth, as if hell were at his back, ready to swallow him up, that will keep a man awake; either the joy of heaven set before us, and as I may say continually present, the coming of Christ, Or else, the terrors of everlasting burnings, the immediate Consequent of this day: O who can sleep that hath the coming of the Lord fresh upon his spirit!

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

5. In the next place, take heed of excess in the use of lawful things: O saith our Saviour, take heed your hearts be over-charged * 1.555 with surfetting, or drunkenness, and the cares of this life, that will quickly lay a man to sleep! You know the thorny ground went far, and yet though it endured Persecution, and the Cup of trembling could not carry away the soul, the Cup of delights in the world, it laid them asleep; the Sun did not burn them, but the * 1.556 thorn choakt them: Licitis perimus juvenes, the time is short saith the Apostle, it is rowled up, as a Mariner near his port rowleth up his sails, or as a piece of cloth rowled up; one turn more; and we are turned into the grave; What then? It remaineth, that they that buy, be as if they possessed not, and they that have inheritances by Lot also, be as if they enjoyed them not; they that have wives, as if they had none; for the fashion of this world, the Scheme, the Mathematick figure of this world passeth away. Was it not this which cast Solomon into such a sleep? He offended by women, though the wisest King. So Mat. 24. 37. They eat, they they drank, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some observe; It is a word used most properly of beasts, living sensually in the delights of the slesh; they feed themselves without fear, as the Apostle Jude hath it, out of measure, and so in time, there is a season for all things, &c. make not provision for the slesh, &c. O that there were * 1.557

more sobriety brethren, and moderation among us, appearing among us: there would not be so much sleeping.

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

7. Be often stirring up your selves, as the Apostle speaks to Ti∣mothy, stir up the grace of God that is in thee, the gift in thee, as fire under the ashes; A man that is drousie, had need to shake himself, as Sampson did. Ah brethren, there is a carnal mind in * 1.558 us all, which is death, it deadens all that is good within us; And except we do often stir up our selves, labour to keep upon our hearts some quickning Considerations, to press them home, to hold them to the soul, we shall, do what we can, we shall sleep, or at least slumber: And beg with David, O quicken me according to thy word! Alas, life is his, and all quickning and renewing grace is his; therefore we should lye much before him for this mercy, if we would not sleep indeed. So much for this Use.

The next Ʋse of the Doctrine shall be an awakening word. It * 1.559 may be brethren, many of us that have this word alas, are asleep, and had need to be shaken, and O that the Lord would even do it for us! Alas, It is not our word will do it, it dyeth in the Ear, and goeth no further, as a bullet whose force is spent dyeth, reacheth not the mark, except the Lord add an Almighty force to it, it will do nothing. But I shall endeavour alittle this work by of∣fering some considerations to you. You that lye upon your beds.

1. Remember, in the first place that if Jesus Christ come, while you are in this sleep, you will be found unready, what do you think that a sleeping, will put your hearts into frame, to meet the Lord Jesus with? Surely no: One of these two things will be∣fal you, either your works will be quite undone, you will have your grace to get, when you should enter into glory, or never; Or else if you have it not to get, you will not have it in its bright∣ness, and lustre, as Ornaments upon you; ready to open to him, to enter with him; either your Lamps will be out, or else they will be to trim, when you should enter; O that the Lord would inforce

this Argument, and his own exhortation! Luke 12. 35. Stand ready therefore, with your loyns girded, and your Lamps burning, wayting for his coming, that you may be ready? Do you think this can be comfortable to you?

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

First, The Philistims will be upon us, as they were upon poor Sampson; If Satan, and our hearts can but sing us asleep, then * 1.560 the Philistims are upon us, as they were upon him, and at last you see how sadly they destroyed him; you see what danger Saul was in when he was asleep; David might have taken his life from him. And Sisera by a poor woman perished, when asleep. And * 1.561 so Ishbosh••th, when asleep. Surely brethren, the devil never lulls us asleep, believe it, but he hath some desperate design upon us, which he cannot do when we are awake. What danger were the Disciples in, when they were sleeping when they should have * 1.562 prayed? they were just entring upon the pikes, and they were a∣sleep; and see what fearful work there was, they were all scatter∣ed from him: and Peter, how fearfully he denyed him! Could Satan think you ever have brought Lot to that wickedness, if he had not been fast, in a deep sleep? It was strange sleepiness in him to drink so much of the wine; Excess overthrew him. Surely brethren, if ever there were an hour of temptation, this is one; If it might be tolerable at any other time, yet not at this: for hell is broke loose, the devil is come down, and hath great wrath, because his time is short: O how he hunts after poor souls, and who are so like to be drowned as poor creatures asleep!

Secondly, Then God usually doth for sake a soul, if he fall asleep; As you see in the Canticles her beloved was gone, he wayted upon her a great while, she would not awake; when she got up, he was gone: O what a sad case was Saul in, When God had forsaken him, answered him not by Ʋrim, or Thummim, and the Philistims were upon him, it made him out of his wits almost! Ah dear friends If the Lord being provoked by our unkindness, giving our selves * 1.563 to sleep, do let loose sin, this or that lust upon us to worry us. And himself depart, and stand, and see, what the latter end will be; this will be sad, thou cryest to him, he will not hear; but is as one asleep to thee, because thou wast as one asleep to him. O what will you do in this day!

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

3, Consider yet further, how we put the Lord Jesus to it, to prick us, and stir us up lest we should lye sleeping, and sleep the sleep of death. They say the Eagle will prick and beat her yong ones, out of the Nest; else they would be lazy and sleep there. Well surely brethren, If love, and sweetness will not do it, gall and vinegar must: awakened we must be, for sure we cannot go to heaven in a sleep; and how terrible will it be, if we put him to it thus to teach us by terrible things in righteousness and mercy? It is * 1.564 faithfulness and mercy to us, he will be at the pains with us. And then brethren, let me but add this only.

When the Lord Jesus shall deal thus with us, we that now are so fast asleep, we may sleep then; if we could there will come such a day upon us surely, if the Lord do not in tender compassions awaken us before hand. It is a bitter ironical reproof, the Disciples had need of such sharpness in the reproof, for milder words would not do: sleep on now, saith our Saviour, it is enough, what did our Saviour allow them to sleep? surely nothing less, * 1.565 specially all this time; for that his next words are, arise, let us go hence, behold, they are at hand, who betray me, why then they could, have little list or leasure to sleep; but our Saviour doth with a holy mocking of them, (as I may say) Well, you have been sleeping all this while, now take your rest, now sleep if you can, now you shall have your hearts so full of cares and fears, and be sobeset with temptations, you shall have little list to sleep. A righteous hand upon them for their sluggishness; as the young man, rejoyce O young man in thy youth, &c. and let thine heart chear thee, but re∣member * 1.566 for all this, God will bring thee to judgement. Well brethren, as light as you may make of this, you that love sleep, and give your selves to security, when this day cometh upon you

it will make your hearts ach. The Lord perswade us of it; I desire not the woful day to any of you, but rather that you may escape.

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

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

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

3. To consider, What great advantage thou hast now above many others. Thou hast the presence of God which others want, thou hast the light of his countenance, thou hast many a sweet communi∣on with him, which others want, being left to this sleepy con∣dition,

they have slept away their harvest; thou art kept awake to gather in the Summer. O how rich in grace may such a soul grow, if he do but know his season and opportunity! and are not these great matters of praise?

Again in the next place; then brethren if we be so apt to * 1.567 sleep; Let us consider one another, to provoke, to stir up, suffer not one another to sleep: Indeed brethren, so far as we are defective in this duty of love one to another, so far we our selves are asleep. O be ye followers of Jesus Christ, and be full of love, as he was, he cometh to his Disciples, and findeth them fast asleep; what doth he do, let them alone, or refuse Communion with them? no: he stirreth them up, giveth them a reproof to provoke them, and he doth it again, and again, and again; And so in the case of Peter, he did you know, look upon him, otherwise what had become of him? so he would not let Jonas, or David go in their Conditions, but sendeth a Prophet to one, and sendeth a storm after the other to awake him, and afterward cometh himself. And so the Church in the Canticles, see how he cals upon her there, and afterward cometh nearer; O Brethren, that I might be counted worthy this day to speak one word home to some poor sleeping soul to awaken you; either a word of love, or a word of terror! I have spoken both, but will you remember this as a duty? Doubtless we have occasions before us every where; do we not know many lazy, sleepy Christians? do we not judge them to be so? where are our bowels towards them? why do we not shake them, do our endeavour, would we not be sorry to see them forsaken of Christ altogether as to their sense, and sadly lamenting after him? would we not be sorry to see them battered and bruised with the temptations of Satan, in this sleepy condition? are they not in danger? shall we see them lie as a prey just ready for the Devils mouth, and not endeavour to stir them up to remove that drowfie frame from them? the Lord help us brethren such as are more wakeful among us; for I believe some there are, that the Lord hath magnified his grace towards exceedingly in this respect. O how can you improve your mercy better then thus; by stirring up others, that they may enjoy the same sweetness in Communion, and close fellowship with the Lord, as your selves do! But thus much for this Use also.

Ʋse 7. Then, Let us be tender in judging one anothers Condition; * 1.568 judge not a mans state by the present frame that is upon him; Come into a Garden in Winter, and there is no appearance of any flowers, the roots are within the ground, shall we conclude therefore, there are none? no; so in this case, there may be a sleeping habit of grace though it be not in act, the soul is not able to act it for the present. As the wise Virgins, (though it was a part of folly for the wise Virgins to sleep) yet we may not without great wrong to them, and the grace of Christ in them, call them foolish Virgins; there is a vast difference between them. If a man should have made a judgment of David in his backsliding; what would he have thought of him? or of the Disciples, when they were so heavy at such a time as that was; and that, after they had been reproved for it, and stirred up, again and again, we would have judged likely; O sure it would prove a deadly Lethargy, or there were scarce any hope concerning them! O no, saith our Saviour, though he reproved them sharply, yet some sugar he mixed with the vinegar, the Spirit indeed is wil∣ling, but the Flesh is weak; he did not unsaint them, because of * 1.569 their sleepiness; no more should we; And indeed brethren, the difficulty is so great to distinguish between a sleep, and death in sin sometimes, that we had need to suspend, and be exceeding ten∣der in judging. Physicians themselves have much ado sometimes to discern whether there be life in the body, they are much put to it, and yet it appears there is life, therefore let us be tender in judging, leave it to him who can discern whether the life be within them yea, or no.

Lastly, A word of Comfort to the poor people of God, that * 1.570 alas find themselves very apt to fall asleep, and shake themselves with Sampson, again and again, and yet are apt to lie down up∣on the lap of a Dalilah again: they know not what to think of themselves, whether they can be alive to God, having hearts so desperately sleepy. Yea, it may be, though they have lost the sweet smelling presence of Jesus Christ many times by their sleeping, yet they have slept again, and cannot keep themselves awake; his smiles have been many times turned into sharp rebukes, their honey into gall, and sometimes by terrible things in righteousness,

they have been awaked, and yet they are sleeping again: sometimes they have been confounded and ashamed, and have had nothing to say when the Lord hath rebuked them, and yet they are asleep again? O what can I think of such a Condition as this! I do be∣lieve the Closets of some poor Creatures, can bear witness to many a sad complaint of this kind. Well I answer to this,

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

1. Then remember this; That it is possible for a man or woman that is truly in the state of grace, yet to be overtaken with sleep; therefore it is a Conclusion without any good premises, that sure thou art no Child of God, no wise Virgin, because thou art so often slumbering, and sometimes fast asleep; As carnally secure Creatures do deceive themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concluding be∣cause the wise Virgins slept, therefore they are wise Virgins, * 1.571 though they sleep; so on the other hand, do the people of God deceive themselves by a like false reasoning, concluding they are foolish Virgins certainly, because they sleep. All are not wise that were asleep, for some were foolish; and therefore the carnal creature may sleep the sleep of the foolish; all were not foolish that were asleep, and therefore thou mayst be a wise Virgin, and yet overtaken with sleep: they both agree in▪ sleeping, or slumbering; it is common both to wise and foolish, therefore thou canst not make it a distinguishing, or differencing note of thy Condition which is common to both sorts; Only the degrees and circumstances, the antecedents and concomitants of this sleep, are those which distinguish, as you have heard, and I hope, remember, the wise if they sleep, usually get oyl into their vessels first, they sleep, but they sleep by candle-light, they suffer not their Lamps to go out, they sleep, but their

hearts weak, &c. Well, it is possible though thou sleep, thou maist be a wise virgin.

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

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

4. Remember this for thy comfort, If thou canst not see clear∣ly, as happily under distemper, thou canst not, neither thy heart be asleep, or awake yet the Lord Jesus knoweth it, and he will ac∣knowledge it; * 1.572 O, he is strict to mark what is good, if but a lit∣tle spark in much smoak, or under much ashes, when to all mens thinking the life is gone, he seeth there is somewhat alive, and a∣wake

within, a Seed of God within, and he will take notice of it, for the comfort of his poor people; If ever in any example, we would have thought men had slept, will, and all; we would have thought so of the Disciples, that notable example, that being so often shakt with such sharp, and shameful rebukes; yet they * 1.573 should forth with be asleep again, as if they had not 〈…〉〈…〉heeded Jesus Christ at all, yet at last when they came to themselves and could sleep no longer, for the enemies were upon them: Now sleep if you can, lest this should too sorely assail them, that they had slept so soundly under such awaking means as they had, and be swallowed up of to much grief. O saith our Saviour, the spirit indeed is willing but the flesh is weak! he knew their Consciences would be ready to load them, and Satan would help forward their overwhelming grief, they wist not what to say to him, nor for themselves; and therefore our Saviour himself letteth them know that there was some willingness within them, the spirit was willing, but the flesh was weak, and that he took notice of it, and accepted according to what they had, and not according to what they had not, where there * 1.574 is a willing mind. O here is comfort indeed, to have to do with such a Master, such a father, such a Bridegroom, as both know∣eth, and that little willingness that is in sincerity in his peoples hearts not to sleep, though they themselves could not say so, he puts an answer into their mouths, to Satans accusing, and the smitings of their own hearts, and a plea in their mouths to him∣self, to prevail with him for pity, and sparing of them!

Remember this, that though sleep and slumber, and many woful interruptions are in thy service of God, yet remember Jesus Christ he hath served without any such slumbrings, and such imperfecti∣ons, and this is thine, he will render unto man, if he do acknowledge to God he hath sinned, that is to say freely, feelingly, faithfully ac∣knowledge * 1.575 it. Ah brethren, it was a time of prayer, and a duty for the Disciples to pray, when our Saviour prayed; but they were all asleep! if now their righteousness, peace, and salvation had depended upon themselves, where had it been? or if Je∣sus Christ had slept as well as they, where had it been? but he was wrestling, and praying for himself, and for them in himself, at that time he never was heavy in his prayers, he never fell asleep, nor slumbred neither, with this spiritual slumber, he fulfilled all righteousness to a tittle. O then remember this brethren, this must

be the ground of our grace, and comfort, you must have it in ano∣ther, and not in your selves. And magnifie this rich grace of God in Jesus Christ, that hath laid up for such poor sleeping sin∣ners, such a watchful Ordinance.

6. Another word may be this, though it be true, in thy sleep thou art in great danger, as you heard before, which indeed is enough to alarm us continually; yet if we do strive and stir up our selves, a••d yet are overcome, though sore against our wills; and so are in danger of some deadly blow, are weak, and feeble, and the least temptation may smite us to the ground, much more then dreadful temptations; and without all question, Satan never lulls us asleep, but he hath a design upon us, to take away our life, our God, our Christ, our peace, our comfort, our strength from us; Yea to smite us to the ground at once, and smite us no more. As * 1.576 Abishai said to David, and as he begged he might have leave, so doth the Devil even beg; O how fain he would have leave to smite us then, as he moved the Lord against Job, so continually this accuser, and enemy whose work it is to devour! O when he findeth such a prey, how edged is his appetite, but remember this for thy comfort, and say not, surely Satan will smite me to the heart at one time or another, poor trembling soul, the Lord that keepeth Israel, and watcheth them, he never slumbreth nor sleepeth! Indeed * 1.577 if the Lord had slept, as we are apt to think he doth when he with-holds from us his quickening, or comforting presence for a time, and were apt to cry out as I may say to awake him, yet he never sleepeth, he watcheth and wards many a secret thrust, and blow, that when we are asleep, poor creatures we cannot be a∣ware of, and though thou mayest grieve him by a sloathful spirit, and he may make thee smart other ways for it, yet surely he wi••l not give up the life of dear Saints, the price of this life of his dear dear Son, to the will of Satan; No, they were bought at too dear a rate.

7. Again, O what a comfort it is to a child of God, that he hath to do with such a Christ, such a Bridegroom, the wise Virgins belong to, are espoused to, as when they do sleep, is willing to take so much pains to awaken them! This indeed it should grieve us so much the more; that we should put him to it, yet it is a comfort, and no weak one neither, that he is willing to be at suh pains, with us; to * 1.578 awake us. How long doth he stand at the door and knock, before

they will open, they lye asleep still, he cals them with the sweetest compellations, My love, my dove, my undefiled, O thou dear and precious soul, it is I thy dear Saviour, It is I whom thy soul loveth, wilt thou rise, and open to me! I am wet with the dew of the night, canst thou finde in thy heart to put me to stand without, and indu••e the cold and the injuries of the night, and weather, and keep me out of thy heart the place which I have chosen for my habitation, and where∣in is all my delight? O what workings of his bowels are here, one would think this were enough to awaken! No, yet she shifts, and maketh excuses, and very frivolous ones, as people will, when they are not very willing of a thing; Well, now a man would have thought, the Lord Jesus might have been justly grieved so as to depart, and leave her sleeping. No, saith the Text, He came nearer, and put his hand in at the hole of the door, Poor souls, he s〈…〉〈…〉eth that the spirit is willing, the flesh is weak, that is to say, So far as carnal, we are weak, the strength of the flesh, maketh us weak and nothing else will do; therefore he is fain to come and take her by the heart, to touch her heart, to begin to unbolt the door himself: he cometh in some nearer, sweeter, powerful breathings of his spirit within, that now she is overcome and riseth, he would never let her alone, until he had awaked her. O this is his course, he continually holds with poor souls in the like condition, ••onnot many a soul in this Congregation, seal to this truth! I believe they can brethren, though some of us happily have not known it. Now it is true brethren, it is meet the spouse should smart a little, for this her wretched sleepiness, for her slighting of his call, and shutting him out, it is meet she should now, when awake follow him, and not finde him for a while, it cost her something; and infinite rich mercy that he would ever be found of her again: alas brethren, it was more grief to Jesus Christ to behold his poor spouse going up and down mourning after him, then it was to her to follow him; and therefore that was a part of his pains: and after all this love, he must himself awake poor soul, if that will not awake it; as sometimes it will not, or at least so much as he holdeth out will not awaken? why then happily he seeth it necessary to follow Jonas with a storm, put him into the belly of hell, do you think this was any delight to him? Surely no, to hear the cry of his poor people that was in the bel∣ly of hell, or out of the deep wherein they sink, out of the Dun∣geon

where he casts them to awake them: Surely no, and so for David his condition, he was so heavy in a sleep his bones must be broken, &c. Is this any delight to him? no: surely brethren it is a grief to Jesus Christ, and a part of his pains which we put him to, rather then he should lose our souls: but here is the com∣fort, he will be at much pains to awaken us.

8. And lastly, It may be now thou art heavy, and sleepy, and napping, at every turn, there is a time when thou wast more dili∣gent more wakeful, couldst serve the Lord with more instance and intention of mind, and O, thou recountest that, as a happy time, and thy sadness and misery, thou hast lost that frame of heart! O, how far art thou from it! Well, remember this, that the Lord he doth remember the love of thy ••spousals, the kindness of thy youth, which some expound of their kindness to God in the * 1.579 wilderness; which if it be so, as divers understand it, then it is the more considerable; When thou followedst me in the wilderness, how did they follow him, was it not with murmurings and rebel∣lion every foot almost, yet God remembreth this, even the love and affection shewed in following him through such an uncouth place. O what a depth of bowels are here to cover, and forget all their re∣bellion, and to remember their love! or else, I remember the love, I shewed to thee then; however it be, we may make use of it; for what great love doth the Lord shew then in giving a heart to love him, and follow hard after him, not to slumber and sleep, for love will keep awake, it being full of solicitous fear? Who are we saith * 1.580 David, that we should have a heart to offer so willingly? The Lord will remember this, which it may be the present sense of thy sleeping, and sloathfulness hath blotted out of thy remembrance, it is before the Lord.

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

evils of thine own soul, it is the excellency of that heavenly Phy∣sician, to cure sleep with sleep, poyson with poyson, sin with sin, though it may be matter of sadness to us, to put him to it, to grieve himself so much with us.

And for the general condition of the Church, and people of God, It is matter of mourning indeed, that there is such a general sleep∣ing, and such sad effects of it every where; Magistrates, Ministers and People, they all sleep; and let the envious man do what he will in many places. Here is the comfort, that he that keepeth Israel never slumbreth nor sleepeth. By this means our temptations are increased indeed, for false. Teachers they are a temptation, and a shrewd one too, and how dangerous, when we are asleep. Yet re∣member he that permitteth it, he never sleepeth. Ah brethren! If the Lord had not kept the Vineyard, better then men have done, what had become of it? long ago it had been a Wilderness and desolation. Doth he not see the designs of Satan and Anti∣christ, and all their fetches and slights to wind in themselves at the back door? and doth he not laugh them to scorn, the Lord shall have them in derision? If men will not take the little Foxes that spoyl the grapes, he will in his own time; and they will finde it most fearful to fall into the hands of God. He hath long since * 1.581 set the bounds of the sea, which check the prowd waves thereof, though a man would wonder, when he beholds the mighty mountains, and swelling surges of the sea, that it should not o∣verflow all, but the poor light loose sand, and plain ground, he maketh a check to it, hitherto shall ye go and no farther. Can we sufficiently wonder that the earth should be founded upon no∣thing but onely his word of command? Well, He hath said he will make manifest their folly to all men, and they shall proceed no farther; and though he seem to sleep sometime; because his * 1.582 people give him rest concerning these things, yet surely he doth wake, he never slumbers nor sleepeth, and he will not permit these things further, then he will work his own glory, and his peoples good out of them. O therefore give him no rest, you that are his remembrancers, keep not silence until the Lord make it appear to all the world that he did not slumber nor sleep, until he awake as a Gyant refreshed with wine, and speak, and command all these tongues that speak lyes in his name, into an everlasting silence! Amen.

The next Doctrine shall be this: * 1.583

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

For this time in the Text, I think hardly any will question it: for men to be sleeping when they should be making ready, and stand ready for the appearing of their Lord Jesus Christ: Is to be sleeping when they have greatest need to be awake: the car∣nal mind indeed will be ready to sing a requiem to it self, and say it is no matter, so we have but a warning a little before he come, that we may have time to trim our Lamps before he come, though we be found sleeping; but surely brethren the spiritual part will judge otherwise, that there is great need to be waking at the lat∣ter end of the race, when they should lay hold on eternal life; Now * 1.584 is high time, saith the Apostle, to awake, your salvation is nearer. If ever there be need to have our ornaments on, our graces in a

lively frame, and much in act; then is the time, if ever men would run in a race, towards the latter end of it is the time to spur hardest; it is a needful time, then it is a time of acting grace of spending grace, of using all you have, you shall have exercise enough likely for it; and therefore then to have our graces to trim and fu••bish up, as it will be if we sleep: surely this is to sleep in a most needful time, and yet this, the Saints are yet apt to brethren: how many do we see growing more heavy, and dull, less life, and vigour, and power to act their graces then be∣fore?

2. Again, another time of greatest need to be awake, is when there are the choicest communications of Christ to the soul, to be had, that is awake and ready to receive them, every one sure will conclude this is a time of greatest need; for if we sleep out such a season as that, what may we lose! It may be that which we shall never have opportunity to have again while we live: So the Disciples, when they should have beheld Christ in his glory, he was praying, and took up his Disciples, those three favourites to pray with him, well he was praying, and as he prayed, the fa∣shion of his countenance was altered, and his rayment was white and * 1.585 glistering, and two men; Elias and Moses talked with him, but Pe∣ter and they that were with him, were heavy with sleep, and when they were awake, they saw his glory, &c. But how much of this fight did they lose before they were awake? O Prayer is a speci∣al duty, and how doth the heart drowse for the most part, when it should come to it! and when doth the Lord usually reveal more of his glory; when doth he usually make more of it to pass by a poor soul, or company of his people, then in their pray∣ing? therefore if at any time they had need to be awake, this is the time; but you see brethren, they themselves were asleep that were the choice of the Disciples, and what they lost, they were not like to recover, they were not like to see such a sight again: so much of his glory again. And truly brethren, ordinary ex∣perience teacheth us, some of us I believe, that in the special Or∣dinances of grace wherein Jesus Christ is held out Crucifyed, held out in his loveliness and glory; there our hearts are most apt to he asleep and drowsie, and much ado, to keep them up to any thing. How many are we, sometimes in Prayer, get but off the legs, and we are lively enough for any thing else, when there is most need, we are apt to sleep.

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

4. Another time of great need of waking for the Saint is the hour of temptation, when that cometh upon them; If ever Soldiers had need to be awake, it is, when the enemy is upon them, when they are besieged, when they are ready to swallow them up. What need had Sampson to have been awake, when the Philistins * 1.586

were upon him; and he had experience of it, again, and again, and yet you see how securely he slept? And so the Disciples, it was the hour and power of darkness that now was come upon them, and if ever they would be awake, now was the time. Our Saviour also warns them of their danger; O watch, and pray, lest * 1.587 ye enter into temptation; you never were in such danger as now; you are beset with temptations, will you be in danger of re∣proach for my names sake, even by and by; your enemies are ev••n upon you already, re••dy to apprehend me, and yet notwithstanding all this danger, they slept most securely; surely no man will deny, but the hour of temptation is one of the dread∣fullest times to watch, or be awake; have we not found it by sad experience? have we not had exercises of faith in such an hour? for all the strength of our Patience, and submission to his will, exercise for all our love, and all our graces, and is not this a needful time then to have them ready at hand to us, and if we had not, how sadly should we have been foyled, and God dishonoured? yea, hath it not been so with many of us in such an hour? we have fallen, been wounded, wounded his Name, and our own names, and our own souls, and all, because we were asleep? sure, if any other, this is a needful time: and yet truly, this is so ordinary, that when doth an hour of temptation come upon the people of God, that it findeth them waking, standing with loins girt with strength, ready to receive it? we are usually most sleepy at such a time.

5. After we have fallen by our former sleeping, then there is great need of being awake; for alas brethren, the deceitfulness of sin is such, that except it be presently repented of, and con∣fessed, it hardens the heart, and so long we continue in a grie∣ving condition to the Lord; Therefore there is need to be awake; and yet usually after falling, we are apt to sleep; and how long we should sleep, if we were left to this sleeping evil, we know not. Peter had his fall: O what need had he quickly to have repented! but poor soul he was asleep, and therefore instead of repenting, he acts the same sin over, and over again, and in a more fearful man∣ner; If he had been awake at first, he had not committed that sin likely; if he had been then awake, he had not then repeated it, but he goeth on, being in a sleep; Ah it was high time to awake him! for who knoweth what he would have done, if the

Lord Jesus had not lookt upon him. And so David, O what need had he to have been awaked after his adultery, that his * 1.588 hard heart might not have been more hardened, and his soul ex∣posed to more thrusts and wounds, and Gods Name more disho∣noured; but alas, he is fast asleep! And so the case of Jonah, he had avoided that sad distemper of madness and passion, if he had been awake; but it seemeth though he had been in the belly of hell, he was not throughly awaked from his former sleep, in his former rebellion, and therefore he rebels yet more, and more, now I say, after sin, we are apt to be asleep, when we had most need to be awake. It is sad brethren, to consider what a frame the hearts of Gods own people will be in sometimes; and what guil there is? as in David, that they will not confess their sin, * 1.589 when God hath discovered their folly in part, but will cloak, and shift, and excuse, and nestle themselves to sleep again, when they are a little awaked; O when had they more need to repent, to rouse themselves? for when are they more exposed to the rage of Satan? and yet then they sleep.

6. Another time, when we had greatest need to be awake, we are apt to sleep, and that is, when we should be a comfort and refreshing to others in their troubles and sorrows. Surely our Saviour took his Disciples up into the garden, that they might pray with him and for themselves; and to have been with them * 1.590 praying, would have been a little comfort to him: therefore he came still, after he had been strongly wrestling, a while striving in prayer, even to an agony, to them he came as I may say, to have refreshed himself; as it was the Apostles joy, and comfort * 1.591 to see his Children in the Gospel to walk stedfastly with God and keep the faith; now we live, if ye stand fast; so it would have been a comfort to Christ at this time; but alas, all comfort forsakes him, he cometh again, and again, and findeth them sleeping; he sweat that bloody sweat, and instead of wiping it away, they laid more load upon him to increase it. O mise∣rable Companions in affliction were they, miserable Comforters were they, they were asleep. Truly so it is with us brethren, when we should comfort one another with the comforts we have had of God, we have them to seek, we have nothing to say; Or when by our lively conversation; and standing fast, and being establish∣ed ••n the present truth, in these backsliding days, to the comfort

and joy of them that Christ hath set over us; we are sleeping, and our foot sliding, into this, and that false way, and this is another great time of need. But I hope enough hath been said, many more particulars might be produced; I doubt not, to shew that it is a like, in other cases of greatest need, we are apt to fall asleep.

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

First Application, Then sure there is no such thing as perfecti∣on * 1.592 in this life, as some would have it, if we be thus prone to sleep, and when we had most need to be awake; yea rather it argues great imperfection, even in the best of the Saints that have a heart so untoward, and apt to be in the worst frame, when it * 1.593 should be in the best. To be out of frame at any time, to be sleeping at any time, argues imperfection, and weakness, and weariness, and therefore the Angels are called Watchers, where∣in they approach nearer to the glorious perfection of God, who never slumbreth, nor sleepeth; but to be out of frame then, when of * 1.594 all other times, we had most need to be in ••rame, sheweth we are far from perfection; that Corruption is strong and cunning, and the Devil without, knoweth how to improve it to our great disadvantage, either unbefitting us for doing good when op∣portunity is offered, or for receiving Good, when the heart of the Lord is most widely opened.

This should be matter of deep humiliation to us all, that we are so apt to sleep, when we have most need to be awake. The other * 1.595 Doctrine gave us a humbling word, but this much more: If we consider these two things.

1. The more grace we have received, the worse we grow, turn the grace of Christ into wantonness; for usually at the first, when the soul is awaked out of its dead sleep, O how hard it followeth * 1.596 after God, it giveth no sleep to its eyes, nor slumber to his eye-lids! until he find out a place for the Lord, an habitation for the mighty God of Jacob in the soul. Well, it is true, the Lord hath done something for that poor soul; he hath opened his eyes to see the want of Christ, and touched his heart so, that now he

followeth him, and cannot but follow him; this is unspeakable mercy. But now when the Lord hath done much more for the soul, hath poured upon it his Spirit, given the oyl of gladness, as well as of grace, that then it should fall asleep; the more en∣gagements of Love the Lord Jesus lays upon the soul, the more li••t∣less, the more lazy it should grow? The Apostle took it un∣kindly, and well he might, the more he loved them, the less he * 1.597 was beloved; and this could not but shame them, if they had any ingenuity; and may not the Lord Jesus take it as unkindly, that the more he loveth us, the less he should be loved of us, as his love groweth hottest, our love should grow coldest! O for a spiritual ingenuity, that we might lie down in shame before the Lord continually for this; O what ungodly hearts, &c. and how unkind, may poor creatures be, and are they, who have received greatest kindness from him? Paul labored more abundant∣ly, because grace bad more abounded toward him, then others. We are prone to it, if we be not left to it; the more grace we * 1.598 have received, the more listless to grow, which ariseth no•• from the nature of grace, but from self-confidence, and rest∣ing in our receivings, which lays us fast asleep; a man that hath one talent, improveth it; but he that hath ten, lays it to sleep, &c.

2. What a shame is it for us, that when we have most need to act our grace, we have the least use of it; for what was grace given us for brethren, but for action, not to lie idle, and rust for want of using, but to exercise it for his glory, our own comfort, and others good; Now how do we fall short of these ends, when we can∣not use it in our greatest need, is in those times before mentioned; how would a man be ashamed, that is, or should be a man of his hands, and when there is not such need, he can sence and use his hands exactly to defend himself, or offend his enemy; but when he cometh to it indeed, that his life is in danger, he is in a deep sleep, as the Psalmist speaks, and none of the men of might find their hands. A man is very rational at all other times, only * 1.599 at a pinch, when he hath more then ordinary need of it, he is a very child, and can do nothing, this is a great shame. The Saints that have received much grace, and therefore should act strongly for God, what a shame is it, that when temptation com∣eth, or when any more then ordinary occasion to exercise

their grace, they are like Children sleeping in their Cradles, can do nothing.

Then, If this be so; Let us learn never to trust our hearts, when they at the best, in their highest frame, most spiritual, most en∣larged; * 1.600 Alas, they are like a deceitful Bow, it seemeth firm, un∣til you come to draw it; but when you have need of it, draw it, it will deceive you, fall asunder; he that trustoth in his own heart, is a fool, saith the wise man; and who more likely to know then * 1.601 he, who beside the Spirit whereby he spake, had had experience what a sad thing that self-confidence and security had been? how fatal it had proved to himself? be sure brethren, if there be any time more then another that we need our hearts to be pre∣sent, or graces to be in act, they will be asleep; our corrupt part will cloud them, and bear them down. Do but observe it, if it be but to watch one hour with Christ in an holy duty, as prayer, or the like: It is strange, but it is true, our hearts will be less pre∣sent then, then at any thing else; Let the duty be done, or be∣fore it begin, and you shall not be troubled with such a stream of vain, and impertinent, if not sinful thoughts, but once go about this duty; and O how do they thrust upon the soul? and how lively sometimes, (when there is not so much need) are the af∣fections? and how dull, and flat are they then? therefore trust not any frame you have at any time received; for indeed it will prove a broken reed, even grace it self, if you lean upon it, it will fail you, and pierce you also.

Then what need had we brethren, to ply the Throne of grace, to sit down by the fountain, and fulness of life, and quickning influ∣ence, * 1.602 even Jesus Christ. David did even when he was at the best frame, as in penning the 119. Psalm: when do we find more fla∣ming affections towards God, and Heaven, and his Law, and Worship, so strong as to break through all oppositions of men, and Satan, and Corruption? and yet how sensible was he of his falling flat, even in the midst of such a rapture? O quicken thou me, quicken thou me according to thy Word, saith he; alas this vigor will not continue, except thou supply it with continual re∣freshing, and renewing of strength. And so in that place, O that thou wouldst keep this upon the imagination of the thoughts * 1.603

of their hearts for ever; alas, else he knew if there were a like occasion for a free spirit in the service of God, and his Temple, it would be far from them. O therefore ply the throne of grace bre∣thren, live by the faith of the Son of God: Faith will draw water out of the wels of salvation.

And O what need had we to keep in with the Spirit of grace, lest he leave us in a time of need! It is true, when we aprrehend a danger, or an hour of temptation coming, and the soul be any thing awake, O then, what mean it will make for the presence of * 1.604 the Spirit? but brethren, he deals with us, as we deal with him; If when we have peace, and a calm, and in our or∣dinary waking we slight him, and sit loose to him, believe it, in our time of greatest need he may justly stand at a distance from us, and let us see what our own strength is, and what can we do without him? O therefore, let us take heed of grieving this holy Spirit, which is that Spirit that watcheth with us to keep us awake, lest if he withdraw, we fall asleep, when of all other times we had most need to be awake.

Fifthly, Then what have some of the people of God to bless him for, and to rejoyce in the Lord, for that he hath kept them awake, * 1.605 specially in the time of need? it is double, and treble mercy. You heard before it is matter of great praises to be kept awake ordinari∣ly. But in an hour of temptation to be kept awake, watching and praying; so that when others have entred into temptation, thou hast been delivered: O what mercy is this, and whence is it that the Lord doth so highly favour thee more then others of his peo∣ple? So when he hath in his Ordinances sometimes been, as I may say, transfigured before us, and when others have been asleep, have seen nothing of it at all, or very little; thou hast been kept awake all the while. O that we could tell how to set a price up∣on such a mercy as this? how sad a loss would it have been, if thou hadst slept away such a season as others have done? that haply thou mightest never have seen again? what had the Di∣sciples lost, if Jesus Christ had suffered them to sleep all the while of his transfiguration? somewhat they saw of it, and by that they saw they might gather the better what they had lost; it may be thou hast lost something in such a time by sleeping a while, but hath he awaked thee to see the rest? Oh that

God would help to prize our mercies, to bless and magnifie him for it.

Sixthly, in the last place then, if we find our selves growing se∣cure, and slumbring and sleeping, suspect there is an hour of great * 1.606 need to watch, to be awake, at hand. Either the day of our appear∣ing before the Lord Jesus, which is a time of greatest need, and if Satan can but get us asleep against that day, he knoweth in likelihood we may set in a cloud, which will be dishonour to Christ, discomfort to his poor people; or else some hour of tempta∣tion is coming, and his design is now to lull us asleep, that he may the more deeply wound us, take his aim better, where to hit us, and if he might have his will, to smite us once for all. O suspect, if Dalilah spread her lap for us; If the delights of the world do open their bosom for us to lye in, and begin to sing sweetly in * 1.607 our ears, and charm us? O take heed, rouse up your selves with Sampson, before hand, as he did it afterward still, until he was ta∣ken indeed, the Lord being departed from him, a sad end of his sleeping. But suspect there is some design in hand upon us, the aym is to get away God and Christ from us, our peace, our holy frame from us, to bring the Philistims upon us. Or else that there is some glorious manifestation of God towards us in his Ordinan∣ces, he is about to cause his glory to pass by, and the envious man and our wretched hearts would sain rob us of it; therefore su∣spect our selves, if we finde we are growing thus sleepy, that there is some time of need neer at hand for our waking, for we are exceeding apt to sleep, when we have most need to wake. But so much for this Doctrine.

Verse 6.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

In this preparation you have 1. A cry; which is laid down, first in general, or first it is declared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that there was a cry. 2. 〈◊〉〈◊〉 what this cry was; Behold the Bridegroom cometh, &c. And then the sea∣son of it in the second place, it was at midnight. A Cry was made at his first coming, there was a forerunner, and that was John the Bap∣tist, and he was the voice of one crying in the wilderness, an earnest, * 1.608 zealous, loud speaking, prepare ye the way of the Lord. And now at his last coming there is a like preparation of his way, there was a Cry made. Calvin thinketh the Cry here is put metaphorically for the suddeness of his coming, or that it may be understood so, because when any great thing cometh upon a people sudden∣ly, they make a stir, a tumult, it discomposeth them. Or as Children, or Scholars, that are all out of their places, and at their sport, their Father or Master cometh upon them suddenly; O what a stir there is, an out-cry, the Master is coming, the Fa∣ther is coming! Or when an Enemy surprizeth a place, cometh suddenly, beateth up their Quarters, there is a Cry; O horse, horse, arm, arm, they are here upon us. But I know not what Rea∣son thus to understand it of the suddenness of his coming, the Effect being put for the Cause; because before the suddenness of his coming is set forth in the season plainly, as hereafter shall appear; he came at midnight. I rather therefore take this for a Cry by some messenger of God, as a fore-runner of his Sons appearing, or coming to his people, either to take them to the marriage, or shut them out of the marriage for ever.

The Doctrine briefly will be this; The fore-runner of the com∣ing * 1.609 of Christ, is a Cry. At midnight a Cry was made. It is likely that this is spoken by way of accommadation to the Pro∣thesis

of the similitude, as the manner of Marriages then, when the Bridegroom was coming, likely there was some mes∣senger going before, to prepare them that were with the Bride, to meet him that there might be no confusion when he came, so here in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the similitude, the professors of Christ and the world, they are unready for the most part, and in a sleep: And therefore this fore-runner goeth before the coming of the Bride-groom, to give them warning that they pre∣pare, &c.

That this is so, the Text it self is so express, I think it not very needful to prove it further by Scripture, but shew you that it is his course in all his comings to send some messenger before him to prepare his way, to make way for his coming; his coming to particular Judgments, as with the old world, he sent his harbinger Noah, a Preacher of righteousness, and every blow of the work∣men upon the Ark was a Cry, and might have been as a * 1.610 dreadful sound in the ears of the world, he being the warning; the Ark must be so long, an hundred and twenty years in building, the report of it then might go over all the world in that time, for ought I know. Was not Lot sent to Sodom before their ruin, Jonah to Niniveh, crying yet fourty days, and it shall be overthrown; But I will not stand upon this, you see it is suitable to his former proceedings in coming to judge any people, or de∣liver his own among them, and destroy the rest, which will be the effect of this coming of his.

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

1. For the coming of Christ, which is the substance of the Cry, as you heard before, either it is his coming at last to judge the world, to gather the Saints together, and carry them into the Marriage as one spouse, topresent them to his father, the purchase of his dearest blood which we must surely understand here to be principally meant. And 2. The coming of Christ to a particular soul, or people to gather them either to the spirits of just men made perfect, the assembly of the first-born, the general assembly, or else to

separate them from the congregation of the righteous; here in∣deed * 1.611 they live mixed, as in the first Psalm, but then the sinners shall not stand in the congregation of the righteous; but then the wheat goeth one way, and the Chaff another, the Gorn one way, the Tares another, the good fish in the Net one way, and the weeds, and trash drawn in the Net another way. Before the foolish Virgins might be counted wise, it may by many as well as the wise, yea happily the only wise, and the wise Virgins the foolish; but now he cometh to make a difference, and lay it open to the view of all, which are which.

2. For the Cry: It is to be noted, that the force of the word imports a strong voice, such a voice happily as would Stentora vincere, there is a still voice, and a loud voice; a Cry is, when the voice is lifted up, when the throat is extended, as I may say, when persons are hard of hearing, Isa. 58. 1. Cry with the throat; Or it is to be extended to a great distance, there is a Cry * 1.612 made. So then, this is no ordinary voice or warning, but a loud Cry, a shrill sound, that is to be the fore-runner of Christ his coming.

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

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

1. Then, The preaching of the Gospel to all the world, their sound is gone forth into all the world. The Gospel of the Kingdom * 1.613 must first be preached to all the World, and then shall the end be; it must be for a witness to all Nations; this is a sound,, a Cry, and the substance of the Cry is, behold he cometh, go forth to meet him; he that is the Bridegroom, that hath purchased with his precious blood a peculiar people to himself to be his spouse, even as many as shall believe in his name. Therefore go forth to meet him, make ready for his appearing, when he shall come to fetch his Bride, see to it that you be found in the number, this Cry is to go forth into all the world, But this is further off. But,

2. The voice of the Archangel; for the Lord himself shall de∣seend from heaven with a shout, with a shout, with the voice of the * 1.614 Archangel, and with the Trump of God, and the dead in Christ shall rise first; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a shout, Beza saith it is taken from Sea∣men, or the like, who when they are pulling an Anchor, or Cable, with one voice cry together, and pull together, as I may say a Hertamen, stirring up one another to pull; so this will be a shout happily of all, or many of the company which come with Jesus Christ, crying out, O he is coming, make ready for him; or what ever it be, some shout there will be, or like the shout of men ready to set upon, and destroy their enemies. The Archangel is chief, there being orders it should seem among them, he doth as I may say, cry before the rest, and instead of the rest, and Calvin maketh this exposition. The Trumpet also whatever it be sounds, to sound forth the majesty of the appearing of Jesus Christ; i•• is the loudest sound that is made with instruments, I think, and used much in Israel in the gathering together their holy, and civil, and martial-Assemblies, and for preparation to warn. Well, this will be a Cry that all the world will ring of, the very dead in their graves shall hear it, they that are in the grave, &c. * 1.615 Not while they are dead, nor be quickned by any vertue of a Creature, as this Cry is, but the power of Christ then going forth, and raising them up, they may be said to hear it, or at least they are raised at that time; The trumpet Calvin mentioneth * 1.616 unto the Corinthians, to be nothing else but metaphorical, the voice of the Angel, the loud Cry, which shall be by the Angel formed; As a General by Trumpet cals together his Army, so God will cite all the world to his Tribunal; or as at Mount Sinai, to the giving the Law, one people were called together with a * 1.617 loud noise, or trumpets, so much more when all the world shall be called together, the Majesty and terror of the appearing of Christ.

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

1. Then, It may be meant of the warning words which the Lord giveth his people by the Ministry of the Gospel every

where in his Churches: specially indeed brethren, this hath been the voyce of all the Messengers of Christ ever since his first com∣ing, that he will come, and come quickly, his last and general com∣ing will be quickly, but his coming to us particularly will be—quickly. Now the importunity of them that call upon us to re∣pent, to prepare for the coming of Christ to our souls by death, when we are like to receive our doom for our everlasting state, this may be meant, cry aloud, spare not, lift up thy voyce. Or else, * 1.618

2. Happily some Afflictions, God opens the mouth of some rod, some heavy visitation, the rod cryeth, as it is in that place of Mi∣cah, * 1.619 whether it be the affliction, the sickness, or stroke whereby the Lord takes men away, this cryeth to men, repent: O prepare to meet the Lord Jesus, he is coming, he is now even at the door; therefore go forth now to meet him, as Hilarian chid his soul out, egredere O anima, egredere. Sometimes the Lord sendeth a long and a loud cry, a grievous, and heavy visitation upon many of us, yea upon his own dear children, as I have known some, the Cry hath been, he is coming, go forth to meet him, make ready; Or if it be a stroke that he removeth again, before we go hence, and we recover strength again: yet the Cry of it is, Behold he cometh, go forth to meet him, for we know not whether death be not in the cup of affliction we drink at any time.

Thirdly, Then for the relative consideration of the Cry, with respect to his coming, whereof it is a warning: It is to be con∣sidered, whether it be so immediate, yea or no, as there can be no time of preparation after it, which seemeth not to suit with the parable here. It seemeth by the parable, if I may insist so much upon these particulars, 1. That there was some time be∣tween the cry and his coming, as there is some time between the Harbinger, and the coming of his Lord, whose way he prepareth; because the Virgins here seem to have some time to trim their Lamps, even the wise virgins; and for the foolish, it should seem by the parable they had some time to trifle away, in buying, or going to assay it; but this I will not press, or urge too much, onely sure it is, that the wise virgins being found asleep, after the warning, had time, and a heart given them to prepare to trim them. And therefore, If we understand it of them which shall be found alive at the last day, remember this: Some it may be will not be so asleep, and yet need some preparation too. Some may

be asleep, and therefore will need some preparation. Now it is said, that at the voice of Christ then coming with his Trumpet, * 1.620 those that are alive, shall not prevent them that are asleep, go to heaven before them, But the dead in Christ shall rise first, and what time there will be for it, or whether in a moment, I am not able to determine: Or whether they shall in a moment be chan∣ged, soul and body, that are alive, and so made ready to enter with him into glory? Or whether there shall be time for the working of it, I cannot say, but if their Lamps want trimming, their graces want furbishing, they shall have it. But if by the cry then you understand the Gospel preached, then they may have time enough. 2. If there be time between the cry, and his coming, to take his own to himself, it seemeth not to be much; but how much, or how little we cannot say: If the cry be the sickness, or messenger of death which is sent to them; there is u∣sually some time, and not very much given, sometimes more, sometimes less. And so were the word importunately prest, an awakening word, to rouze the poor secure people of God, there may be more or less time between this cry, and Christ his taking them to himself, but some time it seems there is for their trimming of their Lamps. But so much for Explication.

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

The great reason is clear here in the Text; It is because men are asleep, many of them, both real Saints and formalists, they are * 1.621 asleep, and deep asleep; and therefore there cometh a cry to a∣wake them, it is not an ordinary voyce will do it, but a Cry. Some Boanerges, a son of thunder; to raise poor sleepy sinners, that he may not take them in a sleep. Let not men think, though now they have a stil voyce of the word, and they can make a shift to sleep notwithstanding, they are Sermon-proof. If this will not awaken, he vvill have another cry that shall avvaken them, he will roar upon them out of heaven, thunder upon them, but he vvill vvaken them. While men are asleep, they are not fit to meet the Lord Jesus in his coming to judgement, whether it be to acquit them, or to condemn them: If it be in mercy, to take them to himself; while they are in a sleep, they are not fit to meet him

their Ornaments are laid aside, their Lamps want trimming, as the Text hath it there; and therefore they must be awaked. Besides, they are not fit to take notice of the infinite, and unsearchable riches of his grace manifested therein to them, in gathering them to himself; if we should be called for in some f••ame that we are in sometimes, truly we should not be able to take comfort in our meeting with him, nor would he have any glory in our departure; and therefore usually he doth awake his people, stir up their gra∣ces, that they may shine, and be active when he cometh to ga∣ther them; and then if he come in judgement, as against these foolish virgins, to blow out their Lamps in obscure darkness, ex∣cept they be awake in some measure, and their Consciences open∣ed, they will not be sensible of it; but when the Conscience of an hypocrite is a little rouzed; O what fearful pre-apprehensions there will be of the displeasure of Christ! they are not fit to re∣ceive the sentence of condemnation, except their Consciences were rouzed; and therefore the Lord doth oftentimes, if not alway, awaken the Conscience; the heart was never awake, but alway asleep; but the Conscience hath been asleep, and now it must be awaked, ut sentiat se mori; It never troubled the foolish virgins, though their Lamps were gone out, all the while they slept, and if they had dyed in that sleep, they had as certainly perished; but not so sensibly, nor so severely, as knowing the terrors of God which belong to them before; and the Lord will have them to lie down in the confusion of their souls, for their folly, in rest∣ing themselves contented with a profession, without the possessi∣on of Jesus Christ; without this oyl in their vessels.

Another ground may be, for the Majesty of the coming of Christ that there may be the more reverence, and awe of his Majesty, * 1.622 therefore he hath a Messenger going before his face, as Princes use to do; and happily in their Marriages of great persons, there might be some such thing, surely this is one reason wherefore he cometh at the last day, one piece of the glory of his appearing, the voice of the Arch-Angel, the Trumpet of God; so the cry that goeth before, it is much for his honour and Majesty, that all the Messengers he sends Either Afflictions, or Ministers, all their Message almost to his people is to prepare for his coming, to fit them for that appearing.

To render hypocrites inexcusable, since they have a cry going before them to awaken them out of their sleep, to set them a∣work * 1.623 to get their grace, this oyl in their vessels, they might have said if they had been taken asleep; why if they had had any war∣ning, they would have done as others did: but now they are a∣waked, rouzed by this cry; and yet alas, they cannot get this oyl in their vessels, they slept away their opportunity, the Gospel must be preached for a witness to all Nations; and now they can have no cloak for their sin, for their unreadiness for his appearing, the * 1.624 ••ord will manage his affairs so, as that every mouth may be stop∣ed, and confess before him.

That none of his own may be ••left; therefore he sendeth a Cry before him, for none that are unfit for entrance with him into the * 1.625 Marriage, shall enter into it; no soul shall go to heaven in a sleep; they are not fit for it, as you heard before, nor when he cometh will he wait upon any; now is the time of waiting to be gracious to poor souls, then is the time of recompence, either love or dis∣pleasure: ••e will not tarry then; and therefore it is said here in the Text, those that were ready went with him in to the supper of the Lamb, into the marriage, those that had their Lamps trimmed, and the door was shut; if the Saints themselves should not be found ready in some measure, he would not then stay; love is impatient of delay, then; now he would not lose any, and there∣fore he is long-suffering, and patient, long before he cometh; for that very end, because he would have none of his perish: so al∣so for the same reason doth he thus warn them by a Voyce, a Cry, to rouze them, awake them, lest if they should be found un∣ready, they might miss of entring with him.

For the Application:

Then brethren let us take notice of the goodness and tenderness of the Lord to his own people, in awakening them, though it * 1.626 may be it may disease them a little at first, to have such a cry in their ears, as not to suffer them to sleep when they would nestle themselves upon their pillow; he is loath to leave them behind, he will not lose any of them, and therefore he rouzeth them: If Jesus Christ had left his Church in Cant. 5. Or his Disciples

sleeping, and gone his ways, their condition had been sad. If death had come upon poor David, while under that guilt in the matter of Ʋriah, and in so deep a sleep, how sad had his condi∣tion been? and so for Jonas, if the belly of hell had been his grave, the belly of the Whale, and he had not been awaked out of that sleep, what had become of him? he had miscarryed for ever, or at least he had suffered great loss; and therefore it is much tenderness in the Lord to his poor people, that he will not let them sleep, but he rouzeth them up.

2. How easie should this make, and how should it sweeten the severest of Gods dealings with us, to awake us? Suppose we have a dreadful sound in our ears, when nothing else will do it, the terrors of God displayed, and set in battle array against our souls, God writeth bitter things against us, and all little enough to awaken us, we are so secure it may be; It must be the lowder voyce of the rod that must do it, if other means will not; and this seemeth * 1.627 not joyons, but grievous at present, but it brings forth the peaceable fruits of righteousness. O! the end will be sweet, when the soul thereby shall be awaked, and kept awake, and ready for the ap∣pearing of the Lord Jesus. I know the people of God would * 1.628 not for a world that day should come upon them and finde them in such a frame, so heavy; so listless, so untoward as they are some∣times, and know not how to shake it off; I, but give the Lord leave to shake it off, bear then the Cry, though it be loud some∣times, and seem offensive, if this be the end, to awaken thee: O why shouldst not thou bear it thankfully and chearfully?

3. If there be a Cry going before his coming, Then brethren see whether or no you have not had this Cry in part sounding in your cars, and what use you have made of it, hath it awaked you, or not? The Gospel, it is here the voyce of the watchmen, that continu∣ally stir you up, and tell you the day of Christ is coming, is at hand; If not the general, yet your particular day, the day of his coming to our souls particularly cannot be far off: this is the daily cry in our ears; and O that we could cry lowder, and lift up our voyce with more affection to your souls; but as such poor worms are able, we cry to you, we are messengers sent before his face, the Cry is, behold he cometh, go forth to meet him: Now bre∣thren where are you? Are you upon your beds still? How many have been awaked by this awakening word, the terrors of the Lord

against them that sleep? Have you done any thing to your further sitting for heaven? Can you with comfort go forth to meet Jesus Christ, open to him when he knocks? Surely you have not made use of this Cry that hath been made; Ah, how many are sleep∣ing as deeply as ever, and do not yet dream of his coming, though they know not but that he is at the door, and this night their souls shall be taken from them!

4. Then how should this stir us up every one to attend to the cry that is made, and obey it; now you have the cry made in the word, this is our preaching, to awaken you. Look not upon Ser∣mons only as the affectionate discourse of a poor creature that wisheth well to your souls, but look upon it as the warning word of Jesus Christ, as the Cry that goeth before his presence, after∣wards himself w••ll come, and that speedily, and how soon you know not, and as he findeth you then, so it will go with you. O that the Lord would speak by his Spirit, and rattle you up a little poor sleepy souls, both wise and foolish virgins, not that I desire the grief of yours or mine own soul, for if I make you sorry, who is it that must make me glad, but you that are made sorry by me? as the Apostle saith: Yet dear friends, as I hope, I could be contented rather to be shaken out of a sleep my self, then be found sleeping at the coming of Christ; so had I rather it should be with you: how shall I bespeak your poor souls this day? I would fain prevail with one poor soul, to shake off this drowsi∣ness and sloath, and sleepiness that is upon us; O arise, arise, for your souls sake, for your peace sake, as you tender your comfort, now you hear the Cry going before him; think with your selves sometimes, Can you look Jesus Christ in the face with such a frame of heart as you have every day? O arise, arise, will such sleepy souls be fit to sing Allelujahs to eternity to God? O arise, arise Deborah * 1.629 to sing praises to the Lord, awake then that sleepest, you cannot else be fit for heaven: this the first.

Consider secondly, If this Cry will not awaken you, you shall have a more dreadful sound in your ears, haply ere long some sad blow or affliction, as there in Job, Elihu saith God speaks once, yea twice, but man regardeth it not; often, but to no purpose; what then? * 1.630 Why then he chasteneth him with pain, and the multitude of his bones with strong pain, and openeth his ear, and seals instruction to 〈…〉〈…〉 ••oring of his ear costs him something; Why will you put

the Lord to it to speak lowder, and more terribly to you? for if you belong to him, awaked you must be, or if you do not, awaked you shall be some way or other; and if this will not do it,

3. Death shall do it, and O how sad will it be for a man to go on securely, and not to behold his unfitness for the appearing of Christ, until just he be upon him? but if that will not do it, Sure I am the everlasting burnings will awake you sinners, if you never wake until then. O the Lord forbid you should have hearts so desperately hardened from his fear, as never to awake until there be no remedy, no providing for your eternal state. O therefore arise, arise as those Virgins did here in the Text; yea, though they were but formal professors, yet they arose, their Consciences were awaked, and somewhat they did, though they fell short; what will become of you then, that never rise, but will sleep, let the Lord Cry, and though the trumpet sound lowd∣er and lowder; you look at the terrors of God, as the horse that rusheth into the battail, looketh at fear, that which is a fear to * 1.631 others. Ah dear friends, it is no mocking at these things, your precious souls lye at the stake; therefore as you love them, beg of God a heart to tremble at this his Cry which is going out before him; how did all the Congregation tremble when the Lord sounded * 1.632 upon Mount-Sinai at the giving of the Law? do but think how terrible the coming of Jesus Christ will be, to avenge himself up∣on sinners that violated this Law, and are not found in him! O this will surely awaken you when you shall have little list to sleep * 1.633 or rest any more for ever. But the Lord give you rather to hear this Cry, to have it sounding in your ears continually; that you may recover strength before you go hence, and be no more seen, that with the wise Virgins, having your Lamps trimmed, you may go in with the Bridegroom into the Marriage.

FOR THE SEASON of this coming of Christ, its preparation to it, It is at Midnight; a time later then they thought of, and sooner then they expected; it is spoken by way of accommodation to the Parable, as the other was before, they fell asleep, the Virgins did, and in the deepest of their sleep the Bridegroom cometh, they are raised up to meet him. Note from hence.

That Jesus Christ his coming to many poor souls will be at Mid∣night, Or his coming ordinarily is at Midnight. What this com∣ing * 1.634 is you have heard before. All the difficulty here is to under∣stand what is meant by Midnight. Some have taken it properly for the Midnight, that part of the natural day, when the Sun is farthest off us, and when it is darkest in the night; and Jerom is said to report it for an A. ••radition, that Christ should come at Midnight, and because it is first in the order of nature to know the day, before the hour; therefore the day was pitched upon, and that was the even of the Passover, when it is said, that the Primitive Churches did watch constantly yearly that night, ex∣pecting it, whereby it should seem they knew not the year, but every year stood upon the watch at the same time; but methinks the year is first in order to be known before the day, and the day before the hour; but surely this was vain, and a mistake of theirs, * 1.635 for our Saviour saith, that of that day and hour knoweth no man.

Therefore we shall understand it here by way of Accommoda∣tion to the Parable; and first then at Midnight siguratively may import in the first place an unknown time, it was not revealed be∣fore hand at what time he would come; our Saviour saith, If the good man had known when the thief would have come, he would have kept his house from being broken; of that day and hour knoweth no man, saith our Saviour, speaking of his coming in general: it is a * 1.636 secret thing, belonging to God, he keepeth it in his own power, as he saith there in the first of the Acts. And for the particu∣lar * 1.637 day of his coming to us, it is not known to men for the most part; indeed Hezekiah his case was extraordinary, to have his li∣mits set him so long before, to know the number of his days so long before hand, else ordinarily the people of God know not the time, or very little before they depart, or be called for. As these Virgins here, when they were asleep; alas they knew not what time it was that the Alarm came, the Midnight is usually the most unknown time, or at least a time wherein the coming of Christ is most unknown, for to that indeed the ignorance is ra∣ther to be referred, though persons asleep at midnight know not the time of the night, nor any evil, which is ready to sur∣prize them at that time.

2. The midst of a mans life is such a time, as the coming of

Christ is not looked for: Now this is more then the former, for though they had not known the time; yet they might have wait∣ed, and expected every hour when he would have come; but they, because it was uncertain, looked not for it: in a day he looked not for him, Luke 12. 46. It is likely they had looked for it, but their waiting was wearyed, they went forth to meet him at first, with their oyl, and Lamps, the wise Virgins, until they thought it long, for it is in respect of their opinions, that he is said to de∣lay his coming, as you have heard; Well, now their watchful eys were sealed up with sleep, so that he came later then their expe∣ctations, and he came sooner then their expectations also, for they were surprized by the Cry, before they were aware, just as a ser∣vant that hath in the beginning of the night expected his Ma∣sters coming home, and a good while waited for it; now he giveth over looking for him, so his Master cometh after his wait∣ing, and yet before it too, for when he is at his rest, and before he awakes again to return to his waiting for his Master, he cometh upon him, this is the very case: a child of God it may be at the beginning when the impressions of God upon the heart are strong and fresh, he expecteth the day of Christ his coming hath it much in his eye; but after awhile, when he seeth he com∣eth not, he letteth down the watch, and groweth more remiss by far, and when he is in the depth of that sleep, before he renew his watching likely, the Lord Jesus cometh upon him.

3. A little more particularly, which is but the beating out of the former, he cometh at the midnight of mens lives, that is to say, at such a time of their lives, as they neither hoped for it, nor feared it, for the expectation of the coming of Jesus Christ doth diversly affect men, according to the different conditions of their souls, if they be such as are ready for it, for his appearing habitu∣ally ready, and actually ready; that is to say, such as have his grace in their hearts, oyl in their vessels, and that grace doth not lye sleeping there, but it is in act, and lively, and the affection flaming towards heaven, and the eye upon the recompence of re∣ward, such a man, he will act his hope for that day, look for it with hope, and with desire, because he expecteth then a Crown of glo∣ry, a fulness of joy unspeakable, everlasting bosom-communion with * 1.638 Jesus Christ; knowing also, that while he is present in the body, he is absent from the Lord, his looking for the appearing of the Lord,

is I say with hope and desire, because it is the day of his raigning, the accomplishment of it, when the God of peace shall bruise Sa∣tan perfectly under his feet, with whose temptations it may be, he is even wearyed out, and therefore as a labouring man longs for the shadow of the evening, so doth he desire it: Now a child of God, he may have the root of this grace of hope, for the coming * 1.639 of Jesus Christ; but while he is asleep, his hope is not in act when it should be, he doth not stretch forth the neck as one earnestly ex∣pecting it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he doth not lift up his head because his re∣demption draweth near, and his salvation is nearer now then it was when he believed, alas his hope is asleep with him. A woman espou∣sed expecting her Husband to come and Marry her, desires the day, but in the mean time falls asleep, then her desires and hopes cease, looks not for him all that while, and in that time he cometh.

On the other hand they fear it not neither, for they are asleep, and so their expectation ceaseth; as prisoners, they fear the coming of the Judge, they have a dreadful sound in their ears, and fear ex∣ceedingly when the Judge will come to deliver them up to the tormentors, to the execution, Sentence being past upon them; but if they fall asleep now, their fear ceaseth if their sleep be fast; so a man that dwells in a place of danger for robbers, he may ex∣pect them and fear; and yet if after a while of waking, they come not, he falls asleep, he fears them not then, as he would do if he were awake, in an hour he thinketh not of it, Luke 12. So wick∣ed▪ * 1.640 men and hypocrites, formal professors, if they be conscious to their conditions at any time, as when an hypocrite hath his Conscience inlightned at first, why then surely there cannot but be a fearful expectation of the coming of Jesus Christ to judge them; but when once they fall asleep, those impressions they had, wear off by degrees, then they fear not, though they have as much cause as ever they had; so then, the Midnight is a time not expected.

The Arguments whereby this may be confirmed. First, It is for his own glory, to come in such a time, unknown. The glory of * 1.641 God is to conceal a thing, but the honour of Kings is to search out a matter; here is an opposition of persons and actions; the persons opposed are Kings, and the God of Heaven, the King of Kings; the honour of Kings, is to search out a matter, they are men

of poor, shallow apprehensions, and little knowledge; and therefore they had need to search to finde out a matter; but now the Lord he is an infinite unsearchable wise God, and he know∣eth all things, and it is for his honour to keep some things secret, that he may be admired, reverenced, adored, his unsearchableness acknowledged. No further then he pleased, were the mysteries of himself and his so•• revealed to the ages before, nor now at this day, much he hath reserved for another time and place; and that is, the time of his coming, his own secret, which belongs to him, he hath kept in his own power, and it is for his honour so to do. And this is the first.

2. Therefore he will come so suddainly and unexpectedly, as * 1.642 I may say, at Midnight, that many, yea the most of men, that men might learn to watch, to be alway ready; this is abundantly proved, by the many exhortations of our Saviour to his Disciples to watch, inforced by this very Argument; therefore also be ye * 1.643 ready, for in such an hour as ye think not, the son of man cometh, even as a thief in the night. In the foregoing Verse: Behold I * 1.644 come as a thief, saith he, blessed is he that watcheth, and keepeth his garments, lest he be found naked, and they see his shame. Whether this be understood of his last coming or no, if any coming of Christ, being suddain, unexpected, uncertain, it should teach us to watch; and is not this the Use which our Saviour maketh of it in the thirteenth verse of this Chapter? And so in that Epistle to the Church of Sardis, If therefore thou shalt not watch, I will come on thee as a thief. The reason why he tells us he will come * 1.645 like a thief, suddainly, in the time least suspected, is to deter men from sleeping and security; for if they lye to sleep, it will be such a suddain surprisal, but if they watch and be ready, it will not be so unexpected, and this is a reason, I say, wherefore the Lord keepeth it secret and uncertain when he will come, that men might watch. As Caesar, it is said of him that he would never let his souldiers know the time of his removal, or the time of his Onset, scil. Ʋt paratum, & intentum momentis omnibus quo vellet state educeret. So the Lord Jesus, who is the Captain of our salvation, he letteth not us know when it will be, that we might * 1.646 expect it alway. If men should know that Jesus Christ would come to call for them but sixteen years hence, or six years; alas, how

bold would they make with him ordinarily, and spend five of the six in vanity, if not more; and truly such is the corruption of our hearts also, that that very thing which our Saviour, who well knew the constitutions of men, and what might be the most like∣ly Argument for watchfulness, lays down this, of the uncertainty of it, unexpectedness of it, if men sleep, surprizing them, yet we will make bold, and venture at all, in so much that he seldom com∣eth to a soul, and findeth him watching.

3. To make his coming like an evil snare to sinners, to hypocrites. So it is in that place of Luke, take heed your hearts be not over-charged * 1.647 with cares of this world, &c. and that day come upon you as a snare; A snare you know, is a sad thing, and that which sud∣dainly * 1.648 and unavoidably seizeth upon the poor beast or bird; they are taken in an evil snare, when they are sleeping, and so brought to ruine, this is the case, it cometh on them like a snare, like a Net, from on high, as snares rained from Heaven, no avoyding them; or * 1.649 else as a snare hid, when men think nothing, or the beasts are at their prey, and delighting themselves in that, before they are aware the foot or neck is in the snare, and there is no breaking of it, it is too strong a snare.

4. Then usually hypocrites and sinners are at the worst, and the * 1.650 people of God after their awaking, and stirring up, will be at the best; sinners at the worst, when they have setled upon their Lees in security, and sleep for a while, the foolish virgins never 〈…〉〈…〉d a heart awake towards God; their heart never answered that Call, Awake thou that sleepest, their eys indeed were opened, and they walk•• up and down as men may do when the heart is asleep; they had their Lamps, some shew, some formality, but now when this day sur∣prizeth them, all is gone, their form perisheth, or at least will stand them in no stead, their Lamps were gone out; and therefore this is the very nick of time wherein the Lord Jesus will surprize hy∣porrites, and give them their recompence of reward. The peo∣ple of God that sleep, it is true they are unready when the Cry cometh, but O how will this humble them, to be found sleeping, and what is the top of the Ladder but humility? when will the ••oul be fittest to e••alt Christ but then? and so when their Lamps are trimmed up again, they will shine more bright then before, and therefore then also will be a time for his coming to them.

1. Then by way of Application, this may inform us how it cometh to pass so many in the midst of their plots and purposes * 1.651 are taken away, without any hope in their death; surely every man would be happy, they would have heaven, but they think it is time enough to look after that when they have nothing else to do. O if they had compast such a thing, such a Land, and such a House, gotten such an inheritance, then they would lay down these things, and prepare for heaven! and so the milk of their breasts, and marrow of their bones, they lay out upon their youthful Lusts, and think their old age time enough to mind those serious things; But the day cometh upon them at una∣wares, and snatcheth them away in his wrathful displea∣sure, in the midst of their endeavours for the world, plucks them away from their place, and it knoweth them no more. Go to, ye that say, we will go to such a City, and buy, * 1.652 and sell, and get gain; whereas they know not what is in the womb of a day; hence it is, that so many perish from the way, they are cut off in the midst, and never reach their expectations, and so remedilesly perish. This day cometh upon them as a snare, when they are sitting like so many Birds, pluming them∣selves, feeding, and sporting, and singing, it cometh upon them, and they are carryed away to their place. Ah dear friends! what sottish, stupid, and strange presumption possesseth poor sinners hearts, as if they were of the Counsel of God, as if they knew the number of their Moneths before hand, as Hezekiah did, and there∣fore might make bold to lavish out week after week upon their lusts? do you know whether this night the snare will come upon you? O that Sinners could but lay these things to heart, that they might not perish like Beasts overtaken i•• an evil snare: but this is but the first.

2. It will be a word of Reproof of the boldness of some, who * 1.653 take upon them to know the time, and many wanton wits have dared to sport themselves in so serious a thing, to foretell the year, one placing it upon 1533. others upon 1657. Alsted. Chronol. 1494. Pi••us Mirandula; upon 1905. Nicol. Cusa∣nus, upon 1700. and many others; See Trap upon Mat. 24. 36. Many whereof time hath already refuted, the grounds are weak of many of them, this is to be wise above what is written,

vain man would be wise, and herein he sheweth himself a wild * 1.654 Asses Colt indeed, to pry into the secret which God hath kept in his own power; no, no, it is unknown, the day, and hour, the longer, or shorter time, there is no limiting of it by us, it will be at midnight, when men least suspect ordinarily, but * 1.655 enough of that.

3. It may teach us further, that when we least expect it, it is * 1.656 likely to be nearest to us; a man would think this should be a startling word to all poor sleeping sinners; you put away the evil day, the day of the Lord far from you; it is never nearer to you than then; never are men usually more unfit for that day, then when they put it far from them, and never is it usually more near to them, then at that time. It is observed in nature, that usually before an Earthquaeke cometh to swallow up men, there is a great calm; the air is quiet, and the wind lies, before the great rain fals. When was the Old World more near destruction by that day of judgement from the Lord, then when they thought least of it, put it farthest off, were most secure. It is observed, the Flood came in the Spring-time, when the Spirit of God, began to renew the face of the earth, they had as fair, a hopeful, a fruitful year as before; though there was one doubting Noah among them that dreamed of a dry winter, yet when they were most secure, most deeply secure, then the Flood came; when things were in their prime, and their hopes of corn, and wine, and oyl in their flower, the Flood came, and swept them away. And so Sodom, when the Sun arose upon it, what fairer ground of hope? of a fair day doubtless they expected it: they put off the day, but then it was nearest to them. So Laish, secure be∣fore ruin, and Agag; so when they cry peace, peace, they * 1.657 shall do well, God proclaims war against them by his Messengers. Think of it brethren, with your selves; how stand your hearts affected, in respect of this day? are you not secure? do you wait for it, believe it? the less you fear it, the more cause you have to fear it; or the less hope, and love, and desire, and waiting there is in any of us to it, the more cause we have to fear it; for it usually seizeth upon men at midnight. Is it not mid∣night with some of us? dost not thou sleep thy fast, thy dead sleep? nothing will awake thee, thou makest a mock of all these

things: The Lord give you but an eye to see, for the snare is even coming upon you, it is nearest to such persons of all others.

4. It will be a word of Terror then, to all hypocrites and forma∣lists, * 1.658 and all sinners, in that this day of the Lord will surprize you and come upon you at unawares. What maketh death so terri∣ble to poor sinners when they come to it, but the judgement which followeth it? so that let a sinner have warning of it, and it is terrible, but when it cometh upon a sudden and unexpected this exceedingly addeth to the terror of it, it amazeth, astonish∣eth. O what a terror must it needs be to the old world! that when their hopes were in the spring, in their verdure, then all on a sudden, the world was on a flood, the fountains of the deep and the clouds above conspired to swallow them up; And will it not be, think you, as great an astonishment, when the world at the end shall look for nothing less, and before they are aware the world shall be on a flame about their ears? O then the sinners in Sion will be afraid, and fearfulness will surprize the hypocrite! put * 1.659 as good a face upon it now as you can. How terrible is a sudden storm upon the poor Mariners? which they never lookt for, they are all inveloped in darkness; the clouds and seas seem to come to∣gether. How terrible was the coming of Gideon upon the Mi∣diani••es * 1.660 on a sudden at midnight, when all asleep likely, to see and hear so many Trumpets blowing, so many pitchers clatter∣ing, so many Lamps burning! such a cry, the sword of the Lord and of Gideon, all on a sudden! O how terrible it was, it put them besides themselves, they knew not what to do, they thrust their swords in one anothers bowels! O that we had but hearts to believe how terrible a day it will be to us, if it overtake us as a snare. Yea surely it will have somewhat of amazement, terror in it, to the people of God themselves that shal be found sleeping, with whom it shall be midnight, in respect of security; And though they may avoid the ruine and destruction of the day, they shall have a share in the distraction and terror of it, but poor sinners, poor hypocrites, poor formalists shall have the ama∣zing terror, and never come to themselves, never recover them∣selves, but perish for ever by it.

5. Then knowing the terror of the Lord we perswade men to this * 1.661 watching, which is the main thing intended in the Parable. And concerning which you have heard somewhat already, having spoken so largely to the Privation or defect of this watching, in the slumbering and sleeping of the Virgins; Nor do I intend to insist largely upon this watching here, only here I suppose it most naturally falls into this main part of the Parable. Watching here, is as much as diligent taking heed to our selves that that day come not upon us at unawares; As a man that watcheth against an enemy is surprized, he takes diligent heed: so our Saviour, take heed to your selves that that day come not upon you as a snare, so take heed to your selves, and the flock over which the Lord hath made you overseers, &c. Watch therefore, saith he, for after my departure grievous wolves will enter. As a party of soldiers, * 1.662 when they would take diligent heed to themselves, lest they be surprized by their enemy, they watch, they express it that way; so here then, The Exhortation is brethren, to us all, To take diligent heed to our selves, lest we be surprized by the coming of Jesus Christ; for we know not when he will come, * 1.663 there is no determined time, and if we take not diligent heed, it will come upon us unawares.

You have had some of the Motives to press this duty here∣tofore, or the Caution against sleeping; I pray you remember, how you cannot be too often put in mind of them; surely our Saviour cometh over with it so often, again, and again; you have heard the danger you are in while you sleep. But we will rather take up a Consideration or two from hence.

First, the difficulty of the duty, so continually to take so diligent heed; If the good man had known what hour the thief would have come, he might more easily have watched to have prevented him; it is much more easie to hold out such a watch for a while, then constantly, now every hour being in danger, because we know not what hour he will come, this is more difficult; which should not discourage us, but whet us on to double diligence. Jam per periculum anim•• Alexandri; It is an easie thing to be a Christian as many are, lazy droans, listless, sleepy Professors, that alas, alas, would scarce ever be found upon their watch, when ever he should come; But it is a matter of great difficulty,

and will work all your faculties to the utmost, to watch for his appearing.

2. The dreadfulness of the thing; if you be surprized would you have Jesus Christ find you with your ornaments laid aside, find you naked? how will you hold up your heads, and look him in the face? either you will perish with the foolish Virgins, (and I doubt that will prove the portion of many of our souls) or else you will be saved; but you must run through fear, through some shame, confusion, distraction, when you are taken unawares. Besides, you are not of the night, but of the day, saith the Apostle, that that day should not take you at unawares, 1 Thes. 5. 5. And otherwise, we give not God the end of his dispensations, which is that we might watch.

What then should we do? surely brethren, There are two things specially for us to do, according to the scope of this Parable, which our Saviour thus applyeth, because the foolish Virgins, and the wise, both by their sleeping suffered such loss; the one lost all their precious souls, all the world not being able to recover them; the other lost their comfort, and sweet peace, and quiet, and had much coniusion in their latter end, the soul being in a hurry to make ready; when it should go forth to meet the Lord Jesus, should have nothing else to do but to dye; Therefore this watching being opposed to both their sleeping, I conceive there are two things specially in it.

First, That you be sure to have your oyl in your vessels ready, that we have grace in our hearts. Take heed to your selves dili∣gently then in the name of Jesus Christ, that you give not sleep to your eys, nor slumber to your eye-lids; give not the Lord, nor your souls rest, until you have this Communication of Christ to your poor souls; how many poor hearts that hear this word, have not a dram of grace? though you have long had a name to be Christians, yet that hath been all, Brethren, What do you mean? can you dye comfortably, hopefully, except you have grace in your hearts, this oyl, this Spirit of grace dwelling in you? will any thing else enable you to lift up your faces before him, but his righteousness and holiness made over to you, imputed unto you as an Inner, and Outward Garment, or Cloathing? I have hope of you you would not prove Foolish Virgins, and that you are not so careless as not to regard whether you be found to have

grace, yea, or no; If there be any such, let me tell such a man, his Condition is next to desperate; the Lord smite such sinners hearts; but if you do not care, there will come a time when you will care, and every vein in your hearts will ake, when you shall find, alas, you have trifled away your time, your day you had to get grace in, and now you have none; Do you think bre∣thren, to go to heaven without grace? must there be a wedding garment to his Supper here, and must not there much more be a wedding Garment upon them that come into that nearest * 1.664 Fellowship with the Lord Jesus for ever? Do poor sinners eat, and drink judgement to themselves, if they come without grace to the Supper? O brethren! do you think he will endure you to enter, if you have not grace to sit with him at his Table to eter∣nity? No: believe it, Sinners shall not stand in the Congregation * 1.665 of the upright; O that the Lord would perswade you! How far are many of us from the Apostles temper! he counted all things dung and dross, not worthy his thoughts in comparison of being found in Christ; and do not we count these things dung and dross in comparison of the world? if it were not so, surely men would lay out some of their care, some of their thoughts some of their time for the getting Christ and grace.

2. We must labour also to have our graces, to get and keep our graces in act, in a lively frame, our hearts flaming towards the Lord continually; the wise Virgins they slept, and while they slept, they could not watch; now they had grace in their hearts, but they kept it not in use, in exercise, as they should have done, and therefore they underwent much inconvenience, as you have heard; and therefore our Saviour exhorts us to watch, to take di∣ligent heed, that we run not the like hazard with them, no more than with the foolish virgins: Therefore labour to get your graces lively: how should we think with our selves often when we find a listless f••ame growing upon us: O what would my Condition be, if the Lord Jesus should come this day to my poor soul? Labour to keep your faith lively, your Love lively, so your humility and self∣abasing, that you may exalt him.

But alas, you will say, how can we do this? we are poor, imperfect creatures, and therefore can we be alway acting our graces? is it likely we should keep them alway in act? that is enough for Angels, and glorified Saints to do, who are therefore called watchers.

I answer to this; It is true, it is not required we should always be acting of grace, for then we should be able to do nothing else; then we should neither sleep, nor follow the works of some of our callings, which require the intention of the mind as well as the labour of the hand, therefore that is not the meaning, nor indeed were we able to do it, our spirits would fail us. But how then?

Why, We must be acting our graces when we are called to act them, when ever is a time; Mephibosheth eats bread continually at Davids table; not that he did nothing else but eat, without any * 1.666 intermission, but at meal-times he did eat continually. Note bre∣thren, we should see to it, that upon all occasions we act our graces, upon every temptation wherewith we are assaulted, we should act our faith, upon every tryal our patience, upon every manifestation of himself to us to act our love, and humility, and thank-fulness.

But specially in our drawings nigh to him, then see to it that we have our graces in act; which alas, how sar short do we fall of, as in our daily performances, prayers, publike, secret; So, meditating, reading, hearing, receiving the Lords Supper, if we would have them bright, we must exercise them at these times, how should we now renew our repentance, in washing * 1.667 our hands in innocency, as clean as if washed in innocency it self, * 1.668 and so compass the Altar of God? How should we as Jacob his family, besides putting away their Idols, change their garments also! we should labour to get cloathed with another Spirit, another frame then ordinary, when we come before him * 1.669 upon these occasions. It is said concerning the Steward, which specially concerneth the Ministers of Christ; Blessed is that ser∣vant, whom his Master shall sind so doing, giving every one their portion in due season; A slothful servant is a wicked servant, our Saviour saith, he that receiveth grace in vain, improveth it not, * 1.670 stirreth not up himself to lay hold upon Christ, upon special oc∣casions; such as are on foot upon such a day as this, oporte•• Episcopum concionari, saith one eminent in his time. The Lord hath given his Spirit to all believing people, they have the ha∣bits of grace, and he giveth it them as a stock to trade with, as prin∣ciples to act for him in their places; O blessed is that servant whom his Lord shall find so doing; he saith not, whom his Lord

••hall find with grace in his heart, but so doing; acting his grace. Ah blessed souls, whom he shall find praying, keeping up those duties in a lively manner, whom he shall find receiving the seal∣ing Ordinances, and with a wedding Garment upon him, a lively frame of spirit fit for it. You have the Spirit of Christ dwelling in you, if you be his, and will you let such a precious principle lie idle, it is given to mortifie, to sanctifie; O blessed soul that shall be found so doing, even by the Spirit, to mortifie the deeds of the Flesh; surely bre∣thren, * 1.671 nothing will keep us more awake, then action will; if we be found sleeping, it will not be comfortable to us, therefore look to the acting of your graces, I beseech you.

Again, Labour to love his appearing so, as that we may wait for it; for indeed if we love it not, we shall be apt to put the thoughts of it far from us, labour either to love it, or fear it, ac∣cording to thy Condition; if thy Calling and Election be made sure, if thou knowest the things freely given thee of God, then be ashamed that any thing in the world should lie so near thee, as not to desire to be dissolved, and to be with Christ; renew these desires day by day, nothing but the greater glory of God should make us willing to be here; indeed action for Christ and his ho∣nour is of a high nature, and ought to have great weight with us, as the Apostle hath it; but yet methinks the burthen of sins should make us groan for it; methinks if we have an eye upon the recompence of reward, the joy that is set before thee, that full enjoyment of Jesus Christ, there should be a greater desire to be with Jesus Christ, knowing you are absent; now where there is such a desire, and such a groaning, surely that day will not come upon them so unexpectedly and ter∣ribly.

If we have not this assurance brethren, methinks then the fear of this day of Jesus Christ should hold us in such bondage all our lives-long, it should so keep us awake, we should have little mind to sleep, if we labour to keep upon our hearts fresh▪ our own Condition, but we should be up, and working to make our calling and election sure, and so we might be found doing; and surely brethren, that poor soul trembling, that thus follows hard after Christ, if the day come upon him before he have this assurance, yet shall it be more comfortable to him, then to a man that hath had more peace, and fals asleep in the lap of it, and so is overtaken.

Verse 7.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

IN the former Verse, we have a preparative Cry, behold the Bridegroom cometh; In this Verse we have the effect of it in part, which is general to them all, both wise and foolish; then when that cry was made, that dreadful sound was made in their ears, it startled them, rowsed them out of their sleep, they arose from their bed of security, and one as well as another; all those Virgins, those he had been speaking of, all those that slept, which were wise as well as foolish, and foolish as well as wise. And that it is thus generally taken, it is further plain; because afterward he cometh to divide them, and the foolish said unto the wise; while they were both asleep, the one could not speak, nor the other hear; but now they were all rowsed, they universally particle, they all arose, and trimmed, &c. It hath influence upon both parts of the Predicate. The words are a plain Proposition; the Subject is the Virgins; the universality of the Subject, all of them, those Virgins that were asleep before. That which is spoken of them, is double; they arose, and they trimmed their Lamps. And we have also the time when they did this, then, then when the Cry came, they heeded not what Condition their Lamps were in be∣fore.

There are two things mainly noteworthy in the verse, according to the two sorts of Virgins, which divide this universal; all those Virgins, they were wise and foolish; some of them were Virgins in deed, the other in profession and appearance such; now it is very considerable concerning them both. That the Hypocrite should ever arise out of such a deep sleep, considering that his heart was never awake, is a matter worth our noting; and that he that had nothing else but a Lamp, and that even now wearing out, yet should be trimming of it up for heaven; On the other hand, and it is as observable, that the Child of God hath his Lamp to trim now at such a time as this is, when the Cry is come, he is summoned to meet the Lord Jesus, who is near at hand. Accordingly, I shall take up a double Observation from the words.

That an Hypocrite, a formal Professor may go very far towards * 1.672 heaven and salvation. And I think this droppeth like honey from the comb, without crushing, or wrong to the Text.

That a Child of God may have his Lamp to trim when he should * 1.673 use it.

The first of these, A Hypocrite may go very far, his Pro∣fession may carry him a great way, and yet fall short at last. You see here in the Text, God doth not pluck away the vizard at first, but letteth them proceed; he could have discovered them when he pleased: they take up their Lamps, and they go forth to meet the Bridegroom; more then many will be perswaded to, that will hardly stir a foot for Christ, they continue so doing, until the Bridegroom tarried so long beyond their expectation; then in∣deed they fell asleep, then they rowsed again, and trimmed their Lamps. All these put together, which are in the Text, will make it appear, that a Hypocrite may go far, and fall short: A Doctrine never more need for to be pressed then now: And therefore though you have heard, not very long since much concerning it, and much more then I am able to speak, and better for the matter, yet let me also put you in remembrance of these things brethren, and the Lord open all our eyes in a thing so nearly concerning us all. I shall therefore propose what I have to say by way of proof of the Doctrine in several heads or degrees whereto a Hypocrite may reach; the Lord give us all understanding in them.

First then, a Hypocrite, he may have much knowledge, much light, a head full of notion, and this is one thing necessari∣ly imported in the Lamps which the foolish Virgins had. Some have thought their Lamps were dead, they had no flame, no light, nor heat at all, but I see no reason of it; for it is said their Lamps were gone out, which argues they were in before; but I think this will hardly be denied, but a Hypocrite may be a man of much knowledge; do you not see it in the Pharisees? were they not men of much knowledge and understanding, able to teach others? they had Moses's Chair, and so the Scriptures, the Doctrine of the Law, men of * 1.674

great knowledge, and yet our Saviour brands them for Hypo∣crites; that is, an aëry religion that lies in the head. So the Jews, the Apostle speaks to them by way of concession, yielding to them what they had, but shewing them where they fell short; thou art a Jew, and restest in the Law, and makest thy boast of God: as * 1.675 we do now, make our boast of Christ, that we are Christians, and cannot bear it, to be accounted otherwise; and knowest his will, and approvest the things that are more excellent, being in∣structed out of the Law; there is the principle of their knowledge, not a light within them by nature, but to the Law, and to the Testimonies; they had their light from thence, and so well grown in knowledge, that they were confident that they were guides to the blind, and therefore had no need to be blind them∣selves; a light to them which are in darkness, an instructer of the foolish, a teacher of Babes. And not only he is confident of it, but the Apostle yieldeth it, that he had the form of knowledge, and of the truth in the Law, and then he reasons ex concessis; thou which teachest another, teachest thou not self? &c. We glo∣ry in these days, as much in our light as ever they did; never such times of light, though for my part I cannot see but much that passeth for light, is gross darkness; but suppose it be so, there may be light enough, a shining Lamp, and yet but a foolish Virgin; surgunt indocti, & rapiunt coelum, & nos cum doctrinis, &c. I know it is true, where a people are void of knowledge, they must needs perish; God will not be merciful to them, Isa. 27. He hath a controversie, because there is no know∣ledge * 1.676 of God in the Land, Hos. 4. and where no vision is, the people perish; they perish for want of knowledge, which cometh by vision, and yet it is not knowledge alone will stand them instead; the Devils are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that for their knowledge, and yet are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for their malice; thou mayst have enough then to light thy Lamp, and yet have no Oyl in thy vessel; remem∣ber this.

Secondly, A Hypocrite may have not only knowledge, but his affections may be stirred also; he may be warmed in the Lamp, before it be extinguished; there was heat as well as light. Some have light without heat, such are meer notions; others have heat without knowledge, and this is not good so far; but the Hypocrite he may have light, and he may have heat and af∣fection

also, and yet be a foolish Virgin when all is done. Let me speak a little to some affections, among many others, which they may have. As,

1. They may have sorrow for sin, being convinced of it, and what it exposeth them unto; How doth Darius, when he had signed the Decree against Daniel, and his kingdom lay at stake, his people would rebel, if he executed not the Decree, he la∣boured to deliver him, he was sorry for what he had done, and he could not rest, nor sleep that night, and early in the morn∣ing cometh with a lamentable tone to him: O Daniel, servant of the living God, art thou yet alive? There may be a spirit of bondage to fear, or witnessing to a man that he is in a con∣demned state, which is not succeeded with a Spirit of Adoption: Sinners, you may have your Consciences so galled sometimes with the Law, that you cannot rest, but cry out of sin; O sin, sin, what a bitter thing is sin; yea so far may this sorrow prevail, that it may make you vomit up your sweet morsel, make you make restitution with Ju∣das; God may so fire the Coal, you cannot hold it in your bosom any longer: the fire of Gods wrath upon Judas, even melted his pieces, they were too hot for him to hold, and yet but a Judas still: And I tell you brethren, this is much, a strong effect of those troubles.

2. There may be some desires, and seemingly earnest desires af∣ter things really good, and which bring to salvation: as those there in that place of John, were they not much af∣fected, * 1.677 when they cried out, Lord evermore give us of this bread? As very a wretch as Balaam was, yet he had his wishings and wouldings: O that I might die the death of the righteous, &c. O how beautiful are his Tabernacles, &c. he * 1.678 seemeth to be taken with them, or desires to enjoy that commu∣nion and fellowship with them in their Ordinances: how beauti∣ful are they? And the young man in the Gospel, had he not good desires? and is it not said, our Saviour loved him for that good that was in him, though not with that special love of pitty to save him, that we read of? his desires carried him out far, and yet never reach heaven; I doubt not brethren, but many of us this day have sometimes some good desires, and you would have it go well with your souls; you may cry out sometimes with the

multitude, O Lord evermore give us this bread, you would be loath to part with the Ordinance of Christ, it is good; but all this may be in you, and yet you may be hypocrites, foolish Virgins; O that you could lay it to heart.

3. There may be also some hope, we read often in Job, of the * 1.679 hope of the Hypocrite; he hath certainly an hope for heaven, else he would never be at so much pains, as many a Hypocrite is at, as you shall hear afterward; would the foolish Virgins, think you, have done so much as they did, if they had not had a hope? when hope expireth, all endeavour giveth up the ghost with it.

4. There may be also a joy and delight in holy things, as those that kindled a fire of their own, in that place of Isaiah, saith the * 1.680 Text; They walk in the sparks of their own fire, that is to say, they delight themselves in it. And surely brethren, the Gala∣thians, when they would have pluckt out their eyes for the * 1.681 Apostle, they had no ordinary rapture upon them; and yet alas, how did they apostatize some of them? And is is not sad, to see in our days many, that the Ministers of Jesus Christ, whom he hath made instruments of God to their souls, they have been as dear to them as their eyes, and what is it come to with ma∣ny of them? are they not come to cast off all? what shall we think brethren, of such, in such cases? According to the hope, so is the joy; if the hope be sound, so is the joy; if * 1.682 the hope be false, so is the joy which springs from it; the Lord hinders it not haply, doth not damp, and overcast the soul; and O how Satan endeavours to water such a plant as that is! for what more available to lay a soul asleep then this? he hath joy in holy things, this is an high attainment indeed, they take delight in approaching to God. And we read in Heb. 6. that such as fall * 1.683 away, may have a taste of the joy of the world to come; such a temporary faith, the light of it doth convince, and shew us things worth the rejoycing in, and then a false hope of a title to them, when it is no such matter; it will raise the spirit to rejoyce; Well, this is no ordinary pitch of affections, and yet but a Hypocrite; the stony ground received the word with joy, and they rejoyced in John Baptists light for a season; Thou art un∣to them * 1.684 as one that hath a pleasant voice, &c.

5. There may not onely be those affections and others, but the fervor of them; a mans affections may seem to be boyled up

to a great height: Zeal for God seemeth to be much, this is Jehu his case, how hot and zealous was he for God? and so Judas * 1.685 seemed very zealous of good works, when he would have had the box of oyntment spilled. Ananias and Saphira seemed to have more heat of love then others, to sell their possessions to be with the forwardest, and yet you see what became of them; and so may we brethren. Not but that zeal is exceedingly to be com∣mended, and lukewarmness is the most loathsom temper to the Lord, he will spue such a man out of his mouth; yet there may be this fire, which is not of Gods kindling. The false Apostles did zealously affect those Christians to whom the Apostle writeth, * 1.686 they seemed to be men of more then ordinary love, and warm affections to their souls; but yet they were but false Apostles, they did it enviously, to work the Apostle out of their hearts, so to hinder this work among them. Well remember this, such as are more forward then others are, there may be heat, as well as light, and yet but foolish Virgins, but hypocrites▪ when all is done.

Thirdly, An hypocrite, he may be careful in avoiding much sin; not only in an imperfect will, which is overcome by an interest, such as Herod and Darius had, who were wretches, though not so pro∣perly hypocrites; but an hypocrite may go as far as they surely, they may forgo their Idolatry and gross wickedness, as Simon Magus left his Sorceries; and these virgins, therefore they are * 1.687 called virgins, though foolish virgins likely, though I will not build much upon it; but yet we see the unclean spirit may go out of a man for a time, and yet enter again; he may forsake his gross pollutions, and yet return to that folly again, wallowing in them as the swine and the dog, in that second of Peter; there is an * 1.688 escaping the pollutions of the world, and yet notwithstanding a returning to them again; he that stole, stealeth no more: I was a drunkard may some one say, but now I thank the Lord I am none; I was a filthy wretch, but now I am filthy no more, this is very far, and yet all this may be but hypocrisie▪ a profession and no more, in the end we may appear to be foolish Virgins.

Fourthly, An hypocrite may have conflict within himself con∣cerning sins, that others can take no notice of, and this is more then the former; there may be an inward▪ regretion and re〈…〉〈…〉ctan••y against our secret evils; the Conscience being inlightened and di∣〈…〉〈…〉ng, ••hose vain thoughts should be abandoned; this pride of

heart is loathsom against God, it quarrels with the Affections and Will, if it be a sin a man would keep, and so there is a busle in the soul, and many of us may mistake our selves, and think it is the lusting of the flesh against the spirit, and the spirit against the flesh in us, when it proveth nothing so.

Fifthly, They may also do much, many duties & services, be much in action, not Napkin up their Talent, but act, and act much, as the foolish virgins, you see they went as far as the wise, for ought appears, step for step. Did not Judas act as well as the rest, fol∣lowing Christ up and down, going forth to preach the Gospel as well as the rest? did not Jehu act in an high manner for God? Come and see my zeal for God, he did much more then many would * 1.689 do. And did not Joash reform much in Jehoiadah•• time? he was zealous for the Temple of the Lord, and blamed 〈◊〉〈◊〉 Priests, they were not so forward as himself was, and yet what 〈…〉〈…〉d he at the last? have we not fearful examples in our own times, how many diligent Christians, as they seemed to be, and yet alas how went they out? yea truly I will say one thing more, sometimes there may be a doing, very great self-denying actions: Was not that a self-denying action of Rehoboam, and far greater then this of Jehu? * 1.690 he had an Army ready to fight with Israel when they revolted, 180000 fighting men, and yet when the word of the Lord came and told him it was of God, and bid him cease, he obeys, though a kingdom lay at the stake, and he was in so fair a posture for it; and yet he is but a Rehoboam still, and one that forsook the Law of * 1.691 his God when he was strengthened, though before he made much of the servants of the Lord.

Sixthly, An hypocrite may have the assisting, inlarging presence of God with him in his service. They had preached in the name of Christ, his presence had been with them also, and yet you see they are cast out: It is said of Saul, that he had another spirit * 1.692 given him from that day forward, a spirit to gift him for the go∣vernment, and when God had rejected him and his service, the spi∣rit departed from him, and an evil spirit vexed him; he had a more then ordinary presence of God with him, and yet but a Saul, a * 1.693 wretch; many a Minister that preacheth your souls to heaven and salvation, may perish himself: he may have great gifts given, and much of Christ his presence with him in the exercises of them, and yet perish for all this. As the Nurse, though for the present eats

dainty fare, not for her own sake, but the sake of the great mans child whom she nurseth: So may it be with us, the Lord prevent us with his loving kindness. And you that are Christians, God may give you a gift of Prayer, a gift in conferring, you may be eminent therein, God may assist you much therein; It is for his peoples sakes that he will build up thereby, refresh thereby, your selves may perish notwithstanding. O brethren, Is not this fa•• that an hypocrite may go?

Seventhly, He may hold out very long, and yet in the end prove but an hypocrite, and this is the saddest of all the rest, and this you see plainly here in the Text, the foolish Virgins had well nigh gone to the end; when the Cry came they were found with the wise, indeed in a sleeping condition, but they were as for∣ward as they for externals, had not their Lamps gone out; it is strange to 〈…〉〈…〉der that Judas should be such a rotten creature at the heart, and yet should follow him so far; many of his Disci∣ples were quickly offended at him and went backward, and never walked with him again, but Judas went far; it may be we may think the better of our selves for our continuance so long in the ways of God▪ it is good if it be right in the root, so that it hold o••t to the end▪ Hypocrites may hold until they come, as I may say, within the sight of heaven, or the p••ice of the Goal, and then they tyre, and give up: Joash, how long did he continue follow∣ing God? it was a long passion, considering it was not a new na∣ture in it that was the principle▪ a torrent without a Spring to feed it, to run very long indeed; and so it may be with many a poor soul: do but consider under this head two things.

1. They may continue and weather out a persecution, endure the storm, and yet perish in a calm; may have indured persecution for Christ his sake, for his name and cause, and yet alas, fall short: * 1.694 as for instance, the third sort of ground, it was not scorched with the Sun when it was up, but continued, and yet alas, brought not forth fruit to perfection, for the Thorns choaked it; he not on∣ly withers like the Bull-Rush, before other hearts, but some∣times like a tree, he continueth and abideth the heat of the Sun, Job 8. 17. And that Alexander that indured so much for the Apostle, hazarded his life for him, Act. 19. 32. is thought by some to be that Alexander which did him much evil, of which he complains 2 Tim. 4. 14. And have we not too much sad testimo∣ny

of it in our days, such as indured much affliction and perse∣cution from the opposers of Gods people, yet now have turned their backs upon that truth for which they suffered.

2. Consider yet further, they may continue so long, as though they fall asleep with the wise Virgins, yet to rise again with them, they may be deeply seized on by security; and a man would think that then an hypocrites profession should come altogether to an end, he should never open his eye more; and yet you see the foolish Virgins after this, the Cry awaketh them as well as the wise Virgins, and they bestir themselves as well as the wise, to trim their Lamps; their Consciences had been awaked before, though their hearts were never throughly awaked; Some Will and Affections they ••ad, but never through, and prevailing against the ••lesh; well, that which was awake, fals asleep, and yet it holds out to be awaking again, and trimming up their Lamps again, as if none were more likely, nor fairer for heaven then they, until they find upon the tryal, alas they were going out. Well then brethren, we may continue through changes of times, through changes of our own hearts, we may have sleeping fits, and rise again out of them, and s••ir up our selves, trim our Lamps, and yet prove but foolish Virgins.

Eighthly, a foolish Virgin, or an Hypocrite may carry it so, as that the Saints have a good esteem of them, yea, the most searching of Gods people, as some have a more piercing eye, and can see further into an Hypocrite then others can, as the case may stand; but indeed some hypocrisie is of so fine a thread, that it doth e•• fingere aciem oculorum, some Hypocrites are double and treble guilt, so that they are not so easily discerned to be copper, until it come to wear off, and it holds long; the Disciples of our Saviour, even he that lay in his bosom, could not discern who was the Traitor by any thing that appeared; they had as good thoughts of Judas, as they had of themselves, there was their simplicity and love, and yet he proved but a Judas, he walked with them, ate the Passover with them, if not the Supper with * 1.695 them. Thus we may have a name to be alive among the people of God, and yet be but dead; as it is said of that Church in the Re∣velations. * 1.696 And so the wise Virgins you see, walked hand in hand with the foolish, they pass for all alike; and no marvel, when a man hath so much knowledge, such good and stirring af∣fections,

so full of action for Christ, walks so unblamably, suffer for Christ, hold out so long, no marvel if the people of God in love, which thinketh no evil, do judge well of such per∣sons.

Ninthly and lastly, they may also upon all these grounds fore∣going have a very great confidence of the goodness of their own condition; the foolish Virgins had admittance into the fellowship of the wise, walked with them, with their Lamps burning and shining; we find not that they suspect themselves at all, until at last they awake out of this sleepy condition of theirs, and then they see their Lamps are gone, or going out. I deny not, but an hypocrite may sometimes be self-condemned, as the Apostle speaks of Hereticks, after the first and second admonition reject, for fundamentals are so clear, that if he ••earken not to the first, and second admonition, according to the Rule of Christ, in clearness, and meekness held forth, then he must needs be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣demned of himself. If our own hearts condemn us, saith the Apo∣stle, * 1.697 God is greater then our hearts. But yet others may go on, and not suspect themselves. There is a Generation, saith Solomon, that are pure in their own eyes, (as they judge of themselves) yet are not washed from their filthyness. It is worth the noting, that all the * 1.698 Disciples were more forward to doubt their conditions then Ju∣das, for they all asked, Is it I Lord, is it I? and our Saviour was * 1.699 fain to set it on with a terrible threatning, It were better for that man that he had not been born: and then he cometh out with it, Master is it I? thou hast said it, saith Christ; if he suspected himself before, yet he kept it close however. The hypocrite may hold fast his duties, gifts and performances, as his house when it beginneth to totter; he may hold them by his teeth as it were; as the godly man holds the practise of them, and will not let them go, so a hypocrite holds his confidence in them, and will not let * 1.700 it go. The world giveth him a good testimony, the Saints they bear witness to him, Satan he applauds him, his own heart flat∣ters him, no marvel if he build a confidence upon all this; and therefore the foolish Virgins here, how confident were they, not only not suspecting their condition all this while, but when they saw that their Lamps were out, yet they go and cry for mercy, with what confidence, Lord, Lord open to us; though now they saw they had been hypocrites all their daies, yet so high were their

hopes and confidence. You see then Brethren, a hypocrite may go very far. So much for the Doctrinal part.

For the Application then of this Doctrine: How sad is their condition, if a man reach to all this, and yet fall short of heaven? * 1.701 What shall we say of many of us, that have nothing almost of all this to say for our selves; have not so much as Lamps, so much as a profession of Christ? It is true, we have the name of Christ upon us, but what have we else? If a man may have so much know∣ledge and fall short, what shall we say to such as have no know∣ledge of God in Jesus Christ, as sottish and ignorant as if they never had heard of Christ, of heaven or hell almost? It is true, a less measure of knowledge, for the quantity, may prevail more upon a mans heart, then a greater sometimes; but where there is no knowledge of God, Jesus Christ will come in a terrible man∣ner against such as know him not, as well as those that obey not his Gospel. It may be you have some knowledge, yet alas, where is your affection? you fall short of hypocrites in that: how ma∣ny in this Congregation, that never knew what one heart-pang for s••n meant? do not dissemble before the Lord, didst thou ever mourn either Legally or Evangellically? And so for desire, have you thus desires toward the Lord and his waies? are they such a delight to you? thou hast heard his word many a hundred times, and didst never taste any sweetness, any savour or relish in it at all. Say, are not many of us so far from delighting to draw nigh him, it is the most burthensom day in all the week, the Sab∣bath is, we care not how seldom it cometh; but I hope better things of you in this particular for the most part. If you have such affections, do you not, many of you, wallow in your filthy∣ness? Indeed it is strange to see how some men have a tongue to speak for Christ, & seem to be wonderfully affected with any dis∣honour put upon him, and to be great disputers for his Ordinan∣ces and Sabbaths, ready to flie in the faces of them that speak against these things, and yet themselves are very Sinks and Puddles of uncleanness; will be drunk, will be filthy, will swear, and lie, and come and stand before the Lord, as if they were delivered to do all these things: what will become of thee? if a foolish hypocrite shall perish, where wilt thou appear? It may be, if thou avoid these gross sins, thou makest nothing of a secret

lust, so be thou canst hide it from the eyes of men, thou despisest the presence of the Lord with thee in thy secret place.

Again, it may be thou hast done something for Christ, but thou couldst not suffer for him, but turn, and shift, and deny him before men: O, far before thee have many gone, and yet perished, ne∣ver reached heaven. It may be thou art so gross, that even the people of God themselves can discern thy hypocrisie, and thy own heart may condemn thee: Well, if others that have out-stript thee in these things fall short, where wilt thou appear? thou comest behind the Pharisees far enough, and they enter not, they fall short; what will become of thee? If the Virgins, be∣cause foolish Virgins, are not thought meet to enter into the Marriage-Supper, the door is shut against them; What wil become of thee that art an arrant strumpet-soul, that hast thy gods, thy Idols to worship, thy gold, and thy belly, thy sport and pastimes, to which thou devotest thy self, so that thou canst not come un∣der the notion of a Virgin? O that the Lord would make men sensible! If such as take all this pains for heaven fall short, what is like to befall them that never set foot forward towards it?

Then, It may serve to stir up every one of us, that heareth this word this day, to take heed, be not high-minded, but fear, as the * 1.702 Apostle saith. You see how far a hypocrite may go; It may be further then many of us have gone; what need then had we to look to it, that that we have, and that we do, be in sincerity and upright∣ness; for then it will hold out with the wise virgins. To you that make a profession of Jesus Christ and of his waies, I direct this Exhortation to you especially: And I shall back it with these two or three arguments; and then propound some few considerations to be made use of here in the tryal.

1. Then consider brethren, What ever men judge of you, or you judge of your selves, through mistakes sometimes, yet God he seeth through all. It may be, the cobweb is so thick woven, that the piercing eyes of the most judicious child of God cannot see through it, but God can see through it. And so the foundation of the house, he seeth to be upon Sand, when it may be the people of God cannot discern it. We are exceeding apt, secretly to bless our selves when the people of God think well of us; and if we may be but admitted into their fellow ship, we are well;

it is a thing to be eyed in its place, but to make this our rest, is de∣sperate; alas, they have so much to do at home with their own hearts, they cannot have so much time to pry into the actions of others; nor if they do, to enter into the heart of any; and charity binds them to think the best, where there is no discovery to the contrary; but what if all the Saints should admire thee, and look upon thee as a most precious glorious creature? Yet the Lord sees thee to be but dung, and dross, and rottenness: Men look upon the out-side of the Sepulchre, God pierceth to the rotten∣ness within, his eyes behold the evil and the good; let it lie never so deep, the ends, God discovers them; Did you at all fast unto me, * 1.703 saith the Lord? no, but to your selves. So the Pharisees, they had covering upon covering to hide their rottenness with, but all would not do; they had their long garments, long prayers, and many good actions which they did, and much zeal which they seemed to have; and yet God seeth through all this, and calls them wretched hypocrites when all is done, and tels them for what end they did it, to devour widows houses, and to be seen of * 1.704 men. So God saw the Idols of their hearts, though the Prophet could not. Our Saviour knew their hearts, and would not trust himself unto them. Would it not be a confusion to you, if the * 1.705 people of God should see your hypocrisie? how would you hold up your heads before them? Ah brethren, how will you lift up your faces before the Lord then, who searcheth the hearts? If you be found with no oyl in the heart, in the vessel, only a Lamp, a shew, he can, he will search it out, and that your souls shall one day know. And therefore it concerneth us now to search.

2. The great danger of hypocrisie in profession in these daies, now the times smile upon it, for indeed, let hypocrites pretend what they will, they are sensual, and it is their belly they serve, and not the Lord Jesus, and therefore as the times sway, you shall have them bow; where the loaves were, there those hypocrites would be, they followed not the Ordinance, the bread of life for it self, but for the loaves, they subjected it unto their bellies; the Bull-rush will not grow, except it have much mire and water; no more will an hypocrite, except he hath his advantages ordinarily, though sometimes they may go through persecution; yet that is somewhat more then ordinary. O how Judas loveth the bag, more then the Master, it was that that kept him so close to Jesus * 1.706

Christ: he had a sweet place of it while he had the bag. WelL, If ever mens souls were in danger of being undone by hypocrisie, now is the time Brethren; And now it is the more hard to discern whether we follow Christ for the leaves, yea ••r no: therefore upon that account also, we had the more need to search and try our hearts, whether we be sound at the bottom or no.

3. The danger of the cure, if we be pocrites: Indeed in this respect the condition of a prophane man is better then a close hypocrite, his distemper is more apparent, and his own conscience cannot but judge him of many things; but now many times a hypocrite seeth not his hypocrisie, though sometimes he do: it may be at the first if he had hearkened to the voice of his con∣science charging him with hypocrisie in this and that, he might have kept it tender; but smothering it, at last it groweth silent and harder seared, and the eyes by degrees are blinded, so that he seeth not his disease. 2. It is so like to uprightness of heart, that it is scarce discernable to the Physitian that should be instrumen∣tal to heal it: Morbus vix sanabilis, saith one, qui sanitatem imitatur, and then when it is discerned, there is much more goeth to the healing of an hypocrite, then another sinner; he must first be emptied of himself, whereof he is full; he must be untaught, before he can be taught any thing of Christ. 3. If he do see his disease, he is usually unwilling to have it healed, he liketh it better to keep his lusts, secretly to have the delight of them, and pleasure of sin secretly, and yet the shew of godliness. Like a s••urdy Rogue, he hath a sore, and he knoweth it well enough, but he careth not for having it healed, because it is his Plow; it is that which brings in his profit or advantage, by moving others to commiseration; but many times, such persons as these dye of their wounds, and when the•• would have them healed, they are fostred so and corrupted, there is no healing of them. The Lord grant it prove not the case of our souls.

Why, but you will say, how should a man know then (If a * 1.707 hypocrite be such an one that may go so far) whether he be an hypocrite or no? for it may be you will say, for ought I perceive, an hypocrite is gone so far that I doubt I shall hardly reach it. For answer to this, I shall say these few things.

First then, for matter of affection, for knowledge, I think we * 1.708 can hardly make that Characteristicon, because it is common to

both; and when men speak of it as a practical knowledge, an humbling knowledge, a warning knowledge, &c. These are the effects of it. But knowledge considered as knowledge, it is alike, though the Spirit of the Lord do shed it abroad upon some mens hearts and affections, so that it works there mightily, and re∣maineth imprisoned in some mens heads and understandings. Therefore for the Affection, I cannot stand to give account of every affection spoken of before, but for That of mourning for son, which is specially considerable, you have heard a heart may be troubled for sin, and it is questionless true. But how shall we know then, whether our trouble for sin be right or no, or whether we be hypocritical therein? Truly Brethren; If ever we could look upon Jesus Christ crucified by his sins and for them, with such an eye of faith, and so mourn over him crucified by us, * 1.709 and yet for us; this surely none else can work, but the spirit of grace, it is a special fruit of it, in that 12. of Zach. It may be thou hast been a poor creature, much vexed with thy sins, and weary by reason of them, and weary of thy groa〈…〉〈…〉ing and trouble; but hast thou ever had a sight of Christ crucified, and mouraid over him whom thou hast crucified? This is the bitterness indeed, that a hypocrite cannot reach unto.

Secondly, Though an hypocrite may avoid many sins, yet he will have some lust, some Dalilah, some little one, and his soul shall live. Now if a man regard any iniquity in his heart, be it ne∣ver so plausibly maintained, have he never such fair pretences for what he doth, that man is a hypocrite, and God will not hear such a mans prayers. If I regard iniquity in my heart, God will not hear my prayers. Judas must have his covetousness, he could * 1.710 forego all other. Herod must have his sisters daughter, all else he can forego. If there be any one lust, wherein thou sparest thy self, keepest it under thy tongue, be it never so secret, thy heart is not right. It may be a man would think, that the sin of his constitution he may give himself a little liberty in, and this is thy plea, It is my temper, to be vainly merry, a mans temper to be wanton, to be foolishly jesting, and men will plead their nature for it; why truly so might Job, he made a covenant with his eyes: David, I kept me from mine iniquity, whether the sin of his na∣ture, * 1.711 or his present condition, that is to say, revenge upon his ene∣my, when he had him in his hand. So the sins of a mans place, Job

kept himself from them all; he did not oppress, wrong his man * 1.712 servant, despise his cause, oppress the poor when he had his help ready▪ in the gate to have sided with him. If men shall in any case, though they have never so urgent temptations, allow them∣selves in any sin; surely such men are hypocrites and no bet∣ter.

Thirdly, an hypocrite will do much, but he will not do all; he never hath respect to all the commandments of God. Why but you * 1.713 will say, No more can the most upright man upon the earth do all. Not Legally, but Evangelically he may, he may aim at all; though the Commandment be exceeding broad, he may search after all, that he may do them, he may endeavour it, though he cannot reach it, I have a respect to all; and where he cometh short, that is his burthen, that is matter of mourning to him. Take it in two or three particulars, that I enlarge not too much.

1. It may be an hypocrite will be wonderful strict in the duties of the first table, which we call ordinarily religious duties, as praying, reading, hearing, &c. But you shall find him very slight and slack in the duties of the second. Those in the 7. of Matth, they would Preach and Prophesie in Christ his name, but yet they would work iniquity with both hands. Judas would pray with Christ, Preach for Christ, receive with Christ, but he would then couzen and defraud, made no conscience of secret thievery. And it is very plain in that first of Isaiah, who were more forward then they in their sacrifices, abundant in their worship, multi∣tude of their burnt-offerings and solemn assemblies, but in the mean time their hands were full of blood, they made nothing of * 1.714 that. And is it not so with some of us, we are frequent in hear∣ing, frequent it as much as others, and yet notwithstanding make nothing of the duties of the second table, drunkenness is nothing, though wine be raging; make nothing of railing, reviling, of covetousness, which is Idolatry; he will hardly make a Covenant with his eyes, as Job did: maketh nothing of uncleanness, if not outward in act, yet contemplative, of a wandering eye, and wandring heart; and so of deceit. O this is dreadful, let not that man deceive himself, certainly he is an hypocrite, and though he may go far, yet he will be sure to fall short.

2. An hypocrite in his obedience, he will be much about little incon∣siderable things. Some ceremonious things, or the like, more then

the weighty matters of the Law; so the Pharisees, they forsooth * 1.715 would not come into the Judgement-Hall, because it was the preparation to the Pass-over, lest they should be defiled, and not fit for the Pass-over; but they made nothing of the greatest mo∣ral pollution that could be, of falsly accusing the most innocent person, and prosecuting him to the death, this they made no∣thing of: and so they scrupled not to give thirtie pieces of Sil∣ver, * 1.716 as a price for Jesus Christ, that they might bring him to death, but when they had done, they would not cast it into the Trea∣sury. The Papists, they make much ado, it is a grievous offence to violate one of their fasting daies enjoyned by the Pope, but to murther Christian Princes under the notion of Hereticks, they make nothing of that; this is the condition of many a poor crea∣ture, Mint, Annice and Cummin they must tythe, these externals and ceremonials; a Gnat they strain at, but a Camel they can swallow.

3. Another thing in their obedience is this; an hypocrite, he can be contented to take up the easie part of Christianity ordinarily, but not the difficult, that which is more inward and laborious: they can come to hea•• the word, to confer with the peo∣ple of God, to receive, &c. But the inward part, the great duty of self-examination, alas they are strangers to it, that high duty of spiritual contemplation, that of keeping their hearts with all diligence, because out of it are the issues of life, this they are * 1.717 strangers to, they cannot down with these things; to forgive in∣juries from their brethren, this is a hard duty, to love their ene∣mies, yea to love them that think meanly of them, despise them, as well as those that think more highly of them, this is no easie duty; here the hypocrite will give others leave to take up this part ordinarily: truly Brethren, Search and see, is it not so with * 1.718 some of us▪

4. Another consideration is this, An hypocrite maketh not Jesus Christ his last end, he doth all for self-ends. Who do seem to be more Religious then the great Questionists of the times usually? yet the Apostle tels us, if they consent not to the wholsom words, even the words of our Lord Jesus Christ, and the Doctrine which is according to godliness, he is proud, knowing nothing, doting about * 1.719 Questions and strife of words, whereof cometh envy, strife, rail∣ings, evil su〈…〉〈…〉isin〈…〉〈…〉 and perverse disputings, of men of corrupt

minds, and destitute of the truth, supposing that gain is godliness; there is the root of all this Brethren, of all this zeal and contention, supposing that gain is godliness; was not this the argument whereby the Devil would have proved Job an hy∣pocrite? if thou touch all he hath, he will curse thee: doth he serve * 1.720 thee for nought? he hath self-ends in it. O surely brethren, if our hearts condemn us, and tell us We work for our penny in the Vineyard of the Lord, we serve for our penny, it is not right; it may be we may pretend the glory of God, and may seem to take a right aim for God and for Christ, but like a deceitful bow, we turn aside, and have somewhat else in our eye that setteth the wheels awork, when the glory of Christ will not; O this is * 1.721 gross hypocrisie. So those in Mat. 7. they prophesied in the name of Christ, but not for his name, but for themselves; and though a child of God may be pestered with such thoughts creep∣ing in upon him, yet he suffers them not to lodge with him, but whippeth them, and giveth them their pass, he mourns under them, prayeth for pardon of them, and healing and subduing of them.

5. Another thing is touching the conflict which the soul may have with sin. How may we know whether that be right or no? An hypocrite may have some regret doubtless in sinning, until he hath hardened his conscience so by custom, that he is past feeling.

Do but mind these two things. 1. Where the quarrel lies, where the battle is fought; Is it between the understanding, the judgement, or the conscience convinced, and the will? or is it between the will and the will, the affections and the affections? the former may be in an hypocrite, the other is not. Peter had this conflict be∣tween his will and will, he should be carried whether he would not, that is to say, to be martyred; Why then, if he were alto∣gether * 1.722 unwilling, how could he be a Martyr? No, he was willing, and yet unwilling; there is a lusting of the Spirit, and a lusting of the flesh; it is not for nothing that the Holy-Ghost expresseth it in those terms, he doth not say the spirit judgeth one thing, and the flesh lusteth after another, but there is lusting on both sides, the flesh against the Spirit, and the Spirit against the flesh, and those * 1.723 two are contraries; and they are in the will and affections, and therefore as contraries, they must needs fight until one be subdu∣ed;

the Apostle saith, with his mind he served the Law of God, * 1.724 and with his flesh the Law of sin; but mind, there is not meant the understanding as distinct from the will, as sometimes it is under∣stood, but it is understood of the regenerate part set in oppositi∣on to the corrupt part in the soul, and the one fighting against the other, so that the things we would do, we cannot do many times. Consider then, Is it thus with thee? carnal affection carryeth thee out this way, but thou hast not only a judgement to the contra∣ry, but thy affections and will carryeth thee to the contrary, and thou art not alway overcome, but ordinarily prevailest: O this is a sign of an upright heart.

2. Consider in this conflict also another thing, Whether you ••e not treacherous, alway holding on the side of sin. So an hypocrite will be; he hath some regret against sin its true, but yet he favours it, and would willingly excuse for it, palliate and plead for it; and O how glad such a man is, when he hath but any Scripture that will seem to make for it, that he may have but liberty for his lust; as a co∣vetous man, O how he is more then ordinarily pleased with those Scriptures which seem to make for it; and such a man holds in with sin, and will not come to the light, but hates it, is willingly ignorant of some things, libenter ignorantur, ut liberius peccent. Is it thus with us brethren? believe it, if it be, we have cause to fear all is not right with us, we are unsound at the heart, and though we may go far, yet the end will be rotten∣ness.

Again lastly, See to it whether we love anything else more then Christ: If House or Land, or Father or Mother, or nearest relati∣ons, or life it self more then Christ, we are hyporcites sure, and this is a thing will not be so easily known, specially by such as with ••eter, denyed him, being ashamed of him; it may be upon a slight account; O happy is he that can afterwards say as Peter, Lord, * 1.725 thou knowest all things, thou knowest I love thee; though I dealt so unkindly and unfaithfully with thee for the time past, yet now sure I am I love thee, and that love preferred Jesus Christ before his life. If the heart be but upright, if there be never so little at first, yet it will grow, it will continue, the Seed of God will abide. And if never so much, if the heart be not right, it will fall short of heaven, as these Virgins, they went far. Well, the Lord give us understanding in these things.

Verse 7.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

WE have done with the former member, that is to say, the foolish Virgins trimming their Lamps, going so far in a pro∣fession of Christ, and yet fail when all is done. Now we are to consider the second member included in this general; and that is, that Believers are now to trim their Lamps; the wise Virgins were now to do it as well as the foolish; the real, as well as the formal professor. I will only briefly note two things from this clause of the Verse.

First, That though a Believers profession may decline and grow low, and that towards his latter end, or after he hath long professed Jesus Christ, yet it is not altogether extinct; it wants trimming in∣deed, but it is not out with the foolish Virgins.

2. When this profession groweth thus low, it is the Believers duty to renew it, to trim up his Lamp.

Of the first in the first place, wherein are comprehended three notes, which for brevity sake I wrap up into one; partly, be∣cause some of them have near affinity with what hath been alrea∣dy delivered; and partly, because I would not dwell too long up∣on the Text.

First then, That a Believer his profession may decline and grow low, and need a renewing. 2. That it may come to this pass after he hath long professed, or near the time of his Calling for. And 3. That yet notwithstanding it is not extinct altogether, as the profession of the foolish is, of which afterwards. A word or two briefly to each of these.

First, That a Believers profession may decline; which is somewhat of kin to what we spoke before, and therefore the less here. The Lamp may grow low.

First then, The light which appears to be in the Saints may grow low. It may admit of mixtures, sometimes of darkness which much dimmeth the light. I mean they may be much corrupted in their judgements, and turned aside from the simplicity of the Gospel of Christ; this is clear in the Galathians their ••ase, ye * 1.726

did run well, who hindred you, what was the matter? It was an errour and a gross one crept in among them, to set up the Law and Moses with Christ, as necessary to Justification and Salvati∣on: What a••mist is here about the Lamp? this made it twilight with them.

2. The lightsomness and joy of faith, this also may wear away in great measure, yet not altogether; the faces of the Saints do shine by a reflexion of the countenance of God upon them, as the face of Moses did, when he had been with God in the Mount; but alas, though they walk long in the light of his coun∣tenance, may it not be lost▪ as we find the Psalmist complaining, * 1.727 Restore unto me the joy of thy salvation: he had it before, but now he had lost it, both which are implyed in that word restore: And do we not find it in that 50. of Isaiah, Who is there among * 1.728 you that walks in darkness and s••eeh no light? Where is the light∣somness of the Lamp then? the pleasant paraphrase upon the works of the grace of Christ in their souls, so that they can see nothing at all. Look what comfort it is to have a ••ight or a Lamp in the darkest night; such comfort it is to have the smiling pre∣sence of the Lord. But now this is lost, thou didst hide thy face, * 1.729 and I was troubled; Gods face was clouded, and his face was covered.

3. Believers, as they may lose in a great measure their joy of faith, so may they lose their confidence of hope, so that they may be ready to say many times, their hope is even perished from the Lord, and hath God forgotten to be gracious, and will he be merciful no more? this you may see in many cases of the Saints. David, I shall one day perish by the hands of Saul. O I shall never see * 1.730 through this world of wickedness that is in mine heart, but sooner or later, I shall be swallowed up by it.

4. A Believer may lose the degrees of those graces which are radical, and which indeed more principally are like the oyl in the vessel, yet that may grow low, and then no marvel if the Lamp which is fed by them do grow low also. As that of their faith, how low may they grow in faith? Indeed our Saviour hath pray∣ed * 1.731 that their faith fail them not altogether; but in a great part it may, decline. We see it in Asa, one while he could trust in God when a great hoast of the Ethiopians and Lybians come against him. By & by, when he was not so hard put to it, he rests upon the

King of Assyria, for which the Lord reproveth him by the Pro∣phet. * 1.732 Where was Peters ••aith when a little carnal fear turned him aside in so sad a manner? and indeed it is the want of faith in the people of God, that is the very root of all those turnings aside from the Fountain to the broken Cistern, from God to the creature: And so that of love as well as faith, faith works by love, and this also may de••line. You find the Church of Ephesus, She * 1.733 had left her first love; and that Angel of the Church also, he had it may be heretofore been full of love to Jesus Christ, and that love very laborious in feeding the Flock of Christ, but now his love was remitted. May not every mans heart Seal to this, that the Love of his Espousals to the Lord Jesus, the love of our * 1.734 youth, those springing affections are gone?

5. Another is this, A Believer may lose the fervor of all those holy affections that he hath had, his desires, his delight and joy, his anger and hatred against sin, loathing and abomination; time hath been, we could have cryed out for the living God▪ their souls break for the longing they had to God; but now the Chariot wheels drive more heavily. We have felt sometimes the babe springing in the womb; but now we can hardly feel in, our affections languish towards Jesus Christ. Solomon once had a zeal for the house of God, when he laid out himself in building a house for his name, * 1.735 but what was become of that zeal when he could build a house to Chemosh the God of the Moabites; in favour of his Moabitish wives where was his zeal then? So Laodicea was grown luke-warm, theywere hot at first.

6. The outward acts of grace, they may be remitted; which in∣deed are a great part of the profession. It is not a bare confessing Jesus Christ the Lord▪ with the mouth, that maketh a profession, but a suitableness of conversation, walking in Christ Jesus the Lord; now there may be remission of these acts. The acts of a moral man; which he elicits from the power of nature by moral precepts, or the power of Education, are called sparks, in that of Isa. which are of a mans own kindling; & the works of holiness & * 1.736 righteousness in the Gospel, is called the light of a Believer, which shines before others, and is indeed the main thing, let your light so shine before men; that they may see your good works. Now I say, * 1.737 a Believer, he may have interruption in this remission, in this he may either neglect them, or else do them in a slight manner, and

that ordinarily. So the Apostle speaks to the Philippians, that * 1.738 their care again towards him had flourished, by which is implyed it had flourished before, but now it had languished and faded, they had not put it forth for him as they might have done; but now it revived. As a man in a fit of passion hath not the use of his reason; so the best of the Saints when the wills or lusts of the flesh prevail, (as they may in the best) they have not the use of their spiritual part. But so much for the first thing. I am brief, because I have had occasion to speak much what to the same purpose be∣fore.

The second will be this, That these declinings may be in the peo∣ple of God, even near their end, and the coming of Jesus Christ. This will be justified by the Parable, here the cry cometh which rous∣eth the wise Virgins, and when they awaked and came to them∣selves, their consciences were awaked, then they saw that their Lamps wanted trimming, they burned low; when they should burn the brightest, they are dim & dull; you need not much to be said for the proof of this part of the Doctrine, for of Solomon after he had lived long, and followed God, and had had extraor∣dinary * 1.739 appearances of God to him again and again, publike and privately; yet when he was old, saith the text, and should have grown better, he then began to love many wives, and then fell to countenance Idolatry, which is a blemish upon him to all posteri∣ty. And so you see it in Asa his case, a good man, and a man ve∣ry forward and diligent for the reformation; and yet in his last daies, see how many failings are noted of him, his unbelief, rest∣ing * 1.740 upon an arm of flesh, his imprisoning the Prophet that repro∣ved him, his going to the Physitians and not to God, his oppres∣sing of many of his people; the lower he ran, his day ran, the more dregs he ran, he ran not clearest at the bottom. So Samp∣son, * 1.741 some twenty years after he had been overtaken with a Phi∣listian woman, and likely repented of it; yet twenty years after, he goeth in to an harlot there. And the

Reason is plain for this, because that grace at the best, when it is * 1.742 at its perfection, it is but a creature, and depending upon God as the beams upon the Sun, and as the stream upon the Fountain, and therefore no longer then he is pleased to feed it, will it sub∣sist; let our vessel be never so full of oyl, our hearts never so full of grace, yet it depends upon the Lord Jesus and his fulness; and * 1.743

the Spirit, like the two Olive trees that empty the golden oyl in∣to the vessels, uphold me with thy free Spirit, saith the Psalmist. And, O that the Lord would keep this upon the frame or imaginati∣on〈…〉〈…〉 of their hearts for ever. Thou maintainest my lot, Psal. 16. * 1.744 Now if he withdraw and forbear to empty out of that fulness upon us, let our conditions be what it will, alas grace will lan∣guish, our Lamps will burn dim.

2. Because (truly many times) this is the time the people of God grow most secure, they have long followed hard after God, and now they think they may slack their pace a little; we are ex∣ceeding prone to set up grace received in stead of Christ; when our mountain is made strong we lean upon it, whereas we should only lean upon our beloved; as the Church. And then no marvel if he let us see, to our sorrow, that grace is but a creature, and loseable in its own nature; the child getteth most falls, when it thinketh it can go it self without any holding; and this much for the second.

The third thing is, That though the Lamps of the wise Virgins come to want trimming, to burn low and dim, and at such a time as this, yet they are not put out; which is the complaint of the foolish Virgins in the following verse. The declensions of a godly man, at the worst they are recoverable. An emblem of this, was the fire upon the Altar in the Sanctuary, it never went out after once * 1.745 it was kindled. It is said of the good womans Candle, it goeth not out by night; she may sleep it may be, but it is by Candle-light; as persons that intend to rise again, and haply not to sleep long, will sleep by a Candle. Believers may fall asleep, and the Candle may burn dim, but yet it goeth not out. * 1.746

Indeed it is true, a child of God his profession of Christ may be at such a low ebb sometimes, as scarce to be visible. A candle in the socket sometimes will burn so low, that a man would think it were even out, but it riseth again. So we would have thought Peters profession had given up the ghost, when he denyed and forswore his Master, in such a sad manner. And so David, his profession was very low. And so some of the Martyrs that subscribed a re∣cantation, * 1.747 as Cranmer▪ So Tho. Whittle and Benbridge, Bilny and others, Fullers lives, pag. 122. now we could hardly see the light, yet it broke forth again, and shone gloriously in them all.

Again, It cannot be denyed but that a child of God may de∣cline and lose divers degrees of grace, which for ought we know he may never recover again, never have his Lamp trimmed up as it was before; but yet, it never goeth quite out.

And so for comfort, they may live and dye haply, without the light of his countenance, and yet their Lamps burning. Our Saviour himself dyed without the sense of the Love of his Fa∣ther, he had his supporting presence, but not that sweet refreshing presence, My God, my God, why hast thou forsaken me? for this is * 1.748 not necessary to the being of a Christian, as to believe with the heart, and confess with the mouth is, in persons grown.

Now that it is so, that their Lamps do not go out, neither the light nor heat altogether, nor the acts of holiness and righteous∣ness towards God and towards men, are not altogether lost and laid aside. It will appear,

First by Scripture, the path of the just is as a shining light, which * 1.749 shineth more and more to the perfect day; Some interruptions there may be, but yet it shineth more and more; the Sun runneth his race, though now and then a cloud intercepts his comfortable beams from the earth. And that of the Psalmist, his leaf shall ne∣ver * 1.750 wither, the leaf is the profession, he shall not wither but be green. An hypocrite indeed like a Bull-rush will wither, as we shall see by and by, when the mire and the water fails; but a child of God withers not. There are two Conditions which usually wither mens profession, but the child of God stands it out in both. 1. In a prosperous state, that useth to choak the word; they that will call upon God in the day of distress, in their afflictions wil seek him earnestly, yet when his hand is taken away, they no more * 1.751 remember▪ the Lord their Saviour; but a child of God now in his prosperous condition, he loseth not his profession altogether, though the Lamp may be damped, yet not extinguisht. And 2. For adversity, that indeed is a trying time: all this is come up∣on us, yet have we not dealt falsly in the Covenant; will the hypo∣crite * 1.752 alway call upon God? he will not call upon God alway, nor wait for him. Yea, the time of affliction usually is an advan∣tage to the people of God; if ever their Lamp burn brighter then another, it is in the dark and cold night of persecution and af∣fliction; a Torch, the more knockt against any thing▪ the more it burns.

Secondly, Because they have within them a Spring of oyl that feeds the Lamp, therefore it goeth not out. It is set forth in ano∣ther metaphor in that place of John, out of his belly shall flow Ri∣vers of water, springing up to eternal life. Now where there is * 1.753 this within, the flame will live while there is oyl to maintain it: It is like fire in a mans bosom, he cannot carry it so surely, but it will discover it self as fire in the bones, as the Prophet speaks of the word of God. And,

3. Because that cruse of oyl is continually supplyed by the Spirit, and from the fulness of Christ, therefore it never fails. If the oyl in the vessel could fail, then the Light in the Lamp might fail, but it fa••ls not; and why? not because it is not perishable in its own nature, being but a creature, but because it is kept by the power of * 1.754 God; we are kept by the power of God to salvation; alas, if it were in our keeping, we should quickly, with the Prodigal, run our selves out of all, as we do in a moment lose the most precious frames the Lord is pleased to put upon us, but it is kept by that power, none is able to pluck them out of this hand of the Father & the * 1.755 Son. Sin is strong indeed, strong lusts; and Satan is strong, a Lyon, a Dragon, a Prince of the power of darkness; and Armies of lusts he hath warring in our members, a great strength, and all these pluck at us, but they cannot pull us out of this hand of Christ. And thence it is that their Lamps are not put out in obscure darkness. O how fain would Satan blow out the Candle, that we might walk in the darkness, not knowing whither we go; but it is held in the hand of Christ, and it is above the reach of his poy∣sonous breath to do it. A damp of lusts from our own hearts, if any thing would do it, this would, and it maketh them burn ve∣ry dimly and blew many times, but yet cannot overcome; the Lamp may want trimming, but it is not out.

For the Application then of this Doctrine. If it be so, that Be∣lievers are subject to such declinings, yea when they should be at * 1.756 the best, in their latter end, when they should bring forth fruit in old age, that then they may be ready to wither, or in a great part, the leaves, their profession may change colour, and lose its greenness: What should this teach us all in the first place, but to take heed of placing our confidence in any thing which may fail us. If any thing on this side the Lord Jesus himself might be

trusted in, it might be grace, for there is not any other so near approach to God, without which Angels were but Devils, the very perfection of Saints and Angels; And yet because it hath its imperfections, therefore it is not to be trusted to. Nothing indeed is more spiritual then grace, the choisest communications of the eternal spirit to the Creature, but yet considered in com∣parison with the God of grace, it is but flesh, if it be rested upon; the strongest mountain, that a man would think should never be shaken, yet sin and Satan, if the Lord permit, can get under it, and blow it up. Yea, if our grace were perfect, yet we might not rest in it, because yet it hath its comparative im∣perfections, it self being but a derivative, and dependent Being upon the God of grace at the best; it is but a stream, a beam, though nearer the Sun, and nearer the Fountain; and but the water of a Cistern, and if whole before, yet this resting upon it, would make it a broken Cistern. Well then bretbren, if our profession flourish never so, if it be spring time with you, trust not in it; for there may come a fall after this spring, there may come a time of scorching heat may make you wither, in a great part at least. Though your Lamp burn, and shine never so gloriously, and the light be great which ariseth from these sparks of Gods kindling, you see it may come to want trimming, to burn more dimly, therefore trust not in it.

2. It should teach us then to live by faith, in respect hereof. Alas brethren, we are withering every moment; if we have not waterings every moment, what would become of us now? whence must this come, but from the fountain of Israel, the * 1.757 eternal spring and fulness which is in Jesus Christ? Of his fulness we receive, saith the Evangelist: What made the difference be∣tween * 1.758 the rest of the Disciples, their profession of him, and Pe∣ters? all their Lamps were damped in that hour and power of darkness, it was so great and gross; but his was almost gone and giving up. And for those acts, the flame was even out, but that the Lord blew it in again by the breathing of his spirit, O La∣bour to live by faith in Jesus Christ, for preventing grace then, that we may not be removed from our stedfastness. The Apo∣stle had a strong perswasion, that neither life nor death, the intise∣ments * 1.759 of the one, nor the terrors of the other, should separate him from the Love of God in Jesus Christ, O it was that love he hung

upon! You see that grace it self, which is the oyl in the vessel, which seeds the Lamp, is loseable, and therefore much more the external fruits and effects of it. Now if the power of God do not keep us we are gone, therefore we must hence learn to live by the faith of the son of God, as the Apostle did, not by sense nor what we fee••; though never so much, yet that must not be our life, or * 1.760 if never so little, that must not be our death, but still live by faith in the son of God, who liveth for ever, and therefore his people shall not dye, nor their Lamps be put out in obscure dark∣ness.

3. Consider then, have we not declined? have not our Lamps * 1.761 burned much clearer then now they do, hath not our light been clearer then now it is, and our warmth been more then now it is? this is matter of humbling to us. Have we not received much mix∣ture of error in these erting times? we cannot imagine how much darkness it brings upon our Lamps, to have one error mixed with much truth. Besides, may not the Lord Jesus say to us all, I have somewhat against you all, in that you have left your first love? Time was, when you were zealous for the house of God, and it * 1.762 did even eat you up; now you are grown to a Gallio's spirit, care not for these things; Now we seek our own things, and nest our selves in security, it is well with us, and therefore we consi∣der not the danger poor souls are in, by such as go up and down with the power of delusion, few mourners in Zion for these things. If the Church were under persecution, it is likely we should lament; truly I look upon its present state as more de∣structive to it; so many Vipers ••ating at the very heart, and bowels of Religion; where is our burning of zeal for God against these things? sure it should humble us.

4. We see that Believers may decline, and these times do give an abundant proof of it; how many that have been as burning and shining lights, have been benighted, and inveloped in the most Egyptian darkness, entertaning the most desperate opinions, walking after their own Lusts; and yet afterwards have been restored? O how should this make us fear before him! be not high-minded, but fear; here thou seest one, and there another, * 1.763 their lamps next to a being quite extinct, yet thou hast light and heat maintained; O boast not thy self, lift not up thy self, but fear before the Lord: humility indeed is a kind of a nurse of the gra∣ces,

conservatrix virtutum, as Bernard saith. If he spared not the Angels in their pride, will he spare thee? A Novise is in danger of falling into the condemnation of the Devil, in danger of be∣ing puffed up; He giveth grace to the lowly, but resisteth the proud. Some do observe that word, be ye cloathed with humi∣lity, * 1.764 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye cloathed; the word cometh from a word signifying a knot, because it ties all together (as I may say) and so * 1.765 knitteth the graces together, as pearls upon a Braslet, if the knot be broken, they are quickly lost. It is indeed brethren, the thief in the candle, the great waster; the Moth in the cloath consumeth it, and spoyleth the beauty and strength of it. It is the worm at the root of the Guord, it will smite it, and we see it by sad experience, when men grow so proud, and pretend to Angelical perfection in our days, they fall as low as hell, and brutish bestiality in their lusts. O therefore let us labour to walk humbly with God, be not high-minded; though at present we stand, and flourish, and shine, and burn, we are liable to de∣clinings.

5. If we be so liable to declinings, then it should teach us so much the more to be diligent in improving. I am sure the Apostle giveth it as a preservative against declining and apostatizing; But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; grow in grace, and in knowledge; knowledge is that whereby the Lord doth reveal himself to his people, from grace to grace, as you have it in that place of the Apostle, whom behold∣ing * 1.766 as in a glass, &c. But observe here, keep your selves, that is, fall not from your own stedfastness; and how should this be? One means is to grow in grace; If we would not have our Lamps burn dim and low, we must labour to supply them, so as they may increase; the path of the just is as a shining light, which shineth * 1.767 more and more to the perfect day; and the wind of that Spirit, which bloweth where it listeth, it riseth higher and higher, as some note. * 1.768 O see to it then, ordinarily while the fruit is in growth, the leaves wither not, nor the fruit fals, except in some great storm or wind. Labour to grow then, first in bigness, then in sweetness; grow more mellow, sweet, full of love, humili∣ty and self-denial.

6. If we be so liable to decline, it should teach us to avoid all those things which tend to a declining, else we shall never avoid

the thing it self; we must take heed of sleeping then; for though our Lamps be never so bright when we begin to sleep, when we awake, they will burn low, if not extinct, and will have great need of trimming up. Security is the undoing evil in all things; where was the joy of Davids faith when he began to be secure? Psal. 30. 7. Take heed of putting off the day of his appearing, that will gender to security, and that security will bring a neglect of our Lamps, and then they will grow low and decline.

2. Take we heed of false Teachers, try the Spirits, whether they be of God or no; they have a strange influence upon the life and liveliness of mens profession; were they not these that hindered the Galathians? Ye did run well, who hath hindered you? who hath bewitched you, that you should not obey the truth? Ye did run * 1.769 well, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the rase wherein they had Lamps or Torches; but who hath hindered you? The Apostle Peter maketh it the imme∣diate cause of the backsliding, and declining at least, if not utter apostacy: Beware, saith he, lest ye also being led away with the error of the wicked, and fall from your own stedfastness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.770 is to be carried out of his way, to go with another; the power of error is greater then we are aware of. The Apostle speaks thus, This I say, lest any man deceive you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with enticing words beguile you. They have cunning * 1.771 craftiness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cogging with the die, Satan changing himself in∣to an Angel of light, and his Ministers into Ministers of light, and * 1.772 cogging with the die, like cunning and deceitful Gamsters: how easie is it to deceive the hearts of the simple, yea the hearts of his, but that they are kept by that power? But a great way they may prevail, and so we may lose our stedfastness; and therefore take heed what spirits we give ear to. Alas, do we not see in our days, what fearful work Satan hath made among Professors? how many have their Lamps quite put out, that went for zea∣lous Christians, are become meer Atheists? how many have suffered a great abatement in their zeal, and vigour, and life, and closeness of walking with God by this means? O therefore take heed of falshood at the beginning.

3. Take we heed of learning their ways, by conversing with dead-hearted Professors, where there is not that life and power, that light and heat, but a cold, luke-warm frame; for such as our

Company is, such shall we be in a great measure; why, must men make no friendship with an angry man, lest he learn his ways? And truly brethren, a formal Professor, a loose Professor, that hath little of the power of Godliness upon him, he is a quench-coal, and by degrees you shall find your selves growing to a more listless indifferency, then before; therefore though you may pity them, pray for them, stir them up, and provoke them as occasi∣on serveth, yet that inward familiarity, as to lie in their bosoms, which will be followed with a conformity to them, take heed of, you shall find it will work a declining.

4. Take heed of deceiving our selves with false measures and weights. The Apostle tell us of some that compared themselves * 1.773 with themselves, and were not wise; or comparing themselves with some others, which are haply behind them, this maketh them slack So the Church of Laodicea, what was the reason * 1.774 of their lukewarmness? they lost their love, the heat and burning of their Lamps were gone, whatever light they had, why they thought they were rich, and had need of nothing, they needed not that eye-salve to buy of Christ, nor gold, nor raiment. O this is the desperate undoing sin indeed, when men think now, O they bless God they are rich, it is for others to press forward, they need not walk so painfully as others, their corruptions are more subdued then others, Si dixisti sufsiciat, periisti. See Phil. 3. I forget what is behind, &c.

5. Arm your selves against the smiles, and discouragements of the world, for though like Sampsons foxes, they look with their faces contrary waies, yet the effect is one and the same; not to fire, but to quench that light and heat that is in a believer, for the smiles of the world are her embraces, she doth use to smother with them, and as I may say, overlay a soul; when Davids mountain was made strong, and by Gods favour too, then he began to * 1.775 be secure, to fal asleep, and his Lamp was almost gone, when God hid his face from him, his comfort was lost in a great measure. How many Demas's are there, which forsake the work of Christ for this present world▪ yea, indeed many that can endure the frowns of * 1.776 the world, yet are overcome by her smiles; Jesurun kicked not, * 1.777 nor forgot the God of her salvation, so much as when she waxed fat. So in that of Nehemiah; they took strong Cities, and a fat land, * 1.778 and possessed houses full of all, wels digged, vineyards, and olive-yards,

and fruit-trees in abunndance; so they did eat, and were filled, and became fat; and delighted themselves in the great goodness; notwithstanding they were disobedient, and rebelled against thee, and cast thy Law behind their backs, &c. and slew the Prophets which testified against them. O wat••h against this, take heed we do not abate our earnestness after more and more of Christ, lest while we are panting like the Hart after the water brooks, we take up with a drop, for all the Creature-comforts in the world are no more, and our thirst after spirituals be more cooled, and we so∣lace our selves under our Guord, instead of the Aple-tree, the sweet shadow of Christ. And to this end, alway keep fresh up∣on your hearts the love of Jesus his smiles; when the Diamond is present, the Load-stone cannot draw.

Again, Arm we our selves against the frowns of the world; di∣scouragements we must expect to meet with sooner or latter, specially if we do not like a hollow-hearted bulrush bow and bend, and comply with every thing, a notable embleme of an Hypocrite; If we stand firm like an Oke or Cedar, we shall feel strong gusts; It may be some of us have known what they meant▪ and some have had experience of their weakness to bear up against them. O how should this humble us, and make ••s double our watch! Satan will raise a storm, if the Lord per∣mit him; thinking on a sudden to blow out our Lamps, but we must arm against it, and be sure to go on, though it be weeping; As the Milch-kine that carried the Ark up from the Philistins * 1.779 to Bethlehem, they had their Calves left at home, which were a strong avocation, and yet saith the Text, they went strait for∣ward, lowing and lamenting after their Calves, but yet they went forward. It may be we may be put to it; as that Marquess of Vioum in Italy, even Galeacius, that forsook house, and lands, and wife, and children▪ and all for Christ. It may be we cannot do it without some reluctancy, yet it must be done; it may be we shall have many discouragements from our own hearts, strong temptations, violent temptations; haply more then ever yet we have had, so that we cannot go on but weeping and wail∣ing▪ yet resolve upon it, by his grace, however we will go on; such a well-grounded resolution, often renewed with a waiting upon the Spirit for his strength to perform it, will carry a man on far.

6. Be sure not to neglect the Ordinances of Christ, nor be slight in the using of them. And one of the two I doubt we are often guilty of, and therefore we may thank our selves for much of the deadness that groweth upon us daily: these are the golden Pipes, whereby this Oyl is conveyed continually from the Lord Jesus, for the keeping our Lamps alive and lively. Would you not wither, but continue your verdour and greenness? you must keep close to the waters of the Sanctuary; they shall be like Trees * 1.780 planted by the rivers of water, his leaf shall never fail; he that delights in the Law of God, meditates in it day and night, there is private conversation with God. And they that are planted in the house of the Lord, shall flourish in the Courts of our God, yea in old * 1.781 age they shall flourish, and b••ing forth more abundantly, when ma∣ny times it is the declining time. A diligent, careful, serious use of all the Ordinances, with an eye to faith, seeing through them all, but as empty pipes without his presence to fill them, this ex∣ceedingly conduceth.

7. Be sure your aim be as high as heaven, and the perfection * 1.782 which shall be at the resurrection of the dead. So the Apostle, N••t that I count that I have attained, but I press hard forward, * 1.783 and all his diligence was, that he might attain the resurrection of the dead; by a Metonymie of the Adjunct, it is put for the per∣fection of that 〈…〉〈…〉a••e at the resurrection; see how high he aimed at, and therefore he did not languish, nor loi••••r, nor stay in what he had received, but pressed hard forward toward the mark of the pri••e of the high calling; he that aimeth short, even at so much as will serve his turn, and compass his design, when he hath done that, there is an end. But I a••m at perfection, saith the Apostle, and so should we if we would keep our Lamps alive, never rest.

8. Be much in prayer; pray hard for the supplies of his Spirit, he hath promised them if we ask; importunity will prevail if we be Strangers, much more, if Children; it is the spirit, that keepeth all alive, and therefore pray for more and more of this Spirit of Jesus Christ. See how Moses followeth the Lord with request upon request, when he had been in the Mount, and seen * 1.784 him face to face; one would think this was enough to have stop∣ped his mouth for a great while; no sooner was he come down, but he is praying for the guidance of that good Spirit, O Lord,

shew me the way where in thou wouldst have us to go; well, God grants him this, this satisfieth him not, but he must have Gods presence with him, an Angel would not serve his turn, but his presence he must have, and when this was granted, this would not serve his turn neither, but then, O Lord shew me thy glory: Pray∣er is the richest trading for heaven: Build up your selves, praying in the holy Ghost. Ah it is the prayer of faith that fetche••h in rich supplies from the Lord continually. * 1.785

9. Take heed of grieving this good Spirit then, when we have his presence, by any willing transgression: this grieveth him, our * 1.786 unthankfulness, and slighting of him, minding the world; grieve him not, for if he depart, be sure our Lamps will be but in a sad taking.

10. Then every day we must be trimming; the Lamps of the * 1.787 Sanctuary were drest or trimmed every day, he made them well, as the Original word signifieth, they were disordered; burning every night, there was somewhat wanting oyl, and raising the week likely, and removal of dross from them, which they might contract; he drest them, and made them ready every morn∣ing; the morality implied in this Type, surely is this; that we should daily dress up our Lamps, they will need it every day; renew our repentance, renew our resolutions, our walking clos〈…〉〈…〉r with God, to love him, &c. daily endeavour to draw nearer to him; neglect your Lamps but a week or so, and see what fearful work there will be.

Again, such then as can say with Moses, they have lived thus long, and their sight fails not, nor their strength, &c. They have great cause to bless the Lord.

But though a Child of God is thus apt to decline his professi∣on, thus apt to grow dim, his Lamp to want trimming, yet it never goeth altogether out: And what use should we make of this.

1. It reproveth that opinion of falling away utterly from justify∣ing and renewing grace; the condition of all believers is here set * 1.788 down by the state of the wise virgins, their Lamps indeed did de∣cay, and suffer an impairing, but not altogether dye; No, this spring of grace, once sprung in the heart, springs up to eternal life, though some interruptions there may be; did he pray that * 1.789

Peters faith should not fail him, and did he not pray for all believers? indeed his faith did as near fail him, as ever mans did, but yet it revived again, and so David, and others.

2. Yet do not abuse this Doctrine of grace, as our hearts are ex∣ceeding apt to do: If we cannot fall away utterly, then if once, Be sure, we have the root of the matter in us; if once we have Oyl in our vessels, it will never be altogether spent, our Lamps will never be blown out. This is dangerous and next to desperate; and therefore the Apostle in a like case, with a kind of abhorren∣cy at the thought of such a thing, speaks thus; shall we continue in sin, that grace may abound? God forbid; because he hath made * 1.790 us partakers of the sure mercies of David, that will never fail, shall we therefore neglect our worthy walking of them? it argues a very ungodly frame of heart where this is to be found. We should the rather be encouraged, our hands strengthened, to * 1.791 work out our salvation with so much the more earnestness; were it not a very unchild-like and wretched frame of heart for a child to say: Well, I know my fathers heart towards me, let me do what I will, he will not cast me out of doors, his inheritance is sure; he may haply be mistaken, and prove himself a Bastard and not a Son: And so it is here, Gods Children have all of them such child-like dispositions in them, as they will hardly dare to make such an use of such a rich treasury of grace. Or if they do, they are like to smart for it.

3. A word of strong Consolation to many a poor drooping soul; If once thou have but grace in thy heart, the oyl in thy Vessel, it is ne∣ver lost again, though in its own nature it be loseable. Thou art afraid some temptation or another from Satan, the world, or thy own heart will blow it out; some blast or other will wither thee; O thou shalt never be able to keep thy Lamp burning in the midst of so many contrary winds of lust and corruption; but though thou canst not keep it alive, the Lord can do it, and he will do it. Indeed while the Virgins slept, for any care they took of their Lamp, it might have gone out; but the Lord kept it burning though it were but low, and needed dressing. Be of good courage then, poor drooping foul, and he shall strengthen thy heart; didst thou ever know of any that had this oyl in their vessels, that had the real work of grace upon them, that did quite extinguish and dye? surely thou didst not. If the Lord

do but seal it up to thee, that thou art one of the wise Virgins; believe it for thy everlasting comfort, thy Lamp shall never be put out in obscure darkness.

4. What shall we render to the Lord for this unspeakable grace towards us? how hath he lifted up our condition above innocen∣cy it self in Adam? he was made liable to fall away, and the Lord did not engage himself to keep him; we are made now in the second Adam in a surer Condition, we have a better tenure in Jesus Christ, which is the root of our stedfastness and stand∣ing; because he liveth, we shall live. If Jesus Christ could die any more, then might the Saints that are in him, dye again al∣together, * 1.792 when once they are implanted into him. O he liveth for ever, and that Spirit of Christ which liveth and dwelleth in * 1.793 his people, it never dyeth and faileth, and he hath made it the very tenure of his Covenant, he will put his fear into their hearts, * 1.794 that they shall never depart from him. We it may be that know not what it is to be almost gone and blown out, at the brink of ob∣scure darkness, know not what that mercy is; but such as have been made to believe that God would cast them into the bottom∣less pit, that he would utterly destroy them, and forsake them, O how sweet a truth must this needs be! that though their flesh and heart fail them, yet God will never fail them, whatever he * 1.795 may seem to do for a season; but so much for this Doctrine.

The second Doctrine is this: When a Believers profession grow∣eth * 1.796 so low, and he is declined, specially at such a time, it is his duty to trim his Lamp, to renew his profession, to look after a re∣storing. So here, they arose, and trimmed their Lamps, when the Cry came; and this did the wise Virgins as well as the foolish. Concerning the foolish Virgins I have nothing here to say, nor shall I trouble my self, or you with what haply might be spoken of the Hypocrites trimming his Lamp, wherein it differs from the Believers. The wise Virgins trimming, I have spoke the last-day to that purpose, shewing how far they might go. But I will speak here to the wise Virgins, because I would not dwell too long upon these things.

So you find Solomon: his declinings were great, and that at his latter end; but he arose again, and repented, as appears by his Book of Ecclesiastes, and Proverbs, &c. written after this

his backsliding, as is generally conceived. And so the Church of the Philippians, their love and care of the Apostle suffered a nip∣ping, * 1.797 a winter, and had ceased to flourish as formerly, but they re∣newed it again; It hath flourished it again, saith the Apostle: Eurychus may fall down, and almost beat his life out of him, but it is still in him, and there must be means used to draw it forth, as there is pains taken with Trees that have a fit of barreness come upon them; Spiritual life runs to the heart, and there ap∣pears little or nothing without, sometimes; as conquered men do from their outworks to the Tower; but it must be brought forth again, we have a command for it, to those two Churches in the Revelations, Sardis had a name to live and was dead; likely the most of them were dead, and yet there were some things re∣maining, * 1.798 which were ready to die, and these must be strengthened, the things which remain, which were ready to die; for their works were not perfect before God. O it was hypocrisie that did eat them out of their life of Godliness, its a consuming thing indeed. And so the Church of the Laodiceans, their love was waxed Luke-warm, neither hot, nor cold, neither dead altogether, nor lively; now saith the Lord, be zealous therefore, and repent. But you will ask me here,

What it is to trim these Lamps that is here required? I will speak but to two or three particulars.

First then, In the trimming of the Lamp, there is usually a supply of the Oyl, if it wanted; as when it hath burned long, if it be not supplyed, the oyl being spent, it will not live, except it be sup∣plied. And it was high time for these Virgins now to be awaked hereunto, they might else have slept until all had been spent, and the Lamp had gone out, as well as the foolish; grace being but a Creature, it liveth by a continual supply of the Spirit of grace, the first cause of it. So then in the trimming of the Lamp, there must be a fetching in of more grace, a recourse to the fulness that is in Jesus Christ; for the Lamp is ready to languish or dye else for want of oyl.

2. There is a stirring up also of the grace which doth remain, some oyl remaineth, that must be made ready, the ready passage between the Vessel and the Lamp, the heart and the conversation; it must indeed be cherished; for being little, haply it is ready to dye, like a spark among much ashes, stir up the gift that is in thee, there is none that stirreth up himself to lay hold upon * 1.799

God. The wick in the Lamp must be raised, it being burned low, so it is in this case. It may be, in such a declining conditi∣on of a poor soul, there is more grace lying deep, and low, lying asleep in the habit, more then the soul is aware of; this must be stirred up, faith stirred up, and love to Jesus Christ, and his people stirred up.

3. In the trimming of the Lamp, there is a taking away the filth, and the dross that it gathers, and snuffing the wick which would hinder the light and burning of it, that it would be very dull and dim. Now what is this brethren, but the putting away those ini∣quities, repenting of those evils; whatever they have been that have thus far prevailed against their profession, that security, that carnality, that self-confidence, those things which laid them asleep, which choaked the Lamp, that it could not burn. Whenever we are under any declining, do but search and see, commune with your own hearts, and you will find there is some evil which lies close, some soil we have gathered, and hereby the spirit of grace hath been grieved, and he is departed from us. Now this snuff must be taken off, deal not gently with it, this filth and dross must be removed, if we would trim up our Lamps.

For the Application then of this briefly in a word.

It may serve to stir us up every one to this duty; If our Lamps * 1.800 be at present, or shall hereafter come under any declining. Alas brethren, do we not slumber and sleep often, and neglect all this while the trimming of our Lamps, and will they not quickly burn low and dim, and need a serious trimming of them? I doubt this duty will be incumbert upon us, and required of us oftner then we are aware of. Do we know how soon the Bridegroom will come? his voice goeth before him, we have often heard, but have we trimmed our Lamps to this day, are our professions more glorious then formerly? And for Motives hereunto, con∣sider,

First, Such a restoring is a thing feizable, hough the duty be * 1.801 thine, yet the work is Gods: he engageth to help, yea to do it in∣deed, he restoreth my soul, saith David, and it is for his own name * 1.802 sake; for the glory of his Grace. David had many decays and backslidings, witherings, and faintings, but God restored

his soul still; and he is as ready to do it for his people now, as ever he was; therefore do not say, alas this is a work too difficult, or hard, or there is no recovery; my Lamp is so near extinct, as there is no hope for me; he that kindled it at first is able to restore it. It is indeed a work of some difficulty, and will cost you something, but yet it is fei∣zable. Peter was at as low an ebb as ever poor Believer was; * 1.803 what was become of his profession? and yet Peter is recovered, and after the recovery owned as eminently as any of the rest, and more for his Comfort. The lost groat was found again, and the * 1.804 lost sheep was found again. And so the Prodigal Son, he ran far, and lavisht away his Patrimony, and yet he is restored again; the winter may deform the face of the earth, but the Spirit of God can renew it again in the Spring; now he hath promised to give this Spirit, and he sendeth forth his Spirit to find out the lost Child, the lost sheep, and therefore there is encouragement.

2. Consider, until this be done, you are not fit for Heaven, nor to enter with him, you are not ready: the wise Virgins trimmed their Lamps, and then they were ready, saith the Text, and they that were ready went in with him; happy creatures that are found ready with their Lamps burning at that day of his appearing, which we know not whether it may be at hand. A wicked man is not fit for heaven upon any terms, it would be a place of no rest unto him, no more then the Air is to the fish, or the water to a man, they are not con-natural; and truly no more is a gracious man fit for heaven while his Lamp wants trim∣ming. Heaven is the inheritance of the Saints in light, and is he fit for it that is even going out in darkness? O no, the Lamp must * 1.805 be shining and burning bright, or else there is no suitableness to heaven.

3. Hereby God will have much more glory by you then otherwise he is like to have; for minde you, it is the shining of our Lamps, the glory of our conversations, suitable to our profession, that gi∣veth occasion to the men of the world to glorifie him; so saith our Saviour, Let your light so shine before men, that they may see your * 1.806 good works, and glorifie your father which is in heaven: This is all the Lord expecteth, that he may be acknowledged, and have the glory of all his grace of us; we have the sweet and comfort, and

everlasting advantage of it; and it cannot but be upon every be∣lievers heart to glorifie God, it is indeed the end of our coming into the world; now we cannot glorifie him so, while our Lamps burn so low, we are under declinings, but when we are fruitful and abound in it, as our Saviour saith, herein is my father glorifi∣ed, that ye bring forth much fruit; this is that which God is glori∣fied * 1.807 by. It may be, we have some few good works; but they are but a few, and so few, that scarce any can take notice to glorifie God for them; methinks this should stick much with us. Specially the nearer we come to glory our selves, the more should we mind the glory of God, the more zealous should we be for it. O be∣gin to lay about us to glorifie him here, learn the work of heaven for ever, if not before, yet at least now we are ready to reap the wages of heaven, the glory and joy unspeakable, and Rivers of pleasures for evermore.

4. Consider, Is it not a shame for us brethren, whose salvation is much nearer now then when we believed, began to believe that our light should not be more dim, our heat more abated, our zeal for God, the fervor of our affections; surely it is a very great shame: as if the nearer we come to the enjoyment of God, the less de∣sirable he were; time hath been when we have some of us fol∣lowed hard after God, it is well if we have mended, or held on our pace; the time hath been haply when our Conversations have been bright, and a beauty of holiness appeared in them, and others have taken notice of it, and glorified God; it is well if we be not grown Luke-warm. O what a shame is this, the nearer we come to the Sun to be the colder: hath not the Cry passed and awaked us, and do we not finde that our Lamps are dim, and we are in our profession very low? O look to it, that our last days be our best days, and we go not out like a snuff.

But you will ask me, what should we do to trim up these Lamps of ours?

First, You must remember from whence you are fallen, look up to the top of the hill where once you were, and now you are undis∣cernably * 1.808 tumbled to the bottom, you know not how: O how much ground have you lost, search and try brethren: Com∣mune with your hearts: Consider your ways, as David did, and turn to the Lord. It will exceedingly shame us, and that shame be a spur to us to consider how far short we are

of that love, that zeal, that diligence and closeness of walking.

Secondly, We must repent of it, we must be humbled for our former miscarriages, our declining to lose our first love; the more love we have received, the less we return to him again: Is not this unworthy? Besides, how much might we have honoured the Lord, if our light had shone before men, if there had been a Majesty of holiness alway upon our conversation, such as sometime hap∣ly there hath been, and is not this matter of humbling?

Thirdly, Then we must do our first works, It is not a sorrow on∣ly for our miscarriage that is enough, but we must do our first works; If we have been zealous before, and now are become Luke-warm, be zealous and amend, do our first works; we have * 1.809 been more diligent and close in our walking with God, now we are more remiss, we must remember whence we are fallen, and do our first works. O why should we not labour to exceed the love of our espousals, when we followed so hard after him? our souls panted as the chased Hart after the water-brooks; and this it may be before we had many hints of his love, some sight of him likely, else we should not follow him, some touch upon our hearts, as in Elisha his case, and Sauls; the people whose hearts God touched, * 1.810 they followed, but did one taste of his love? then draw thee out so earnestly; and now thou hast had many a smile, many a sweet refreshing from his presence, many a Ring broken between Jesus Christ and thy soul, and wilt thou not now be as diligent and as earnest in following after him? it is the nature of true Grace, that as it cometh from heaven, it will never cease until it reach to hea∣ven again.

Fourthly, We must beg earnestly of the Lord to work this and all our works in us and for us; It is he that restored David his soul when it was even lost; and so he doth ours: he maketh them to return when they are even giving up; O give him no rest, until he send forth his spirit, and give thee to be filled with that spirit, * 1.811 with might in the inner man, that thou maist burn and shine, and the fulness and fruitfulness, the burning and brightness of thy conversation may be a witness to all that behold it, that of a truth the Spirit of Jesus Christ is in thee. He is wonderful ready to help in such a case above what we can conceive; for it is he in∣deed, in case of such backslidings, that puts words into his peoples * 1.812 mouths, when they have nothing to say, and cannot look up, nor

hold up the head for shame, nor look their God and Father in the sace, they have so grieved him, and shamed their profession; yet then the Lord puts words into their mouths, in that fourteenth of Hosea; It is the very case of the Prodigal, for he was a Son, and therefore calls God Father in his return, denyeth not the re∣lation, nor calls it in question, notwithstanding his unworthy, car∣riage towards him, but he had mispent all, as sadly as thou hast done likely; and yet when he came and returned, his Eather giveth him the meeting, and runs and falls upon his neck and kis∣eth him, and was ready to make up all again; therefore go to him, be earnest with him, and see if he make not your Lamps to shine again gloriously; and swallow up that glory in his greater glory, his presence for ever.

Verse 8.

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

IN this Verse we have another part of the Parable, wherein we have, upon the awakening of the conscience of these 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. * 1.813

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 * 1.814 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 * 1.815 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 * 1.816 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 * 1.817 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? * 1.818 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 * 1.819 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 * 1.820 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 * 1.821 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 * 1.822 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 * 1.823 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: * 1.824 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 * 1.825 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 * 1.826 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 * 1.827 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 * 1.828 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 * 1.829 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 * 1.830 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 * 1.831 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 * 1.832 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 * 1.833 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 * 1.834 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 * 1.835 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. * 1.836 O saith the Holy-Ghost, the heart of man is deceitful above all * 1.837 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 * 1.838 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 * 1.839 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 * 1.840 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 * 1.841 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 * 1.842 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 * 1.843 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 * 1.844 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 * 1.845 the mir••, and grow past feeling, the conscience much seared and * 1.846 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, * 1.847 neither by Vision nor Prophet, and now they see the woful case * 1.848 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 * 1.849 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 * 1.850 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 * 1.851 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. * 1.852

The third and last thing considerable in the Observation, is, That many times it is too late, when Hypocrites are discovered to * 1.853 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 * 1.854 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; * 1.855 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, * 1.856 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 * 1.857 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 * 1.858 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 * 1.859 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 * 1.860 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 * 1.861 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 * 1.862 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 * 1.863

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 * 1.864 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: * 1.865 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 * 1.866 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, * 1.867 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. * 1.868

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 * 1.869 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 * 1.870 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 * 1.871 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 * 1.872 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 * 1.873 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 * 1.874 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 * 1.875 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 * 1.876 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 * 1.877 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 * 1.878 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 * 1.879 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 * 1.880 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; * 1.881 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 * 1.882 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 * 1.883 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 * 1.884 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 * 1.885 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 * 1.886 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 * 1.887 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? * 1.888 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 * 1.889 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, * 1.890 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, * 1.891 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 * 1.892 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 * 1.893 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 * 1.894 ••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. * 1.895

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; * 1.896 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 * 1.897 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 * 1.898 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 * 1.899 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, * 1.900 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. * 1.901

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 * 1.902 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 * 1.903 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.

Verse 9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—

HEre we have the wise Virgins answer to the foolish Virgins request; their request was, that they might have some of their oyl, because their Lamps were gone out; to this the wise Virgins answer; wherein we must note concerning the reading of the words, they may be read two waies, either by way of redun∣dancy, yiélding to the cutting off that particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [but] go you rather to them that sell; and then the words are read thus, lest there be not enough for you and us, go you rather to them that sell: Or else by way of Elypsis they are read, and then the defect is to be supplyed, as in our translation, not so, lest there be not enough for you and us; not so, are not expressed in the Original, but are supplyed, as you see they are written in another Character: Such defective speeches are ordinary in Scripture, as in that of Abraham and Sarah, when Abimilech asked him, What saist thou, * 1.904 that thou hast done this thing? and he said, because I thought that surely the fear of God is not in this place, and they will slay me for my wives sake: here somewhat is to be supplyed, his resolution to dissemble his wife, that is concealed and supposed, and only the reason expressed; and so it is here. Now which way ever we read the words, the sense is the same still, and in both, the deny∣al is implyed, and but implyed, yet necessarily implyed, for with∣out it the sense is not full nor clear: as if we should read them thus, lest there be not enough for you and us, but go and buy for your selves; there is not a compleat sense; but read them either of the other waies, and the sense is full and plain, as by adding the denyal, as in our Bibles, not so, lest there be not enough; or else by cutting off that (but) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thus, lest there be not enough

for us and you, go and buy for your selves: here the denyal is im∣plyed also, and must be understood. But because generally they are read as in that translation, by the most learned and godly, as Beza, Grotius. So then the denyal being here necessarily supposed and supplyed, from thence I would take up this Note.

They that go to the Saints for grace, for oyl, are like to have▪ a denyal. * 1.905

Here at last they went to them; when they had spent their time and opportunity of getting grace, they go to the wise Vir∣gins for grace; but they were too wise to give an yielding an∣swer to such a request. Indeed so far is that rock, the Lord Je∣sus, higher then we, that we are exceeding prone rather to take up nearer, and any where, ready to hang our hopes upon every hedge. You see the Prodigal, as long as ever he could hold out, he would never come unto his Father. The poor man in the Cospel * 1.906 brought his child to the Disciples first, to have him healed, before they went to Christ, until they found them empty, that they were Physitians of no value, healing was not in them; and so it is with us all: If we can have grace by any other means, we would not come to Christ, such is our natural enmity against him, such is our despondency many times when we come to be sensible of our condition. But alas, every creature, if they un∣derstand themselves, must needs say, it is not in me to▪ give, as Peter said in another case of healing, Why look you upon us, as if we * 1.907 had healed this man by our holiness. But let me give you some few considerations to make it out; and then we will apply it.

First then, It is above their fulness; though many a child of God have a great fulness of grace indeed, be ye filled with the Spirit, and not with wine, saith the Apostle; and so that you may * 1.908 be filled with all the fulness of God: there may be an abounding of grace, yea of all grace towards them, that in all things, alway, they might have an all-sufficiency, though I think there are but very few that here below do know by experience such a fulness, by comprehending the height, and depth, and breadth, and length of this love of Jesus Christ; but suppose every child of God be thus filled, every wise Virgin sooner or later, yet it is not a ful∣ness of redundancy, that is to say, such a fulness, as that from it

there can be spared any thing for another, as we shall add by and by. It is but the fulness of a Cistern, not of a Fountain, which can still shed abroad, and be full still; So it pleased the Father that all fulness should dwell in Jesus Christ: All fulness, that of his ful∣ness * 1.909 we might receive grace for grace; Of his fulness, he is the ful∣ness of the Sun, the fulness of a Sea, of a Fountain, and such is * 1.910 no creatures fulness, there can be no redundance.

Secondly, As their fulness is not enough, so also have they not a strength and power to communicate of their grace to another, no more then a man can devide and part his life between him and another that is dead, it is above his power, and therefore in Scri∣pture usually it is called a new creature, to shew us the great tran∣scendent power, whereby Jesus Christ is formed in a soul: It is * 1.911 the Fathers proper work, through the Son, by the Spirit; the Fa∣ther giveth it, the Son purchaseth it, the Spirit applyeth it and works it; Create in me a clean heart, O God, renew a right Spirit * 1.912 within me, saith David; holiness is a creation, and peace is a crea∣tion, he will create the fruit of the lips, peace, peace; a creation is * 1.913 of nothing, or somewhat utterly unfit to receive such a form or being, so that the fruit of the lips they are weak, and cannot reach such an effect, it is Gods Almighty power, and the same * 1.914 power that raised up Jesus from the dead, that must raise a dead soul to believe in Jesus Christ. When Rachel would have of Jacob that which was beyond his power to give, he saith, Am I * 1.915 in Gods stead, that I should give thee children? So may the people of God and Ministers say to some sometimes, who come to them as if they could give them peace or comfort, and expect that as soon as ever they speak a word, presently all their doubts and fears should be quelled and subdued; no, no, it is too heavy a weight you lay upon them; it is a thing above their reach. This the second.

Thirdly, If they were able to do it, they have no authority, no commission to do it, and therefore they may not do it; Jesus Christ * 1.916 was annointed for this very end, to do the thing, I come to do thy will O God, in the 40. Psal. and what is that will? Why, that none that the Father hath given him should be lost or perish, but his blood and Spirit should be given to them; grace and glory should be gi∣ven to them; this is the will of God, even your Sanctification, and * 1.917 this will he came to do, it was that the Father designed him to;

to deliver his people from their sins, therefore was the spirit poured out in such a full measure, yea without measure upon the head of this our high-Priest, that it might run down to the very skirt of his garment, to the very lowest Christian that belongs unto him. It is not every member in the body, nor any other, but * 1.918 the head which is made the seat of the animal Spirits, to com∣municate them to the least and lowest member: Now it is not what men are able to do, but what they have Commission to do, that is authentick: If they were able, there is no Commission, the Lord Jesus only came Authorized to open the Prison doors, * 1.919 to Preach deliverance, and to give deliverance to the Captives. This the third.

Fourthly, If all these did concur in men, yet they might want a heart when all is done, and then all the rest would avail little to us in our necessity; and though it be true, the Saints do retain bowels of mercy, and do put them on, and long-suffering and pa∣tience, * 1.920 yet alas, how short-nostrilled are the best of the Saints, in comparison of God: Moses his patience was at an end, yet the weakest man, and had often interceded for them; yet ye Re∣bels, must we fetch water out of the rock for you? though the murmuring was not against him, but against God. If a sinner put off getting grace and coming to Christ until the last, our pa∣tience will hardly hold out so long, let the power of my Lord be great, as thou hast said, &c. herein our weakness doth much ap∣pear, we are ready to cast off and give up men if they come not in quickly, and if afterward they do come in, we are ready to shut our hearts against them. But if there were a heart, yet there is no power, and that will answer all; therefore if we go to the creature for grace, we are like to have a denyal.

Before we apply this, or else as a part of the Application, shall be to speak somewhat by way of satisfaction to a doubt. This seemeth to cross the Scriptures; are not the Saints bound to com∣municate one to another? to do good, forget not; is not this of a larger sense, then meerly giving a little of our estates to them, if in want? So again, when thou art converted, strengthen thy Bre∣thren, saith our Saviour to Peter; and, how can you say then, * 1.921 that if we go to the Saints for grace, we are like to have a de∣nyal?

To this I answer, the Saints may and ought to communicate their experiences to others, as their necessity requireth; the humble shall hear hereof and be glad; how? when his soul made * 1.922 her boast in God. And so again, the Psalmist as a type of Christ, He brought me up out of the horrible pit, out of the mierie clay, and * 1.923 set my feet upon a rock, and established my goings; he hath put a new song in my mouth, &c. And what then? Many shall see it and fear, and shall trust in God: And so saith the Apostle, That * 1.924 ye may comfort others with the comforts wherewith your selves are comforted of God; this is doubtless a duty, to communicate our experiences, and also to exhort one another while it is called to day, as the Apostle hath it; and to reprove one another, this is a duty, but this is far from giving of grace: For the more distinct * 1.925 understanding therefore of this note, only two or three par∣ticulars.

1. For any merit of our works we cannot give, for indeed there is none at all. If we deserve any thing at the hands of God, it * 1.926 is wrath and ruine, it is meer mercy we are not consumed every time we approach this consuming fire with our filthy garments upon us, because his compassions fail not; when we have done all commanded, if we could do it, we are but improfitable servants; * 1.927 but alas, how infinitely short do we fail of what is commanded in many things; in all things we offend all, for who doth any thing as he should? & our sufferings of this life are not worthy to be com∣pared to the glory: there must be a proportion in merit, now they are light, that is weighty, they are for a moment, that is eternal, * 1.928 and a far more exceeding and eternal weight. Now no man can give that which he hath not.

2. The glory of our works; That we cannot give away that is the Lords, that others may see them, and glorisie your Father which is in heaven, Mat. 5. 16.

3. The influence of them upon others hearts. That, we cannot give neither, we may speak and do, plant and water, but it it God that giveth the increase; the husband-man may plough, and sow, * 1.929 and harrow, but he cannot give the rain of heaven, former and later, he cannot give power to the seed to dye and rise again, it is beyond his reach; who can touch the heart but the Lord, he is the God of the Spirits, whose dwellings are with our spirits especial∣ly, and he can fashion them as he pleaseth, but this is not in our

power, and therefore no marvel if they that go to the creature for grace, they miss of their purpose.

For the Application; this reproveth then the Papists, who take * 1.930 upon them to give, or which is worse, to sell grace, to sell merits, to sell pardons of sins past, yea and for sins to come also; are these like wise Virgins, they would not take upon them to give any of their oyl to the foolish; if any were wiser then others, me thinks they should be afraid to buy and sell heaven, and pardon, and merit; the Church of Rome indeed is not like the wise Virgins: This gave such offence to Luther, he could not brook it, but it was a great occasion of his casting off the Antichristian yoak.

Do but consider two or three things, wherein it may appear how much they are too blame in this respect.

1. They take upon them the office of Christ, intruding in∣to those things which are above them; he inviteth, Come to me, * 1.931 and I will give you rest; I counsel thee to buy of me wine and milk without money, or money worth. No, say they, come to us, to our treasurie of merit, though they pretend to make the blood of Christ the substractum, the bottom of their treasurie; which to me, maketh the matter so much the worse, the abuse of the name * 1.932 and blood of Jesus Christ to so high a wickedness, as selling and buying pardons for money, being most abominable. Christ calls poor sinners to him, and they call them to them, so that they usurp the power and authority of Christ. Let them see to it.

2. Yea that which is given freely by Jesus Christ, they would sell for money; for money they would sell pardons for never so many years to come; strange prodigious fopperies are there re∣ported concerning them; Without money, and without price; but * 1.933 they will have money for their Pardons & Indulgences: Was not this a Declaration infallable, that Simon Magus was in the gall of * 1.934 bitterness and bonds of iniquity, because he would have bought the gifts of the Holy-Ghost for money; yea the power of gi∣ving the gift of the Holy-Ghost to others, and is it not more dan∣gerous then; to buy or sell the grace of God? that which is sa∣ving * 1.935 for money; to pretend to it, for do it they cannot. Simon Magus his great guilt was this, that he would have the power

of giving the gift of the holy Ghost, as the Apostles had, that so he might make a rich trade of it, to sell it to others, as he himself had bought it; and truly those that will buy in such cases, will not stick to sell: O how much more then are these men in the gall of bitterness, that shall sell grace, sell pardons, sell merit for money! Surely the wise Virgins refusing to give, would much more have abhorred this, to sell the Gifts of the holy Ghost for money? What got Gehezi by making that which was * 1.936 free, mercenary.

3. They wrong the Saints exceedingly, such as were so indeed, whose merits they pretend to sell; for if they were wise Virgins, they had none to sell; if they were foolish, none can question it, but they had none at all; and if they were wise, and had never so much, yet they had none to sell, none to give. Surely God is not more tender of his Name in any thing, then in his Grace, not more tender of wrong any where, then here, and his people are not more tender, or should not be more tender any where of wronging him, then here in his Grace. And therefore surely those that are Saints indeed, will be little beholding, they shall have little thanks for their labour.

4. Besides that, They do but delude poor souls, and so bring their blood upon their heads; alas poor deluded creatures! they make account they are enriched out of a treasury of the Church, and their iniquities are done away, and to their woful and everlasting confusion, they will find one day, this hath but increased their guilt and condemnation. Wo be to them that go down to hell with the blood of so many poor deluded Creatures upon their heads; the Devil deludes men, makes them believe he giveth them great things, great sums of money, and when all comes to all, they prove but leaves; thus do they carry on poor souls in a golden dream, until they awake in hell, in remediless ruine. Well, If there be any such here, that heareth this word, I would advise them and intreat them, to take the Apostles advice to Simon Magus, O pray, if it be possible, that * 1.937 this thought of your heart may be forgiven; it is, that you should either buy or sell, give or receive from the Creature this Grace which is proper to Jesus Christ, and to him only to give: you have infinitely wronged a gracious Saviour, you had need to bleed over him, to mourn over him, to be deeply humbled indeed for it.

Again, How should we then bless the Lord, that we are de∣livered from this Antichrist, darkness and bondage; that it is given to us through rich grace, to see this, that we should not go to the Creature, but to Jesus Christ. Our Fore-fathers were under this bondage brethren, many of them, and so might we be, but that Grace hath made the difference; and what had be∣come of us then? he hath shewed us wh•••• ••s good, and what is right, when they are left in Egyptian darkness; and what is the best thankfulness for this brethren, but to improve this * 1.938 our privledge, that we have a Fountain, fulness to go to, who cannot, who will not say that he hath nothing for us, that he hath but enough for himself, for he hath enough for us all, being the Olive-tree, the fountain, the Sun of righteous∣ness. What should we do; but make use of Jesus Christ, and much use of him? he hath much to give, he hath a fulness of great redundancy, and he hath a commission to give it, and power to conveigh it, and a heart as long as his power, and commission to give, and to give freely to every poor Creature that cometh. If you go to men brethren, you are like to have a denial; the wise Virgins, they say they have it not to give; if any be so foolish and proud, as to think they have any to give you, and you so foolish as to believe them, alas you are but deluded; but the Lord Jesus will neither deny you, nor delude you, you shall have, if you come to him, buy wine and milk, yea this oyl of grace, yea you shall have abundantly, he came that his people might have life abundantly; Eat and drink * 1.939 abundantly my friends, saith he there in the Canticles, and freely shall you have it without money, or moneys worth; be as poor as as you may be, it is all one, you shall have enough to en∣rich you, and no delusion, but a reality. O who would not then go to the fountain, rather then to a dry bottle, a broken cistern, wherein no water is! you shall have a denial from the Creature, but Christ never denied any that came in the sense of his wants, and waited upon him for supply; and so much for this.

Lest there be not enough for you and us; they might well doubt indeed, whether there would be enough for themselves and them, for even now their own Lamps had need of a supply; though the form of words seem to carry a doubtfulness in them,

there might be enough, and there might not; yet I cannot be∣lieve, but the wise Virgins knew full well, and so they do know at this day, that there is not enough for them, and others; This is most sutable to the Analogy of Faith in other Scri∣ptures.

The Doctrinal Note from thence, will be this; There are none have any surpl••sage of Grace, or more then will serve their own turn. They have none to spare, lest there be not enough for you and us; and that this is so, other Scriptures plainly speak; If the righteous scarcely be saved, saith the Apostle; the righteous, be * 1.940 he as eminent as he may in righteousness and holiness, yet he is scarcely saved, so as through many difficulties, many a hard pull he hath, when all is ready to fail him, but that God never fails him, else all were gone; His flesh and his heart fails * 1.941 him many times; Strive to enter in at the strait gate, saith our Saviour, for many shall seek to enter, and shall not be able. Sup∣pose that some men strive more then others, yet all will be little enough, they shall hard and sharp be saved; they have none to spare; he that gathered much had nothing over; saith the Text, * 1.942 concerning the Manna; though some are more industrious, pain∣ful Christians then others, yet they have nothing over: the very Angels in Heaven, that have such a fulness as no Creature on earth yet hath, yet they cannot spare a jot of their fulness, though they be so full; not a jot of their holiness; how much * 1.943 more we then?

First, Let a man begin never so yong, to look towards heaven, as young Timothy, and young Sam. and yet they shall not have any more then what is necessary for themselves to have; a man would think, he that beginneth so yong, should in time grow to be exceeding rich in faith and good works, that if there were any works of supererrogation, these should be the men; but yet we find not in Scripture any of them in so high a strain. 2. If a man be never so earnest, diligent and forward, zealous for God, though he serve the Lord instantly night and day, yet shall he have no grace * 1.944 to spare. David was a man of strong affections, as most Chri∣stians, and as warm they were toward God, as strong were his * 1.945 desires after him, and love to him, as will appear by his spiritual breathings, and was as much in following after God, and after grace; in so much that when he was debarred from the Taber∣nacle,

and Ordinances, where he used to behold the goings of God, the way of God, his glorious power and grace; when shut out from these, how sadly doth he take on? you may see then by the stir and disquietness of his heart in the interruption, that he was strongly bent to follow after Christ, and yet at the close of all, had he any to spare? Yea, 3. Let a man continue so to the end, if it were possible, without any interruption in his growth, and yet he shall have no grace to spare; had the Apostle any to spare, who was a man labored as abundantly as any other? yea, more then they all, and yet he was nothing, and when all was done, he would be found in Christ, not having his own righte∣ousness upon him, he had not yet attained the resurrection from the dead. But then, * 1.946

2. For the opening of the Point, let us note this also; That though a Christian may have more gifts of Grace then may be suf∣ficient for Salvation, yet he never hath more, especially saving grace, then is needful. I mean he hath none to spare; a man indeed haply might spare some of his gifts, but none of his Grace; though it is true, whatever Talents the Lord bestoweth to fit a man for his Condition, his place, he should be answerable to the Lord, and so they are necessary to the fruit∣ful carrying on of his Calling or Condition, yet to heaven they are not so necessary; but all the Grace a man hath, is necessary for him, so necessary, as he can spare none: especially that Grace which is more particularly a mans own (if I may so call it) and that is, sincerity and uprightness of heart; others do partake with us in the sweet effects of the other Graces, of faith and love, &c. but the sincerity of all without the rest, are nothing: this is more especially our own, and who is there that could ever say, that he had so much uprightness of heart, that he could spare any of it? can a man spare any of his life? this is the life of Religion and Grace.

3. Another thing to make this out, will be this: The greatest Grace where it is given, usually hath the greatest corruption to wrestle with; a spring-tyde of Grace, a spring-tyde of Corrupti∣on: strong workings of the spirit, strong lustings, of the flesh, and strong temptations, such as many of us never knew what they meant: so that a Child of God indeed that is proved, know∣eth that he hath little enough for himself, though it may be God

hath given him more then to many others; where sin abounds, Grace abounds: may there not be temptations to exercise the strongest Faith? Some Goliah-lust, or another, which requireth all their faith, and humility, and patience, to encounter with it; we never turned Gods treasuries of temptation, to know what he hath in store for poor souls.

4. Let a Child of God have never so much Grace here, yet he * 1.947 fals short of the resurrection of the dead; short of that pitch which he ought to aim at. Indeed if men could reach this fulness of the measure of the stature of Christ, and go beyond it, then there might be some thoughts of having somewhat to spare; but until then, we are alway on the wanting hand, sure, alway under emptiness. Now though some be so bold, as to plead for a perfection in our days, we see by a divine hand upon them, they are let loose to all manner of wickedness, and except that were the perfection, I understand not what perfection they are capable of.

5. When they have attained to the top and pitch, (brethren) yet alas, if God should enter into judgement with us, we should ne∣ver be able to stand, as you have it; therefore the Apostle would * 1.948 be found in him, when he had done all; surely then brethren, if when all is done, there is such an imperfection, incompleatness, as to justification, and eternal life, that we must go out of all, deny all, as we have heard, then no man surely hath any grace to spare.

For the Application then, It is a reproving word to as many as * 1.949 are ready to think they have enough. The Papists tell us of works of supererrogation, and I believe that piece of Popery may cleave to some of us faster then we are aware; but let us take heed of it; when we begin to be so full, as we think we run over, and could spare any of what we have, and we may therefore sit down and breath us. Believe it, this is the way to make the Cruse of oyl give over running; as long as they had an * 1.950 empty vessel, the Cruse ran, but when all were full, it gave over; God will not in vain pour out this precious oyl of his Spirit, to have it lost upon proud Creatures, and bury the Glory of his Grace in an unthankful, proud heart. That Ancient could say, and likely by experience, Si dixisti, sufficit, periisti; and may not many of us say so, did we ever get good by it? it

is the ready way to go backward, to tumble to the bottom again, when we think we are got high enough, higher then this or that Christian; the Apostle saith, God resists the proud, but he gives Grace * 1.951 to the lowly. The Heathen could say, even Plato, that a proud man is void of God, without God, God is far from his thoughts, and he is far from the favour of God; and indeed so it is, God knoweth such a man afar off, at a distance, he shall have no * 1.952 close familiar communion with God. Well, the Lord reprove us, as many as are guilty in this kind.

2. It may serve then, to press with the Apostle forward toward the mark of the prize, &c. O how lazy are most Professors! who * 1.953 walk as if they never cared whether they reach perfection, or the fulness of the measure of the stature of Christ; as if we were unwilling to grow too like heaven, for fear we should be taken from this earth sooner then we are willing to depart. O what earthly, heavy, drowsie spirits have we! how slowly do we drive? What, is heaven nothing in our eye? the enjoyment of Jesus Christ nothing to us, that we make no more haste toward him? O then, as the Martyr said, haste after as fast as we can; Take heed of such a thought, you have been diligent long enough, you may now slack your pace, you are pretty well for one; believe it brethren, nothing will sooner quench the spirit then this: no∣thing will sooner damm up the fountain, and shut out the light; you can never have too much; It may be you have (through rich mercy) what carrieth you (in some measure) through your present condition, you know not what you shall meet with: believe it, before we die, we shall have exercise for every degree of our Grace, our Faith, our Love, we shall have no∣thing over. It may be with thy measure, which is less, thou maist make a hard shift to get to heaven; but why should we not all press after a more abundant entrance into Glory, which * 1.954 will be much more for the Glory of his Grace, and much more for the comfort of our souls? Well then, place that behind you brethren, which we have attained; as Jehu in his furions march caused the Messengers, as he reached them, to turn behind him still, and so went on; let not our eying what Grace we have received, be any further then to thankful∣ness; take heed of poring on them to pride, for that is the way to decline; who knoweth how much one thought of pride doth cast

us behind hand, if the Lord take the advantage, for he resisteth the proud above all others; cast them behind then, stay not, rest not until we come to the resurrection of the dead. And then,

In the last place, It may be an encouragement to some poor trembling hearts, who it may be, when they hear this word, are ready to lament themselves. If this be a truth, that they that have most grace, have none to spare; what a condition then are such as I in, who have so little? If they have occasion to use all, and little enough sometimes: What will become of me, who have so little, like a grain of Mustard-seed? If the Cedars of Lebanon have no strength over much, but are ready to be blowed up by the roots, all they can do is but to stand to the utmost: What shall such a bruised reed as I do in the contrary winds of temptation and corruption?

First then, do not judge amiss of thy condition, thou thinkest such a one is so & so eminent for grace, an Oke of Bashan, a Cedar; God judgeth not as man judgeth, thou mayst have more humility, and more love to Jesus Christ; there may be more sincerity & truth in the inward parts, in a poor creature, that hath little parts or gifts to make a glittering to dazle the eyes of men; Herein lies the strength or weakness of the soul indeed; Look to this then, and gaze not so much upon glorious outward appearances.

2. Remember that thou are not accepted for the greatness of thy grace inherent. God doth not give his Spirit and such graces, in a greater and a smaller measure to some then to others, and then accept accordingily; he accepteth in Jesus Christ, and every poor believing soul doth enjoy whole Christ, his righteousness fully im∣puted to them: Therefore this is your acceptance, and herein you are alike, blessed be the Lord, that in this, which is the main thing, he maketh no difference between the strong and the weak, though one man may more strongly and clearly apply him, and have more of the comfort, yet thou mayst with a trembling hand, hold him as surely; or rather he will hold thee, if thou canst not hold him, for the imbraces are mutual between Christ and a poor believing soul.

3. If thou have not so much as another, thou shalt not likely have so great tryals, so great things to do with it, thou shalt not be tryed above what he will enable to bear, and he will make a way to escape also. If his grace be sufficient for thee in all conditions,

what matter is it? only press hard after more and more, what∣ever thou hast reached too; and at last thou shalt attain the end of thy hope, the salvation of thy soul, and in due time thou shalt reap, if thou faint not.

Verse 9.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

HEre is the third part of the answer of the wise Virgins to the foolish Virgins question: Which is not to be under∣stood as a serious advice from the wise to the foolish, directing them to the ready course to procure oyl to themselves; except we could understand by them that sell, Jesus Christ, or Father, Son and Spirit, who selleth, and would have us buy of him with∣out money and without price, Isa. 55. 1. for the Bridegroom, Jesus Christ, seemeth to be distinguished here from them that sold, ac∣cording to the meaning of the wise and foolish Virgins here; but for that I shal leave it. If that may be the meaning of the wise Vir∣gins, surely the foolish Virgins understood it not; for it appears not that they went to him to buy, but used some other imperti∣nent endeavours; as they went to the wise Virgins before, and not to Christ. Here is little ground for Papists to bottom their Do∣ctrine of perseverance to be attained by their own industrie and pains; for alway his price is not comprehended from being, if it be from God, from Jesus Christ; it is alway excluded, Come buy without money, or without price, as before, except they purchase it of men. But we may understand these words, as many godly, learned do, for an upbraiding, a mocking, an Ironical consent, as there are many instances in Scripture; Rejoyce O young man in thy youth, and let thy heart chear thee; but remember, that for all these things God will bring thee to judgement. And so that of * 1.955 Elijah, he is a God, cry aloud, he is either in a journey, or talking, * 1.956 or some such thing, that he cannot hear. And so Micaiah spake to Ahab, Go, and prosper, and the Lord shall deliver it into thy hand. * 1.957 And that of Jesus to his Disciples, sleep on now, take your rest, which * 1.958 is Ironical. So as when Ahab would be humoured, the Prophet

speaks after his mind; if so, as it should seem, he might perceive he spake not as he meant, how long shall I adjure thee to speak nothing but that which is true in the name of the Lord? So these foolish Virgins, they would have their grace from a creature, and the wise answered them according to their humour, and Ironical∣ly yield to them, to send them to others, though themselves had none to part with; Aug. Ep. 120. and Calv. so understood them; and so doth Beza and our Annot.

The Note I would briefly hint to you from hence is this;

That such as trifle away the day of grace, and are not serious in the work of getting grace, the time shall come when they shall have * 1.959 none to pitty their misery.

If men may expect pitty or compassion from any; it is either from the Lord, who is a God of bowels, and unspeakable, unsearch∣able compassions: Or else from the people of God, who as the * 1.960 children of God, do put on bowels of compassions, as the Apostle speaks, they are cloathod with bowels, so that their compassions are eminent, and to be seen by them that have to do with them; but * 1.961 yet the time may come brethren, if you now neglect so great salva∣tion as is offered to you, held out by Jesus Christ himself the Son of God, speaking from heaven, not frō the earth, that you shall have no pitty from the Lord; no nor from his people: from God, that is * 1.962 plain. I will but name it, because it may seem impertinent to the Text; yet if it serve to no other purpose, it may serve to shew us, that the Saints, if they do not pitty in some cases, where it is evi∣dent the day of grace is past, and men have wretchedly sinned it away, that they have the Lord for their pattern for it, therefore I mention it; Then shall they call, saith the Lord, and I will not an∣swer, they shall cry, &c. I will mock when their fear cometh, and laugh at their calamity; Prov. 1. 26. It is spoken after the man∣ner of men, and sheweth the heavy aggravation of their misery, that the Lord shall be so far from pittying them, that he shall laugh at them. So in the 2. Psal. where the Annointed of God is lifted up upon Zion, there are some that will not be bound, will not have him to reign over them, count it a bondage, and a grie∣vous one indeed, the Lord shall laugh at them, he shall have them * 1.963 in derision. But for the people of God, they expect it may be to

be pittied in such a condition by them, but they may meet with nothing but a mock, though a holy one; and indeed there is need of much holiness, and in act too, to mock and not to sin; So here you see, and so the Prophet by a spirit of Prophesie, go and buy of them that sell. But lest this may seem to be ground enough to build it upon, because it is of doubtful interpretation. therefore take another Scripture, where he speaks of the Destru∣ction of persecutors of the people of God, such as Doeg was, and there is the like reason for hypocrites, when discovered undeny∣ably, and their Lamps gone out; as here, the righteous shall see it * 1.964 and fear, and laugh at him; when God should destroy him for ever, and pluck him out of his dwelling place, and root him out of the Land of the living, then the righteous should see it, and laugh at him, have him in a holy derision; yet with an holy awe of that glorious and fearful God, who was so just in his judge∣ments upon him.

And is it not just with God it should be so, When such hy∣pocrites have in their hearts despised the long-suffering, and pati∣ence, * 1.965 and tenderness of the Lord waiting upon them; and made a mock and a jeast, it may be, at the intreaties of God, at the ear∣nestness of the Saints, and their pressing so hard forward, that now themselves in extremity should be mocked at by the people of God themselves?

This may be then in the first place, a warning-word to all such trifling professors, as all the while Jesus Christ stretcheth out * 1.966 his hands to them, even all the day long, they will not come to him, they will sit under the shadow of their own gourd, while it is green, and not under the shadow of Jesus Christ; they will sit by their own bottle, their own cistern, and not come to the Fountain which is opened for sins, for uncleanness. Remember Brethren, there will come a day upon you, wherein (to the * 1.967 cutting and wounding of your souls) you shall be sent to those empty things for comfort. Papists will not now be perswaded but there is enough for them in their Church-treasurie, and lay out their money upon them; but when the Lord shall shew them their treasure is empty, there is nothing in it, it will not reach to pay the uttermost farthing, no no•• one farthing will it reach to

pay, then will the Lord and his people send such poor deluded souls to their Merit-mongers, to their indulgences; Now go to your treasurie of Merit, for some sucker and r••lief; now go to your dry bottles, see if there be any drop of water there to cool your tongues, your inflamed souls with the displeasure of the Lord. As the Lord in the day of his peoples deistruction, sends them to their Idols which they doted upon; in a mocking way at their callings, I will save you no more, go to your Idols, your gods that have eaten the fat of your sacrifices, &c. You have made lies * 1.968 your refuge, now go and shelter your selves under them; now go and see whether your gourds will shade you from the scorch∣ing of the everlasting burnings? O how this will grate and gall a guilty conscience, every such word will speak confusion and hell to the very heart of a sinner, and this is that you must expect. You that now cannot down with a searching powerful Ministry, can abide the shining, but not the burning of a John Baptist, that will deal faithfully with you; but you must be daubed and bol∣stered up, you must have such as will speak peace, peace to you, right or wrong; the time will come when God shall shew you that this hath been the ruine and undoing of your souls; and then in contempt and scorn you shall be sent to them, Go now to your Parasite-Preachers; when the consoience is all on a flame, and you see your Lamps are gone out, and the Bridegroom is ready to come, and there is but a step between you and hell▪ Ah the woful condition of such a soul! then may the Lord and his people say, Now go to your daubers, now see if they can heal your breaches, see if they can bind you up, if they can cool you and quench you? you shall have it of Gods hand to lye down in sorrow: * 1.969 and then see whether your daubers with untempered morter, shall lull you asleep? O how grievous will this be from the Lord, when they shall have nothing but derision from him, and from his people! Now, the people of God will pitty you, and pray for you, but the time may come, if you know not the things which belong to your peace in this your day, that they shall laugh at you, they shall in a mock, a holy scorn, send you to your false refuges for help; Go to them that buy, go to your flatterers, see if they can com∣fort you.

2. This then is a comfort to the people of God, that are now guided by the holy Spirit to go to Jesus Christ, to the * 1.970 Fountain indeed, to hang their souls upon him, replenish themselves still from his fulness, as it is in that first of John; because Brethren there will come a day of distinguishing be∣tween such as have made the Lord their hope, their strength, * 1.971 and such as have dallyed and trifled; and as the one shall have a mock from God, and from his people; the Believer that hath been used to make the name of the Lord his refuge, he shall then find acceptance, find a free access, What time I am afraid, saith the Psalmist, I will trust in thee; dost thou not love * 1.972 to be flattered? wouldst thou have thy soul dealt faithfully with, and not gently, as is said concerning Absolom; happy art thou: when others shall be sent to their broken Cisterns, thou shalt be admitted to the Fountain, to the fulness of Jesus Christ, to which thou usually hadst recourse: as the wise Vir∣gins here, they trimmed their Lamps, they got a new supply of oyl; but the foolish are sent to them that sell, to their flatterers, their Mountebanks, their money-changers, to see what they can afford them.

In such a time as this, thou shalt come to the true Physitian, to the high-treasurer of heaven, &c.

Verse 10.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—

HEre it seemeth they had no more wit then to go to buy of them that sell.

How difficult is it to beat a man off his creature-confidence and * 1.973 refuges which he hath for his soul?

For these foolish Virgins here, they had kindled sparks of their own, and walked in the light of their own sparks a great while, and all that while it was an exceeding hard matter to perswade them to the contrary, but their penny was as good silver as other mens; to perswade a painted hypocrite, while his paint lasts, that he is but a Sepulchre, and full of rottenness, and no resting in that conditlon, is as hard, as to perswade a man that looks up∣on his money baggs, he is a beggar. But now a man would have thought when this Lamp had gone out, and they saw their sparks of their own kindling would not endure to eternal life, that then they should have bethought themselves of a higher born flame, a higher principle that would endure to get that oyl, and that fire from heaven that would aspire, and never rest until it reached heaven: my meaning is, that when they saw the profession and form which they could by their industrie and parts work out of themselves, went out and failed them, they should have thought of going to a higher principle, but what do they do? they go to the creature you see, to the wise Virgins for oyl, & there they have another repulse; they had none to spare for them: By this a man would have thought they might have taken a hint, that sure it is not to be had then from the creature, we must look higher; if any creature could furnish us, tht wise Virgins, the Saints indeed could furnish us; but we have knockt at their doors, and it is not to be had there. And do they now bethink themselves of going to Christ? no, not at all. Let it be consi∣dered yet further, that they had a very sharp blow, to rap their fingers off the creature, which a man would have thought should

have made them afraid of ever laying hold upon an arm of flesh again, for this Irony, or holy mock of them, go to them that sell, if they understood it so, was a reproof as full of Vinegar as can be. As that of our Saviour, sleep on, now, (saith he) take your rest; now they are at hand, let us go hence; they had little list to sleep * 1.974 after such a reproof as that: and yet we see these foolish Virgins are so stupid, that this mock of them, it beateth them not off at all, but to the Creature they go still, to try whether there be any oyl to be had among them that sell; the flatterers and merit-mongers, they think not of going to Jesus Christ.

And whence doth this appear brethren? but first, From our corrupt nature, which hath departed from the Lord, and is now ful of enmity to him, and is loth to return to him; so proud we are, that as long as we can find any thing in our selves, we will go no further; but when we see our own gourd is withered, our tor∣rent is dried up, such is the enmity of our wretched hearts to God in the way of his Grace, that we would go any whither for succour rather then to God, to Christ; the Jews would not * 1.975 come to Christ, that they might have life; they might have it for coming for, but they would not, they would take any pains in their own works; men will rather put themselves to any pen∣nance, mortifyings and maceratings of the flesh, as the Papists some of them do; will be at any charge for their indulgences, from men, rather then they will go to Jesus Christ. Thus the Lord complains of his people, that they did wander from mountain to * 1.976 hill, expecting help here and there, but forgot God their rest∣ing place. The Raven would not return to the Ark, if she could get a place to rest any where upon the earth, though the Dove had no rest any where else but in the Ark. Ah what woful na∣tures * 1.977 have we brethren! so contrary to the God of love, and fulness of bowels and compassions; surely we can see nothing in him, wherefore we should be so averse, but the pride and re∣bellion of our own desperately wicked hearts; how should this exceedingly humble us!

2. Not only nature, but it should seem, they were accustomed to it also, and that increased the natural inclination to it; at first their sparks were of their own kindling, they would have fire out of their own flint, and oyl from within: well, this failed you, so they went to the wise Virgins, and were habituated in it, it was a

rooted evil, and well watered; and therefore no marvel, if at the very last, they thus go to them that sell, Can the Ethyopian change * 1.978 his skin, or the Leopard his spots? no more can ye that are accustomed to do evil, learn to do well; here is a first nature, and a second nature, nature upon nature, and what is harder to carnality then nature, while it remaineth unchanged? naturam expellas, &c. You may keep a Woolftame, and train him up like a Dog to follow you, but he will retain his woolfish nature still, and if he have occasion, will manifest it; where a Creature hath been used to betake it self for refuge, thither will it go in time of need, the Chicken to the wing, the Conies to the rocks, the Fox to her holes, and the Child of God to the rock; what time I am afraid, * 1.979 I will trust in thee, as before; and poor Hypocrite to the Creature, this or that, somewhat in himself, or somewhat in some other, as you see: for this he is accustomed to, to go to his prayers, to the opinion of flattering persons, &c.

3. Another reason may be this, in Professors that have long rested in a formality, and now at last come to see their nakedness, God plucks off their plumes, letteth them see they are naked, and yet they go not to Christ, it may be, because he holds their eyes, hideth this wisdom from their eyes: alas, if the * 1.980 Lord shew us not the path of life brethren, we can never find it out our selves, we shall grope at noon-day, though we have never so * 1.981 much glorious light about us, and Christ be held out never so plainly to us: we shall grope and wander, and never have a heart to come to him, as it is said of the Israelites, God did not give you to this day, a heart to understand. O saith the Psalmist, Teach * 1.982 me thy way, and I will walk in thy truth. Now God and Christ, in a just displeasure against us in such a case, may hide himself from us, a••d will not be found: either we shall not have an heart to seek him at all, or else not an upright heart to seek him, and therefore though we seek him, he will not be found.

As this should teach us all to be humbled before the Lord for wickedness and averseness of our hearts to Christ, that we will not come to him, so long as we can get a drop out of our dry Bottle: we will not come to the Fountain, but wander up and down, and weary our selves to seek rest anywhere then in Jesus Christ. Hast thou been a Prodigal, and hast thou known this by experience? hast thou shifted, and shuffled, and lick•• thy self

whole as often as thou couldst, and born it out by head and shoulders, the Convictions thou hast had sometimes, when thy Lamp hath been dying? O how should this teach thee now, if the Lord have, notwithstanding this, shewed thee the path of life, shewed thee the Fountain, the Olive, whence the oyl is to be had indeed: this should teach us I say, to loath our selves: Ah wretch, wretch that I am, that should carry such a heart toward Jesus Christ!

2. It may serve to advance and magnifie the justice and mercy of the Lord: on Hypocrites justice and severity, that since they have loved to wander from Creature to Creature, and would never come to Jesus Christ. Now at the last, when they must come to close with him or never, he should be hidden from their eyes: Is * 1.983 not this a righteous, a severe hand? are they not paid in their own coin? the Lord grant we fall not any of us under this stroke of Divine justice, to be left and given up to a wandring heart, because we love to wander. O methinks, this severe hand of God upon them, lying upon them to the very last, should affright poor Formalists, that have nothing else but a few broad leaves to be their refuge: when these wither, what will you do? what must shadow you from everlasting burnings? you will say Jesus Christ; but do your hearts say so indeed? and why do you not now make sure to close with him? for if you wander thus up and down from Creature to Creature, who knoweth whether he may not make you examples of his displeasure, and suffer you, yea, give you up to wander, as those foolish Virgins, that you shall never be able to look after him, because he will never look after you again.

And then it serveth to magnifie the mercy and grace of Jesus Christ, that notwithstanding this be the natures all of us, and we practise accordingly, and have made many a poor shift likely to quiet a guilty, accusing, galled Conscience, sometimes with one, sometimes with another shift, sometimes with a duty, a prayer or tears; O if we could but weep for our sins, all would be well; this would make a calm, and we are at peace; sometimes the opinion of others, or sometimes our own opinion of holiness and our selves, to which we have done all that we have done it may be. Well, that after all this, now the Lord Iesus after so long being slighted, and such forms, and duties, and fig-leaves, and any

broken Cisterns, empty Bottles, and husky vanities, preferred before him, that yet he should manifest himself to such, to any of us, and give us that true oyl of Grace in the heart, whereby the sinfulness and emptiness of all our former shifts have been discovered to us. O what shall we render to the Lord for his love! behold what manner of love is this, that will overcome all our slighting of him, that will not let us alone under our fading gourds, until he bring us under his own shadow, and never suf∣fer us to wander up and down from him any more; have our souls tasted of this his love? O bless him, magnifie him, make your boast in God, let the humble hear thereof, and be glad, live * 1.984 his praises; what, can you do too much for him who hath thus loved you? but so much for this.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here we have had the sad surprisal of these poor Creatures, that have their Grace to get, at the last they are taken, before they are ready for Christ; for alas, their Lamps ware out. Let men put off the coming of Christ as long as they will, and trifle away their day of Grace, though he tarry a while, yet he that shall come, will come, and will not tarry. Well, now he cometh.

But that is not all neither, he cometh upon them, not only while they are getting their Grace, but while they are seeking up and down to the creature for it, and never look at him at all; and this maketh it so much the sadder indeed, when Jesus Christ shall come to judgement, particular or general, to find men with their backs upon himself, and their faces upon their formalities and profession, upon their flattering false Teachers, that at a venture cry peace, peace, though there be no ground; will it not be sad brethren? The Lord help us every one to look to it, for I intend not to stay upon this; either we are such as seek our oyl of Jesus Christ, we live by faith in him; or else we seek to the Creature, we hang our hopes upon somewhat else; if so, whatever it be that relieveth us in the time of our trouble on this side Jesus Christ, this is the ob∣ject of our whoredom; Now shall the Bridegroom find us in the very act of whoredom, playing the whore, in departing from him, and will this be peace or comfort to our souls? How will you lift up your faces before him? brethren, how can a Woman that pretends faithfulness to an Husband, if he take her in the very act, how can she hold up her head to him? O the confu∣sion

and amazement will be upon us, if Jesus Christ find us in the like Coudition! can you think how poor creatures will hang the head, and be filled with their shame, whether shall they cause their shame to pass from them?

O then brethren, If you have neglected the day of Grace, and while oyl hath been offered you, and that upon easie terms, without money, and without price, and now you be convinced of your want of it, because you know not how soon it may come upon you. Let me beg of you, that whenever he cometh, he may not find you going up and down to buy of the Creature, but coming to him, waiting upon him, (as the Apostle did) that you may be found in him; hence the poor thief upon the Cross found mercy, * 1.985 though it were at the last. O take heed of deceit here, for every one will say, that they have no other hope but in Jesus Christ, and him they wait upon all the day: O that it were so brethren; but I doubt he will find many of us going to buy, when he com∣eth, and not of him, but of them that sell; then they are run∣ning to their flattering parasitical Preachers, then they must have an absolution, a comfortable word, though they have lived never so wretchedly, as if a few comfortable words of a daubing Moun∣tebank, would transform them from Devils incarnate, into Saints in a Moment, which is not much better (if any thing) then the Priests mumbling over the bread and wine, to change it into the body and blood of Christ. Then when Christ is coming, the Bride-groom cometh; doth he not find many running then to a prayer, then to a Sacrament? if they can but have that, they think they are secure enough; poor ignorant creatures! what is this, but to go and buy of them that sell, instead of going to Jesus Christ? Well surely, as this will much concern him to find men so un∣dervaluing him, who is a Saviour to the utmost, to go any whe∣ther, rather then to him; so will it be confusion to your souls, if you be found in the very act; there will be no denying, no excu∣sing of it; you will have nothing to say for your selves; therefore let us be warned to take heed of this. But so much for this.

Verse 10.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

IN this Verse you have a twofold observation of the coming of the Bridegroom: His coming is, to make a full distinction and separation between the precious and the vile, the end is the differencing thing, Mark the perfect, &c. the end of that man is * 1.986 peace; hypocrites and real believers promiscuously go in and out in this Church Militant, this heaven upon earth; but now there shall be a difference put; to some the door of heaven is opened, and they enter, to others it is shut, it is clapt against them.

We will in the first place a little consider the first, they that were ready went in with him unto the Marriage. There are divers things Note-worthy in this little clause; I shall but briefly run over them. 1. Some then it seemeth are ready for entrance into glo∣ry. 2. Such as are ready do enter. 3. That they enter with Christ, with the Bridegroom. And 4. That this glory is set forth by a Marriage, or a Marriage-Feast, as the word elsewhere imports, of which afterwards.

I will wind up the two first into one Note or Doctrine.

That such as are ready when Christ cometh, do enter into * 1.987 glory.

This is sufficiently clear from the Text, the Parable setting forth the state of all the Saints as they shall be differenced from hypocrites at the day of their appearance before Christ, for it is the Kingdom of heaven is here compared to the Virgins, the Church visible, to the wise and foolish, the Church invisible to the wise Virgins, so I understand it. Now these wise Virgins, they were ready prepared for the entrance in to the Marriage, though the foolish were not; they that were ready, that is to say, all the wise Virgins, they entred in; so that this reacheth the condition of Gods people in all times and ages, who are a part of this King∣dom;

The Israelites, when God had proved and prepared them, by enuring them to the wilderness, to so many hardships, then they entred into Canaan. 〈◊〉〈◊〉 not before fourty years; they wan∣dered before they must enter, but when once prepared they en∣ter. So the Apostle, when he had finished his course, and fought the good fight, then he was ready to enter, and he entred into glo∣ry; therefore it is, that it is said of the righteous, he is gather∣ed like * 1.988 a Shock of corn in his due season: that is to say, when it is * 1.989 fully ripe and ready to the sickle; a wise husband-man will not reap the field while it is green and unready, no more will the Lord gather his Saints to him until they be prepared; they must hang in the Sun so long, and endure the nipping of cold and injuries of weather so long, until they be ready, and then they are ga∣thered.

Two things I shall do before I come to the Application. First, a little inquire what is meant by this readiness; and herein indeed only put you in mind of what you have heard in a great part, while I have been upon this parable already, and all of it doubt∣less at other times you have heard again and again; but I would put you in remembrance, as is necessary; and then, 2. The argu∣ments to confirm this point, and so to the Application.

First then, a man is ready, or this is a part of it, when he hath gotten this oyl in his vessel, without this no readiness; though the foolish Virgins be awaked after their long profession and falling asleep; yet you see they are unready, and are all in a hurry, as people unready use to be; when the Bridegrom cometh, they are going to them that sell, that they might buy oyl, therefore they were unready; my meaning is Brethren, untill a man hath re∣ceived from the Lord the spirit of holiness to dwell in him, to be a living Cruse of oyl that never fails, to be a spring of grace in his soul, to water, and refresh, and supply him in all his conditions, a man is not ready to enter. Paul was a chosen Vessel, but though he: was a strict man, (I pray you mind it Brethren) I doubt stricter then most of us, the strictest sect of the Pharisees, and touching the Law blameless, at least in the Pharisees sense, in the outward observance of the Law, which is more then many can say. Well, now when the Lord meeteth him going to Damascus, If he had called for him out of the world, had he been ready * 1.990 for him? surely no▪ woful had been his condition: there must then

be a holiness, without which there is no seeing God. This is one thing then, he that hath the root of the matter in him, the seed of God in him, he is ready in part, so far he is prepared.

2. There must be also the brightness shining, the activity of the graces, they must be in act, or stirred up and bettered before we can be ready, for the wise Virgins were not ready, though they had oyl in their vessels, because their Lamps were not trim∣med, their oyl grew low, must be supplyed, therefore they go about that work in the first place; If Christ had come and given them no warning, but taken them sleeping, they had been all un∣ready, therefore you shall find still in Scripture, the graces of the Saints smell sweetest, and be most lively usually toward their latter end: When was Paul, or David, or any of them more sweet? they must stand with their loins girded and Lamps burning, else they are not ready altogether.

3. There must be mortifying of corruption, a subduing of ini∣quity in a good part, in how great a measure is hard to say: It is true, at the first when we believe, sin hath its deadly wound, but it many times recovers in a great measure, and strugleth hard for life; it must have many a thrust, a blow by the sword of the Spi∣rit, wielded by the hand of faith before it will die. When our Saviour saw how lively that pride and ambition was in his Dis∣ciples, he telleth them, they must be converted, and become like little children, in respect of that emulation, before they could enter * 1.991 into the Kingdom of God. When sin had gotten such a hand over David, had he been fit to have dyed then, to have entred into glory then? though I believe it cast him not out of the state of grace, yet it laid him in a swoon, and prevailed much against him; now was he ready to enter while sin was so strong? surely no: We must first overcome, before we sit down with him in his Throne; we must fight the good fight, of which this is a great part; and * 1.992 how low the Lord will have our corruptions brought, and how much deadned he will have the root of sin, before he tumble down the walls of these Tabernacles of clay, we are not able to say.

4. A man is never ready until he can go out of all this, and the main thing with him is to be found in Jesus Christ, &c. This is indeed the first and last, upon the matter, of all, for Christ is all; we are ready then to go in to our heavenly Father, when we have

our elder Brothers garments upon us, when we have put on Christ, which is for holiness, as you have heard, & for redemption from our sins, our vain conversations, our foolish and hurtful lusts. But withall, if we have him not on, and girded close to us for righteousness, we are not ready; if we have him on, but he sitteth loose upon us; therefore you shall find this was the main thing the Apostle Paul minded and strove after, that he might be found in Jesus, not having his own righteousness upon him, he speaks of the day of death and appearing before him, the resurrection, that he may be found then in Jesus. When we have done all, if we de∣ny not all, we undo all again, this only will terminate the sight of the Father, he will see through all other coverings whatsoever; therefore the Apostle prayeth that One siphorus may find mercy in * 1.993 that day. It is mercy then that must stand us in stead, even when we have done all. Remember this brethren as a fourth part of this readiness.

5. A finishing our work; so our Saviour, I have finished my work, &c. Joh. 17. 4, 5. and thus Paul; I have finished my course, &c. 2 Tim. 4. 7. And thus David, Acts 13. 36. served his ge∣neration, &c.

Now these are the readinesses for an entrance. But we must know that some of the Saints have not only an entrance, but an entrance is ministred to them abundantly into glory, they go with * 1.994 a full sail, not only make a shift; though it is true, they have no oyl to spare from themselves, for they can spare none of their abundant entrance, it is that wherein God is most glorified in them, and this they cannot part with, and themselves have great∣es comfort in. Now this is not common indeed to all Believers, I pray you mind that, lest any poor soul should be causelesly dis∣couraged, because he findeth not that readiness for it, to which afterwards we shall speak.

First then, to this abundant entrance into glory, as a readiness or preparation, there is required, besides a faith in Jesus Christ for righteousness, holiness, redemption, a knowledge reflecting, whereby they know that it is thus with them; many a poor soul hath the salvation of God near him, and Jesus Christ in their arms, and knoweth it not, and is weeping after Christ when he stands by him, as he did Mary; and it may be, if they should now die, they would think themselves undone, the terrours of God are ready

to cut them off, the fear of what would become of them; and yet they shall have an entrance into glory too, they would not miscarry, but they pass as through a narrow pinching wicket: But now a man that hath a perswasion, he hath an abundant en∣trance into glory; there must be then to this readiness, a making the calling and election sure, by adding faith to faith, and grace to * 1.995 grace, as it is in that place of the Apostle Peter. Then when Si∣meon had gotten Jesus Christ into this arms of his faith as well as of his body, and saw his salvation with the eye of faith, as well as of the body, then he cryeth out, Lord, now lettest thou thy servant depart in peace. Now he was ready to enter into glory. And so the * 1.996 Apostle Paul had such a perswasion, and therefore he was ready, henceforth there is laid up for me a Crown of glory, &c.

2. There goeth many times, if not alway, to this abundant entrance, as a readiness or preparation to it, an earnest waiting of * 1.997 the soul for its change, a desire to be dissolved and to be with Christ, which is far better: There is many a poor heart when the body of death weigheth them down, and tryeth them, groan earnestly, and could be contented to dye, that sin might dye with them. As Sampson said, let me even dye with the Philistians, if no other way will destroy their lusts. But alas, when they are to seek in point of assurance, they look upon death as a dark passage that leadeth them they cannot tell whither, this maketh them fly back, this kills those desires, nippeth them as soon as they put forth, they come to no maturity: But now when a man hath the right art of believing, notwithstanding his body of death he groans under, as the Apostle, that yet he is perswaded through Christ it is pardoned, and shall be utterly dissolved and not hinder him, then he can bless the Lord, and desires with Paul to be dissolved. So many of the Patriarks it is said of them, they dyed full of daies, * 1.998 satisfied with daies; that is to say, they lived as long as they desired, they had now a desire to be at home, knowing that while they are present in the body, they are absent from the Lord, from that near, and sweet, and full Communion with him, whereof they have had a little taste and earnest, but if they know not that they shall be present with him by departure▪ but for ought they know, more separate from them, no marvel if they go to death with drawing back.

Yet I deny not, but a child of God may be ready before he desire

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it; And may desire it before he be ready for this entrance. I say, a child of God may be ready before he desire it, as in the case be∣fore mentioned (and upon other grounds, as Hezekiah and Da∣vid, that I may declare thy power to this generation) may be rea∣dy * 1.999 and not have such an assurance, but he is not ready for an abundant entrance, until the Lord come with a full sealing of his love to his heart.

2. He may desire it before he be ready, as in some passionate impatient fit, as Elijah, 1 King. 19. 4. weary of his life, the King persecuting him, and thinking he should fall by his hand, would have God take away his life from him, but he had not yet done his work. And so Job, God had not yet done with him, he must pass through more changes, and prosper and flourish again, and hold forth his name to that generation before he departed, he had not done his work. But I speak of the serious, settled, well-grounded frame of a Believers heart, upon a sound perswasion of the Love of God in Jesus Christ, and a knowledge that he hath finished his course, then for such a one to wait for his change, when the blessed hour will come, is a part of readiness for an entrance, an abundant entrance into glory. But this is not the portion of every child of God; many Suns set in a Cloud, &c.

For the second thing, which are the arguments of the point, they are such as these. First, because else Gods work would be in vain, he hath prepared an inheritance for the Saints, a Kingdom * 1.1000 prepared before the world was; and his work upon our hearts, what is it but to prepare us for this Kingdom? as the Apostle speaks, he that hath wrought us to this self-same thing, is God, he hath wrought us to it, there is no suitableness between heaven and an ungracious heart; a glorious Kingdom, and a vile filthy spirit; therefore the Lord takes much pains with us to purge us to himself, to purifie us, to adorn us with the rich graces of his Spi∣rit, and all is to work us to heaven, to salvation, to prepare us for this entrance, and therefore when God hath done this, shall his work be in vain? surely no: not a soul that is so wrought up by the Lord to a heavenly frame, and temper, and nature, that shall miss of an entrance, when it is thus prepared, else Gods work were in vain, the greatest work of God.

2. Because else the Lord Jesus would fail of his purchase and

prayer for his poople, who did buy us at so dear a rate as his own most precious blood; was it think you, to suffer us for ever to be at such distances from him, whom he so dearly loved? did his love to us draw him out of heaven to us, and will it not (think you) draw us to heaven to him? he will not have his Spouse that he hath redeemed with his blood, to be absent from him any longer then is needful for his Fathers glory and their good. It is a fruit of his death and of his prayer, Father I will, that where I am, there * 1.1001 they may be, for they are the fulness of Christ, and he account∣eth himself, as I may say, imperfect without them: and therefore he will have them there. Indeed Brethren, so dear is the heart of Jesus Christ to his people, that he would not suffer so long an ab∣sence, at so great a distance from them, but that there is a necessi∣ty in it; though at his first pitching his love upon us, he looks at nothing, but notwithstanding all blackness, and deformity, and loathsomness, his love overcometh all: Yet before they come to this Communion and fellowship with him, they must be purified with spices and odors, as those were for the King of Assyria, and for other holy ends.

3. Because else the promise of God, and hope of the Saints would * 1.1002 fail, and heaven and earth shall sooner fail, then the word of pro∣mise. Christ hath promised not only to give life, but eternal life; God hath promised to give not only grace but glory; there is a Crown laid up in the purpose and promise of God, and if they should miss of this, they would be made ashamed of their hope; now this cannot be, the Psalmist prayeth, that he might not be * 1.1003 ashamed of his hope, which is virtually a promise, it shall not be; never any yet were disappointed that hoped upon right grounds▪ Indeed if men make Promises to themselves of heaven, let them live after the imaginations of their hearts; or whether they truly believe or no, their own promises may fail, but Gods promises never fail, nor a lively hope founded upon them.

4. That the poor, weary, tossed, afflicted people of God may have rest in the bosom of the Father and the Son, and holy Spirit, there * 1.1004 remaineth a rest to the people of God, they have not their rest here, expect it not; but either from within, or without, or both, we have our troubles; the world casteth them out as the off-scour∣ing of all things, they are the despised, hated, mocked people; the song of the drunkard, the laughing-stock of the world, and there∣fore

because they cast them out, the Lord will receive them. If we have not persecution without, we shall have our exercises, what between corruption and temptation, and sometimes the terrors of God, and sense of his wrath, sometimes breaking bones, hiding his face from us; there is no rest until we come to enter with him; now we lie among the pots, but then we shall indeed be made glorious, like the wings of a Dove in sulness. Now this is agreeable not only to the truth, but the goodness, tenderness, bowels of the Lord to his people, that his poor af∣flicted People should rest with himself, when he hath by these filings, and scourings, and siftings, and turnings up and down made them meet for the inheritance of the Saints in light. So much for the Arguments.

For the Application of this, that they that are ready do enter into Glory. First, it serveth to shew the blessed condition that the diligent, lively, prepared soul is in; heaven Gate is ready to re∣ceive such a soul: the bosom of Abraham, of Christ opened ready to receive him, he shall enter; they have this priviledge, that many that profess Jesus Christ have not; many shall seek to enter, but shall not be able, that strive not, as he doth: Blessed is that servant (saith our Saviour) that his master shall find * 1.1005 watching, shall find ready for his coming: why he will not leave * 1.1006 any such soul behind, they shall all enter into glory: how blessed a condition this is, may appear by many considerations more.

2. Such a soul as this cannot be surprized, so far as he is ready, he is never surprized: surprizals are terrible: if Jesus Christ had come without any warning upon the wi••e Virgins while sleeping, it had been terrible to them, though they might have entred with him also; but if we be ready, that day will not take us at unawares: indeed if a child of God be once ready, he cannot be altogether surprized more, though in part he may, if he carry it not the better; he will be still habitually ready, if not actually; so the foolish Virgins were not. They still have the root of the matter, though it may be under ground, and hid from their eys, and is not this a blessed thing? as often as you think of the com∣ing of Christ, to think, now let my Saviour come when he pleaseth; I am through rich grace ready for him. A servant,

when his work is done, a Spouse, when her ornaments are put on, and the house trimmed, and all ready for her Bridegroom, now come when he will, I am ready for him; before the thoughts of his coming are troublesom and painful, now they are pleasant and delightful.

3. When death comes, how shall they lift up their heads with comfort, because their Redemption draweth near; O how will they be able to welcome death, welcome Jesus Christ, welcome the kingdom of heaven! it is their entrance into a kingdom, * 1.1007 though it be bitter indeed, and terrible to the wicked, and though there be some reluctancy in nature against death, and a Paul would rather be cloathed upon, then dissolved; and since it is the birth of sin that brought it into the world, no marvel if * 1.1008 Grace it self have no delight in it, yet considering that it is an entrance (though narrow and pinching) into Heaven, into Glory: the Saints that are ready for it, they can bid it welcom. As a poor, weary, tossed Marriner can bid his Port welcome, though there may be some fear of Rocks, or the like in his landing.

4. Are they not blessed souls that shall enter, that now all their distances between them and Jesus Christ shall be done away? now he whom your souls loved and longed for, yea, your souls have many times broken within you, for the longing for him, now he cometh to take you to himself, that you may be with him, near him, alway in his bosom. Is not this a blessed Condition? what tends all your striving, and running, and fighting, your wrestling, praying, and weeping to, but this? now the end of your hope, the salvation of your souls cometh upon you: blessed, yea for ever blessed is such a soul: if Christ and heaven, the Father, Son, and Spirit enjoyed in an unspeakable bosom-communion, will not speak a man blessed, nothing will: but thus much for this first.

2. Then methinks brethren now we should be putting the question to our own hearts now, whether we be ready or no? O here is blessedness * 1.1009 indeed! you cannot but judge that man or woman (though a man of sorrow while in the world) haply through temptations, and a heavy body of death, yet that shall enter in Glory when all is done; sure you cannot but judge this man a blessed man, that is ready for it, for he, and he only shall enter. And can it be

but you should reflect now, and enquire of the Lord, and of your own hearts? Lord, am I ready for this coming of Jesus Christ, or am I not? for one of the two I am; Dear friends, I shall not use any more arguments to you, but these two or three considerations.

1. How uncertain this coming of Christ to you, to call for you, is? do you know when he will appear? do you know brethren, whether you shall be warned again, called upon again to pre∣pare for his coming? this may be the Cry, it may be the Cry is past with many of you already: is it not high time to awake, to look about you, to consider whether you be ready or no?

2. To consider, That there will be then no time given to pre∣pare. If you be ready, well and good, you enter; if not, you are shut out, as afterward we shall speak. O then, how can we satisfie our selves, and quiet our Consciences with an ignorance, how it is with us? It is high time surely brethren, to en∣quire.

3. Except we do enquire, we are not likely to take a course to make ready: he that thinketh he is ready, or careth not whether he be ready or no, if he be unready; now he is like to be un∣ready, for such a man will not set about the work. O that the Lord would therefore perswade you this day to consider with your selves, are you ready, or are you not?

4. There is very great need of this enquiry, because alas, many are ready, and think they are unready, and then cannot have the comfort of their Condition, except they come to see to it in some measure. 2. Others are ready, and know it, but are not so thankful for it, have not the sweetness of their condition so fresh upon their spi∣rits, because they do not oftentimes review their condition. 3. There are many that are unready, and think themselves ready: and O how is it likely it should be better with them, until they come to know how the case stands with them? will any go to buy Gold that they might be rich, or white Rayment that they might be cloathed, untill they see they are poor and naked? surely no. 4. Others are unready, and though their hearts mis∣give them they are unready, yet they care not much for it; or else, they know not how it is with them, and they are contented to be ignorant. Now except the Lord perswade us all brethren, to look into our state, it is never like to be better with us: such as

we are, such shall we be found at the appearing of Christ, yea, eve∣ry day farther and farther off.

Therefore shall I beg of you brethren, that you would consider it, set some time apart, it is the weightiest business you have to do in the world; you will have a time for all other necessary things, your eating, drinking, managing your civil affairs; and is the soul-concernment the least, that you should so slight it? Well then, wil you this day retire your selves, deal effectually with your hearts? what if this night you should be taken away, or you should never see Sabbath more, are you ready for the coming of Jesus Christ? I doubt our hearts would answer no; alas, our work is to do: alas, how many poor souls that have not a * 1.1010 week, a moneth haply to live, yet have not one dram of Grace! O put that question, have you this oyl? have you the Spirit of Grace and Supplication given to you? have you Christ dwelling in you, and transforming and changing you into his image from Glo∣ry * 1.1011 to Glory? Ah dear friends, what mean our loathsom conver∣sations then? what mean the vileness of our hearts, the ful∣ness, and rottenness, and sin that is there? are you mortified in any good measure, or no? It may be you have forsaken the pollutions of the world, but is the heart of sin killed, hath it its deaths wound, out of which continually the life and spirits of sin are emptying, are you weary of it? do you loath it, and your selves for its vileness? O do not deceive your selves.

Again, Are your Graces lively? It may be thou hast a spark, but it is buried in the ashes. Indeed I doubt brethren, these times of prosperity to the Church, bury more Christians alive, then any days that ever we saw: why now, are we ready? are our Lamps burning, our loins girded? O how active, and stir∣ring, and lively are the Graces of the Spirit in some, over they are in others! you are so far unready for the coming of Jesus Christ, and so far it will be uncomfortable to you; besides, do ye live by faith above all this for righteousness, else we are not ready? Is this the top of all, that we might be found in him? (saith the Apostle) search and see, take heed, you have to do with despe∣rately wicked and deceitful hearts.

Again, Are we ready for the abundant entrance? how few of us have this perswasion? our calling and election is not made sure; we do not know what would become of us, if God should

call for us: how can his coming be comfortable to us? we are so far from waiting for his coming, that every thought of it goeth cold to our hearts; that which should most warm us, re∣fresh us. O brethren, let me beg of you for Jesus sake, no longer to slight this great and necessary work; give your hearts no rest, until you see whether you be ready or no. Suppose you shall find your selves unready, it is better to know it in time, then when it is too late: now there is hope, if you be not ready, you may obtain mercy: you may make the more haste to get ready, that that day may be a blessed, a comfortable day to your souls.

3. Then brethren, If we be not ready for his appearing, shall I * 1.1012 beg of you brethren, for Jesus sake, and for your poor souls sake, that you would now resolve whatever business be done, you would not leave this at six and sevens. It is the one thing necessary you have to do: nothing will yield you a dram of comfort, nor arm your hearts against the fears of death, but this; nothing will give you entrance into Glory, but this. Indeed if riches would be an entrance, or he that keeps the doors, and openeth, and no man shutteth, could be bribed with the multitude of gold, it were somewhat for men to heap it up as the dust, and raiment as the clay; if men were admitted according to their glorious apparrel, or if the riches of the head, and treasuries of humane knowledge would do it, Scholars might do well to spend all their time in searching after that, and none, or little or none to make ready for the appearing of Jesus Christ: but surely brethren, surely you will find, nothing will find an entrance, but readiness for his coming. The Lord give you believing hearts this day: how un∣wearied are men for other things which are trifles, and will not profit, and not one hour in an hundred spent seriously with their own souls? And though some men have more time then others, yet surely brethren, he that is most busie, must find time for this great work, or misearry. O therefore labour, press hard after it, use all means possible, you must take pains brethren; such unready hearts as we have, will not be had in readiness without much and constant pains-taking: As a Garden that is quickly overgrown with weeds, it must be taken pains with again and again; so here, &c. And so in keeping an house clean

and ready, there must be pains taken with it. Ah brethren, ex∣cept your souls follow hard after Christ, you will never find him to your comfort. The Lord touch your hearts, and then you shall find him.

Again, you will say, Why I hope I am ready; Well then labour to maintain this readiness. Alas, how soon is the sweetest frame lost? think not, I have now done the main work, therefore you may take more liberty then other men, now you may indulge your selves, take more ease, more liberty about the world, then other men. Alas brethren, how soon will the world, and cares of it overcharge you? how hard a thing is it to buy, as if you pos∣sessed not, to use it, as if you used it not? and if you be overcharged * 1.1013 with the cares of the world, this day will overtake you at unawares. Yea, I tell you brethren, if that day take you at unawares, as I doubt, if it should come at any day upon us, it would take many of us when we are overcharged: O ease your selves of some of your burthen, have no more to do then will give you leave to maintain your communion with God, and make sure of the main thing, to get your souls ready, and keep them ready for the appearing of Jesus Christ: O that we would be perswaded to this end, to have every day some converse with this his coming, and to labour to work the thought of it upon our hearts, that accordingly we may be affected with it, as we find our selves ready or unready, and so be carried out to make provision for it.

And how should we willingly submit to any dealings of God with us, that tend to make us ready. Therefore the Apostle would have them count it all joy, when they fell into many temptations or * 1.1014 trials; this is the knocking of the torch, this is the snuffers which must take off the wick of our Lamps, and so trim them up; we shall find one day, we have more cause to be thankful for our afflictions, if sanctified, then for the contrary dispensation: I do verily think there is nothing here below helpeth us forward more. And labour to see all working together for this great end, that we may be found ready at the appearing of the Lord Jesus. And labour for a readiness, for an abundant entrance into Glory. As the Apostle exhorts them.

And though at present thou canst not find thou art ready, be not discouraged, for thou mayst be ready in a good part, and for

the main, and yet not know that thou art ready: only stick not here, let not fear so overcharge thee, as to hinder thee, and weaken thy hands, but make it thy work with thy whole might, to make ready for his coming, pray hard, study thy heart much, stir up thy soul, and the graces that are there; though much corruption do appear, & the ashes fly about their ears in this searching, yet search and try, and yet not so much blow the little spark as to blow it out, but labour to cherish it, increase it; O Lord increase our faith; then corruption will down, then communion with Christ will rise higher and higher, for it is with us indeed according to our faith; therefore whatever we do, take heed of what weakens our faith, of discouraging, desponding thoughts, study promises, the ne∣cessity of God in Christ: O the unsearchable treasures of com∣fort that are in every promise, in every letter of his Name! Labour to live by faith brethren, and as that groweth, all the rest will come on; and thou wilt come at last to be sensible that thou dost believe, to feel it, and know it, and then thy readiness for Christ will be more then ordinary, and thy entrance abun∣dant into this Glory.

The next thing we are to consider in this coming of Christ, is, that they went in with him to the marriage, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.1015 The note will be this.

That such as are ready for the coming of Jesus Christ, they go in with him to the Marriage with the Bridegroom. * 1.1016

Here is to be noted then. 1. The Marriage; and 2. The going in with Christ the Bridegroom to the Marriage: and some what said for the opening of them. And then we shall confirm the Doctrine, and apply it.

First, The Marriage here, what is meant by that? Here then by Marriage, we may understand a Marriage-feast, the con∣summation of the Marriage, and the Marriage-feast, made in token of joy: nothing was more ordinary then this, at Mar∣riages to make feasts. As in the example of Sampson, at his Marriage they made a feast. And so Laban made a feast of seven * 1.1017 daies long for the Marriage of his daughter, fulfill her week, and then I will give thee the other also. And so again in Cana of Galilee, * 1.1018

you see they were at a Marriage-feast. So now at the Mariage of the Lamb; of the Lord Jesus, there is a feast, a Marriage-feast: Yea, but you will say, this is not ground enough to understand here by the Marriage, a Marriage-feast, for they are distinct things: It is true, they are distinct, but yet in ordinary practice they were not separated one from another, but went so together, that usually in Greek and Latin, the Feast is comprehended under the word for Marriage, if not principally signified in many places. So in that of Laban, he made a Feast, saith the seventy Interpreters, he made a Marri∣age. So there was a Marriage in Cana of Galilee, (that is to say) a Marriage-feast was made there. And so it seems the Syriach renders it usually in the New Testament by a Feast; as Grotius upon this place, and Matthew in the beginning noteth. Therefore here by Marriage, we will understand a Marriage-feast; * 1.1019 So Esther 1. 3. The King made a Marriage-feast.

Now the Kingdom of Heaven is compared to a Feast, both the kingdom of Grace, and the kingdom of Glory. The kingdom of Grace is a Feast, and a rich Feast, full of royal dainties, as you may find by several Scriptures; In that of Matthew, The * 1.1020 Kingdom of Heaven shall be compared to a certain King, who made a Marriage for his Son, which the Syriach well terms a Mar∣riage-feast or Banquet, which Matthew cals a Dinner, and Luke cals a Supper; and indeed it is both, for the Father, Son, and * 1.1021 Spirit do come in, and dine and sup with us; they do continually eat bread at his Table, as Mephibosheth did at Davids Table, 2 Sam. 9. 7. So it is clear, Behold I make a Feast of fat things, of wine on the Lees, a Feast to all Nations; what is that, but the Gospel * 1.1022 of Jesus Christ, and the Ordinances thereof, and Christ held forth in them to be a Feast to every one that will come to him, as the carkass is to the Eagles; as the Lord sometimes in Scripture invites the fowls of heaven to a Feast he maketh for them, (that is to say) * 1.1023 to the dead carkasses of his enemies; but here, to the carkass of his Son, who is slain for Sinners, a crucified Christ is the carkass, he is the fatted Calf indeed, he is the kidneys of the wheat, the fat, * 1.1024 the finest of it: his flesh is meat indeed, and drink indeed. Now this must be spiritually understood, not carnally; the Kingdom of * 1.1025 Heaven is not in meat and drink, much less in eating and drinking the flesh and blood of Christ, carnally, as the Papists say,

but spiritually: It is joy, peace, and righteousness, joy in the holy Ghost, here is the Feast. If here below we must know that this * 1.1026 Feast may be lookt upon, either according to the externals, or else the internals of it; and yet in both respects spiritual; The Jews that fell in the wilderness, did all eat the same spiritual meat, and drink the same spiritual drink and yet they fell in the wilderness. * 1.1027 The ordinances, the word, the sealing ordinances, baptism and the Lords supper, sitting at the Lords Table, these are the externals of the Feast, that many Carrion-Crow may come to. And you see there in the Gospel, He that had no wedding garment upon him, yet came to the Feast; Sure he went no further then the exter∣nals, you see he is cast out into utter darkness.

Now this may be called the Marriage, or the Feast, because here below they are necessary for us as signs of that spiritual communion; the Lord seeth it good we have these royal dainties thus represented to us by visible, sensible things, because of our weakness; and to magnifie his own condescending Grace to us, to make that mysterie of salvation by a crucified Christ, which all the reason in the world cannot fathom; and that which neither eye hath seen, nor ear heard, yet in a sort visible to the eye, and to be perceived by the ear, that we might even in * 1.1028 this sacramental sense even touch, and taste, and handle (as I may say) the word of life.

2. As they are seals and pledges of this spiritual communion, being seals of the Covenant of Grace whereof Jesus Christ is the sum and substance, it sealeth it up to a believers Faith, and so stands us in great stead: And,

3. It is a means of our spiritual communion, the Conduit∣pipe that runs wine, the dishes that hold the dainties, though but gold, as Kings and Princes use to be served up in such State, yet it is not them we feed upon, they are but the means, the vehicu∣la, and therefore because they have such a respect to our spiri∣tual communion with Jesus Christ, they may be so called.

But secondly, the internal communion with Jesus Christ is that indeed which is the Feast, the Marriage-feast, even here below, to eat and drink the flesh and blood of the Son of God, which giveth life, and maintains life; this is the Feast, Eat and drink, yea drink abundantly, saith the Lord; I shall be sa∣tisfied abundantly with the goodness of thy house; abundantly * 1.1029

satisfied, watered, inebriated with the fatness of thy house: what is that? not meerly with the Ordinances, no; but with Christin them, beholding his might and glory in the Ordinances, the mighty prevailing of the Spirit of Christ against our unbelief, * 1.1030 to quiet all our doubtings, O it is this, to see the good of the chosen of the Lord; those choice inward refreshings which the poor believers have from the presence and powerful workings of Christ in them, to the joy of faith, and to strengthen against corruption, to strengthen for action, for suffering his will, this is that they cry out after, even after the living God, to enjoy him. And all this is but the Kingdom of God below, this is but the first course, as I may say, of this feast.

For secondly, The Kingdom of glory as well as the Kingdom of grace; which is that now I am to speak to; this is a feast, a Marriage here called, that is to say, a Marriage-feast; for what is the Kingdom of grace here below, but a foretaste of heaven? as Grotius upon Matth. 22. saith. As in the Marriage-feast at Cana of Galilee, contrary to the usual manner, our Saviour kept his best wine last; so it is here, as by and by we shall see here the wine, the spirits indeed. But a little to prove this by a Scripture or two, that it may appear plain, ye that have continu∣ed with me in my temptation, I appoint to you a Kingdom, as my Fa∣ther * 1.1031 hath appointed unto me, that ye may eat and drink at my table, in my Kingdom: So many shall come from the East, and from the West, and shall sit down with Abraham, Isaac and Jacob in the King∣dom * 1.1032 of heaven; sit down, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their table jesture, Joh. 12. 2. they that sit at the Table are Guests: But now eat∣ing and drinking in Scripture many times do signifie a feasting; and so it is here to be taken: and let it be noted by way of fur∣ther * 1.1033 proof, that the Jews did not ordinarily drink wine, except at their feasts, and then they did drink abundantly, if the observa∣tion of some be true, as Piscator in his Schol. upon Math. 26. 29. cited by Mr. Brinsly; but whether so or no, sure we are, they did use to drink more liberally then, eat the fat and drink the sweet, when it was a good day or a merry day to them; for his heart was merry, his heart was good; and the sadness of the heart was * 1.1034 called the evil of the heart in the Hebrew often; insomuch that the ordinary word in the Hebrew for a feast, is a drinking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in Ahashuerus his feast is called, and Labans feast is

called a drinking; and it appears by the abundance of wine our * 1.1035 Saviour made at the Marriage-feast at Cana of Galilee. There∣fore you shall find that the feast which Christ maketh is a feast of wines on the Lees well refined; come and buy wine and milk without * 1.1036 money, and without price. And so for this Kingdom of heaven, * 1.1037 this Marriage-feast at the height, is called a drinking of new wine with them in the Kindgom of the Father, that is to say, the King∣dom of glory, called his Fathers Kingdom; because at that day, that is to say, at the day of the resurrection, he will give up his dispensatory Kingdom to his Father, that God may be all in all: * 1.1038 And for other reasons, but I must not stay upon that. Well, here he will drink new wine with them, which is nothing else but a periphrasis of this feast, this Marriage-feast in heaven. The cup of blessing, the cup of consolation, the cup of health or salvati∣on is the feast of Christ here below: but this now must be drunk new in the Kingdom of his Father; there will be a new feast of wine, a feast of new wine. And so much for the proof of this.

Now we must understand Brethren, that this feast in heaven is not any corporal thing, I hope it is needless to tell any of you this; the heathens dream of an Elysian-field, and the Mahometans of their carnal delights after death, those are poor husks, that will not satisfie a soul of a child of God here, they are sordid and in∣finitely below a heaven-born spirit; no, it must be somewhat of as high a nature as the spring from whence they come. Why you may judge what it is in the General Brethren, though particular∣ly we know not what we shall be: What is the Kingdom of hea∣ven here below, but righteousness, and peace, and joy in the Holy-Ghost, the sweet and spiritual communion with Jesus Christ, the * 1.1039 fellowship of his death and sufferings, life and resurrection, whereby we are in part changed into his Image? that a man liveth upon will change him ordinarily, therefore the King, you know, would have the children in Dan. fed with a portion of his meat; generous∣spirited wine, will beget more and better spirits then course and cold, &c. So here, by this communion we are changed in part, * 1.1040 though alas, in how little a part. But now in heaven Bre∣thren, the same communion heightned, it shall be so powerful, as that we shall be like him indeed; then shall we be like him, this we know, saith the Apostle.

I will instance in a few things Brethren: Then will there be the love of Christ manifested to us. It may be thou hast had thy heart touched with him, and thou knowest not what aileth thee, poor soul, but follow him thou must, thou canst not give him over, thou art sick of love for him; but thou hast scarce ever had a good * 1.1041 look from him, little of his love, or as thou thinkest, none. Now Brethren, will it be the Love of God in Jesus Christ to us, that will be the feast indeed, O thy love is better then wine; it is better, it is spirits, it is life, it is that which giveth life, and keepeth life, and fetcheth life again when it is even going; this then is the feast, the love of God in Jesus Christ to thy poor silly soul, that thou lookest upon as neglected by God, and neglected by men, no man careth for thy soul. Believe it Brethren, you that follow Christ thus, you shall have a time of making out his love to you, and this will be the feast, the Love of God will answer all the dainties that can be devised, a compleat feast, it is virtually all. Even among men you see, Love will turn a dinner of hearbs into a feast; O how much more then where Love it self is the filling of * 1.1042 every dish!

2. The souls joy in this love, not to speak of the souls returns of love again, and praises, hallelujahs to eternity, which are the fruits; but the joy in this Love, it consists here in joy, in that place to the Romans; can it chose but be joy to a poor soul think you, to see the heart of the Father. opened to us in Jesus Christ, his * 1.1043 bowels of Love all shed abroad upon us? therefore the Kingdom of heaven is so expressed by joy, enter thou into thy Masters joy, or the joy of the Lord. But to speak a little to soul-heightning * 1.1044 considerations of this feast in those particulars, that we might get our hearts in love with heaven, with this feast.

First consider, It is now Brethren to be more immediate, then here below, it is new wine, the most excellent in its kind, that is reserved until the last; the excellency of this feast of wine in hea∣ven will appear by this among other considerations: That the Communion shall be more immediate, Dulcius ex ipsofonte, waters are most sweet out of the Fountain immediately; now God shall be all in all when the Kingdom is given up to him, he shall be instead of * 1.1045 all Ordinances; Now indeed the Conduits run wine, and we may drink, and that freely, but yet it is not so immediately, we are indeed not fit for such a condition; we must make use of them un∣til

he come again, use these shadows and types; So that the com∣munion is not so immediat〈…〉〈…〉 N〈…〉〈…〉e see him not as he is, but then we shall, saith the Apostle 〈…〉〈…〉 more through a glass darkly, * 1.1046 and sullyed glass by our polluted breath our corrupted hearts do sully Ordinances, else we should see him much more brightly then we do; but there shall be no more need, but face to face. If the beauty of Christ his love do take us so, when we have but dark hints of it, as a face in a dim glass: O what will it be when we shall see him as he is? we shall not need the pipes any more, but even go to the Fountain, the Rivers, the Seas of Love.

2. More sincerely, it is now altogether without mixture: Alas Brethren, we now eat the Lord Jesus our Pass-over, and feed up∣on his love, but all the while it is with sowr herbs, there is a mix∣ture of grief when we look upon our crucified Saviour. Cruci∣fied by us and for us, and so his love is better then wine now to * 1.1047 us; but alas, there is some gall or Vinegar mixed with it; some sin, some temptation, some affliction without, that weakens the comfort the soul might take in the love of Jesus Christ. But in heaven there shall be none Brethren, no mixture at all, here the Lord giveth us a cup of trembling to drink, a cup of mixture: * 1.1048 that is to say, ready prepared wine, and his people drink round of it usually, and he seeth it necessary; there must be some Acrimony, some salt to keep us from corrupting, before we come to our glorified state, and so be able to bear that his love without any mixture at all of the contrary; No anger, the meat sweet, the sauce sweet, the wine sweet, the bread sweet.

3. More fully, infinitely more fully; if I may so speak of that which a finite, though a glorified creature is capable to receive: Now we have a drop or two Brethren, but then our fulness, then the narrow-mouthed vials shall be enlarged to receive more fully, and to express more fully to Jesus Christ again in his high and everlasting praises. What is that which cometh through the Con∣duit to the Fountain? the Sea it self. Ah Brethren, here we are at a loss, we do not know what the Lord hath to pour out upon us, the fulness of his Love in Jesus Christ, so as that we shall be swallowed up. It is so much here, that the Apostle admireth it, behold what manner of love is this, that we, poor worms, should be called the sons of God? then they shall admire much more; but * 1.1049 alas, the measure doth not appear, it cannot enter into the heart of

man, it is too narrow, and the love too great, it cannot enter into his heart to conceive: Some of the Saints have had so much of love manifested, and joy in that love, that they have been fain to beg of God to hold his hand, they could hold no more; and so great, as to quench the flames, that they could not hurt nor pain them, they could feel nothing; O sure this was a flood, that * 1.1050 could put out such flaming torments. But yet this is nothing, it appears not what we should be, at thy right hand there is fulness * 1.1051 of joy; and so much, as that the Saints are said to enter into it, it cannot enter into them, they are swallowed up; O this will be a full feast indeed; here there will be an abundant drinking. And it must needs be so, Brethren, if we consider;

1. What it is that maketh this feast; or first, that it is a feast; it is not an ordinary meal: Now you know men at a feast do more liberally provide for their friends here below, it is a feast indeed, but nothing to this.

2. Who provideth this feast; it is not a poor mans feast, but the feast of a King; such a feast you see Ahashuerus made for his Princes; now a King will make a feast like a King; Princes have * 1.1052 their names from liberality and free, with a free spirit, thy Princely spirit, all those as a King did Arauna give to the King, li∣berally, * 1.1053 freely; it was a great gift freely given. So here, it is a King that maketh this feast; Kings usually have larger, more noble spirits, as they have larger purses, and therefore at their feasts they use to shew the Magnificence, and glory of their Kingdom. And so doth God here Brethren; A King, yea the King of heaven, the King of glory, the King of Kings, and King of Saints, he will shew the glory of his Kingdom, and his magnificence, the excellency of his greatness in making this feast; therefore surely there must needs be fulness of love and joy.

3. It is a feast, not an ordinary, but a Marriage-feast, and such used to be more then ordinary also, being a time of greatest re∣joycing; you see the Marriage feast at which Christ was, what an abundance of wine there was turned from water by our Sa∣viour; if you compute it, it will appear some 300. gallons full; six water-pots, holding three measures a piece or two, and each measure an hundred pints; very great store indeed.

4. It is a feast, a Marriage-feast, not only for a servant or friend being married, but for a Son, the only Son, a Son and heir

of all, a beloved Son, most dearly beloved; all these surely will exceedingly heighten the considerations of the fulness of the feast brethren, the fulness of that love which shall there be manife∣sted, and of the Believers joy in that love; these things are height∣ned to us in that place of Matthew: Indeed the very feast here * 1.1054 in the Gospel is heightned by these considerations; but much more then this. Yea,

5. Consider yet further, It is a Marriage-feast, for which pre∣paration hath been making from eternity, God hath been provi∣ding for it, Come ye blessed of my Father, inherit the Kingdom pre∣pared for you before the world; in these things he would have us surely to understand the decree and purpose of such a thing: And withal, we may note the greatness and magnificence of the feast. You know men if they would royally entertain a Prince, they make provision long before, and as long as they can, to get all about them, the rarities that the earth or Sea affords, specially if a King be the provider. O Brethren, the Lord hath been laying in, as I may say, this wine, preparing it for us from eternity: therefore surely it will appear in an unspeakable fulness.

Lastly, It will be more constantly, without interruption; and last∣ingly, without any end: No interruption at all; here we have our vicissitudes, now we have a sweet cup, a draught, a full draught, * 1.1055 a flagon, it may be to stay us when we are sick of love; by and by we have nothing but our wormwood and our gall to chew upon; now we can behold him, have a glorious view of him, and our hearts ravished with it; by and by he is upon the Cross nailed by our sins, and we cannot but look upon him with a mourning eye. But there, Brethren, shall be no interruption, nothing but eating and drinking this Love of God in Jesus Christ. All his thoughts will be love to us, and all our thoughts love and joy: no room for one sigh, for one tear of sorrow, for one groan any more: and then, it is not for a term, and then to end, but it is for ever, at thy right hand there are pleasures for ever∣more. * 1.1056

For the time when, and the place where this shall be; It will be at that day in the Kingdom of the Father: It will begin at the souls going to the spirits of just men made perfect; it goeth to Christ, this day thou shalt be with me in Paradise; it goeth to the bosom * 1.1057 of the Lord Jesus, to Abrahams bosom; and beginneth this feast.

But the fulness of it is not until the glorified body shall be united to the glorified soul, and then both together shall be filled with this fulness of love, and fulness of joy to all eternity.

For the place, It is in heaven, where Jesus Christ sitteth at the right hand of the Father: There Stephen saw him, and there he abideth, where he is, there the Saints will be; some think this is * 1.1058 typified probably by the upper Chamber where they did eat the Pass-over and the Supper; but no more of that.

Now the second thing cometh under hand, that is to say, That they go in with the Bridegroom to this feast. Wherein these things will be considerable.

First, How he brings them in unto the feast. And then,

Secondly, Why it is so. And then somewhat to the Applica∣tion.

First then, he may be said to bring them in, and they to go in with him into the feast, because he is the meritorious cause of their entrance into glory: As he is the entrance of a Believer into the * 1.1059 grace wherein we stand, as the Apostle speaks, so also into the glory. There is no acceptance with the Father, no access, but in * 1.1060 and through Jesus Christ; as a poor creature hath no admittance into the presence and table of a King, but that the son takes him by the hand and leads him in; the Lord Jesus then is the merito∣rious cause, he went to prepare a place for us. * 1.1061

Secondly, he doth now, as I may say, when a soul is brought to * 1.1062 heaven, after the manner of men, I may say, he doth receive it, and so present it; they go in with Jesus Christ. But,

Thirdly, And chiefly at the last day, at that day he shall come again with his glorious Angels, to gather all the Saints together, and so to bring them to his Father, to deliver the Kingdom up un∣to him, to present them as a Spouse without spot, or wrinkle, or any * 1.1063 such thing; thus he shall appear the second time without sin, to them that look for him, and so they shall for ever be with the Lord.

Fourthly, He brings them unto the Marriage, they go with him even into those joyes, unto that eternal bliss and glory he leads them into, and there sitteth down with them at the Mar∣riage-feast, eating & drinking with him this new wine in the King∣dom * 1.1064 of the Father; It is not only his bringing of them, or their going in with him into the place where these glorious manifesta∣tions

of God shall be for ever, but even into the very depth of those discoveries, and there he sitteth down with them.

For the Arguments, Besides that none else could do it for us, as you heard.

First, His faithfulness to them requireth it, He hath promised he will never leave them, until he had fulfilled for them all the good that he hath spoken; now this is spoken, that he will give * 1.1065 them glory as well as grace, that he will give them eternal life, and raise them up at the last day, else he were not a faithful High-Priest nor a faithful Saviour, if he should leave them short; you know it was his last Will and Testament, in that place of Ioh 17. and will he see his own Will and Testament violated? Father, I will that where I am, they shall be also; now they can∣not * 1.1066 come to be where he is, except he bring them with him, as the Apostle speaks, they shall enter in therefore with him; ha∣ving undertaken to save them, he will do it to the utmost: yea, it is the will of his Father also, which he hath undertaken to see fulfilled, therefore how can he be faithful except he make it good to the utmost? this is one.

2. His own Communicative, He is not willing to be alone in the enjoyment of this glory wherewith he is glorified with the Fa∣ther, he would not ingross those delights and pleasures which are at the right hand of the Father for evermore, but would * 1.1067 communicate them to some; now he is in heaven, and his people upon earth, yet he would not be alone in those comforts, but though himself must sit at the right hand of his Father, yet he sendeth the Spirit the Comforter to his people, to give them a taste, an earnest of those joys of that Feast that is to come; indeed so much joy, that it is unspeakable and full of glory to many of the people of God: many Saints are, as I may say, in heaven upon earth; the Lord Jesus would not eat and drink abundant∣ly, and let his people have none, that were unkindness indeed; where there is little goodness in a creature, as all in the crea∣ture is but little in comparison of him, Job would not eat his * 1.1068 morsel alone; so will not he Lord Jesus, but he will have his people to go in with him to the Feast, to the Marriage, and drink wine with him, as you have it in the Canticles, He hath eaten his honey and honey Comb, and drank his wine and milk, and what * 1.1069 then? Then drink ye, O my friends; yea, drink abundantly, &c.

3. Because they have set their love upon him, therefore he will put this high favour and honour upon them; as it is in the Psalms, Because he hath set his love upon me, therefore * 1.1070 will I be with him, and deliver him, and honour him; with long life will I satisfie him, and shew him my Salvation. Give him to injoy it, and not only here but hereafter: The Saints they do love the Lord Jesus, every one of them, their hearts are set upon him, and they cleave to him with full purpose of heart in all conditions; as the Disciples did, they continue with him in * 1.1071 his temptations; in his poor condition, in his imprisoned con∣dition; therefore he appointeh them to sit down with him: And so you know they are not every one that is admitted to a Marriage Feast, they were the friends of the Bridegroom, or of the Bride: there were thirty young men attending Sampson, these were at the Feast among others: And so, who goeth to the Kings Banquet of wine, but the Kings Favorite, even Haman? * 1.1072 he goeth along with him, he puts it upon him as a great honour; and this is the glory of Jesus Christ, the honour which he doth to the man whom he delights to honour, who hath set his love upon him, even to bring him in to the Feast, the Marriage Feast; he hath not been ashamed of him before men, nor will the Lord be ashamed of him before men and Angels, and his Father, though while he was here below, it may be a man full of infirmities; so the Saints are called his friends in many pla∣ces: * 1.1073 Abraham my friend: Ye are my friends, Ioh. 15. and so his Mother, and brethren, and sisters they are called these are the Favorites which must needs be at the Marriage Feast.

4 For his glory as well as for theirs: Indeed his glory is theirs, * 1.1074 and theirs is his; now the Lord Jesus cometh to be made glorious in his Saints, when the light of the Saints shines before men, and they see their good works, he is glorified; the vertues of him that calls them out of darkness to light are shewed forth: but alas, this is with so many cloudings & interruptions, it can scarce be called a glory; He shall come to be glorified in his Saints, saith the Apostle; will not the fulness of the Saints being brought * 1.1075 in, be his glory? they are called the fulness of Christ; so that he accounteth not himself full without them, but to be, as I may say, imperfect, without some of his Members; now at that day he will bring them all, and then he will be glorified indeed in them

more fully then ever; then the general assembly of the first born * 1.1076 being gathered together, how much honour will he have in it? that by his death, by his blood he hath redeemed such an innu¦merable company, that he hath by his Spirit sanctified them, kept them alive, cheared them, comforted them, raised them, and brought them together, and put so much glory and beauty upon them all; herein he will be much glorified: and that every one of them shall have to the full, be filled even to admirati∣on of him; will not this honour him exceedingly, acknowledge and hold forth the glory of his grace before his Father and * 1.1077 Angelsglorified?

5. He will exceedingly rejoyce in them, as well as they in him; he spake those things, made that prayer in the world, that they might have his joy fulfilled in themselves: his joy efficienter, and his joy subjective, for herein he did and doth rejoyce exceeding∣ly, * 1.1078 surely according to his desire to communicate with his people, which is according to his strength of Love to them, will be his joy in the communi••n, therefore saith he, thy love is better then wine; to see his own love take such an impression upon our hearts as to draw out our love to him, this is a great joy to the Lord * 1.1079 Jesus. I desired with desire to eat this Passover with you, saith he to his Disciples; great desire, so great joy: so saith he, I have eaten my honey and honey comb: he doth, as I may say, feed upon the graces of his people, that is to say they are pleasing, delight∣ful * 1.1080 to him, even when there is mixture in them. O what will it be then when there shall be no honey comb, no wax, no imperfecti∣on, when grace shall be glorious: will it not be his joy and delight to pour out of his love, and manifest himself in the most open glorious manner to his people, and then to behold them, to be filled with love, swallowed up of this love, and filled with this joy? yea, swallowed up with that also, to see their faces to shine gloriously with grace, and joy, and comfort unconceiveable O this will be joy to him!

6. Because indeed the Saints they are ready to enter in with him; they are his Spouse, though here considered only as Vir∣gins waiting upon the Bride, yet they are the Spouse; and sure, if any must be brought to the Marriage Feast, the Spouse must be there, the Angels shall be rather attendants; the Saints shall sit down with Jesus Christ at his Table as his Spouse for

ever: as the poor man in the Parable, his wife is compared to an Ewe Lamb, which did lie in his bosome, and eat and drink with him; so shall the Saints surely, because of this relation of theirs * 1.1081 to the Lord Jesus. Ah, blessed are ye Believers, ye that are ready for the appearing of the Lord Jesus.

Again, Now the Saints are made ready for this glory; now we are not able to bear it old Bottels will not hold this new Wine that he will drink with them in his Fathers Kingdom: strong Duties were too strong for the Disciples then in their minority, as I may say, how much more the Duties of heaven, everlasting Hallelujahs, and admiring of God in Christ: therefore they must be changed before they can be fit for that feast; a little joy now would swallow us up, so as to unfit us for any thing: Alas, the Apostle, like a wise Nursing Father, would not give strong * 1.1082 meat to babes, they could not bear it: and so our Saviour, when upon the earth, they could not bear many things, therefore he fed them with milk; if you should give strong meats to children, and wine, what would sooner ruine them? therefore saith the Apostle, I speak the Wisdom of God in a M••sterie among * 1.1083 them that are perfect, yet he had some things which he saw in his Vision that he could not, or might not utter to them; likely they could not bear them. You see Israel could not indure to behold Moses face when it had but a beam of the divine glory within the cloud reflected upon him; and the glory of the Angel asto∣nished Iohn▪ so eminent a man in saith, and love and holiness: therefore I say, we shall then be fitted for this Communion; * 1.1084 the old Bottles be made new, the capacities of soul inlarged, the mouth opened wider then we can conceive, and the body raised in power. It must be an extraordinary stomack, brethren, that can continually sit at a Feast and d••gest it and never be satiated; therefore it is that the Marriage feast, the fulness of it, is reserved for heaven, and heaven is so compared in Scripture.

For the Uses of the Doctrine, First then, Behold what maner of love the Father hath loved us with, that we should be made the Favorites, a people so near to him, that he will take any of us with him into the Marriage. The Apostle admireth the con∣dition of the Saints for what they have in hand already: What manner of love is this, that we should be called the Sons of God? * 1.1085

that is to say, made such; his Word is operative, he cals things that were not, as if they were; but saith he, this is not all, it doth not yet appear what we shall be, until Christ who is our life * 1.1086 appear, then shall we appear with him in glory: the Saints in hea∣ven, though their apprehensions, as well as the rest of their ca∣pacities shall be inlarged, heightened, perfected, yet shall not be able to comprehend the depth of the river of pleasures at the right hand of God, no more then a Vessel that is put into the Sea can comprehend the Ocean, and therefore they shall admire it, then the Lord Jesus shall come to be admired in all the Saints, their fulness will be unspeakable, greater then that of the Saints * 1.1087 here; though sometimes they are filled with Joy unspeakable and full of Glory; yet alas, in both conditions far short of com∣prehending it, therefore we should admire it, Such things as eye hath not seen, nor ear heard, nor can enter into the heart of man, God hath prepared: Do you not see how Haman glorieth in it, * 1.1088 though he had little cause, if he knew all, that he among all the Courtiers was invited to the feast of Wine to the Queen; he ac∣counted it an high favour, a significative testimony of his especial love to him above others. Ah brethren, you that are Saints in∣deed, let me speak to you all in the words of the Angel to Mary, you are highly favoured of God, you shall all be admit∣ted to this Marriage Feast; be thou as poor in outward conditi∣on as may be, and as poor in Spirit as may be, never so low in thine own thoughts, thou shalt enter into this Marriage Feast; thou thinkest with the poor Publican, Thou art not worthy to come near the place where his honour dwels, nor lift up thy eys towards heaven, nor be reckoned among his people, nor come to his Table here below: Well, be thou as vile as thou canst in thine own eys, thou shalt enter with the Lord Jesus into the Marriage Feast, if thou be ready for his coming. O admire this Love! the Lord help poor weak creatures unbelief in this point, that they may admire it; what, will he admit such a one as I? such a vile creature? such a grieving creature to his holy Spirit? yea, such as he hath once pitched his heart upon to love them, they shall enter with him into this feast: Saith Mephi∣hosheth, What is thy servant, thou shouldest look upon such a dead * 1.1089 dog as I? &c.

2. If this be so, that the state of Glory, or Kingdom of glory,

into which the Saints enter with Christ, is such a Marriage-feast, it shall be an invitation then to poor sinners to this Feast, this Marriage: Wisdom hath builded her house, hewn out seven Pil∣lars, killed her beast, mingled her wine, made it ready, a cup of * 1.1090 mixture, that is to say, a cup made ready, and now sends forth her Maidens to cry, turn in ye simple ones, &c. O that the uncircum∣sicion of our hearts, that are the Messngers may not hinder: but the Lord Jesus by us, brethren, doth invite you sinners to this feast. he would fain have his Table full of guests, how welcome would he make man, woman, and child; if they would but come, he would cast out none that cometh to him; no, no, in * 1.1091 any wise whatsoever, as I have told you sometime from the Text. But for the better understanding of this Exhortati∣on. I will note two things, and then a little further press it upon us

First then, That we do not invite you to this Feast, this Marriage in heaven, to enter in with Christ, continuing such as you are, in your blood and uncleanness; but we do first invite you to come to Jesus Christ here on earth, that so you may enter in with him into the Marriage; your union with Christ, and your communion with him must begin upon earth, though it end in heaven; and this communion here is two-fold, though both spiritual; it is internal, and, external; internal, a fellowship with the Father in the Son, a fellowship with Christ in his death, the power of it, that we may dye to sin, and be free from the condemnation. God will not have this Marriage-Feast for his Son in heaven filled with Goal Birds, condemned creatures, such as have their bolts and fetters upon them, the nastiness of the prison upon them, the evil savour of their sins upon them, such as have their prison cloaths, their rags, by the exactest righteousness that ever creature performed. upon them; no, no, you must first come to Jesus Christ, have these bolts knockt off, He it is that looseth the prisoners; you must first have your ••ilthy garments taken away from you, and be robed with the royal apparrel, such as is put upon them whom the King of Heaven delights to honour with so near an aporoach to himself for ever: you must have the savour of his Oyntments anointing * 1.1092 ••our head, his Spirit poured out upon you first brethren; as they used to annoint their heads with sweet oyl at their seasts,

before you can come to that feast, sinners, do not think you shall croud into heaven in the condition you are in; but be perswaded in the Name of Jesus Christ, first to come to him, to get your hands and hearts, and all washed in innocency it self, in the blood of the spotless Lamb, else believe it, there will be no entrance for you.

(2.) There is an external communion also, which men that have no more but a profession may have: eating the spiritual bread, and drinking the Sacramental feast brethren, which the Saints ought to come to, have communion with; the Lord Jesus and his people will, until he come again; it is not an indifferent thing, * 1.1093 Do this in remembrance of me; and as often as you do it, ye keep in remembrance the Lord his death until he come; Now brethren we do immediatly invite you to come to Jesus Christ, to close with him, that you may be washed and cleansed through faith in his blood▪ and have your hearts purified by faith in him, and then to this Sacramental Communion with Jesus Christ, which is a sign and pledge of this Marriage-feast in heaven, as plainly our Saviour tels his Disciples, I w••ll hence∣••o••th drink no more of this fruit of the Vine, until I drink it new with you in my Fathers Kingdom. Well, this is but the first.

Secondly brethren, that by your now coming in to Jesus Christ, you do, as I may say, take up your room in your places before hand at his Table in his heavenly Kingdom: In which respect the Saints now are said to sit together in heavenly places, * 1.1094 and hereby you will come to have fellowship with the Lord Jesus in his Resurrection and Ascention, and his Work in hea∣ven, which is, to prepare a place for his people (and as I may say) to keep it for them; and as one sweetly expresseth it wri••∣ing as I may say every ones name over his Mansion, over his Place, even with his own blood, that none shall take it from them over their heads: If Jesus Christ prepared not a place for you * 1.1095 in heaven now, brethren, you will find no room at his Table.

Therefore now brethren, Let me press this Exhortation upon you, that you would come to him, now, even now, while it ••s called to day, it is his voyce brethren that speaks to you; O that your ears were bored to hear, the fatted Calf is killed, the Lord Jesus is Crucified for sinners, the Wine is mingled, all is ready, there wants nothing now but your coming to Dine and

Sup with Jesus Christ: yea, indeed but your opening to him, * 1.1096 he knocks, he will come to you, to feast with you, bring his royal dainties with him, and his wine of the Kingdom, his Royal Wine with him. O his love, which is better then wine, if you will but open to him; O do not nectere moras now; can the Lord Jesus, brethren, find in his heart to have his blood poured out, to become royal Wine indeed, full of spirits, sweet and cor∣dial to a poor fainting soul, to give his own flesh to eat? which is bread indeed, it is virtually all dainties: therefore the Scrip∣ture setteth it forth by Wine and Milk, and Honey, and Bread, and Marrow, and Fatness, the fat of the Kidni••s of the Wheat, by Apples and Flagons: Is he willing▪ brethren, to be the Feast to be fed upon, and shall we not come? O therefore come where the Carkass is; follow not your Carrion any more, the stir••king loathsome delights and pleasures of sin for a season: Be ye no more drunk with wine, but be ye filled with the Spirit of * 1.1097 Christ, saith the Apostle; be Inebriated, as some read it; abun∣dantly satisfied with the goodness of his House, and with the flowings of his heart towards you poor sinners.

But me thinketh now I hear the returns that sinners make to Jesus Christ, to this invitation; say some, I have a feast al∣ready, Stoln waters are sweet, and bread eaten in secret is pleasant, * 1.1098 and shall we forsake these delights we have in the world for we know not what? Ah poor souls, you know not what you say, if this be the language of your hearts. If you mouths were not much out of taste, you would never judge sin a sweet thing; a poor child of God that hath his taste healed, though but in part, he drinketh nothing in the world so bitter to him as sin, that which goeth down so merr••ly with many. Were not the * 1.1099 Israelites mouths much out of taste, when they preferred their Onions and Garlick, stinking things of Egypt, before their sweet, their heavenly Manna, their Angels bread, fit for them to eat, or which came by their Ministry.

(2.) Remember this brethren, though it be sweet to the taste, it turns to bitterest gall; as the Wise man speaks of wine that moveth it self aright, it sparkles, is lovely, sweet to the taste, at last it biteth like a Serpent, and stingeth like an Ad••er. * 1.1100 Behold such are all the delights of sin; and whether you believe it or no now, you shall be sure to feel it after a little season, for

your pleasures are but for a season. So that you know not what you say, if any thus excuse himself for coming.

Again, Shall you change for you know not what? Indeed you do not know, for eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive, before he hath had expe∣rience of it himself. O that I might but perswade you brethren * 1.1101 to make a tryal, and if you do not find one days communion of Jesus Christ be not worth a thousand with your companions in sin, then believe not this Gospel any more; there is much sweetness indeed in the breasts of the world, to a wordly Pal∣late: O what drink, golden drink do poor Earth-worms drink? and this is their Nectar. Believe it brethren, if the Lord do but bring you, and set your mouths to the wounds of Jesus Christ, set your mouths to the sweet promises of pardoning grace, and purging mercy, to draw from them strong consolation, you will find the other but Gall and Wormwood to you. O let them perish, saith Galeac. and his money with him, that preferreth all the world before an hours communion with Jesus Christ.

I pray you therefore do not excuse your selves with them in the Gospel, I have bought this, and that, and I cannot come, I * 1.1102 have so many Custodiums, I cannot mind these things, I have so much to do in the world, and it is to be minded. A poor ditch∣water, that is preferred before this Wine of the Kingdom; will dross and dung, meat and husks, which is Swines meat, nourish your souls to eternal life? make as much account, brethren, of these things as you will, to slight now the matters of eternity, time will come when you would give all the fruit of your la∣bours, if it were a thousand times more, for one sight of Jesus Christ, one taste of his love, one hours communion withhim, before you go hence, and be no more.

Alas, But some will say, I am a poor sinner, the vilest filthy creature, lame, and blind, and have all my life time been feeding with Swine upon husks, and swill, and trash, these de∣lights of sin and pleasures of the world, O my days are consumed in sin; and doth he invite such as I? and may I come? Yea, bre∣thren, you find the poor, lame, and blind from the hedges and high-ways side were invited to his feast; if you come but to * 1.1103 Jesus Christ, he will open the eys of the blind, he hath eye∣••alve for you, and he will be legs to the lame, and cloathing

to the naked, if you do but come to him, put on Christ. It is not any other infirmities, (which will abide upon the best of Gods people in part) that can exclude us, or cast us out, but only the want of the wedding Garment; if a man be never so well fur∣nished * 1.1104 otherwise as he thinketh. O therefore come Brethren, the Feast is made for such as you, you are invited to it; the simple, the man void of understanding, (that is to say) the sinner, for sin is folly in Scripture-phrase; you are invited to turn in this * 1.1105 day to the Feast, the Marriage-feast which is begun here upon earth, but will end in heaven, therefore be not discouraged.

Ah but you will say, I have no such appetite to the Feast, to hunger and thirst, and is there any invited to come to it, but such as have an appetite? what shall they do there? I answer, no marvel thou hast no great appetite, until thou hast more communion with him, if thou hast had any: And no marvel, if thou hast no appetite, if thov hast never been with Jesus, for thou hast so long lived upon trash, that it takes away the sto∣mack to the sweetest and wholsomest food in the world. But withal remember this, who ever will, is invited to come, bre∣thren, and take freely. It may be thou dost not find, poor sin∣ner, * 1.1106 such a strong desire, such a breaking of soul for longing; but hast thou a Will? wouldst thou have Christ, wouldst thou have his body, this meat indeed; this blood, this drink in∣deed; this wine of the Kingdom, and begin this Feast, this Marriage-feast upon earth; why dost thou not take him then? come, and take it freely; O that this might be the day of his power, to many of your poor souls, that you might become a * 1.1107 willing people, that you might have a heart to close with him, to take him upon his own terms, that you might begin your hea∣ven upon earth, your communion with Jesus Christ.

I will but add one word more, and that is this; It is no indifferent thing, whether you close with this invita∣tion or no? there is a necessity lies upon you to come to the Marriage-feast, except you resolve upon it to perish for ever; God he was wroth, and sent forth his armies to destroy, &c. Ah what gnashing of teeth will there be to poor sinners in hell, * 1.1108 when they shall see their neighbours, who heard this Gospel with them, sit down with Abraham, Isaac and Jacob at the table of Christ in his kingdom, and themselves cast out! Ah bre∣thren, * 1.1109

I beg for you a believing heart, you must either feast with Christ, or starve for ever with Satan and his Angels, and then not a drop will be had to cool your tongues; now flagons * 1.1110 are tendered you, now wine and milk without money and price, now rivers of pleasures at Gods right hand, and fulness of joy is promised you, is held out to you, cometh a begging to you; Ah then, then brethren, shall you beg for a drop, and shall not have it; rivers of burning brimstone will be your bathing, when the Saints are swallowed up of those rivers of pleasures at his right hand; then will you be chewing upon your gall and wormwood, then will you be breaking your teeth upon your gravel, when the Saints are drinking this new wine in the king∣dom of their Father with Jesus Christ. Ah think of it brethren, think of it; you have now your good things, many of your eyes stand out with fatness, you spend a world upon your lusts, live like Epicures, wantonizing in the abundance of your enjoyments; how woful will that sentence be! Son, remember, thou in thy life time hadst thy good things, * 1.1111 and now thou art tormented; hadst thy wine and drinking unto drunkenness, now the stings of it abide upon thee; the Saints have their worst first, and the best kept until the last; but you have your consolation in this world, and the wine of astonish∣ment * 1.1112 will be your portion for ever, if you will not be per∣swaded. Therefore take your choice brethren, I set life and death before you, and consider of it, How will you escape, if you neglect this great salvation? you may now be received to the Feast, * 1.1113 the door stands open, it will not alway be so, it will be shut against you. O how will you answer it another day before the Lord Jesus, if you now trample under foot his blood, and precious offers of his Grace, though by the hand and mouth of a poor worm like your selves?

Thirdly, Then Brethren, let as many as have received power * 1.1114 to believe in the Lord Jesus, and so are admitted to the beginning of this Marriage-supper upon earth, to inward fellowship with Jesus Christ in the Graces of his Spirit, and merits of his death and re∣surrection, labour brethren, to prepare your selves for this Feast in heaven, by feeding heartily upon these dainties upon earth; the more men eat and drink, the more their stomacks are extended

usually, and the more they will receive; surely it is so in spiri∣tuals, the more a soul feeds upon Christ, and the more abun∣dantly he drinketh, the more he may, it enlargeth the desires; Hitherto (saith our Saviour) you have asked nothing, little or nothing; Ask, and ye shall receive, that your joy may be full; * 1.1115 the more abundantly the soul is satisfied with the goodness of the house of God, the more will the mouth be opened to receive; now, as our capacities do enlarge, so much the more fitter are we for this Marriage-feast. O therefore let us not come to the table of the Lord brethren, this sign and pledge of that Marri∣age-feast in heaven, but with mouths opened, souls enlarged, that we may eat and drink abundantly, he that cometh hungry, will hardly go away without his fill; we come with narrow hearts, mouths half-opened, and therefore go away with little or nothing.

Fourthly, This should much edge our desires after Heaven, and * 1.1116 the glory that is to be revealed: it is a feast, who is not willing to go to a Feast, if he be hungry and pinching? and yet alas, how backward are we for heaven? how do we hang back? it is a sign we have little desire after that fulness of communion with Jesus Christ, all is not right with us, we are not ready, when we can be contented to sit down by the pipe, and may go to the fountain, to the rivers, the ocean of unspeakable delights in the Lord. O therefore brethren, eye heaven more, and the Glory of it, this Marriage-feast; the eye affecteth the heart; though it is true, it doth not appear distinctly what we shall be, yet some hints are given, whereby we may conceive how transcendent the delights of heaven will be above all we enjoy below. What Solomon dehorts men from as an occasion of lusting after wine; look not upon the wine when it is red, when it giveh his colour in the cup, moves it self aright, when it sparkles, and * 1.1117 hath a pure colour, if you look, you will be enticed by it. But here is a feast of wine, of new wine, more excellent, transcen∣dent, full of spirits and vigour; look upon it brethren, with the eye of faith, and serious contemplation; sometimes behold how it sparkles, what a spirit there is in this wine, that to all eternity maketh the Spirits of the Saints to exult, and triumph in his glorious praise, a duty so far above our cold and heavy frames here below. O methinks this should somewhat quicken

us, and raise our desires to heaven, to be with Christ, drinking this wine new with him, in his kingdom, that here we drink only sacramentally; and these are not deceitful meats, your expectations cannot be so high of heaven, but you shall find abundantly more to admire.

Fifth Use shall be a word of comfort and encouragement to the * 1.1118 people of God according to the necessities of their various con∣ditions, if so be that the Saints shall enter in with Christ unto the Marriage, unto this Feast.

First then, Here is matter of encouragement against the troubles and afflictions the Saints meet with in the world, and from the world. It is true, this is a time wherein at present the world smiles upon Religion, but they are but like the Crocodiles smiles, ready to devour them notwithstanding, yea indeed, her very embraces are killing. But if times should but turn a little, the world would be the world still, it hates the Saints, and it would discover it self, what it is, more plainly then now it doth; the times will not bear hostility against the people of God: but suppose such an hour of temptation may come upon us, this may encourage us against it (brethren): What though the world may give you gall and vinegar to drink, as they did to Jesus Christ before, you are now going ready to enter in with the Bridegroom to the Marriage-feast of new wine, and drink with * 1.1119 him at his Table in the Fathers kingdom to eternity. Indeed brethren, there is so much refreshing to a poor creature in this Feast of wine on the lees upon earth, in the Church, in this poor and dark communion with him, that it is enough to allay the bitterest cup which God puts into his peoples hands to drink; witness this comfortable Prophesie, Though you have the bread of afflictions, and water of adversities, yet will I not remove your Teachers any more into a corner; give wine to him that, &c. * 1.1120 Prov. 31. 6. This will sweeten all; one taste of honey and sweet∣ness at the end of the Rod, (and all wicked men are but Gods rod to chasten his people) I say, this taste enlightneth the eyes, reviveth the poor drooping fainting soul; Ah what are the * 1.1121 joys of Heaven then! Again, suppose it be not a persecution for righteousness sake, but it is from the hand of God for thy sins that thou smartest; yet this brethren, methinks if our hearts

were more upon it, would allay the smart; there will be a time, when there will be no room for one sigh, nor one groan more, no interruption will be in your joy. Yea, suppose it be sin that most troubles thee now, and temptation, and this is a bit∣ter thing indeed to a gracious heart: O remember brethren, that in the Marriage-feast there will be a swallowing up of all these things.

Secondly, It may be encouragement to a poor soul that longs, and presseth hard after a fuller communion and fellowship with Christ, * 1.1122 and cannot reach it; but still let them attain to what they can, their desires are higher, and reaching after more; and that desire * 1.1123 speaks emptiness in part, and hunger, and that hath pain, the soul must needs be restless in such a condition. O remember brethren, there will be an entrance into the Marriage-feast, where you shall ever be with the Lord, you shall be ever drink∣ing with him this new wine in his Fathers Kingdom, at his King∣dom: suppose there be not that to satisfie and fill thee, in the pipe (though the Conduits run wine, and the Ordinan∣ces be a feast of fat things) still thou wouldst have more; there brethren, your desires will be swallowed up, your enjoyments will be above your desires. I know it is a sight of Christ crucified sitting with us at the Table, which is the reviving of the poor soul; but alas, he quickly loseth that poor imperfect glimpse he had of him; but there shall thy eye be sa∣tisfied with seeing him in his glory, and thine ear with hearing his blessed voice: there shall thy soul be filled indeed, and alway filled, because alway swallowed up in this fellowship and com∣munion with the Lord Jesus.

3. It is matter of encouragement to such, as it may be, are not admitted to every dish, or every course in this Feast of fat things, this Marriage-feast upon earth; it may be the people of God may not be satisfied in some, to admit them, though the Lord have received them, it appears not to them; it may be their own spirits are not free to enjoy them in such a way as they are to be had in the places where they live, some stum∣bling block or other is in the way, which they cannot get over, and so they mourn after them, but cannot enjoy them. O that God would remove all stumbling blocks, and help his people so to prize them, as not upon every slight matter to be kept from

them: but suppose thou canst not come poor soul, and yet thy soul longs for them, and haply more then many that do enjoy them, if thou couldst without sin. Be of good comfort, though it is true, thou maist lose many a sight of Jesus Christ sitting with his people at the round table, and thou knowest not what thou losest, yet if it * 1.1124 be meer tenderness of Conscience which keepeth thee off, and not perverseness, thou hast sure much of the inward fellowship and communion with Christ, otherwise he can, if he please, supply it otherwise; but however, though not admitted among men, thou shalt enter in with Christ unto the Marriage-supper for ever, and this will make amends for all. Though far be it from me to strengthen any mans hands in the neglect of the Ordinan∣ces of Christ on earth, and take heed, that our excuses will speak loud enough for us in Gods ears, whatever they do in mans. But if thou canst not be admitted to the pipe, Is it not a comfort that thou shalt be admitted to the fountain, to the sea? O me∣thinks this should put on such above others, make a vertue of necessity, and so much the more long for his appearing to thee, that thou mayst enter in with him to the Marriage-feast.

Fourthly and lastly, It may serve to allay the bitterness of death: It is a bitter thing, not only to the wicked; it is bitter, it must needs, having the sting of sin in it, and being a trap-door, * 1.1125 (as I may say) to let them sink or drop into the everlasting flames, this must needs be bitter: But to the Saints it is in some sort bit∣ter also, nature is dissolved by it: it is the fruit of sin, and we find by continual experience of the Saints, that there is a hang∣ing back; But methinks, this consideration, that it is an entrance into this Marriage-feast, should much sweeten it to a child of God. Our Saviours death was the bitterest that ever was en∣dured, O it was a deadly cup, but this was it that sweetned it, the consideration that he should drink this new wine with his people in his fathers kingdom, there feast with him for ever: for the joy that was set before him, he endured the Cross; so brethren, do but set before you continually this joy, this pouring out of this love * 1.1126 of Christ upon your souls, those immediate, sincere; full, con∣stant, and eternal delights of your souls in the light and love of the Father, and of the Son, and see if it swallow not up the bit∣terness of death unto you? But so much for this Doctrine.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here is the second Consideration of * 1.1127 this coming of the Bridegroom, a doleful consideration it is to all such as were not ready, for the door was shut; what is the sence of shutting the door in the Parable, I suppose is easily understood, (that is to say) an entrance is denied to them that were with∣out; as well as they that were within, were shut in by the shut∣ting of the door. But I conceive that is the thing meant here; the scope of the Verse being to shew the different end of a believer and an hypocrite; the one is received into the Marriage-feast, the other is shut out, the door is clapt against them.

The Doctrine will be a sad word; it is this, That the Gate of * 1.1128 heaven, or the door will be clapt against all formal Professors, and foolish Virgins that are not ready to enter with Christ; for this is implied in the other part of the words; they that were ready, en∣tred with Christ into the Marriage, and the door was shut; upon whom? surely upon them that were not ready for that his com∣ing; whatever hopes they are big with, now they prove abor∣tive. There is a door of entrance into Heaven, and an outer door, (as I may say) which I may call a door of hope, which the Hypocrite hath not, when it cometh to a pinch, not a well-grounded hope, The wicked is driven away in his wickedness, but the righteous hath hope in his death. There is a door of hope * 1.1129 to him, but none to the wicked; but his hope which he had before, many times at death, is like the giving up of the Ghost; * 1.1130 without are dogs, &c. either filthy persons, such as with the Dog returneth to the vomit again, after their sorrow, and vo∣miting up their sweet morsels; such as with the Dog are some∣times * 1.1131 sin-sick, and seem to repent, to vomit up the bottom of their stomacks, but return to it again with delight after their repentance, and tears, and prayers; these are shut out. Dogs also, who are they, but such barking, biting, foul-mouth'd, false Teachers? such as the Apostle speaks of, Beware of Dogs, evil workers, of the concision; beware of such as would bring in the * 1.1132 circumcision as necessary to Salvation; beware of these, they are Dogs, though they may seem never so zealous and holy, have a sheep-skin upon them, they are Dogs, and Woolves, and all manner of workers of iniquity, as Sorcerers, Whoremongers,

and Idolaters, and whosoever loveth and maketh a lye. Why, you will say, these are not Hypocrites sure, they are down-right profane persons? brethren, a man may live in these sins many of them, and yet carry a fair shew, but the gate shall be shut against them, whoever they be. As for Adultery, or whoring, though men be not guilty of the outward act, is there not heart-adultery? is there not contemplative wickedness? against which Job resolveth, I made a Govenant with mine eye, why should I think upon a maid? he that lusteth after her beauty in the heart, commits * 1.1133 adultery with her in his heart; yea brethren, by the thoughts, the very spirits (as I may say) and oyl of sin are squeezed out, or extracted, as in a Limbeck, and that is more deadly and dange∣rous; * 1.1134 a man may eat a thing, and do him no great hurt, but the oyl of it is deadly, haply. So the Murtherer, it may be many a man that hath a form of Godliness, never imbrued his hands in blood, but his heart hath been steeped in blood, full of envious and malicious thoughts, he can with wishes and desires of revenge and malice murther and bury all his neighbours. And so, though it may be we make no pictures of Images, or fall down before them, to give them any absolute or relative wor∣ship, yet we have Idols in our hearts, we love money, are cove∣tous it may be, and this is idolatry, and fall down to our own parts, our own gifts, and live in this, like it well; these bre∣thren, shall have the door shut against them, and such as love and make lyes, though officious lyes, to help others; nothing more ordinary in mens Callings and Shops, then to lye, and speak falsly for a little advantage; and yet it may be have a co∣lour, and a shew of Profession, and allow themselves in these things; They shall be shut out, the door shall be clapt against them; many shall seek to enter, but shall not be able. No marvel, for the Gate is not only strait, but shut against them; it is strait, * 1.1135 when it stands open in mens lives, and they will not strive, and therefore fall short. But now this strait Gate is shut against them, and therefore they cannot enter. But so much for the proof of this Doctrine; I shall not stay long upon it, nor indeed is it needful, having spoken before to their surprizal.

Only a word or two brethren, for the opening of the Point, and then to confirm it, and then some short application of it to our selves. For the opening of it, What is meant by the unrea∣diness

here supposed? for it is against them that the door is shut; And then the shutting of the door, what is meant by that? First then, What is meant by this unreadiness? I hope you have not altogether forgotten what was spoken lately to the readi∣ness of a poor creature to enter in with Christ to heaven, which if you remember, you may easily conceive what it is to be un∣ready; we will not speak to the readiness for an abundant en∣trance, but only for an entrance into heaven, and you remem∣ber they were such things as these.

1. There must be a pardon of a mans sins, a righteousness of faith in the blood of Jesus Christ, else a man is never ready; Eve∣ry * 1.1136 unbeliever therefore is unready, let him be as specious in his shews and pretences as he may, yet he is unready, he is in his sins condemned, &c. Joh. 3. And though the Gate of mercy, and the kingdom of Grace ••••and open for sinners to come to Je∣sus Christ, yet the Gate of Heaven, whereby an entrance is made into Glory, stands not open to any, but such as are par∣doned, have the robes of their elder Brother, the Lord Jesus, * 1.1137 upon them. Ah how sad a word is that of the Jews, ye shall die in your sins; then surely brethren, they are not ready for hea∣ven, the door will be shut against them.

2. There must be a dying to sin, as well as a pardon of sin, before we can be ready; as you heard; the roots must be wither∣ed before the wall be tumbled down; therefore every unmorti∣fied man or woman is unready. Hear this word of the Lord, ye whose Lusts are yet in their full strength, your pride and hardness of heart, and sensoriousness, your looseness and wan∣tonness, you that walk with a froward mouth, and perverse lips, * 1.1138 whose hearts devise mischief, whose feet make haste to do evil; it is an ill sign that the old man is mortified, you are an abomi∣nation to God, as the wise man speaks, and will he not clap the door against all such workers of iniquity? no evil can dwell with * 1.1139 God. Ah brethren, you that cherish that old man of sin, (as I may say) rub him, and chafe him, and pour wine, and strong drink into him, aqua vitae, and spirits into him; by your meditations of sin, vain thoughts, lustful, proud, passionate thoughts nourish your sins ordinarily, and so blow up the coal into a flame, you are far from mortifying your lusts: instead of bringing water and the blood of Jesus Christ, to kill your sins, you bring to the

flame: well, all unmortified persons are unready, let our profes∣sion be what it will, the door will be clapt upon such, I mean such as are altogether unmortified, have done nothing in the work. I know a child of God may not be so mortified as he should, and sometimes for some acts may cherish sin, use the bel∣lows to the fire within, but it costs him bitterness afterward; he liveth not in such a course: If he do, it is good for him to be jealous of himself how the case stands with him.

Thirdly, He is unready that hath no real holiness put upon him, without it none shall see God; he knoweth his prima facie, as I may say, he can see the image and comeliness upon a soul if it be * 1.1140 there: If not, he will not own any bastards, any supposititious chil∣dren, changelings that Satan laies in the lap of the Church, as I may say, and rocks in the Cradle of security, but the Lord will shut the door against them. This real holiness, you know what it is, a conformity to the will of God in our understandings, * 1.1141 light as he is light, and no darkness in him. In our wills and affecti∣ons, conformity to his will revealed to us. A holy disposition of heart to do his will, suffer his will, and delight in it; which occa∣sioneth our grief when we cannot; well, this is holiness. Hear this then ye that never mind the will of God, purblind ignorant creatures, stubborn rebellious creatures, you that have iron sin∣news and brazen faces, which refuse to return or to be ashamed, though the Lord do blazen your iniquities before you continual∣ly by his Heralds, which cry aloud, and teach Jacob their transgres∣sions, and Israel their sins, and spare you not, nor spare them∣selves, yet you refuse to return, and to be ashamed to conform to * 1.1142 the will of Christ; you never were brought to that sweet submis∣sive frame of Paul, Lord, what wouldst thou have me to do? * 1.1143 Well, believe it, thou art unready, the gate will be clapt against thee.

Fourthly, Then others are unready; And who are those? Such as have received work to do, and they have not done it, men of no action for Christ; then the Apostle was ready, and our Sa∣viour, when they had done their work he gave them to do: Christ had wrought out a perfect righteousness for his people, and therefore he went up to heaven, and the world seeth him no more, * 1.1144 and this the Spirit convinceth the world of; if he had not done that work perfectly, heaven would not have held him: Remem∣ber

this then Brethren, they are unready that have not done their work, whether Magistrates, Ministers, or private people: He giveth to his servants, some five talents, some ten, some two, some one; mind you, he that had but one, haply out of envy at others who had more, or dejection and discouragement, or thinking he had little, and therefore could do little good with it, hid it in a Napkin, and did not trade with it; and therefore, was the gate open to him? No, thou wicked and sloathful servant, saith the * 1.1145 Master to him, &c. and so he is cast off; the merchandise os wisdom is better then the merchandise of silver, and the gain thereof then * 1.1146 fine gold: that is to say, the great gain and improvement that cometh by using the wisdom and knowledge, the gifts and graces which God giveth us; O the tongue of the just is as choice silver, and the lips of the righteous feed many. Do we do our work Bre∣thren? * 1.1147 or have we never set stroke in it? God hath given some charge of souls, how little have they done in it? Masters of Fa∣milies have the charge of children, of servants, their souls, you have done nothing, you have gifts and parts enough for every thing else. Well Brethren, such shall be shut out also.

Now to shew you two or three sorts of persons, who will like∣ly be unready in some, or all these respects.

First then, all such as trisle away their time in the world, spend∣ing their strength for that which profiteth not, labouring for the * 1.1148 meat which perisheth, which will not endure to eternal life: you see the world was that which kept them from coming to the Feast in the Gospel, one could not have while, another could not have while: a man cannot have two treasures, except he had two hearts, two contrary treasures, earth and heaven both; and where the treasure is, there will the heart be also; therefore Bre∣thren, * 1.1149 while men are so altogether taken up with the world, they cannot but neglect the main thing, and so are found unready. ••et worldlings hear this word and tremble, if any others be likely to be found unready, you are the men. Even the people of God themselves, if they be unready in part, it is the world likely will put them out of order, off the hinges; take heed, saith our Saviour, your hearts be not at any time overcharged with the cares of this world, because there is no time but that day may overtake * 1.1150 you, and then you will be taken unawares; therefore much more a man that is drowned and buried in the world, he will be sure to be unready.

Secondly, Such as do but dally with God, and Religion, and the things of eternity; they spend themselves and their strength to feed a formality, to put forth broad and pleasant leaves, and there is all; but for faith, and repentance, and the great works of a Christian, they scarse ever meddle with them at all; they go to the creature here with the foolish Virgins, go to the opinions of others, to the graces of others, to their flattering parasite Preachers, to be seared and daubed up; such as these are likely to be found unready, none in more danger then a formal pro∣fessor.

Thirdly, Such as fail in the midst of their Christian course, as you see these Virgins did; usually such are hardly recovered again, for you see how they wandered up and down from moun∣tain to hill, from creature to creature, and come not to Jesus Christ. So in the Gospel, when the unclean spirit is gone out of a * 1.1151 man, &c. Such are like to the Laodiceans, spised out of the mouth of God, which none returneth to again; the Dog returneth to * 1.1152 the vomit, but not a man; our time is fruitful in experiences of this kind; you see the door is here shut against those Virgins which failed, I mean it of a total Apostacy, not partial declinings; such the Saints themselves had, the wise Virgins, but the other lost all, true saving grace they had none, their form, their pro∣fession, it went out, and then they were in darkness, could not expect the coming of their Lord with their Lamps burning. So much for the opening of it.

The door is shut, the meaning of this is no more, but that an entrance into heaven is denyed unto them that are not ready, there is no mansion made ready for them that are not made ready for these mansions: the Lord Jesus he is the door into the Church, * 1.1153 the Kingdom of grace, and into the Kingdom of glory, as you have beard, they that enter, must enter in by Jesus Christ, have ac∣cess by him; now he will shut the door, that is to say, shut up his bowels and tender mercies for ever; though they have been * 1.1154 opened to poor sinners here upon earth, then they shall be shut up, he will have no more compassion on them, but when they cry and call, shut out their prayers; they have clapt the door of their hearts and lockt them against him, and now will he shut up * 1.1155 his heart, and lock it against them for ever. Time was when the Jews might have found Jesus Christ, but now, saith he, ye shall seek

me, and shall not find me, but shall dye in your sins. Indeed Bre∣thren, * 1.1156 the door may be shut against a man here on earth, after Gods waiting upon a people to be gracious to them, he sware in * 1.1157 his wrath, they should never enter into his rest, which was a type of heaven. And so those that were invited to the feast, they shall not taste of my dainties, saith the King, for they are not worthy; If men refuse and reject the Gospel, either professedly or in pra∣ctise, no marvel if the Lord turn the key of heaven gates upon them, and they be shut out, without any more hope for * 1.1158 ever.

For the Arguments to confirm this a little.

First, Because this feast in heaven admitteth no Guests without a wedding garment, without holiness no entrance into heaven, no man * 1.1159 shall see the Lord, except the Lord Jesus have known them, and they have known him, which is life eternal: for so the Apostle puts them together, we know that we know him, or rather are known of him, else Brethren, there is no entrance, he knoweth no man, will acknowledge none then, but with a wedding-garment here, in the administrations of the Kingdom of grace; a person may creep into the feast withont the wedding-garment indeed, for the word preached, it is for all, but the distinguishing Ordi∣nances men may be admitted to haply, though they have no wedding-garment, as you have it in that place of Matthew, but he shall not abide there, but shall be cast out, he will bind him hand and foot, and cast him out; though he ••eaveth the admittance * 1.1160 of them into the visible Church and visible communion in his or∣dinances to us, who can judge but according to appearance and by the rules of charity; yet himself cometh and vieweth the guests, and who are fit to be owned as the guests of heaven, that shall have entrance there, he whose eyes are a flame of fire, or like it, piercing into the inwards of our souls, to see what our spi∣rits are cloathed with. And if he takes it so ill of them that creep into the Communion of his Saints and Ordinances here below without a wedding-garment; Surely then, he will never admit any to this feast of new wine to eternity, without such a wedding-garment.

Secondly, Another Argument or Consideration to make this out, may be this, they that are unready shall not enter, the door shall be shut upon them, because they have neglected, despised the

Lord Jesus, who is the door, and hath the key of David, and open∣eth * 1.1161 and shutteth, therefore now, they shall be rejected; the door hath stood open all the day long, all the day long hath he stretched out his hands to a rebellious and gain-saying people; he would have gathered them, and they would not, therefore now he will not; now he will despise them, as they have despised him, and there is all the reason that can be, that they that would have none of Christ, by whom alone there is access to the Father and to this glory, that he should have none of them neither; they have resisted the motions of his Spirit, the Holy-Ghost offering to convince them, and now he will resist them, clap the door against them.

Thirdly, Because now the time of our working and Gods waiting is at an end; God hath long waited to be gracious to us, but now there is an end of waiting, he seeth it would do no good, as long as sinners could for sorrow, or pain, or death, hold their vani∣ties, keep their sins, their sweet morsels, they would never spit them out, therefore now he will wait no more; though men were unready when Christ cometh, yet if he would stay a while longer, wait a year longer: O if it might be but a Sabbath, but a day, what new creatures would men become? they will promise fair: No, no, the time of waiting is done, he will not stay a jot, they have had warning enough, the cry hath past before him often enough, Behold the Bridegroom cometh, go ye forth to meet him, but you have not taken the warning; now when he cometh and receiveth his own which were ready for him, no more waiting, the door is shut. Though here in the Kingdom of grace God may be * 1.1162 intreated to spare a barren tree or Vineyard a year or two long∣er, yet when the time of waiting is at an end, and he seeth no∣thing will do, he will down with them by the roots, into the fire with them; so it is no time for us to work then, to think of put∣ing on Christ then: if we would gather Manna, it must be upon the six daies, there was none to be found upon the seventh. If we understand this of the day of the resurrection from the dead, then it is clear, as the tree falleth so it lyoth, either hell-ward or * 1.1163 heaven-ward: But if of the time of death, truly Brethren, how ever this may sometimes through the exceeding riches of his grace be a time of repentance and faith to some, yet ordinarily it is not so. Alas they have enough to do to bear the weakness upon them, they can mind little else; or if they do return, it is

but feignedly for the most part, with Judas; and usually, when a sinner hath so long trampled under foot the blood of Jesus Christ, the Lord giveth them up to hardness of heart, that they shall never repent or believe, seeing, they shall see and not perceive, * 1.1164 &c. least they should be converted and he should heal them, as it is there in the Revelations, Let him that is filthy be filthy still, let him * 1.1165 that is an hypocrite, be an hypocrite still, this is fearful indeed. So much for the Arguments.

For the Application, Then Brethren, What have we all of us to bless the Lord for, that yet the door is not shut against us, as we may hope; indeed if God have sealed up any heart under hard∣ness, because of its long resisting the Holy-Ghost, woful is his condition: but doth he not breath now and then, and stir and strive, that is a good sign he hath not done with thee yet, his waiting and striving time is not over, he hath not given thee over yet, &c. What have we to bless the Lord for? what are our lives Brethren good to us for in any respect besides, but that we might work out our salvation, make sure of God, and Christ, and heaven, get our wedding-garment on, put on the Lord Jesus for righteousness and holiness, that our nakedness may not appear, for heaven will not bear the nakedness of a sinner; now, though sinners have neglected this opportunity, alas how many of us have we are exceeding busie, making provision for our lusts, our pride, our luxury, our backs, our bellies, provision for our wives, our children, but none for our poor souls; and yet not∣withstanding this, he waiteth, the door standeth open: If you had many of you been cut off a year or a moneth ago, and the grave had shut her mouth upon you, would you not have found heaven shut against you, and hell opening her mouth wide for to swallow you up? Yea Brethren, if this day he should come, Ah I fear, I fear, Brethren, as secure as many of us are now, and sure of our conditions, we should find the gate clapt against our souls: O therefore Brethren bless the Lord, admire his patience and long-suffering, that yet draweth out our day of grace, that yet holdeth his bowels open, his arms open to receive us. This is the first.

Secondly, Then it may serve to lay before us the doleful con∣dition of poor trifling creatures, trifling professors, that not∣withstanding all the ado they make with their Lamps, trimming

of them, and going up and down to buy, they are found unready, the door is clapt against them; the Lord grant that none of your poor souls may ever see that woful day Brethren, you will then know to your bitterness and sorrow, what it is to sin away a day of grace, an opportunity, while the door stood open to receive you: Ah surely there will nothing wound poor sinners more then this, the time was, I might have been happy, I might have had heaven, the bowels of the Lord Jesus stood open to me as well as to others, but now alas it is past; did it make the Lord Jesus weep for Jerusalem, and was not her condition sad then, and will it not make your hearts bleed? O sure it cannot be, but every * 1.1166 such thought to Esau, prophane Esau, poor Esau, when the bles∣sing was gone he sought it with tears, every thought sure of this time was, I might have had the blessing, but wretch that I was, I sinned it away, I despised it, preferred a mess of pottage before it, and therefore now there is no recovery of it. Every thought sure in hell, that heaven gate did stand open to you sinners, you had as fair offers of grace and as long a season and opportunity to close with Christ as others, but now they are gone, will fetch blood from your very hearts and souls: O the condition is sad and dole∣ful!

Thirdly, It shall be a word of Exhortation to us all, that we would lay these things to heart, It may be we have not so much minded them; If this be true Brethren, What need had we to look to it, that we be found ready to enter? which is an Exhortation. I have already prest upon you, there is a promise left of entering, & a threatning also that some shall not enter, even as many as are not ready; you see it here by the wise Virgins who enter, and the foolish against whom the door is shut; and the Apostle to the Hebrews, Take heed lest any of you fall short through un∣belief, * 1.1167 as those fell short; the Apostle maketh that use of it, to warn the Hebrews, though Disciples in profession, and many of them doubtless in reality such; so here from this example, I desire Brethren, both mine own and your hearts may be quickned to look about us, lest when all comes to all, we have the gate of hea∣ven clapt upon us.

1. Then you that are yet in the gall of bitterness and the bonds of iniquity, have yet your filthy garments upon you, your rot∣ten * 1.1168 filthy rags of your own services, duties, prayers, alms, as if

those were a wedding-garment; you that are more profane it * 1.1169 may be, and cloath your selves with violence, as with a Cloak, and with cursing, as with a garment; and so for all manner of * 1.1170 prophane persons, I would beg of you for Jesus Christ sake this day, you would consider this doleful word, the gate will be shut against you, if you be found unready for the appearing of Christ. Now there is none of you but your consciences will tell you, that * 1.1171 you are not ready for it; can a drunkard, a swearer, a blasphe∣mer, be ready for the coming of Christ? can you hold up your heads sinners, when he appears, and look him in the face with comfort? Ah no. Either men believe not this coming of Christ to them, or else because it is not present, they put it far from them, therefore they are not affected with it. O that I could preach this day Brethren, as if hell were at sinners backs, as if the Lord Jesus were at your backs now ready to call for you out of this world, that you may be a little startled. That I would beg of you, shall be this, that you would without any more ifs and ands, without any more delaies, set about this work, to make ready for his appearing, lest the gate be clapt upon you; you have too long delayed it already, therefore now, if ever, set about the work.

What would you have us to do? you will say; I answer Bre∣thren, without any more delay, to consider your waies, and turn to the Lord, to repent that you may believe, and believe that you may repent. O that you might have hearts to believe this terrible threatning, that so your hearts might be shaken (sinners) out of your security; for this is the reason you make nothing of all these things, you do not believe that there will be a shutting out, or you do not consider it, and that your selves are as likely to be the men that have the door shut upon you as any others; O therefore learn this day, a necessity of believing, if you would not be shut out, a necessity of repenting; you see they were shut out by reason of unbelief. I know what answer your hearts * 1.1172 will make to this, If believing will do it, you will never be shut out, for you do believe, and will believe, and have believed; alway you have had a good heart, and a good faith towards God and Christ; Brethren, I tell you, that you never lookt upon the Brazen Serpent for healing, if you were never wounded; It is for them thatare wounded. You that are all faith now, before

God have touched your hearts, and set your sins in order be∣fore you; if ever God come and shew you your guilt, there will be nothing but doubting, and fears, and terrors; It is an evi∣dent sign to me, that a sinner never did believe, because he mak∣eth so light a matter of it: No, no, Brethren, you do not come to him indeed: the door stands open now, and you are invited to come and enter in by the door, by Jesus Christ, into the Marriage-feast, but you do not come to him; O therefore be exhorted sin∣ners, now while the door stands open, to come and enter in, take heed you fall not short by your unbelief; and then upon this faith in Jesus Christ will follow a Gospel-repentance, a melting and mourning over the Lord Jesus, whose love and bowels you have abused, and the love of Jesus Christ will constrain you to another course of life then you have led, quite contrary, you will not be the same men: O break off your sins by righteousness, be abrupt * 1.1173 in your repentance, in greatest haste; men think it is hard to break off in the midst of such a design for the world, or suddenly to leave their companions in sin, but by degrees they will do it; O break off, &c. Again,

Secondly, For you that have somewhat more then ordinary of a profession of Jesus Christ, I beg of you to look to it Bre∣thren, that you have the main thing, lest when all comes to all, the door be shut upon you, as upon those foolish Virgins; me thinks if we did but consider how many poor souls of great hope have gone out and sunk under such a sad disappointment as this is, it were enough to startle us all: O look to your footing Brethren, for Jesus sake look to your Evidences, the day is com∣ing, that if we be not ready, there will be no entrance for us, let us pass for what we will here among men. I cannot stand to press these things, I have already spoken much to the same purpose before.

1. I pray you consider, that upon this moment of time, (for our lives in comparison of eternity are no more) a hand breadth, a shadow, a vapor, nothing; you that have lived thirty, sixty * 1.1174 years in sin, now it is past the season you have had in your plea∣sures, what is it but like a dream when it is past? but as short as this time is, upon it depends eternity; he hangeth the heavyest weights upon the weakest wires: O Brethren, me thinks if men did but believe this, and it were present now and then upon their

thoughts, there is an eternity to be enjoyed or lost, an eternity to be endured or avoided, an endless happiness or endless misery; this should make you see to it, to make sure you be ready, lest this gate be shut upon you: Brethren, you live to eternity, and you dye to eternity; how careful was that Painter of every line, very exact, took much time to draw a piece, O saith he, Eternitati pingo. As you live here, so shall you live to eternity: If in sin, Brethren, you shall lye down in an eternal bed of sorrow, in everlasting burnings shall your souls be rouled up together; if you make it your work to make ready, to be found ready for his appearing, there is an entrance into everlasting joyes, a feast which never shall have end.

2. Though time be short whereupon eternity depends, yet you have time Brethren, though it is true, none but the present time be yours, that which is past is gone, that which is to come, you know not what it may produce, whether you shall see it or no, but you have a time, now while it is called to day; Ah Bre∣thren, some of us have had a long day, our day of grace hath had already, some six, some seven, some eleven hours, and yet it is day with us, we have not wanted time, but we have wasted it, trifled it away, but since yet there is time, let this stir us up: O the long-suffering of God should lead you to repentance: Ah blessed * 1.1175 are your ears, for they hear, and your eyes, for they see; Bre∣thren, they see a crucified Christ held out before you, with his arms stretched out all the day long ready to receive you, they see the door open, stand open for poor sinners to come: Your ears, they hear the joyful sound, now you are called upon, and intreat∣ed to be reconciled, to believe. Well, you cannot say, sinners, another day, but that the Lord gave you space to repent, space to make sure of heaven, but you neglected it.

3. This opportunity and season, it is headlong, it staies not••, maketh haste; and to keep pace with your season of grace, you must make haste, and if it be once lost, it is never recovered again. O therefore Brethren, with the greatest haste I beg of you, to set about this work, lest at last you cry out, all too late, all too late, as it is said of a Lady that likely spent her time vain∣ly; but when she came to her death-bed, O then she lamentably cryeth out, O time, time, a world of wealth for a moment of time, an inch of time. Opportunity is bald behind, there is no hold to

be taken of it, only by redeeming it; double your diligence, if you have lost a great part of your season; have you been idling and loytering a great part of the harvest? Now therefore lay about you so much the more earnestly, for the opportunity can∣not be recalled when once it is past, that is the third. O what would the damned, that have been damned from under such means and mercies as you enjoy, give for one of their Sabbaths, for one of their Sermons, for one of the many daies you enjoy! but it is past help.

4. Consider Brethren, If the door be shut by Jesus Christ, none else can open it; and he will not himself open it any more, and what will become of you then? It may be sinners think this is not so sad a word, that the door shall be shut, they think they can bring a golden key of their own that shall open it: No, no, be∣lieve it Brethren, it is the key of David only that can open and shut this door, and this Jesus Christ alone hath the Wards of, * 1.1176 your keys are not fitted for this lock; he shutteth therefore, and no man openeth, none else whatsoever openeth: Nor will he open it himself any more to them, he knoweth full well upon whom it is that he shutteth the gate; he knoweth who are, and who are not his; who are ready, and who are not. O therefore Brethren, I beseech you consider it, now while you have time, before it be too late, while there is hope concern∣ing this thing; O let not the world, Brethren, nor your sinful pleasures eat out all your time, consume your season of grace, ex∣cept they could open the gate of heaven for you; if they could, it were somewhat indeed for men to baffle so with Christ, and trifle away their souls as they do; but if you will not believe, nor be perswaded by any thing which in so much weakness can be said, nor by what is delivered in a better manner by others, you shall see it to your sorrow, when you come to heaven gate and find it shut against you. O then you shall know Brethren, what it was to have such a warning, to flee from the wrath to come, and not have a heart to embrace it. Thus much for this Application, and this Doctrine.

Verses 11, 12.

Afterwards came also the other Virgins, saying, Lord, Lord, open to us; but he answered and said to them, verily I say unto you, I know you not.

I Would take up two or three brief Notes from these words.

That men may come very near to heaven, and yet be shut out, ne∣ver enter into heaven. * 1.1177

Which, though it be much what the same with a former obser∣vation, I will speak a few words to it here, if it were nothing else but to refresh your memories, and but a word or two of it. It is plainly taken up from the Parable here, the foolish Virgins they kept their Lamps burning long, until the very point of the Bride-grooms coming; yea not only so, but when the door was shut and others received, which whether it be at the day of judgement, or at each particular souls particular day, we will not now enquire; but yet they come (mind you) after all this, and they bounce against heaven gate, as I may ••ay, they cry, Lord, Lord, open to us; they would have heaven, and come to the very gate, as I may say, and they seek it of Jesus Christ too, and they are very earnest in it, the doubling of the expression imports; it is not a cold frozen prayer, such as many an hypocrite, yea sometimes many a child of God puts up, but an earnest cry, Lord, Lord, O Lord save us, shut us not out, save us, we perish, we sink, hell opens her mouth to swallow us up, O quickly open to us, or we are gone. Did not Israel come out of Egypt, and march through the wilderness, and through many difficulties, and enemies, and tem∣ptations there, and come to the very borders of Canaan, and yet fell back again, were turned into the wilderness again? the Lord sware they should never enter into his rest: Many run, saith the Apostle, but all obtain not; yea some do run to the very last, un∣til * 1.1178 they be even within sight of the Goal, and yet there sink and perish. So Joash did, he ran far, and yet fell short when all was * 1.1179

done. And when many fell back from Christ, Judas continued with him, the Bag its likely kept him more then Christ; but he * 1.1180 continued until the very last, and then perished. There was but one step, as I may say, between the young man in the Gospel and heaven, he went very far, did much, he had kept all those things from his youth; yet there was one thing wanting, which he could * 1.1181 not reach too; our Saviour convinced him thereby how short he was, and had need of a Saviour; but we find not that he came to him any more: How near was Ananias to the Kingdom of God? he professed Christ in those persecuting times, owned him, but it seems his love of the world and distrust was not killed; he went far as well as others, to sell all he had, and to lay it at the Apostles feet, a very great piece of self-denyal, only a little re∣servation in hypocrisie you see, carried him aside, and he perish∣ed. To make this a little better appear, consider,

First, That the light and principles of nature will carry a man very far; how far did many of the Heathens go? how Saint∣like would they speak? and how heroically and self-denyingly would they act many times? Yea, and some of them in their whole course, to the shame of most Christians; the sparks of our own kindling will rise and flie upward, but yet they fall short: * 1.1182 Because alas, 1. It leads us not to Jesus Christ, and by his own strength no man shall prevail for heaven, but he must lay hold upon the strength of God in Christ. The Doctrine of Jesus Christ is a mysterie hid from ages, from all people, but where the Lord is pleased by the preaching of the Gospel to make manifest the savour thereof. Now there is no other name, but the name o•• Jesus Christ whereby men can be saved. 2. Because alas, there is not any of them but they hold the truth in unrighteousness; though * 1.1183 they do much, yet they have a light more abundant in them then they walk up to. It is imprisoned in their understandings, not shed abroad upon their hearts, so that they could see nothing but folly and that which is worse. And so every one must needs be condemned of his own heart.

Secondly, Common grace and gifts of grace, that will carry a man very far, there is a taste of the heavenly gift, and the powers of * 1.1184 the world to come; and this will seem to enliven and warm the af∣fections, and carry out a man to do great things; as those foolish Virgins had, and so Ananias, and others.

Thirdly, with all these, a mans secret false ends concurring, help to carry on a man far. Judas had the bag, which he loved more then Christ, and as long as he had the bag he was well enough, he could follow on; so long as there were loaves to be had by follow∣ing Christ, what multitudes follow him, and throng upon him? Our Saviour knew their deepest ends, though haply they saw them not; their hearts were too deep for themselves, but not for him. So many ends, so many springs and weights there are upon * 1.1185 a man, which will add somewhat of strength to him in his course; they are indeed the marrow of the bones that moysten them, and give life and vigor to his actions. So it may be a man cannot keep his conscience quiet, it is roused a little, and is dogged, and snarls, and it will not be quiet, except he stop the mouth of it with some duty and service, and following the waies of God as to the externals. And so a mans glory and honour, specially when Religion is in repute, it is a dishonour to be esteemed otherwise; mens reputations will carry them further then we are aware of. Yea, if the waies of God were discountenanced, yet a man may go far in them upon this end, to have his name much set by, as a couragious heroical spirit, he may suffer much, and yet not love Jesus Christ: It is then, love to himself, to his honour, or somewhat else that is the ground of it; but alas, Brethren, when all this is done, it may carry a man near the Kingdom of heaven, but he shall fall short. And that upon these two considerati∣ons.

First, because, though they may come near Christ, and haply delude themselves, and think they have him, yet they never were in∣gra••ted into him; and historical faith and temporarie, that will com∣ply with the times, a man may have, and miraculous too, and yet never implanted into Christ; and then, though a man may come near the Kingdom of heaven, yet if be he Christless, he is undone, he must needs be shut out. The Lord will in giving those gifts, those common gifts of the Spirit to men, honour himself by them; he will have glory, but they may never have the comfort of them, they may tend to their further sinking and condemna∣tion.

Secondly, because that all those things, though precious in themselves, yet they never change a mans heart, it remaineth the same still, so they never do him real spiritual good; Judas a tray∣tor,

a Devil, though it appeared not to men, because cloathed over with so many common gifts and graces. And so Ananias his heart was not throughly changed. Alas Brethren, the giving of these gifts to men, whereby they do much, as a gift of prayer, or a gift of prophecying, or preaching, whereby they do much, and pass for eminent persons with men, they are but like flowers laid in a window, as Doctor Preston compareth them, they grow not; Or else, as outlandish plants removed into another Coun∣trey, they grow not, they prosper not, because the soil is not changed; the grace they have doth not redundare in personam, make their persons good, no more then a pearl in a swines snou••, changeth the nature of the swine; the pearl is a pearl and preci∣ous, but the swine is a swine, and filthy in her disposition. And so beauty in a whorish woman, it is beautiful and lovely, but she is nevertheless whorish and abominable; and therefore notwith∣standing all the Attainments of a man by nature, by common grace, by his own ends, which will carry him very far, put a great lustre upon him, seem to bid fair for heaven, carry a man after the things of God to the very last, it may be, yet it will not change a man, and therefore no admittance for him, he is shut out when all is done.

First then Brethren, If a man may go so far and yet fall short, * 1.1186 What will become of them that never set foot forward toward heaven to this day? It is true, many come to hear the word now and then, or constantly; I make account this is but little, when it cometh to the doing, the practising: What have you done to this day many of you? the young man in the Gospel did all * 1.1187 those things, he thought, and that from his youth, and yet you see he fell short: Thou never didst any of those things, thou never didst love the Lord thy God, worship him as thou ought∣est, makest nothing of renting his name in pieces, of prophaning his day: what else meaneth so many idling, so many sporting themselves, so many walking up and down, so many drinking up∣on the Sabbath-day? thy parents, thou never didst honour them; thou hast been an unclean wretch, injurious, thy tongue taught to tell lyes and speak folly, a covetous wretch. Brethren, what do you mean? sure you will never come so much as near the Kingdom of heaven: If any perish, you are the sinners are sure

to perish. They fell short that came to Canaan, what will be∣come of you that never came out of Egypt? if you are yet by your flesh-pots, your Garlick and Onions of Egypt, and will not be beaten off your loathsom delights of the flesh, your mirth, and company, and gaming, and dicing, and drabbing, and drink∣ing: Must a mans righteousness exceed the righteousness of the Pharisees, or he cannot enter into the Kingdom of God; Do you be∣lieve * 1.1188 this Brethren? What will become of thee then, that art so far from what they did? they prayed often, much, and long; they fasted often, they gave much alms, paid tythe of all; they were no extortioners, nor unjust, but thou art such a one; they were no drunkards, but thou art a drunkard; they were no un∣clean adulterers, but thou art one; and yet they fell short, and where wilt thou appear? the Lord shew you how unlikely you are for heaven.

Secondly, this sheweth also the woful condition of hypocrites, * 1.1189 they carry a sair sail, and seem it may be to be driven with as fair a gale as any; only there is a Leak spr••ng in the bottom, and they sink, or rock themselves just in the very harbour; this is the saddest of all the rest, many a storm they have ridden out, they have indured many a wave, and to split themselves in the very harbour, within sight of the land; as a man miscarrying just at the gate of the City of Refuge: O how high must such mens hopes have been! and how low will their hearts sink now when so ••ad∣ly disappointed? hope so disappointed maketh ashamed, con∣foundeth the soul: as Esau his hopes were at the highest, when he came with his Venison to his ••ather; this will kill the heart. O Brethren, above all others, hypocrites will be cloathed with the deepest confusion, because they have been men of the fairest hopes for heaven. Therefore it is said, he went away sorrowful; for it must needs be so, for he was a man of more light then * 1.1190 others, and surely had a conviction that Jesus was the Messiah, & that it would be advantagious to have him, and therefore coming * 1.1191 so near to him, and yet put back, he went away sorrowful: ano∣ther man would have made nothing of such a repulse: hypocrites have great enlightnings, and they have had a taste of the heaven∣ly gift, as I may say, as Israel had a bunch of grapes to taste the sweetness of Canaan, and encourage them to go in to possess it. * 1.1192

O this, when God turned them back into the wilderness for their rebellion, that they should perish there, was a great aggravation of their misery; if they had never come so near it, and never tasted of it, they had not known what they had lost, what they had deprived themselves of. So here surely Brethren, hypocrites have many a taste, they have some glimmerings of heavens light and glory, somewhat they have to draw them on to the very borders, therefore for them to be turned off here and shut out, O sure it will much aggravate their misery: Ah wretch that I was, to come so near, take so much pains for heaven, and yet that I should miss it, will be the doleful ditty of hypocrites to eter∣nity.

Thirdly, It may teach all young beginners, that are now, as I may say, starting in the race that is set before us, that you look to it, Brethren, you be so furnished as to be able to run so as to obtain; * 1.1193 you are now launching into the deep, O look to it there be not a privy leak somewhere, though it be but small, yet it may make a shift to sink you even at the very haven of heaven. Ah dear friends, it will be worth your pains to look into the truth of your condition, though it cost you many an hour, many a hot and cold fit, yet give it not over, be sure of this one thing, that you be bottomed on Jesus Christ, and have his Spirit to dwell in you, his fear put in you according to the Covenant of grace, and then you shall never depart from him, you shall never fall short. If once you be but in him, you shall enter in with him; the reason why these foolish Virgins entred not, they were not in Christ, they had nothing but their own account, their own profession, and what they could rap and rend, and get from the creature: alas, this was nothing, though it might carry them thus far, it would not make way for their entrance into glory; therefore let me beg of you to make this one thing necessary sure, neglect this, and all is nothing.

Fourthly, It may teach all of us, even such as have not only begun, but gone far, taken much pains for heaven, to tremble and fear, lest for want of a little more, we fall short. Ah dear friends, * 1.1194 if we would offer violence to heaven, it must be while we are here, when the door is shut it is too late; therefore now let us press, and spare no pains, and look to these two things.

1. That what we do, we do it in Christ, and for Christ; else what do we differ in our work from the glistering Sinners among the heathens? And,

2. That our hearts be changed, and made better, and growing liker heaven every day then other, else they will nothing avail us at all; we shall be shut out notwithstanding all our prayers, preaching, gifts, performances, priviledges; nothing but an in∣terest in Christ, and an heart sanctified by him, will give entrance into heaven; but so much for this Doctrine.

Another Note I will take up from the Virgins crying to God, now when they saw the Gate of heaven shut against them.

That the hearts of sinners are full of self-confidence and presum∣ption; That they could have an heart to cry to Jesus Christ to open * 1.1195 the door to them when it was shut, it is strange presumption and boldness indeed, for they had not one word to say for them∣selves, why they should have entrance, but only, Lord, Lord, open, &c. in respect of any pleadings of Faith, or the Cove∣nant of Grace they were dumb, not a word of this, but if they had any thing to say, it was such as those in Mat. 7. had to say for themselves; he had preached in their streets, and they had eat and drunk in his presence; so here, Lord, Lord, open to us; why, we had Lamps burning until a little before thy ap∣pearing; we walked in fellowship with them that are truly ad∣mitted now into thy presence; we have endeavoured to get some oyl to renew our Lamps, though alas, they found none; but however they would have heaven: this is very strong impudence, and confident presumption that is in the hearts of Sinners; the Lord Jesus turns them off, and they will not be turned o••f, now they will offer violence to the kingdom of heaven, when it is too late.

Whence ariseth this? Haply out of the ignorance where∣upon heaven is to be had, upon what conditions; or else out of the presence of their eternal misery; now they see they are sink∣ing to hell, they begin to cry out for opening of heaven Gate to them, now the Gate is shut upon them, they never cried before: but I will not insist upon this.

Only a word or two of Application: First then, it is no mar∣vel * 1.1196

brethren, if sinners are so full of boldness and presumption; now let us tell them, that we will set life and death before them, as you have had it set before you many a time, every Sabbath, every opportunity almost, alas, they care not for it, they hang out a flag of defiance against God, they have made a covenant with death, and an agreement with hell, and this they make ac∣count shall stand, let the Lord say what he will; though he tell them, he will break that Covenant, he disanulleth it in the day he heareth it; for both they and death are under his command, and therefore he may disanull their Covenant, he is Soveraign over them all; yet they believe it not, they rage, and are confident, for when the very overflowing scourge cometh upon them, they are so confident to go, and cry to God, when they see the very gate of mercy shut against them: O say sinners, here we shall have peace, though we walk after the imaginations of our own hearts, to add drunkenness to thirst; tho••gh God have told such men, His anger shall smoke against that man, yet they are confident * 1.1197 nothing will drive them to seek a Christ, to make their peace with him, to accept of deliverance; and no marvel, for when they see the mouth of hell opened for them, and the belly of hell moved for them, and the gates of heaven shut against them, and they have no Christ to appear in, yet they have the face and boldness, as to cry, Lord, Lord, open to us.

Secondly, It may teach us to have an holy jealousie, and an holy pitty over poor creatures that can be, and are upon their death-beds, so confident, so presumptuous, they can come to God without a Christ, having all their life long trampled his precious blood under their feet, rested in their formalities, and yet can cry out then to God to open to them, as if thy were the only Saints upon earth, and were the only men of faith. Ah brethren, so they may do, and yet be but foolish Virgins; how have they carried it in their lives: they would never be perswaded to call upon God morning and evening, to pray in closet, in family, to make sure of Christ, and yet now they will not stick to appear and cry for heaven without him. O this presumption will not prosper, though be∣lieving alway prosper; you may have the Gate of heaven shut upon you, your souls shut out for ever, and yet in your extre∣mity have a Lord, Lord, in your mouths, therefore look to it betimes, before hand; but enough of this.

The third Note of Doctrine is this; Though men will not come * 1.1198 to Christ for Grace, yet they will come to him for Glory. While Jesus Christ is dispensing the Grace of the Kingdom, they neglect him and his Grace, they are busied about somewhat else; but when he is to dispense the Glory of his Kingdom, then every one will come to him; Luke 14. 18. They cannot come, but now they will come. This is clear in the present case: These foolish Vir∣gins, they would not come to Christ for Grace; for you see how many times they were beaten off from the Creature, and yet they fastned again, when their Lamps failed, which were sparks of their own kindling, or else some common work at most; then they went to the wise Virgins, not to Christ; when they repulsed them, sent them away empty, they went to them that sold, they would by no means come to Jesus Christ, not a word of that; and yet now the Glory of the Kingdom is to be dispensed, you see n ow they cry Lord, Lord, open to us: if they had taken this course before, and cryed, Lord, Lord, when their Lamps were gone out, O Lord, now we see our own sparks dye before they reach heaven. O pardon this our Hypocrisie, and O give us of thine oyl, thou art the Olive-tree, pour out of thy oyl into our vessels, as they went to the wise Virgins, and this in truth of heart, they had had oyl, they had been ready, and en∣tred with Christ; no, but they would not; and see now, when the Gate was shut upon them, now they cry, Lord, Lord, open to us; they would not come to him for the wedding Garment, but they would be beholding to him to let them in to the Feast without one; though heaven would have held them but a little while, if they had entred in that condition. So the Jews, They would not come to Christ, that they might have life; that they * 1.1199 might have the life of Grace, and then the life of Glory; but they would come to him to have the life of Glory. Ye shall seek * 1.1200 me, and ye shall not find me, but shall die in your sins. This is Esau's case: prophane Esau, he would not keep his birth-right when he had it, nor seek it again when he had lost it, but the blessing he would have without the birth-right; he could part with the birth-right for a mess of pottage, for his lust rather then extreme hunger, (as some think) but the blessing, he could seek it with tears.

The grounds of this are such as these; First, Because it is a principle indelebly written in nature, to will happiness the end in general; (that is to say) happiness is not that which cometh under deliberation and matter of choice at all, but only the means that tend to that end: no man living can possibly prevail with himself to be willing to be miserable: it is as natural as for the fire to fly upward, or the stone to decline downward. A Ba∣laam would die the death of the rigteous, he would go to hea∣ven when all is done, notwithstanding his Sorceries and Enchant∣ments against Jacob, and Divinations against Israel. A man would think such a wretch as he, that would have cursed Israel fain, if God would have hearkened to him, a deadly enemy he was to them, that he should scarce have desired to come where they should be; As I have heard of some whose spleen hath been so great against the people of God, that if they came to heaven, they would never come thither; such are worse then Balaam, yet he would die the death of the righteous.

Secondly, Because of the woful ataxie and disorder that is in all our souls, whereby we are in all things preposterous, in all things that are supernatural; in things purely natural and civil we do not expect the end without the means, none but fools and mad men do it. A man would live and have his health, this he desireth, therefore he will eat, you cannot perswade him to starve himself with hunger; he will take physick, though never so loathsom, ne∣ver so bitter to him, & what ever it cost him, skin for skin, and all he hath, he will give for his life; this is the highest end he hath in these things; but now in spirituals there is nothing but confusion, the end we do confusedly aim at, we would have it; doubtless there is not the veriest unbeliever that heareth this, this day, but would have heaven, and you cannot with all the arguments you can bring, make him willing to perish in an everlasting separation from God, if he understand any thing what he saith; yet he would have this without the means, without this union and fellow∣ship with the Lord Jesus, whereby he may be made meet for it.

3. Because of mens unbelief and unacquaintance with the my∣sterie of salvation, the mysterie of free Grace in Jesus Christ: they do not believe that a man must come to Christ for Grace, or else they can have no Glory from him; That he is the way, the truth, * 1.1201

and the life; they think he will save them upon any terms; he came to be a Saviour of sinners, and sinners they are, and a Savi∣our he is, and therefore let Ministers say what they will, they think if they have but time to cry Lord, Lord, though it be when the Gate is shut, as these foolish Virgins, it will do. Ah brethren, if the foolish Virgins had been acquainted with this, that they must have their oyl from Christ, or else they should never hold out, nor enter with him; would they not instead of those trifling, impertinent endeavours, made some application to him all that while? but they saw it not, it was hid from their eyes; The Lord will give Grace and Glory, and never will he * 1.1202 give Glory sure, if he give not Grace. O for hearts to believe this, it would be a cure of this disorder.

Fourthly, Because of the enmity that is in our hearts against Grace, nothing is more contrary: wherevever Grace cometh, there is a continuall quarrel between it and sin: the holy Ghost when he cometh to dwell in a heart, he knoweth he must have no peace there, but continually lust against the flesh, and endure * 1.1203 the lustings of the flesh against it self. O brethren then, where a heart is altogether in sin, what an enemy is it to Grace, and to Christ, as the Author of Grace? (so saith the Apostle) you, while you were enemies in your minds through * 1.1204 wicked works, hath he reconciled: now a man will hardly come to an enemy to help him, except he be in very great straits in∣deed: as when men are sinking into hell, then they will come to Christ for entrance into heaven: for then their misery is present and imminent, they see there is no avoiding of it: hell is at their backs, the avengers of blood are now upon them, ready to hurry them away to destruction: therefore now it is high time for them to cry, Lord, Lord, open to us: but while they can but keep these things at a distance, put off the thoughts of heaven and hell, they care not for coming to Christ at all: yet as great as their enmity is, it may be overlaid by the present apprehensi∣ons of their necessity and danger they are in if they come not to him; and this is that brings in any soul to Christ for Grace here, while he is dispensing Grace, until the Lord let the Sinner see his sins in order before him, see the hand-writing upon the wall against him, Mene, Mene, until God write his condemnation upon his Conscience in bloody Cha∣racters,

and visible, that he that runs may read it; he careth not for coming to Christ for Grace, and so for heaven; if a man neglect all this, yet when God sheweth him the rivers of burning brimstone, sheweth the teeth of the worm which is ready to fasten upon him, opens a mans ears to hear Satan come jingling with his chain to fetch his soul, to tear it away whether he will or no: O then, though he hath no mind to go to Christ, now he will go and cry, Lord, Lord open to me.

Why, But you will say, If he be such an enemy to Grace, and to Christ, as dispensing Grace, is he not much more an enemy to Christ, as glorious, and receiving sinners to Glory? Yea bre∣thren, I believe for my part, that they are such enemies to an heavenly work, a glorious state, that if they were admitted with such hearts as they have, it would be a weary place to them, they cannot endure the reflection of the sun upon a burnish'd soul▪ how will they endure the face of the Son of righteousness himself? but the sence of their danger, and looking upon heaven as a place of freedom from the torments of the condemned, not as upon an holy place, wherein Grace is made glorious, therefore they de∣sire to enter; alas, what would these foolish Virgins have done there, if they had entred in this unready condition? heaven would have been too hot to hold them; but freed they would be from misery, happy they would be, poor creatures, though they mind not that the happiness of heaven is such, as if they had not had Grace first to make them meet for it, it would have been no happiness to them. What is more tedious to them then the Glory of Holiness upon the Saints, then spiritual communion with God? they cannot bear this. All delight ariseth from suit∣tableness between the object and faculty, and all grief and trouble from the unsuitableness of the object and faculty, and tru∣ly Grace glorified is so much the more unsuitable; but yet I say, they apprehending that misery is approaching, would go any wihther for shelter.

Fifthly and lastly, Because now they can keep their lusts no longer, therefore now they would have heaven; as long as the sin∣ner can keep his lust, he will be for no other Master nor Lord, he cares for no other pleasure; the pleasures of sin are the fools paradise to the wanton, and so is sport and pastime to the young gallant, they care not for any thing serious. If men could keep

the world for ever, they would never desire to come to heaven; they could be contented to have their heaven upon earth; their inward thought is, they shall continue for ever, they call their houses after their own names, and they think as they would have it; now * 1.1205 when they see they can hold the world no longer, now they would have heaven; therefore they care not for Grace, so long as they can have their fill of these delights; if men be Hypocrites, close Hypocrites, have no open prophaness or lust, yet some secret Dalilah they have that they delight themselves with; but when the pangs of hell begin to catch hold upon men, when their consciences do catch of the fire of hell, and this to flame, they see they are going, and there is no other way with them but one, and being at the brink (as I may say) the flame catcheth upon them, as it did those Executioners in Daniel, then, O for heaven; Lord, Lord, deliver us, save us.

For the Application, This may serve then in the first place to * 1.1206 justifie the Lord Jesus: let him be for ever clear when he judgeth, and justified when he speaks, though he speaks condemnation and everlasting separation from himself, to many men at the last day, or at his coming to Summon; if you call then, and he an∣swer you not, if you cry, Lord, Lord, open to us, and he give you this answer, I know you not, blame your selves, you cannot but justifie him; why, because you might have had heaven and sal∣vation in his ways; If you had sought early, you should have found, but you never seek him, until the Gate be shut against you; as long as you can keep the world, and your lusts, you will not come unto him, that you might have Pardon, might have grace, that you might live for ever; now your sins leave you, the world leaves you, or you must leave the world, they are ready to take away your souls from you, now you will come and cry, Lord, Lord open to us, is it not just and righteous if he cast you out?

Secondly, It may serve then to humble us brethren, all of us, before the Lord; for this is the frame of all our hearts by nature, though the Lord Jesus so loved sinners, that nothing was too dear for them, even to his very life and blood, and yet we are all of us so unkind to him again, that we would never come to him, we would not be beholding to him, through the pride of

our hearts, until we cannot subsist without him, and then we will come, though it be too late; so that upon the matter Brethren, we do but make Jesus Christ our sinning stock all the dayes of our lives, and yet when we can sin no more, we would serve our own turns upon him meerly, we would have entrance into hea∣ven by him, we desire him not for any loveliness that is in him, or in the Grace which is revealed by him: Is not this great cause of humbling? As suppose a Prince that deperit virginem, a poor, ragged, filthy creature, and he even dies for love of her: so be that she will but come and take him, she shall have all the privi∣ledges of a wife; his honour shall be hers, his crown hers, his beauty hers: she shall be like him also, be she as uncomely as she may, he will put off his comliness upon her: no, she will not hear of coming to him at all, until at last, she is even perishing, and then cometh, and would have his Glory, but not himself, meerly to serve her self upon him. O this is great unkindness! do you thus requite the Lord, ye foolish people and unwise? And thus it is with all us, until the Lord mightily change us.

Thirdly, It may serve to convince us of our folly herein: folly is a thing we cannot endure the imputation of: But what greater folly is it, then brethren, to dis-joyn the end from the means, specially where the end is so necessary to be had to hap∣piness, and the means so absolutely necessary to that end? surely then this is gross folly: he is a fool that would have health and strength, and yet will not eat, nor drink, nor sleep, nor recreate, will not use the means: well brethren, you would have heaven every one of you, you would have this blessed slate after death, we are carried to it with a natural impetus, the end is necessary, we must enter or perish for ever. 2. This means is as absolutely necessary to come to Jesus Christ, when the door stands open, while his bowels and bosom are open and ready to receive us, for when the door is shut, there is no remedy; we may enter, if we come while the door is open, afterward we cannot. Now is not he a fool in grain, that will trifle when the door stands open, and even goeth a begging to poor sinners, and yet think to enter when the door is shut? Ah Brethren, this folly fils every sinners heart: What is the reason else so few are perswaded, while it is called to day, to come, to seek him early, that they may find him? You are wise for the world, and men will

speak well of you, if you do well to your selves; but you are fools in Gods account, in the account of Saints and Angels, they speak not well of you; witness the Fool in the Gospel, that spent himself for vanity, and neglected his soul, which that night was to be taken from him. O that the Lord would so convince us, that we might not dare to linger and trifle away our day of Grace, lest when we come to cry, the door be shut against us.

4. Hath the Lord so far shewed us this our folly, as now while the Gate stands open, to make ready, to get our oyl, not to put it off until it be too late? O bless his name, magnifie that Grace of Jesus Christ towards us: when others are mourning, ye may rejoyce; when others howl for sorrow of heart, you may sing for joy of heart; when others are crying, Lord, Lord, you shall be singing everlasting Halelu••ahs. Thou wouldst have Grace as well as Glory, thou wouldst have Christ, and none but Christ, with him all things else shall be given in; and thou wouldst have him poor soul, thou thinkest it long before thou have him; why, whence isit that thou art not trifling away thy time, going to them that sell? whence is this, but from the free mercy of the Lord towards thee? magnifie him, give him the glory of it for ever and ever.

Verse 12.

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

HEre is the sad Catastrophe of all the hopes of the Hypocrite in the Parable, and that wherewith I shall conclude my thoughts upon this Text; they would not be beaten off, though the door was shut against them; they come and bounce against it, with a Lord, Lord, open to us; to you, who are you, that I should open the Gate now it is shut upon you? upon what ac∣quaintance shall I do this for you? you are strangers to me ve∣rily, I say unto you, I know you not. In this similitude is held

out to us the doom of Hypocrites, and such as are not found ready for the coming of Christ; Or if you will, rather the rea∣son of the doom; the door was shut upon them, before they are excluded heaven, there is no entrance, there is a repulse; and here the reason of it is given, as there in Mat. 7. Depart from me, saith he, which is equivalent, it is as much as the shut∣ting the door at least, if not more; the same reason is there given for it, I know you not. So that here seems to be two or three things note-worthy in these words: I will speak briefly to them, and dismiss all, winding it up in one application.

First, That many that profess to know Jesus Christ, and to be his people, yet are not known of him; he knoweth them not.

Secondly, Such as he doth not know, shall not enter; the door is shut against them; and when they plead to have it opened, they have a denial, which is presupposed, and (as I may say) included in the exceptive particle but; Lord, Lord, open to us, But he answered, I know you not; therefore I will not open the door to you.

Thirdly, Whatever formal Professors may delude themselves with, as if known of God, then it shall be declared to them, that he knoweth them not.

For the First, That many that profess Jesus Christ, and to know him, yet are never known of Christ; That this is so, I think the Text is as clear as the noon-day; as for these foolish Virgins, they did go forth to meet the Bridegroom, had their Lamps, took pains to trim them when they were out, and you see they have a Lord, Lord, in their mouths, at the very last, and yet saith our Saviour, saith the Bridegroom, I know you not; do but add that other Text, and there will need no more proof; and that is in Mat. 7. Many shall say unto me at that day, Lord, Lord, open to us; just as here, as if the door was shut upon them there as well as here; but what is it they plead? O say they, We have prophesied in thy name, and done many wonderful works, wrought miracles in the name of Christ; thou hast eat and drank in our streets; surely prophecying and working miracles in the name of Christ, will amount to as much as profession of him; they must needs have his name called upon them, that could do such things in his name: and yet mark the return, Depart from me, I never knew you: never knew you, not before time, nor

since the world began did I know you; but chiefly I never knew you, (that is to say) when your profession was at the highest, when your Grace was most green upon the house-top, then I knew you not, therefore now I know you not.

Here I shall only endeavour to open to you what is to be un∣derstood by Christs knowing of a soul, and so come to the next Note from the words, because I would hasten to an end.

First then, it is not to be understood, as if the Lord did not under∣stand the wayes of an Hypocrite, and see the close contrivances of his heart, as if he did not know who they are: and properly to speak of knowledge, it is not the paint of the sepulchre can hide the rottenness within from his al-seeing eye; it is not the fair * 1.1207 leaves that can deceive him, and cover the rottenness of the root from him; did he not understand Judas from the beginning, and knew he was a white Devil, a son of perdition, though he fol∣lowed him as his Saviour? well were it for Hypocrites, if in this sense the Lord did not know them; and surely their hearts do so conclude with those Atheists in the Psalm, The Lord be∣holdeth it not, and is there knowledge in the most high? but thus * 1.1208 he doth know them, and that appears plainly by his not knowing of them, as afterwards we shall mention; and that appears by his declaration to them, that he knoweth them not; he know∣eth full well to whom he speaketh this fearful sentence, but this is but the first.

Secondly, Yet after the manner of men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yet we must understand it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he may be said not to know them. I know you not, you are so deformed and dis-figured, so utterly unlike the men you were when you came out of my hands, that I know you not. As Jobs friends when they came unto him, his visage being so marred with the affliction, it is said, they knew him not; which some understand as a weak affirmative, (that * 1.1209 is to say) they scarce knew him; is this Job their ancient friend? Is this Naomi? they scarce knew her to be the same person that formerly, she was so altered; paint will exceedingly deform * 1.1210 them that use it, they say; but sure I am, Hpyocrisie is the greatest deformity, it is the picture of Satan, who changeth him∣self into an Angel of light, and therefore after the manner of men, we may look upon this speech of Christ as thus, I know you not, you have such strange apparrel on, you have

such paint, such deformity, so ugly have you made your selves, I know you not.

Thirdly, He is said not to know them, in that he doth not ap∣prove of them; in this sense knowing persons and things is often taken, Psalm 1. The Lord knoweth the way of the upright, the righteous, he approveth of it, though this be not all in that ex∣pression, as by and by you shall see; but this is one thing, He deligheth in his way, he knoweth his people, at the last day, as he knoweth not Hypocrites, and this is part of it, Well done, good and faithful servant, &c. he approveth of them. And so the * 1.1211 Jews, that is, One inwardly and circumcised in heart, whose praise * 1.1212 is not of men, but of God; he is approved to God, and approved by God. So the Apostle Paul, That evil which I do, I allow * 1.1213 not; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know not, (that is to say) I approve not of it. I judge and condemn my self for it; I would not do it, because I allow not of it: and to come nearer, even to the same use of the expression, applyed to God himself, They set up Kings, but I * 1.1214 knew it not, saith the Lord, it was not by me, by my advice, I approved not of it; They would needs have a King, and I yielded * 1.1215 to them indeed, but it was in wrath and displeasure; I never knew it, (that is to say) never approved of it: else he did understand it, and reproved them for it also at that very time by the Prophet Samuel. And by Jeroboam, though there was his disposing hand in it, and in a way of providence he gave the ten Tribes to him, yet he approved not of their revolting; the people had no com∣mand from him, nor did they stay for it, to separate from the house of David.

Fourthly, He is said to know men, when he not only approveth of them in their wayes, but loveth and favoureth them; and not to know them, when he doth not love them nor favour them: as we are said to know God, when we love him, and keep his commandments; so he is said to know us, when he loveth us; and so that may be understood, He that loveth God, is known of God; (that is to say) is loved of him, favoured of him: For he * 1.1216 that loveth me, my Father will love him, and I will love him, and manifest my self to him. In the Hebrew Verbs of knowledge, * 1.1217 affection is included: and the ground of this seemeth to be, be∣cause we know Love breedeth familiarity, and familiarity breed∣eth knowledge and acquaintance: and so on the contrary, where

no love, there is estrangedness, and that ends in a not knowing of a Person; so then, he knoweth not many that profess, (that is to say) he loveth them not.

Fifthly, This knowing here spoken of, may be also an owning of them for his own; an acknowledging of them: You only have I known, (saith the Lord) of all the People and Nations of the earth, and * 1.1218 therefore I will not pass by you unpunished; (that is to say) I have owned you of all the families upon the earth: you have been taken for my family: I have owned you, and therefore you shall be sure to be visited with the stripes and rods of men, not to destroy. So saith he to Moses, I know thee by name; (that * 1.1219 is to say) I acknowledge thee, and own thee in a neer manner indeed; therefore that place of Amos is no more then that of the Apostle, I chastise every son whom I receive: this knowing them * 1.1220 then, may be such an acknowledging of them for his own, they never were his children, never given of his Father, nor came to him, and therefore he acknowledgeth them not as his in so near a relation.

Sixthly, He knoweth them not by experience, (as I may say) he hath had no experience of them, they never came to him, to touch him, that vertue might go forth from him to heal them, and pardon them, and therefore he knoweth them not, (that is to say) he never had a touch of faith from them, whereby they are said to know him, for then he should have known them, and have known that vertue went forth from him to heal them; he had no acquaintance with them, they never acquainted them∣selves with him, but their hearts were alway estranged and far from Jesus Christ: though they drew near with their lips, their hearts never touched one with another; they rested in somewhat else, as gifts and miracles, and therefore he knoweth them not by experience of communion with him, and letting out his healing * 1.1221 power upon them.

Seventhly, and lastly, He knoweth them not, (that is to say) he careth not for them, nor their souls, to defend them, save them: let them do what they will, be regardeth them not: As in that first Psalm, The Lord knoweth the way of the righteous, but the way of the ungodly shall perish: by the opposite, there it appeareth, that Gods knowing the way of the righteous, is to keep it from perishing, the antecedent including the consequent many

times in the Hebrew, and so the perishing of the way of the un∣godly, the Consequent including the Antecedent, his not know∣ing of their way, or else it is all on••, Thou hast known my soul in adversity; this is one part of the meaning, thou hast had a care * 1.1222 of me in six and seven troubles, to see that no more were laid on then I could bear, to keep me that the Spirit that thou hast made did not fail &c. so the righteous man knoweth the life of his beast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he knoweth it, he is tender of it, to keep it; and so some un∣derstand that, my sheep hear my voyce, and I know them, and they follow me, and I give them eternal life, I will know them to eternal life; now many professors he knoweth not, that is to say, he regardeth them not what becometh of them, let them sink or or swim, shift for themselves, take their own course, he regard∣eth them not.

Now who these are among professors that the Lord knoweth not, I believe you easily understand; they are such as are meerly formal, have a Lamp and no Oyl, a form and no power. But so much for this first.

Secondly, The next Note from the words, you may remem∣ber was, That such as he knoweth not, shall never enter into this Marriage-Feast, the door is shut upon them; and th••s is given as a reason, wherefore our Saviour would not open it to them upon their crying Lord, Lord; but he answered and said, I know you not, there is no reason you should expect to have the door opened, for I know you not; and so in that of Matthew, if he know them not, he sends them away from him, Depart from me, for I know you not.

First, Because many that profess Jesus Christ, yet are very strangers to him, and he to them, and therefore they shall not have the door opened to them, they never knew him, nor he ne∣ver knew them, there was never any acquaintance; now strangers that we never saw, who useth to admit to a Marriage-feast; they are the familiars and favorites; if Jesus Christ knew them not, surely they are strangers, for he knoweth all his own chil∣dren, his own sheep, let their condition be what it will, under never such desertions and cloudings, and questionings of his love, he knoweth them: A woman may forget her children, but God cannot forget his people, if once acquainted with them; he writes their names before him; yea, upon his very heart they are writ∣ten,

whither nothing can come to blot them out; now many a professor is a meer stranger to Jesus Christ, though he throng upon him, yet never toucheth him, he never had a sight of Christ, a touch of him, is a stranger to the righteousness of Christ, to the holiness of Christ, to the joy, and peace, & Kingdom of grace, and therefore surely he will not admit them, he knoweth them not it is no place ••or strangers, but ••or favourites; they must be friends of the Bridegroom, that must hear his voyce, & behold his bea••ty, & rejoyce in it for ever, which every professor, alas is not.

Secondly, Because of the pride of heart, which indeed is the great root of the former estrangedness of many a professor from Christ, and Christ from them; what was the reason the Prodi∣gal would feed upon husks rather then go to his Father? O his stomack was too big to acknowledge his failing to his father, as long as ever he could hold out; and you see it plainly in the poor woman that had spent all she had upon the Physitian, a stout heart would not down while she had a peny. And surely you see you see here these foolish Virgins, they never went to Christ for oyl, but up and down where they could beg or buy of any body, they were too stomachful and slout; so the Apostle, They submitted not to the righteousness of Christ, as if it were an * 1.1223 act of submission and self-emptying indeed, as it is to close with the righteousness of another, to be righteous and stand be∣fore the Lord in; this they would not do, they would have heaven by their own works, or never have it: so the foolish Virgins would have oyl sowewhere short of Christ▪ or they would go without, and so they do. Ah, we are proud beggers, proud of rags filthy rags; and the Lord knoweth the proud indeed, but it is afar off, he will never admit them to the nearest com∣m••nion with himself for ever, therefore he will not open to them. This is the case of many a professor, who will spin his own web, and 〈…〉〈…〉lk by sparks of his own kindling, and not by the light of God, they will to their Herb to heal them, and not to Christ the Physitian of their souls; and therefore if they be so stout, let them take what followeth, he will not regard them, he knoweth them not near, as his friends, but afar off.

Thirdly. They are all of them workers of iniquity, and there∣fore he will not know them; he approveth them not, he careth not for them, he will not admit them. David that had but a

spark of the holiness that is in Jesus Christ, the holy one of God, * 1.1224 and God equal with his Father, he would not know a wicked person, Depart from me ye workers of iniquity, away with you, I am not company for you, I am a companion to all that fear God, both small as well as great, though he were a King; and a vile person he contemned, be he as great as he would, away with him from me, what communion can light & darkness have? can they dwell together? surely no: Depart from me, I know you not, ye workers of iniquity; into that holy place none that defileth can enter: now in this we may understand two things. (1.) That they do work iniquity, some sin they live in, if not many, notwithstanding their profession of Christ, and therefore they are workers of iniquity. (2.) That the very form of godliness and all their shew, is but a working of iniquity.

First then, they are workers of some iniquity or other, and that either, in an outward gross manner, as gross hy∣pocrites, or else more closely and inwardly, as close hypocrites, and yet they are workers of iniquity, and the Lord Jesus will not know them, nor own them. First then, for gross hypocrites such as have their hands full of blood, full of bribes, their houses are builded by wrong, and their chambers by unrighteousnes•• and yet they bless themselves in being a people to God; surely the Lord will not away with this: such are the gross hypocrites, among us, that will all the week long make a trade of lying in their shops, in their callings, of swea••ing & forswearing, of drun∣kenness and adultery, and come and wipe their mouths with the Harlot, and say, hey have done no wickedness, they are pure in their own eys, yet not washed, &c. come upon these days and * 1.1225 sit before the Lord as his people, as if they were delivered to do all these abominations; the drunkard will not believe, nor the swearer, but they are as good Christians as any, though all have their infirmities, and theirs are no more; well, th〈…〉〈…〉e are lying words you trust unto, they will deceive you; for saith the Lord, * 1.1226 I will not hear when you make many prayers, your hands are full of blood; God doth not regard the services of such a people; he examineth mens hands, to see if they be hard with labouring in their iniquities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if so, it is not your words that are smo••∣ther then oyl, that shall serve your turn, Quid verba cum sacta videam? to cry Lord, Lord, and yet go and serve, and drudge

for the Devil, as if he were their good Lord; will not the Lord search this out? O surely he will not know such a person as this.

(2.) It may be it is more secret; there is not an hypocrite but * 1.1227 he regardeth iniquity in his heart, and in heart he works wicked∣ness, if not with his hands; it may be he may wash his hands with Pilat, but not his heart. O how do mens mouths water after the pleasures of sin, the stoln waters and bread eaten in secret; if * 1.1228 they durst do it for fear of being discovered and ashamed before men, or for a galled conscience▪ a secret lust, a secret wound which bleedeth inwardly, is not so visible, is as deadly as any other; now, I say, be it never so secret; let Judas cover his Treasury never so close, and Ananias and Saphira their double dealing, their covetousness, it is to no purpose; burning lips and a wicked heart, are like a Potsherd covered over with silver * 1.1229 dross, it maketh a glorious shew, burning of lips with love, much love shewed with it, but the heart is wicked, and there∣fore base as a Potsherd, a vessel of dishonour fitted to distructi∣on, and shall never enter into glory, but be dasht in pieces.

But Secondly, the very form of godliness, though in it self materially it be good, yet as they use the matter, to make it a cloak for their sin, a fair skin over, a belly full of Garbidge and * 1.1230 filthiness, it is iniquity; it is iniquity saith the Lord, even your so∣l••mn meetings, Incense is an abomination to me, I am weary to bear them. What was the matter? why, they did but flatterwith their mouths, their hearts were not with him, therefore the Lord hated it; this is working iniquity, working out a form of godliness with much pains, and sticking there; the prayer of the wicked is sin, it is an abomination, it will amount to no more then to filthy garments, filthy rags; and in these brethren, the * 1.1231 Lord will not know us: O no, workers of iniquity shall not dwel with him, Dine and Sup with him in heaven, the feast of new Wine, he will not open to them; and what greater iniquity then hypocrisie? Simulata sanctitas, duplex iniquitas; an hypocrite when he thinketh he is at the best, is at the worst, then his hypo∣crisie is at the height, and God will not admit any, he knoweth them not.

Thirdly. Not our part of the Conclusion: that at that day it shall be declared openly to hypocrites, that the Lord Jesus

knoweth them not; that is to say, that he owneth them not, not∣withstanding all their seeming delight in his ways, and their fol∣lowing of him in a profession yet this is the doom they are like to receive, He knoweth them not; this is also plain from this Text, and also from that in Mat. 7. At that day, that is to say, the day of general Judgement, or the day of death, which is every particular souls. Dooms day they shall say, Lord, Lord, &c. and then will I say to them, Depart from me, I know you not, I never knew you.

First then, Why is this so, that at that day many Professors shall have this doom I know you not, I never knew you; it shall be thus declared from the mouth of the Lord Jesus himself; it may be taken from the Office of Jesus Christ to be Judge; God hath appointed to judge the world at that day by one, even by Jesus Christ, and therefore he shal pronounce the Sentence either with his own mouth, or the ministration of Angels; but rather * 1.1232 me thinks with his own mouth this word shal go forth, which shal be as a flaming two edged Sword to enter into the bones & bow∣els of sinners, and divide them in sunder for ever here sinners are shut up under sin, they have chains of darkness upon their hearts already, and hypocrites are lyable to this condemnation, and are held with the cords of their sins, and then shall be the time of the doom, therefore then it shall be declared; a Prisoner fear∣eth what the sentence may be before he cometh to the triall; and so hypocrites sometimes may have some foretaste, some fearfulness may surprise them, but they skin it over again; but now it shall be declared by the Judge himself, he knoweth them not, and therefore they must depart from him.

Secondly, For a confirmation of the words of his servants, and an everlasting rebuke of their unbelief of his Word by them; for this hath been the message of Christ to formalists in the mouths of all his Messengers, your form of godliness will not carry you through all conditions, it will fail you sooner or latter; your fig leaves will not shadow you from the everlasting burn∣ings, the hope of the hypocrite shall perish and give up the Ghost, God loatheth no sort of sinners more, though they take themselves to be highly favoured, yet they are deeply ab∣horred of God; yet alas, there is scarce an hypocrite but hath his shifts to put by an hundred such thrusts as these, by the Sword

of the Spirit, the Word of God, and he hath a deceived heart within him, telling him he hath fruit as well as leaves, though it be not fru••t found from him, and he hath had so many testimonies of his love to him, he cannot conclude he is a person abhorred of God, his hopes are high, he will not believe, not a word fasteneth upon him, and he is apt to think the Minister too straite when he goeth to the quick, and tels them, if any iniquity be regarded in the heart, the heart is not right with God, they will not believe, but keep their sin, and doubt not of their salvation: well now the Lord will dash this presumption of theirs, the height of unbelief, though they will not see their hypocrisie, and their forlorn condition, now he will make them see; if the servants word will not convince them, his shall, and confound them also, therefore he pronounceth it with a Verily I say, &c. that in the sinners own conscience he may be justified: you see, let Ministers say what they can, be they never such Bonerges, thundring from heaven upon men, yet they will not be beaten off, but at the very last come bouncing at the gate of heaven, with a Lord, Lord, open to us. The Ministers have often enough told them, that when they cry, the Lord would not hear them, they would but appear before the everlasting burnings to be consumed; they will not be∣lieve, and therefore now the Lord Jesus himself he speaks, he declareth it, and with a full conviction to their consciences; for he with his Word reacheth the soul and conscience, so that now their confidence must needs be dashed, not a word more hath a sinner then to say for himself; and to confirm the words of his servants, his faithful Messengers, they have spoken as much as this cometh to before, and it hath been slighted, they thought God would be more merciful then those bloody Mini∣sters are, who wound and spare not; but the Lord will now make them know that whose sins they retain, clave non errante, by a right application of the threatnings and terrors of God, not * 1.1233 one word of theirs shall fall to the ground, but that they had the mind of Christ what ever you thought of them; that is ano∣ther Argument.

Thirdly, For a Declaration and Vindication of his own Wisdom, and Justice, and Holiness; his Wisdom in that now hy∣pocrites shall see there was nothing could be hid from his eys, he knoweth through and through, even when they made the

most dazling profession to the eye of the world, that his piercing eye saw through all this, saith the sinner there in that Psalm, and it is the language of all hypocrites in heart, Tush, the Lord * 1.1234 seeth not, neither doth the God of Jacob regard it? doth he look to the thoughts, to a mans ends, the secrets of his soul? if he carry fair outwardly, will not this pass the test? yea with men: but thou shalt know hypocrite, that thou hast not to do with men, but with God; you may juggle so, as to cast a mist before mens eyes, but not before his; and though you think you can, yet he will now manifest it, that you have all of you been a deceived peo∣ple, who have thought to deceive him; he will now appear to be a God of wisdom, and one that searcheth your hearts, and will recompence into your bosoms the very secrets of your iniquity. And so his justice and holiness; because an hypocrite hath flou∣rished long, and hath had the use of many common gifts, and flourished in the eyes of men, made a great shew, and God hath born with much patience; Justice hath been, as I may say, asleep, but now he will repay them into their own bosoms; and so his ho∣liness, * 1.1235 they thought God was such a one as themselves, but he will reprove them, and set their sins in order before them. Now he will keep silence no longer, that it may appear how he hateth all their hypocrisie that hath been fathered upon him, and men have looked upon them as Saints, yet now his holiness will endure no longer, but shake them off; they shall now see that such impure hearts he cannot away with, to dwell with them, though with much patience he did bear them here, yet that he never knew them here, never owned them, cared for them here in the very height of their profession.

Fourthly, Because now is the separating time, nothing is hid that shall not be made manifest, saith our Saviour in another place, though chaff may go for wheat, and gilt for Gold, and alchimy for gold, and dross and tin for silver, now they shall be separated, it is high time now to unmask the hypocrite, he hath long enough deluded himself and others, now therefore he will make it known, himself will declare it, to put an end to their false imagi∣nations: but enough for this.

Now to wind up all in a word of Application: In the first place, then it shall be a terrible word to all Formalists, all gross and * 1.1236

close hypocrites; the Lord search you out this day, and make it a word of terrour, a shaking in your bones, that you may be sha∣ken off your security. There are two or three things you shall see that are terrible to you herein, It is your portion, I must de∣liver it to you. Let not any poor trembling child of God catch at the dogs portion, no more then the dogs should at the chil∣drens bread, God would not have such sadned, nor would I speak any thing to the grief of such as God hath wounded. But for Hypocrites and Formalists let me speak it: 1. He knoweth you. 2. Therefore he doth not know you, because he knoweth you. And, 3. He will not know you at that day.

First, I say, He knoweth you; that is to say, he understands you, there are windows of Chrystal into your breasts, all is na∣ked before him with whom you have to do; it may be you are a little affected with hearing the death of Jesus Christ, that so in∣nocent a person should be so unworthily, treacherously and cruelly handled, and now you take your selves to be such as have received the Spirit of grace and supplication, and mourn over Christ whom you have crucified; and it is nothing but a natural tenderness, that would be as much affected or moved with hearing any sad story of another person: Believe it Brethren, whether you see this deceit or no, the Lord knoweth it. Your ends are deep in your actions which seem to be for Christ, and with much self-denyal sometimes, and yet even then in that self-denyal, there may be an end for self at the bottom, the com∣manding wheel that setteth all a work; it may be this is too deep for any other to discern, or for your selves sometimes, yet the Lord seeth it, he knoweth all the depth of your heart. You pray, and fast, it may be, when you are in any distress, but little think it is for carnal end, for your corn, and wine, and oyl; that you howl upon your beds, you little think, when you pray and seek after God, it is for ends meerly that you might spend these * 1.1237 things upon your lusts, that you may appear to be some body, be esteemed among men, be of esteem among the Saints. Well, Brethren, carry it as covertly as you can, so that your own souls are juggled into a delusion it may be, yet be not deceived, God is not mocked; men are apt to be deceived, and think that their se∣crets of sinning, their bread eaten in secret, their morsels under the tongue shall never be discovered, but the Lord seeth all this, he

knoweth you throughly, he searcheth the hearts, and tryeth the reins of the sons of men.

Secondly, because he knoweth you, therefore he doth not know you, he approveth not of you; it may be men do approve of you, * 1.1238 your praise may be among the Churches, among the Saints, but yet your praise may not be of God, he loveth you not, savours you not with that favour that he bears to his people; indeed some love Jesus Christ had to the young man in the Gospel that was but near to the Kingdom of God, he doth not disallow of a form and profession, it hath its use, the leaves of the trees of righteousness they may be for healing to others; an holy profes∣sion, and walking to the appearance of others, may * 1.1239 win others to Christ, and yet a man may perish when all is done; and a profession may serve as a Motive to quicken up themselves to look to the power; if the power of godliness be not good and necessary, why do men take up a form? and if it be good, why rest they in a form and neglect it? but if there be no more, he will not know such a man, he doth not know him.

Thirdly, What ever you dream of now, he will pronounce that sentence upon you at that day, O that dreadful sentence, that he knoweth you not, he never knew you. Ah dear friends, if the Lord would but single out any one of us, and tell us we are the men, what agonies would it put us into? Ah Brethren, this will make sinners ears tingle to hear this word from the Lord * 1.1240 Jesus: O let fearfulness surprize the hypocrites; yea I tell you, this will make your hearts to bleed, and your heart-strings crack within you, this will pierce you through with the sorrows of hell. Ah dear friends, if the voice of his Messengers, discoursing of righteousness, temperance, and Judgement to come, be so great as to make a Foelix, a great man, a stout hearted sinner tremble that was not converted. O what will it be when the * 1.1241 sentence is pronounced against them from the Lord himself? for while you hear Preachers, though it be terrible when the con∣science is opened, yet there is a Cordial at hand, but when once pronounced by the Lord Jesus, there is no more remedy; if one word from the Lord Jesus, when the Souldiers came upon him, and he asked them whom they sought, I am he, saith he; this struck them to the ground; souldiers in such Garrisons in Coun∣tries * 1.1242

kept by the sword they were won by, use to to be men of stoutest spirits, that would dare sometimes the very Devil him∣self, and yet one word from Jesus Christ's mouth struck them to the ground. O Brethren, surely this word of sentence will speak men not to the ground, but to the lowermost pit: It will speak them dumb forthwith, that they have nothing to say for themselves; It will speak them into confusion and amazement, it will speak them into the flames of hell in a moment: O this roaring of the Lyon of the tribe of Judah, who may abide? If the Law was so terrible in the giving, what will it be in the execution? You read how the Mountains shook, & Moses himself trembled, but the sentence of the Law is nothing to the sentence of the Gospel, as this condemnation of hypocrites will be; it is to men that have * 1.1243 in appearance owned Christ, followed him, done much in his name, and yet he will profess he never knew them, they pretended acquaintance with him now, but he will never own them.

You then Brethren, that have only a semblance of holiness, you seem to have somewhat, and have nothing, then shall be ta∣ken from you that which you seemed to have, then your vizard will be pluckt off; you pretend to be friends of Christ, and of his people, to be his Father, Brethren and Mother, but now will he profess he knoweth you not; you that preach in the name of Jesus Christ, and do not preach for his name, for his glory, but for your own; he will not own you, he will say to you, he know∣eth you not, you rest in this your form, this you are ready to plead, and not stay your selves upon him, he will not know you, O but we do lean upon the Lord: so you say, but mark that of the Prophet, you lean upon the Lord, and say, the Lord is among * 1.1244 us, and yet they build up Sion with blood, and Jerusalem with iniquity, the heads thereof judge for reward; and the Priests teach for hire: that is to say, their tongues may be hired to say any thing, pass any judgement right or wrong, and yet lean upon the Lord; say you lean upon the Lord, and yet will be drunk, swear, lye, cheat, over-reach, be filthy and unclean, allow your ••elves in c〈…〉〈…〉mplative wickedness, be sure the Lord will not know such. * 1.1245 You that regard any iniquity, never so little, never so secret in your hearts, believe it, the Lord will not own you, he will not know you, he will not here own you, much less will he when it cometh ••o the judgement. It may be thou mayest soar a higher pitch in

respect of parts, and gifts, and confidence, and pretend to live higher then other men, as many men of higher dispensations, they say now do; but yet as the Eagle, when at the highest pitch, hath a learing eye after her prey below; so have they such a learing eye, a lingering heart after their iniquity, and their mouths water at it, but for shame. O surely, Jesus Christ will never own such, fear and tremble at this word, as many as it con∣cerneth. O how will such souls be filled with amazement, when they made no other reckoning but to come to heaven; if any men in the Countrey should be saved, a man would have thought they should have been the men; they have done much, suffered much, * 1.1246 wrought wonders, &c. and yet when all comes to all, the heart was never right with God, and therefore the heart-searching Judge will never own them, never care for them, become of them what * 1.1247 will, he will never know their souls.

Secondly, then it may be for a searching word to poor crea∣tures; O be not deceived, God is not mocked, he knoweth a Balaam to be a Balaam, though he profess never so much love to Israel: And O * 1.1248 if he would give me a house full of gold and silver, I cannot go be∣yond the Word of the Lord; And O that my latter end might be as his: Yet the Lord can see he is but a wretch for all this: therefore Brethren, I beg of you, that it may be a searching word to us all, Whether ever we have known him, or be known of him; have you * 1.1249 ever touched him with the touch of faith, for the pardon of your sins, for the healing of your corruptions? and have you found healing come from him, yea or no? have you known him, the power of his death, the power of his life, and Spirit, yea or no? * 1.1250 If you have not the Spirit of Christ, you are none of his, whose ever you be, and he will not own you be sure, Brethren, for his sons, for his friends, to admit you to the feast, except you be his indeed. Ah dear friends, I doubt many of us will be found * 1.1251 with the foolish Virgins, following after the creature, resting in somewhat else beside the Lord Jesus. Do not think your crying Lord, Lord, will do it, this you may do, and fall short; did not Judas come with his hail Master, and kiss him, and yet his heart full of treason against him? was this his kindness to Jesus Christ? and do not many of us kiss him, salute him with a kiss of love, and homage or obedience in shew, and yet in our lives deliver him up to be scourged by our loosness of carriage, that there is

no difference between us and other men, open the mouths of the wicked, and this constantly, and without a returning to him, will he own such a soul think you? O how can we be contented to be uncertain in our conditions, lest when all is done, we should be disowned, shut out at that day.

Thirdly, Then Brethren, let us all labour and be exhorted to it, to study to approve our hearts to God, more then to men; a needful lesson to us all, and it will be our wisdom surely; for alas, what if men know us, and own us, and favour us as Saints, and precious people, and Jesus Christ will not know our souls, will this countervail? O Brethren see to it, that your praise be * 1.1252 not of men but of God! O how apt we are to be lifted up and cheared if men think well of us! and dejected if we suffer in their breasts, if they disown us, to be cast out of their hearts, would go to our hearts it may be, and we could not be quiet. Alas, what is this to that fearful sentence, I know you not: If Christ disown us, what is it if all the Saints should own us? and if he own us, what should it discourage us, though they none of them own us. O labour to be more inward Christians, and build your comforts upon the sure mercies of David in Jesus Christ. No matter what is the rising way in the world, which is the rising Sun; Look to the mind of Christ, keep a conscience void of of∣fence toward him, and make this your work, to be found in him when all is done, not in your gifts, not in your duties, not in your graces, but in Christ. O such a soul knoweth the Lord Je∣sus, and such a soul is known of him, and shall be known to all eternity.

Fourthly, Here is an encouraging word to poor doubting souls; It may be they are ready to pass this fearful sentence up∣on themselves, sooner then many a wretched hard-hearted hypo∣crite, to whom it properly belongs; No matter man, though thy gifts be not so great as another mans, thou canst do little, or hast not those sweet refreshings and enlargements which another hath; Is thy heart approved to Jesus Christ, canst thou approve thy soul to him, that thou lovest him? as Peter, Lord thou knowest that I love thee; though it may be not so much as other Saints do, nor so much as the great things he hath done for thee call for; yet thou lovest him, and wouldst fain love him more; be of good * 1.1253 〈◊〉〈◊〉, for thou art known of him: If any man love God, he is

known of God. A Judas may be an open professor of Christ, and come to him in the day. And a poor Nicodemus at the first, dare but come in the night it may be, and was a very shallow Scholar in Christ's School, which is the discouragement of many a poor soul. And Judas in the mean time a renowned Teacher of others, and yet behold how the one betrayes the Lord Jesus, and the other sticks to him when he was dead, and professeth him openly * 1.1254 at such a time as that, when there was most discouragement against it. O therefore, Brethren, though your grace be weak and little at the first, if there be the root of the matter in thee, if thou canst approve thy heart thou lovest him, there is nothing in heaven nor in earth thou wouldest have in comparison of him, though thy infirmities be many, temptations be many, thou art a poor wearied creature, it may be with thine own heart, be of good comfort, the Lord Jesus hath already owned thee, and he will own thee in that day. And me thinks, Brethren, as on the one hand when such bold confident souls, that make no other reckon∣ing but of salvation, but they reckon without Jesus Christ, when they meet with so sad a disappointment; in stead of an admittance, they meet with I know you not: O how will their hearts dye within them! So on the other hand, when a poor, trembling, doubting Thomas, that it may be knoweth not what to think of himself nor his condition, he is searching, and trying, and praying, and fasting, and humbling, & running, and pressing hard forward, and can get little ground of his corruptions, which much discou∣rageth him. O he walks tremblingly, lest he should receive this fearful sentence at the last, that the Lord Jesus knoweth him not, hath never had any thing to do with him; notwithstanding all his profession, sin is in strength, corruption prevails, though it is the bitterness of his soul. O when such a poor doubting crea∣ture that haply many times looks for nothing but a fearful sen∣tence, depart from me, shall have this pronounced, O come thou poor soul, I know thee, I have known thee from the beginning of the world; though thou hast been doubting of my love, yet I know thee; though thou hast been made black with affliction, and thy visage so marr'd, as others knew thee not, refuge failed thee, no man cared for thee, for thy soul, yet I know thee; though thou hast been wounded * 1.1255 with many sins, many temptations, and walked under many a dis∣couraged heart, yet I know thee. O how will this be as everlasting

life from eternal death, to such a soul▪ So that the soul shall now have now more place for doubting, the satisfaction shall come with a mandamus, he will speak salvation to the heart, that it cannot refuse it, the desire accomplished is a tree of life, as hope deferred is a sickness of heart, but now where a man could * 1.1256 scarce act hope, as it is the case of some poor creatures; O when the Lord shall against their hope, own them, and that to eternity, it will be unspeakably sweet, this will fill them with fulness of joy and glory for evermore.

But so much for this Time and Text.

FINIS.

Notes

• * 1.1

  Mat. 13. 3. & 4.
• * 1.2

  Verse 11. 13.
• * 1.3

  Verse 14 & 15.
• * 1.4

  Verse 19. &c.
• * 1.5

  Iohn 16. 25.
• * 1.6

  Chap. 24. 3.
• * 1.7

  Chap. 24. 37.
• * 1.8

  Verse 42, 43.
• * 1.9

  Verse 44.
• * 1.10

  Math. 13. 25.
• * 1.11

  Verse 13.
• * 1.12

  Plut. Problem.
• * 1.13

  1 Tim. 4. 5.
• * 1.14

  So Grotius.
• * 1.15

  Luke 12. 25.
• * 1.16

  Psal. 45. 14.
• * 1.17

  Iudg. 14. 11.
• * 1.18

  Math. 19. 15.
• * 1.19

  Verse 2.
• * 1.20

  Verse 6.
• * 1.21

  Rev. 6. 10.
• * 1.22

  2 Pet. 3. 〈◊〉〈◊〉.
• * 1.23

  Gen. 〈◊〉〈◊〉. 17.
• * 1.24

  Matth. 3. Isa. 58. 1.
• * 1.25

  Mica. 6. 9.
• * 1.26

  1 Thes. 4. 16.
• * 1.27

  Acts 3. 21. Ʋntil the time of the restitu∣tion of all things.
• * 1.28

  Verse 6.
• * 1.29

  Chap. 24. v. 36.
• * 1.30

  Chap. 24. v. 4••.
• * 1.31

  Chap. 24. ver. 51.
• * 1.32

  Isa. 23. 12.
• * 1.33

  Isa. 47. 1.
• * 1.34

  Jer. 46. 11.
• * 1.35

  1 Thes. 1. 9.
• * 1.36

  2 King. 19. 21.
• * 1.37

  2 Pet. 2. 20.
• * 1.38

  Rom. 10. 10. Mat. 5. 16.
• * 1.39

  2 Tim 3. 5.
• * 1.40

  Verse 8.
• * 1.41

  Verse 5.
• * 1.42

  〈◊〉〈◊〉 Ioh. 〈◊〉〈◊〉. 9.
• * 1.43

  2 Pet. 2. 22.
• * 1.44

  Luke. 21. 34.
• * 1.45

  Verse 6.
• * 1.46

  Mat. 13.
• * 1.47

  Mat. 20. 26.
• * 1.48

  Verse 2.
• * 1.49

  Verse 3 and 4.
• * 1.50

  1 Iohn 2. 20. And many other places.
• * 1.51

  〈◊〉〈◊〉. 55. 1.
• * 1.52

  〈◊〉〈◊〉 King. 8. 27.
• * 1.53

  Isa. 47. 13.
• * 1.54

  Verse 11.
• * 1.55

  Mat. 7. 22.
• * 1.56

  Mat. 7. 23.
• * 1.57

  Amos 3. 2.
• * 1.58

  1 Ioh. 2. 3.
• * 1.59

  Doct. 1.
• * 1.60

  Doct. 2.
• * 1.61

  Mat. 7. 37.
• * 1.62

  Iohn 7. 46.
• * 1.63

  Mat. 7. 29.
• * 1.64

  Mica. 5. 4. Isa. 40.
• * 1.65

  Mat. 11. ••9. 18. 3.
• * 1.66

  Ioh. 13. 10. 12. 14.
• * 1.67

  Mat. 20. 21.
• * 1.68

  Deut. 6. 6.
• * 1.69

  Luk. 1. 66. Psal. 1. 19. 11. Col. 3. 16.
• * 1.70

  Mat. 15. 16.
• * 1.71

  Luke 24. 45.
• * 1.72

  1 Cor. 3. 1, 2.
• * 1.73

  Luc. 24. 25.
• * 1.74

  Isa. 5••
• * 1.75

  Acts 26. 28.
• * 1.76

  Acts 24. 25.
• * 1.77

  Heb. 2. 1.
• * 1.78

  Iam. 5. 25. Mat. 13. 14, 19.
• * 1.79

  2 Pet. 1. 13.
• * 1.80

  Phil. 3. 18. I told you often, and now tell you weeping, with more affection then before.
• * 1.81

  Eccles. 12. 11.
• * 1.82

  2 Pet. 1. 13.
• * 1.83

  1 Chron. 29. 18. Ver. 9. and 17.
• * 1.84

  2 Pet. 1. 13.
• * 1.85

  Mat. 21. 30.
• * 1.86

  Ʋse. 1.
• * 1.87

  Eph. 4.
• * 1.88

  2 Pet. 1. 12.
• * 1.89

  1 Thes. 5. 20. 1 Iohn 2. 20.
• * 1.90

  1 Ioh 2. 21.
• * 1.91

  〈◊〉〈◊〉 Thes. 4. 9.
• * 1.92

  Phil. 3. 1. Verse 18. 1 Cor. 5. 9.
• * 1.93

  Col. 3. 2.
• * 1.94

  2 Tim. 4. 2.
• * 1.95

  1 Tim. 4. 14, 15, 16. Mat. 13. 52.
• * 1.96

  Phil. 3. 1.
• * 1.97

  2 Pet. 1. 12, 13. It grieved Pe¦ter when Christ came over so often with it, Lovest thou me? Ioh. 21. 17.
• * 1.98

  Heb. 1. 1. Eccl. 12. 10.
• * 1.99

  They had the same manna, but were al∣lowed to dress it diversly.
• * 1.100

  Isa. 28. 10.
• * 1.101

  Phil. 4. 3. 1.
• * 1.102

  Phil. 3. 18.
• * 1.103

  Numb. 21. 5.
• * 1.104

  Gal. 3.
• * 1.105

  2 Thes. 2. 10, 11. Rom. 1. 2.
• * 1.106

  1 Thes. 4. 9, 10.
• * 1.107

  1 Pet. 1. 22.
• * 1.108

  2 Cor. 5. 16.
• * 1.109

  Luk. 21. 34.
• * 1.110

  2 Pet. 2. 3.
• * 1.111

  •• Cor. 11. 30.
• * 1.112

  Mat. 13. 37, 3•• 39.
• * 1.113

  Doct▪
• * 1.114

  ver. 10.
• * 1.115

  Mat. 7. 22.
• * 1.116

  Mat. 7. 23.
• * 1.117

  Ioh. 3. 29.
• * 1.118

  Mat. 9. 15.
• * 1.119

  Mat. 22. 2.
• * 1.120

  R••v. 19. 9.
• * 1.121

  R••v. 31. 29.
• * 1.122

  The High Priest to m〈…〉〈…〉∣ry only a V〈…〉〈…〉 gin. Lev. 21. 1〈…〉〈…〉
• * 1.123

  2 Cron. 29 30.
• * 1.124

  Phil. 2. 6.
• * 1.125

  H••b. 1. 3.
• * 1.126

  Is••. ••3 8.
• * 1.127

  Rom. 8. 32.
• * 1.128

  Ioh. 3. 16.
• * 1.129

  Ezek. 16. 3.
• * 1.130

  Heb. 1. 3.
• * 1.131

  Isa. 53. 4.
• * 1.132

  Cant 5. 10.
• * 1.133

  Isa. 9. Isa. 54. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.134

  Luk. 10. 42. Heb. 4. 15.
• * 1.135

  Ioh. 3. 16.
• * 1.136

  Ioh. 4. 10.
• * 1.137

  Ioh. 17 9.
• * 1.138

  Act. 5.
• * 1.139

  Gen. 34. 8, 11, 11.
• * 1.140

  Prov. 1. u••t.
• * 1.141

  Eph 5. 25.
• * 1.142

  1 Sam. 18. 25.
• * 1.143

  Colos. 2. 15.
• * 1.144

  Ioh. 4. 10.
• * 1.145

  2 Cor. 11 2.
• * 1.146

  Ioh. 3. 29.
• * 1.147

  Isa. 53. 1.
• * 1.148

  2 Cor. 3. 18.
• * 1.149

  2 C••••. 11. 2.
• * 1.150

  2 Cor. 5. 10.
• * 1.151

  Gal. 3 2.
• * 1.152

  Mat. 1. 14.
• * 1.153

  Deut. 22. 23. Lat. Alex. Gen. Dier. l. 2. Page 58. One promising ano∣ther, were cal∣led Sponsus & Sponsa.
• * 1.154

  Ezek. 16. Not great, Deut. 7. 7. Nor good, Jos. 24. 23. they were Idolaters.
• * 1.155

  So 1 Sam. 12. 22.
• * 1.156

  Ioh. 8. 44.
• * 1.157

  Isa. 1. 6.
• * 1.158

  Isa. 62. 5.
• * 1.159

  Neh. 13. 24. Mar••••e••h, that is to say, made to dwell.
• * 1.160

  Zeph. 3. 17.
• * 1.161

  Ier. 32. 41.
• * 1.162

  Deut. 30. Psal. 35. 27.
• * 1.163

  Isa. 65. 18, 19.
• * 1.164

  Rom. 3. 25, 26
• * 1.165

  Rom. 3. 23.
• * 1.166

  Isa. 55. 8.
• * 1.167

  Hos 2▪ 19, 20.
• * 1.168

  Is••. 9.
• * 1.169

  1 Sam. 2, 3. D••u••▪ 32. 4.
• * 1.170

  Deut 3. 1. 21.
• * 1.171

  Deut. 32. 15.
• * 1.172

  Mal. 2. 16. He hate〈…〉〈…〉 put∣ing away a∣mong men. Hos. 2. 19.
• * 1.173

  Cant. 4. 9.
• * 1.174

  Psal 130. 4. There is for∣giveness with thee, &c. Heb 9. 24.
• * 1.175

  Heb 7. 25.
• * 1.176

  2 Cor. 5. 14.
• * 1.177

  Psal. 51. 6.
• * 1.178

  Ier. 30. 10.
• * 1.179

  Gen. 30.
• * 1.180

  Judg. 14. 10.
• * 1.181

  Gen 29. 22.
• * 1.182

  Ioh, 2. 1. 10.
• * 1.183

  Mat. 2••. 3. 4.
• * 1.184

  Isa. 25. 6.
• * 1.185

  Est. 1. 3.
• * 1.186

  Cant. 5. 1.
• * 1.187

  Mat. 22. 4. Luke 14. 16.
• * 1.188

  2 Sam. 9. 7.
• * 1.189

  Ʋse. 1.
• * 1.190

  2 King. 14. 9.
• * 1.191

  1 Sam. 25. 41.
• * 1.192

  Ruth. 2. 10, 13
• * 1.193

  ••am. 1. 5.
• * 1.194

  Eph. 5.
• * 1.195

  Gen. 2. 24. Eph. 5 30. & 31.
• * 1.196

  Col. 1. 21.
• * 1.197

  1 Cor. 6. 17.
• * 1.198

  Psal. 25. 14.
• * 1.199

  Heb 4. 16, Come boldly to the Throne of grace.
• * 1.200

  Psalm 45.
• * 1.201

  Cant. 7. 5. He is held in the Galleries. 2 Co. 6. 16.
• * 1.202

  2 Cor. 6. 16.
• * 1.203

  Eph. 5. 29.
• * 1.204

  2 Sam. 12.
• * 1.205

  Cant. 1. 3.
• * 1.206

  Isa. 40.
• * 1.207

  Mat. 23. 37.
• * 1.208

  Mal. 4. 2. Luke 22. 15. Math. 26. 29. Isa. 53. 11.
• * 1.209

  Es••h. 2. 12.
• * 1.210

  Eph. 5. 25. & 27.
• * 1.211

  Gal. 4. 24.
• * 1.212

  Rom. 7. 12.
• * 1.213

  2 Cor. 9. 8▪
• * 1.214

  Eph 5 27.
• * 1.215

  〈◊〉〈◊〉 16.
• * 1.216

  Prov. 17. 12.
• * 1.217

  Lam 3. 4.
• * 1.218

  Psal. 6〈…〉〈…〉.
• * 1.219

  Ʋse 4.
• * 1.220

  Gen. 24.
• * 1.221

  Ioh. 3. 28.
• * 1.222

  Act. 20 30.
• * 1.223

  1. Cor. 3.
• * 1.224

  〈◊〉〈◊〉 Cor. 1. 13.
• * 1.225

  〈◊〉〈◊〉 Cor. 11. 〈◊〉〈◊〉.
• * 1.226

  Ʋse 5.
• * 1.227

  Cant. 5. 10. Rom. 8. 27.
• * 1.228

  Mal. 3. 17.
• * 1.229

  Col. 3. 10.
• * 1.230

  Rom. 7, 5.
• * 1.231

  Mal. 3. 2.
• * 1.232

  Isa. 53. 11. Iohn 3. 15.
• * 1.233

  Isa. 45. 22.
• * 1.234

  2 Cor. 5. 1••. H••s. 2. 19.
• * 1.235

  Iohn 6. 26.
• * 1.236

  Luke 3. 58.
• * 1.237

  In Rom. 〈◊〉〈◊〉.
• * 1.238

  Heb. 1. 3.
• * 1.239

  Ʋse 6.
• * 1.240

  Hos. 2. 23.
• * 1.241

  Ioh. 5. 37.
• * 1.242

  〈◊〉〈◊〉 Ioh. 5. Ephes 4. 30.
• * 1.243

  Luke 1. 75.
• * 1.244

  Psal. 31. 23. Psal▪ 91. ••4.
• * 1.245

  Deu. 30 6.
• * 1.246

  Rom. 5. 5.
• * 1.247

  Psal. 33. 1.
• * 1.248

  Luke 2. 48.
• * 1.249

  Pro•• 23. 37••.
• * 1.250

  Psal. 44. 17.
• * 1.251

  Prov. 31. 11.
• * 1.252

  Numb, 12.
• * 1.253

  Pro. 10. 〈…〉〈…〉. 20
• * 1.254

  Ʋse. 6. Rev. 21. 2, 9.
• * 1.255

  Ʋse 7.
• * 1.256

  Ier. 2. 32. Isa. 61. 10.
• * 1.257

  Ʋse 8.
• * 1.258

  Gen. 28. 15.
• * 1.259

  Isa. 30. 18.
• * 1.260

  Rom. 3. 25
• * 1.261

  Heb. 7. 25.
• * 1.262

  Psal. 130. 3.
• * 1.263

  2 King. 19. 21
• * 1.264

  Ier. 32. 4••••.
• * 1.265

  Ʋse 1.
• * 1.266

  Doct.
• * 1.267

  1 Thess. 1. 9.
• * 1.268

  2▪ Pet. 2. ••0.
• * 1.269

  Isa. 35. 8. Izek. 44. 9.
• * 1.270

  Mat. 13. 25.
• * 1.271

  Acts 10. 14. & 15.
• * 1.272

  Deut. 20. 6. Lev. 19. 23.
• * 1.273

  Exod. 19 5. Numb 24 9. Iohn 15 19.
• * 1.274

  VVhich Co∣venant is the Gospel preached.
• * 1.275

  Psal. 116. 6.
• * 1.276

  Neh. 13. 29. Numb. 25. 13.
• * 1.277

  Ezek 16. 8. Numb. 24. 9. Amos 3. 2.
• * 1.278

  1 Iohn. 5. 6. Levit. 14. 5.
• * 1.279

  Deut. 29.
• * 1.280

  〈◊〉〈◊〉 Cor 7. 14.
• * 1.281

  Ʋse 1.
• * 1.282

  〈◊〉〈◊〉 Cor. 5. 7.
• * 1.283

  Neh. 13. 22. 2 Chron. 30. 18. & 19.
• * 1.284

  Ephes. 2. 14.
• * 1.285

  Doctrine 3.
• * 1.286

  Mat. 3. 19.
• * 1.287

  Ve. 24. & 25.
• * 1.288

  Mat 3. 12. Mat. 23. 47. Rom. 9. 6.
• * 1.289

  Reason▪
• * 1.290

  Iohn 6. 70.
• * 1.291

  Acts 5. 8.
• * 1.292

  Ioh. 11. 6.
• * 1.293

  Acts 5.
• * 1.294

  Rom. 9. 27.
• * 1.295

  Rom 9. 6.
• * 1.296

  Rom. 11. 17.
• * 1.297

  Rom. 11. 22.
• * 1.298

  Deut. 32. 32. & 34.
• * 1.299

  Mat. 8. 12.
• * 1.300

  Deut. 28. 58.
• * 1.301

  Ioh. 3 19.
• * 1.302

  Ʋse 2.
• * 1.303

  1 Cor. 5. 11.
• * 1.304

  Ʋse 3.
• * 1.305

  Ma••. 23. 27.
• * 1.306

  Rev. 15. & 2. 18.
• * 1.307

  Mat. 8. 31.
• * 1.308

  Isa 25.
• * 1.309

  Psal. 57. 7.
• * 1.310

  2 Cor. 2. 16.
• * 1.311

  1 Cor. 11 31.
• * 1.312

  Mat. 20. 12, 13.
• * 1.313

  1 Cor. 10. 3, 4.
• * 1.314

  ver, 22.
• * 1.315

  Phil. 2. 15. Iohn 5. 35. Iohn 12. 6. Isa. 50. 10.
• * 1.316

  Mark 6. 〈◊〉〈◊〉. Act•• 2. 41. Ez〈…〉〈…〉. 33. 3〈…〉〈…〉 & 32.
• * 1.317

  1. Ioh. 2. 20.
• * 1.318

  Ioh. 4. 14.
• * 1.319

  Gal. 3. 12.
• * 1.320

  1 Cor. 13. 8.
• * 1.321

  Doct. 4.
• * 1.322

  Prov. 26. 12.
• * 1.323

  Prov. 10. 18.
• * 1.324

  Prov. 9, 10. Psal 111. 10.
• * 1.325

  Iob 28. 28.
• * 1.326

  Psal. 51. 6.
• * 1.327

  Hos. 7. 11.
• * 1.328

  Rom, 3. 23▪
• * 1.329

  1 Eccles. ▪1. 15.
• * 1.330

  lib. 11. cap. 13.
• * 1.331

  Eph. 2▪ 12.
• * 1.332

  Col. 3. 10.
• * 1.333

  Eph. 4. 24.
• * 1.334

  Rom. 1. 17.
• * 1.335

  Psal. 73. 25.
• * 1.336

  Psal. 25. 11. Mic. 7. 18. & 19.
• * 1.337

  Ezek 7. 5. Hos. 10. 1.
• * 1.338

  N••h. 13. 22.
• * 1.339

  Eccles. 10. 1.
• * 1.340

  Eccles. 3. 1, to the 6.
• * 1.341

  Psal. 10. 5.
• * 1.342

  Prov. 17. 16.
• * 1.343

  Eph. 5. 15, 16.
• * 1.344

  Ma••. ••5. 19.
• * 1.345

  2 Cor. 6. 1••.
• * 1.346

  Mat. 16. 26.
• * 1.347

  Psal. 90. 11.
• * 1.348

  Isa. 33 14.
• * 1.349

  Mat. 10. 8.
• * 1.350

  Prov. 22. 3.
• * 1.351

  Mat. 7. 24.
• * 1.352

  Deut. 32. 25.
• * 1.353

  Ioh. 5 44.
• * 1.354

  Hos. 14. 10. Isa. 50. 10.
• * 1.355

  Isa. 53. 1.
• * 1.356

  Col. 1. 27.
• * 1.357

  Ibb. 11. 20.
• * 1.358

  Prov. 19. 20.
• * 1.359

  Iob 6. 20.
• * 1.360

  〈◊〉〈◊〉. 3. 16. 〈◊〉〈◊〉 Cor. 9. 8.
• * 1.361

  Gal. 2. 3. Exod. 16. 13. Num. 11.
• * 1.362

  2 Kings 4. 3, 〈◊〉〈◊〉 ul〈…〉〈…〉
• * 1.363

  Psal. 90. 20.
• * 1.364

  Luke 22. 19.
• * 1.365

  Iob 11. 12.
• * 1.366

  1 Cor. 3. 19.
• * 1.367

  Prov. 3. 10. See Iob. 1. 10. His substance is increased, the Original is, it breaks out.
• * 1.368

  Doct, 5.
• * 1.369

  Met. 2••. 48.
• * 1.370

  Luke 12. 45.
• * 1.371

  2 Thes. 2. 2.
• * 1.372

  Iames 5. 9.
• * 1.373

  Gen. 4. 7.
• * 1.374

  Iosh. 5. 24. Acts 17. 31▪
• * 1.375

  1 Cor. 1••. 22.
• * 1.376

  Col. 3. 4.
• * 1.377

  Eccles. 11. 3.
• * 1.378

  Deut. 32 27.
• * 1.379

  Rev 6. 10.
• * 1.380

  Luke 18. 7, 8.
• * 1.381

  Heb. 10. 37.
• * 1.382

  2 Pet 3. 8.
• * 1.383

  Psal 90. 4.
• * 1.384

  Gen. 2. 17.
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.386

  Acts 11. 37. Mat. 24. 36.
• * 1.387

  Acts 1. 7. Exod. 12. 41.
• * 1.388

  The like may be said of death and judgement. Iob 14 5.
• * 1.389

  Psal. 95. & Heb 4. 7.
• * 1.390

  Psal. 94. 7.
• * 1.391

  Eccl. 8. 7.
• * 1.392

  Heb. 11. 13. 1 Pet▪ 1. 11.
• * 1.393

  2 Pet. 3. 8.
• * 1.394

  Psal. 90. 4.
• * 1.395

  Heb. 10. 35, 36, 37. ••ab. 2. 3. Psalm 13 1. ••••v. 6. 10.
• * 1.396

  Iob 7. 3
• * 1.397

  Rom. 8. 19. Heb. 10. 36. Hab. 2 3.
• * 1.398

  Psal. 63.
• * 1.399

  Acts 17. 13.
• * 1.400

  Iam 5. 11. Rev. 13. 10.
• * 1.401

  Luke 8. 15.
• * 1.402

  Col. 1. 24,
• * 1.403

  2 Cor. 4. 17. Heb. 2. 10. Rom. 8. 17.
• * 1.404

  Eph. 1. 23.
• * 1.405

  2 Pet. 3. 9. Rev. 6. 11.
• * 1.406

  Iob 14. 15.
• * 1.407

  Heb. 11. 40.
• * 1.408

  Rev. 2. 21.
• * 1.409

  Rom. 2. 4.
• * 1.410

  Mat. 18. 3.
• * 1.411

  Gen. 15. 16.
• * 1.412

  1 Thes. 2. 16.
• * 1.413

  Psal. 87. 3.
• * 1.414

  Psal. 40.
• * 1.415

  Ʋse 1.
• * 1.416

  Mat. 24. 48, 49
• * 1.417

  1 Cor. 15. ••2.
• * 1.418

  Eccles. 8. 11.
• * 1.419

  Heb. 9. 27.
• * 1.420

  Iona•• 3. 5.
• * 1.421

  Luke 12. 19.
• * 1.422

  2 Pet. 3. 3, 4. Isa. 29. 1. 4
• * 1.423

  Verse 22.
• * 1.424

  Isa. 5. 19.
• * 1.425

  Psal. 12. 4.
• * 1.426

  Isa. 5. 18.
• * 1.427

  Acts 17. 31.
• * 1.428

  Iob 21 7, 8〈…〉〈…〉.
• * 1.429

  Psal. 73. 14. Iob 21. 30.
• * 1.430

  2 Thes. 1▪ 6.
• * 1.431

  Rom. 2. 4.
• * 1.432

  1 Pet. 3. 9.
• * 1.433

  Heb. 4. 7.
• * 1.434

  Iob 21. 24.
• * 1.435

  Hos. 11. 4.
• * 1.436

  Rom. 2.
• * 1.437

  Mat 24. 49, ••0.
• * 1.438

  Psal. 1. 〈◊〉〈◊〉.
• * 1.439

  Iob 23. 3, 4, 5.
• * 1.440

  Iob 13. 22.
• * 1.441

  1 Cor. 4. 5.
• * 1.442

  ••er. 23. 92.
• * 1.443

  Heb. 4. 1••. and as an edged sword.
• * 1.444

  Heb. 10 31.
• * 1.445

  Ʋse 2.
• * 1.446

  2 Tim. 1. 16.
• * 1.447

  Eph. 5. 27.
• * 1.448

  Col. 3. 4. Iob. 19. 27.
• * 1.449

  Hab. 2. 4.
• * 1.450

  Isa. 28. 16.
• * 1.451

  Heb. 11. 1.
• * 1.452

  Rom. 2. 7.
• * 1.453

  Heb. 10. 37.
• * 1.454

  Isa 28. 15.
• * 1.455

  Acts 24▪ 25.
• * 1.456

  Ioh 5. 29.
• * 1.457

  2 Cor. 5. 11.
• * 1.458

  Ʋse last.
• * 1.459

  Rev. 2. 23.
• * 1.460

  Iob 14.
• * 1.461

  2 Pet. 3. 9.
• * 1.462

  Ʋerse 5.
• * 1.463

  1 Cor. 15. 51▪
• * 1.464

  Mark 13. 35, 36.
• * 1.465

  Mat. 24. 3.
• * 1.466

  Rev. 20. 7.
• * 1.467

  Cant. 1. 4.
• * 1.468

  Rev. 2. 4.
• * 1.469

  As Gen. 15. fell upon A∣braham. Mat. 26. 40.
• * 1.470

  1 Cor. 1. 30〈…〉〈…〉
• * 1.471

  Doct. 1.
• * 1.472

  2.
• * 1.473

  Ionah 1. 5.
• * 1.474

  Zech. 9. 1.
• * 1.475

  Psal. 119. 25, 37. & 40.
• * 1.476

  Mat. 26. 40.
• * 1.477

  Ioh. 21. 18.
• * 1.478

  Mark 14. 40.
• * 1.479

  Rom. 7. Psal. 5. ••7.
• * 1.480

  Rom. 8. 〈◊〉〈◊〉.
• * 1.481

  Ioh. ••0. 25.
• * 1.482

  Luke. 18. 8. Rev. 2. 4.
• * 1.483

  Rom. 12. 11.
• * 1.484

  Iam. 3. 2.
• * 1.485

  Rom. 11. 8.
• * 1.486

  Prov. 19. 15.
• * 1.487

  Prov. 24. 33.
• * 1.488

  Rom. 12. 11.
• * 1.489

  Mat. 25. 26, 30
• * 1.490

  Iudg. 4. 21.
• * 1.491

  2. Thes. 3. 13.
• * 1.492

  Heb. 12. 12.
• * 1.493

  Mat. 25.
• * 1.494

  Luke 12. 35, 36, 37.
• * 1.495

  Gen. 31. 40.
• * 1.496

  Act 26. 31. 2 Cor. 11. 28.
• * 1.497

  Eccles. 5. 12.
• * 1.498

  Mat. 26. 33, 34 38.
• * 1.499

  Ma••k 14. 37.
• * 1.500

  Ma〈…〉〈…〉 20. 20, 21 22.
• * 1.501

  2 Sam. 12.
• * 1.502

  Psal. 52. 15.
• * 1.503

  Gen▪ 9. 33.
• * 1.504

  Luke 17. 26, 27.
• * 1.505

  Luke▪ 12. 34.
• * 1.506

  Mat. 24. 12.
• * 1.507

  Gal. 2. 14.
• * 1.508

  Psal. 〈◊〉〈◊〉 20. 〈◊〉〈◊〉.
• * 1.509

  ••am. 6. 5.
• * 1.510

  Ʋse 1.
• * 1.511

  Ma••k 14. 40.
• * 1.512

  Iob. 29 18. Psal. 30 6.
• * 1.513

  Psal 77. 3.
• * 1.514

  Luke 22. 45.
• * 1.515

  Prov. 24. 30.
• * 1.516

  Psal. 80. 13.
• * 1.517

  Caut. 2. 15.
• * 1.518

  Cant. 1. 6.〈…〉〈…〉
• * 1.519

  Isa. 49. 23.
• * 1.520

  Mat. 13. 25.
• * 1.521

  Act. 20. 31.
• * 1.522

  Isa. 62. 6.
• * 1.523

  Ier. 8. 6.
• * 1.524

  Ʋse 2.
• * 1.525

  Cant. 5. 2.
• * 1.526

  1 King. 22. 29.
• * 1.527

  Rom. 7. 15. 19.
• * 1.528

  Psal. 32.
• * 1.529

  Prov. 4. 23.
• * 1.530

  1 Ioh. 3. 9.
• * 1.531

  Acts 2. 16.
• * 1.532

  Ep hes. 5. 14.
• * 1.533

  Ʋse 3.
• * 1.534

  Heb. 5. 14.
• * 1.535

  Ionah 49.
• * 1.536

  2 Chron. 16. 10.
• * 1.537

  Rom. 13. 13▪
• * 1.538

  〈◊〉〈◊〉 Thes. 5. 7.
• * 1.539

  Psal. 104. 20.
• * 1.540

  Prov. 10. 5.
• * 1.541

  Rom. 13. 11.
• * 1.542

  Phil 3. 13.
• * 1.543

  Rev. 3. 20.
• * 1.544

  Iudg. 16. 19.
• * 1.545

  He may speak once, yea twice, yet man regardeth it not, Iob 33. The Disciples were reproved time after time.
• * 1.546

  Cant. 5. 2.
• * 1.547

  M••••a 6. 9.
• * 1.548

  Psal. 85. 8.
• * 1.549

  1 Sam. 3. 11.
• * 1.550

  Ionah 1.
• * 1.551

  Mark 14. 40.
• * 1.552

  Mat. 24. 12.
• * 1.553

  Iob. 29. ••8. Psal. 3••. 6.
• * 1.554

  〈◊〉〈◊〉▪ ••4. 14.
• * 1.555

  Luke 21. 34.
• * 1.556

  1 Cor. 7. 29.
• * 1.557

  Rom. 13. 1〈…〉〈…〉▪
• * 1.558

  1 Tim. 1. 6.
• * 1.559

  Ʋse 4.
• * 1.560

  Iudg. 16. 19.
• * 1.561

  1 Sam. 26▪ 7.
• * 1.562

  Iudg 4. 26.
• * 1.563

  1 Sam. 28. 6.
• * 1.564

  Psal. 65. 5.
• * 1.565

  Mat. 26. 45.
• * 1.566

  Eccles. 11. 9.
• * 1.567

  Ʋse 6.
• * 1.568

  Ʋse 7.
• * 1.569

  Mat. 26 4〈…〉〈…〉
• * 1.570

  Ʋse 8.
• * 1.571

  ••ames 1. 22.
• * 1.572

  Mat. 25.
• * 1.573

  Mat. 26.
• * 1.574

  2▪ Cor. 8. 12.
• * 1.575

  Iob 33. 26.
• * 1.576

  1 Sam. 26. 8.
• * 1.577

  Psal. 121. 4.
• * 1.578

  Cant. 5.
• * 1.579

  Ier. 2. 2.
• * 1.580

  1 Chron. 29.
• * 1.581

  Iob. 18. 10, 11.
• * 1.582

  2 Tim. 3. 9.
• * 1.583

  Doctr.
• * 1.584

  Rom. 13. 11.
• * 1.585

  Luke 9. 32.
• * 1.586

  Iudg. 1. 6.
• * 1.587

  Luke 22. 53. Mar. 14. 38
• * 1.588

  2 Sam. 12.
• * 1.589

  Psal. 32.
• * 1.590

  Mat. 26.
• * 1.591

  3 Ioh. 4. 1 Thes. 3. 8.
• * 1.592

  Ʋse. 1.
• * 1.593

  Phil. 3. 13.
• * 1.594

  Dan. 4. 17.
• * 1.595

  Ʋse 2.
• * 1.596

  Psal. 132. 4.
• * 1.597

  2 Cor. 12. 15.
• * 1.598

  〈◊〉〈◊〉 Cor. 15. 10.
• * 1.599

  Psal. 76. 5.
• * 1.600

  Ʋse 3.
• * 1.601

  Prov. 28. 36.
• * 1.602

  Ʋse 4.
• * 1.603

  1 〈◊〉〈◊〉. 29.
• * 1.604

  Eph. 4. 30.
• * 1.605

  Ʋse 5.
• * 1.606

  Ʋse 6.
• * 1.607

  Iudg. 16.
• * 1.608

  Mat. 3. 3.
• * 1.609

  Doctr.
• * 1.610

  2 Pet. 2. 5. Heb. 11. 7.
• * 1.611

  Heb. 12. 23. Psal. 1. 5.
• * 1.612

  Isa. 58. 1.
• * 1.613

  Mat. 24. 14.
• * 1.614

  1 Thes. 4. 16.
• * 1.615

  Ioh. 5. 28.
• * 1.616

  2 Cor. 15. 52. Calv. H••ll.
• * 1.617

  Exod. 19. 16.
• * 1.618

  Isa. 58. 1.
• * 1.619

  Mic. 6. 9.
• * 1.620

  1 Thes. 4.
• * 1.621

  Reas. 1.
• * 1.622

  Reas. 2.
• * 1.623

  Reas. 3.
• * 1.624

  Mat. 24. 14.
• * 1.625

  Reas. 4.
• * 1.626

  Ʋse 1.
• * 1.627

  Iob 15. 21.
• * 1.628

  Heb. 12. 11.
• * 1.629

  Iudg. 5. 12.
• * 1.630

  Iob 33, 14, to 19.
• * 1.631

  Iob 39. 22.
• * 1.632

  Ier. 8. 6.
• * 1.633

  Exod. 19. 16.
• * 1.634

  Doctr.
• * 1.635

  Mat. 24. 36.
• * 1.636

  Luke 12. 39.
• * 1.637

  Act. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.638

  2 Cor. 5. 6, 8.
• * 1.639

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Thcophil. Rom. 8.
• * 1.640

  Luke 12. 40.
• * 1.641

  Reas. 1. Prov. 25. 2.
• * 1.642

  Reas. 2.
• * 1.643

  ••at 24. 44.
• * 1.644

  Rev. 16. 15.
• * 1.645

  Rev. 3.
• * 1.646

  Heb. 2. 10.
• * 1.647

  Reas. 3. Luke 2••. 35.
• * 1.648

  E〈…〉〈…〉es. 9. 12.
• * 1.649

  〈1 line〉〈1 line〉
• * 1.650

  ••eas. 4.
• * 1.651

  Ʋse 1.
• * 1.652

  Iames 4. 13.
• * 1.653

  Ʋse 2.
• * 1.654

  Iob 11. 12.
• * 1.655

  Acts 17.
• * 1.656

  Ʋse
• * 1.657

  Iudg. 18. 9. 1 Sam 15. 1 Thes. 5. 3.
• * 1.658

  Ʋse
• * 1.659

  Isa. 33. 14.
• * 1.660

  Iudg. 7. 19.
• * 1.661

  Ʋse 2 Cor. 5. 11.
• * 1.662

  Luke 12. 34.
• * 1.663

  Acts. 20. 31.
• * 1.664

  Mat. 22. 12.
• * 1.665

  Psal. 15.
• * 1.666

  2 Sam. 9. 13.
• * 1.667

  Psal 26. 6.
• * 1.668

  Gen. 35.
• * 1.669

  Luke 12. 43. Mat. 25. 26.
• * 1.670

  Isa. 64. 7.
• * 1.671

  Rom 8▪ 13.
• * 1.672

  Doctr. 1.
• * 1.673

  Doctr. 2.
• * 1.674

  Mat. 23. 2.
• * 1.675

  Rom. 2. 17. to 21.
• * 1.676

  Isa. 27. 11. Hos. 4. 6.
• * 1.677

  Ioh. 6. 44.
• * 1.678

  Num. 23. 10.
• * 1.679

  Iob 8. 13. 14.
• * 1.680

  sa. 50. 11.
• * 1.681

  Gal. 4. 15.
• * 1.682

  Rom. 12. 12,
• * 1.683

  Isa. 58. Heb. 6.
• * 1.684

  Mat. 13. Ezek. 33.
• * 1.685

  2 Kings 10. 16.
• * 1.686

  Gal. 4. 17.
• * 1.687

  Acts 8▪
• * 1.688

  2▪ Pet. 2. 20.
• * 1.689

  2 Chron. 24.
• * 1.690

  2 Chron. 11. 4.
• * 1.691

  2 Chron. 12. 1, 2▪
• * 1.692

  Mat. 7. 22.
• * 1.693

  1 Sam. 10. 〈◊〉〈◊〉.
• * 1.694

  Mat. 13.
• * 1.695

  Mat. 27. 23.
• * 1.696

  Rev. 3. 2.
• * 1.697

  ••it. 3. 11.
• * 1.698

  Prov. 30. 12.
• * 1.699

  Mat. ••7. 2••.
• * 1.700

  ••ob 〈◊〉〈◊〉. ••5.
• * 1.701

  Ʋse 1.
• * 1.702

  Ʋse 2.
• * 1.703

  Prov. 15. 3.
• * 1.704

  Mat. 23.
• * 1.705

  Ezek. 14.
• * 1.706

  Joh. 8. 11.
• * 1.707

  Object.
• * 1.708

  Answ.
• * 1.709

  Z••••h. 12. 10.
• * 1.710

  Psal. 6. 18.
• * 1.711

  Psal. 18. 23.
• * 1.712

  Job 31. 21.
• * 1.713

  Psal. 119. 6.
• * 1.714

  ••sa. 1. 10. to 17.
• * 1.715

  Ioh. 18. 28.
• * 1.716

  Mat. 23. 23.
• * 1.717

  Pro••. 4. 23.
• * 1.718

  Mat. 5. 44.
• * 1.719

  2. Tim. 6. 5〈…〉〈…〉
• * 1.720

  Job 1.
• * 1.721

  Hos. 8. 7.
• * 1.722

  Joh. 21. 18.
• * 1.723

  Gal. 5. 17.
• * 1.724

  Rom. 7. ul••.
• * 1.725

  Mat. 10. 37.
• * 1.726

  Gal. 5. 7.
• * 1.727

  Psal. 51. 1••.
• * 1.728

  Verse 10.
• * 1.729

  Psal. 30. 7.
• * 1.730

  1 Sam. 27. 1.
• * 1.731

  Luk. 22. 〈◊〉〈◊〉.
• * 1.732

  2. Chro. 16. 8.
• * 1.733

  Rev. 2. 4.
• * 1.734

  Jer. 2. 2.
• * 1.735

  〈◊〉〈◊〉▪ King. 11. 33.
• * 1.736

  Isa. 50. 11▪
• * 1.737

  Mat. 5. 16.
• * 1.738

  Phil. 4. 10.
• * 1.739

  1 King. 11. 9.
• * 1.740

  2 Chron. 16. 10.
• * 1.741

  Judg. 15. 20. Ch. 20. v. 16.
• * 1.742

  Psal. 51.
• * 1.743

  1 Chron. 29.
• * 1.744

  Psal. 16.
• * 1.745

  Levit▪ 6. 12. and 13.
• * 1.746

  Prov. 31. 18.
• * 1.747

  Trapp his Com. place of Apost.
• * 1.748

  Mat. 27. 46.
• * 1.749

  Prov. 4. 18.
• * 1.750

  Psal. 1. 3.
• * 1.751

  Hos. 5. 15.
• * 1.752

  Psal. 44. 17.
• * 1.753

  Joh. 7. 38.
• * 1.754

  1 Pet. 1. 15.
• * 1.755

  Joh. 10. 28.
• * 1.756

  Ʋse 1.
• * 1.757

  Isa 27. 3.
• * 1.758

  Ioh. 1. 16.
• * 1.759

  Rom. 8.
• * 1.760

  Joh. 14. 19.
• * 1.761

  Prov. 20. 20.
• * 1.762

  ••••v. 2. 〈◊〉〈◊〉.
• * 1.763

  Rom. 11. 20.
• * 1.764

  1 Tim. 3. 6.
• * 1.765

  1 Pet. 5. 5.
• * 1.766

  2 Pet. 3. 17, 18.
• * 1.767

  Prov. 4. 18.
• * 1.768

  Joh. 3.
• * 1.769

  Gal. 5. 7. and 3. 1.
• * 1.770

  2 Pet. 3. 17.
• * 1.771

  Col. 2. 4.
• * 1.772

  Eph. 4. 14.
• * 1.773

  2 Cor. 10. 11.
• * 1.774

  Rev. 3. 17.
• * 1.775

  Psal. 30. 7.
• * 1.776

  2 Tim. 4. 1••.
• * 1.777

  Deut. 32. 15.
• * 1.778

  N••••. 9. 15, 16.
• * 1.779

  1 Sam. 6. 12.
• * 1.780

  Psal. 〈◊〉〈◊〉. 3.
• * 1.781

  Psal. 92. 13.
• * 1.782

  Gal 6.
• * 1.783

  I hil. 〈◊〉〈◊〉.
• * 1.784

  Exod. 33.
• * 1.785

  Iude 20.
• * 1.786

  Ephes. 4. 30.
• * 1.787

  Exod. 30. 7.
• * 1.788

  Ʋse.
• * 1.789

  Ioh. 7. 38. Luke 32. 32.
• * 1.790

  Rom. 6. 1.
• * 1.791

  Phil. 〈◊〉〈◊〉 12.
• * 1.792

  Ioh. 14. 19.
• * 1.793

  Heb 7. 25.
• * 1.794

  Ier. 32. 40.
• * 1.795

  Psal. 73. 26.
• * 1.796

  Doctr. 2.
• * 1.797

  Phil. 4. 10.
• * 1.798

  Rev. 3. 2.
• * 1.799

  2 Tim. 1. 6. Isa. 64. 7.
• * 1.800

  Ʋse 1.
• * 1.801

  Note.
• * 1.802

  Psal. 23. 3.
• * 1.803

  Ma••k. 16. 11.
• * 1.804

  Luke 15. 6, 9, 24.
• * 1.805

  Col. 1. 12.
• * 1.806

  Mat. 5. 16.
• * 1.807

  Joh. 15. 8.
• * 1.808

  Rev. 2. 5.
• * 1.809

  Rev. 3. 19.
• * 1.810

  1 Sam. 10. 26.
• * 1.811

  Psal. 23. 3.
• * 1.812

  Hos. 14. 1.
• * 1.813

  Doctrine.
• * 1.814

  Joh. 6. 66.
• * 1.815

  Job 27. 10.
• * 1.816

  Job 6. 15.
• * 1.817

  2 Chron. 24.
• * 1.818

  Numb. 23. 10.
• * 1.819

  Psal. 39. ult.
• * 1.820

  Mat. 7. 22.
• * 1.821

  Job 8. 14.
• * 1.822

  Job 8. 12.
• * 1.823

  Mark 11. 21.
• * 1.824

  Job 6. 15.
• * 1.825

  Mat. 7. 25.
• * 1.826

  〈◊〉〈◊〉 8. ••5.
• * 1.827

  Isa. 29. 8.
• * 1.828

  Job 8. 14.
• * 1.829

  Mat. 7. 22.
• * 1.830

  Psal. 23. 〈◊〉〈◊〉.
• * 1.831

  Doctrine.
• * 1.832

  Psal 30. 7.
• * 1.833

  Job 8. 14, 1••.
• * 1.834

  Mat. 7. 26, 27.
• * 1.835

  Mat. 26. 25.
• * 1.836

  Joh. 3. 19.
• * 1.837

  Jer. 17. 9.
• * 1.838

  Jam 1. 26.
• * 1.839

  Acts 26. 18.
• * 1.840

  1 Cor. 13.
• * 1.841

  Jam 1. 22.
• * 1.842

  Isa. 58.
• * 1.843

  Mat. 23. 27.
• * 1.844

  Job 8. 15.
• * 1.845

  ••ude 20.
• * 1.846

  2 Pet. 2. 20.
• * 1.847

  Eph. 4. 19.
• * 1.848

  1 Sam 28. 6.
• * 1.849

  Mat. 27.
• * 1.850

  1 Cor. 10.
• * 1.851

  Isa. 5. 24.
• * 1.852

  Mat. 7. 22.
• * 1.853

  1 Cor. 6. 9.
• * 1.854

  Acts 5. 31.
• * 1.855

  Luke 19. 42.
• * 1.856

  Acts 1. 7.
• * 1.857

  Isa. 1.
• * 1.858

  Ʋse 1.
• * 1.859

  Psal. 5••. 17.
• * 1.860

  Ʋse 2.
• * 1.861

  Phil. 2. 12. Rom. 1••. 20.
• * 1.862

  Psal. 139.
• * 1.863

  Ʋse 3.
• * 1.864

  Heb. 12. 17.
• * 1.865

  Doct. Math. 6. 33.
• * 1.866

  Matth. 11. 28. Zech. 1 3. 1. Revel. 22. 18.
• * 1.867

  Acts 25. 23. 1 Cor. 7. 31. Psal. 63. 5. Prov. 11. 13.
• * 1.868

  Phil. 3 8.
• * 1.869

  Luke 10. 42.
• * 1.870

  So Lazarus.
• * 1.871

  Heb. 3. 18.
• * 1.872

  Iames 1. 26.
• * 1.873

  Matth. 10. 15.
• * 1.874

  Isa. 55. 1. Ioh 12. 35.
• * 1.875

  Rev. 3. 18. Heb. 12. 17.
• * 1.876

  Num. 4. 30. and 34.
• * 1.877

  Heb. 2. Rev. 3. 20.
• * 1.878

  Ʋse. 1. Luke 12. 19.
• * 1.879

  Iob 14.
• * 1.880

  James 4. 13.
• * 1.881

  Ioh. 3. 8.
• * 1.882

  Prov. 1 28.
• * 1.883

  Ier. 31. 18.
• * 1.884

  Ʋse. 2.
• * 1.885

  Heb. 3. 7.
• * 1.886

  2 Pet. 2. 3.
• * 1.887

  Acts. 24. 25.
• * 1.888

  〈◊〉〈◊〉. 66. 3.
• * 1.889

  Psal. 119. 60.
• * 1.890

  Gal 1. 16. Mat. 4▪ 0. Isa. 21. 12. Psal. 118. 2. and 3.
• * 1.891

  2 Cor 6. 2.
• * 1.892

  Josh. 18. 3.
• * 1.893

  Psal. 95. 7. Heb. 3. 7.
• * 1.894

  Isa. 6. 10.
• * 1.895

  Acts 7. 51.
• * 1.896

  Joh. 4. 28.
• * 1.897

  Mark. 10. 50.
• * 1.898

  Heb. 10. 1.
• * 1.899

  Mat. 19. 27. Mat. 18. 20.
• * 1.900

  Ec••l. 12. 1.
• * 1.901

  Doctr.
• * 1.902

  Joh. 1. 16.
• * 1.903

  〈◊〉〈◊〉 2. 17▪
• * 1.904

  Gen. 20. 11.
• * 1.905

  Doct.
• * 1.906

  Mat. 17. 16.
• * 1.907

  Act. 3. 12.
• * 1.908

  Eph. 3. 19.
• * 1.909

  Col. 1. 19.
• * 1.910

  Joh. 1. 16.
• * 1.911

  2 Cor. 5. 17.
• * 1.912

  Psal. 51. 10.
• * 1.913

  Isa. 57. 19.
• * 1.914

  Eph. 1. 19. & 20.
• * 1.915

  Gen. 30. 2.
• * 1.916

  Isa. 61.
• * 1.917

  1 Thes. 4. 3.
• * 1.918

  Psal. 123. 〈◊〉〈◊〉
• * 1.919

  Isa. 61.
• * 1.920

  Numb. 20. 10.
• * 1.921

  Luk. 22. 32.
• * 1.922

  Psal. 34. 2.
• * 1.923

  Psal. 40. 3.
• * 1.924

  2 Cor. 1. 4.
• * 1.925

  Heb. 3▪ 13. Lev 19. 17.
• * 1.926

  Lam. 3. 22.
• * 1.927

  Luk. 17. 10.
• * 1.928

  Rom. 8. 18.
• * 1.929

  1 Cor. 3. 6.
• * 1.930

  Ʋse 1.
• * 1.931

  Mat. 11. 28.
• * 1.932

  Rev. 3. 17.
• * 1.933

  Isa. 5. 1.
• * 1.934

  Rev. 22. 18.
• * 1.935

  Acts 8. 23.
• * 1.936

  2 Kings 5. 25.
• * 1.937

  Acts 8. 22.
• * 1.938

  Ioh. 1. 16
• * 1.939

  Isa. 55. 1. Ioh. 10. 10. Cant. 5. 1.
• * 1.940

  1 Pet. 4. 18.
• * 1.941

  Psal. 73. 26.
• * 1.942

  Luke 13. 24.
• * 1.943

  Exod. 16. 18.
• * 1.944

  Acts 26. 7.
• * 1.945

  Psal. 63. 2.
• * 1.946

  Phil. 3.
• * 1.947

  Phil. 3.
• * 1.948

  Psal. 143. 2.
• * 1.949

  Ʋse.
• * 1.950

  2 Kings 4. 5.
• * 1.951

  1 Pet. 5. 5.
• * 1.952

  Psal. 138. 6.
• * 1.953

  Phil. 3. 13. 14.
• * 1.954

  2 Pet. 1. 11.
• * 1.955

  Eccl. 11. 9.
• * 1.956

  1 King. 18. 22.
• * 1.957

  1 King. 22. 15.
• * 1.958

  Mat. 26. 45.
• * 1.959

  Doct.
• * 1.960

  Psal. 86. 15.
• * 1.961

  Col. 3. 12.
• * 1.962

  Heb. 2. 3.
• * 1.963

  Psal. 2. 4.
• * 1.964

  Psal. 52. 5.
• * 1.965

  Reason.
• * 1.966

  Ʋse 1.
• * 1.967

  Ez••k. 13. 1.
• * 1.968

  Judg. 10. 14. Deut. 32. 37.
• * 1.969

  Isa 50. 11.
• * 1.970

  Ʋse 2.
• * 1.971

  Joh. 1. 16.
• * 1.972

  Psal. 56. 3.
• * 1.973

  Doctr.
• * 1.974

  Mat. 26. 45.
• * 1.975

  Ioh. 5. 40.
• * 1.976

  Ier. 50. 6.
• * 1.977

  Gen. 8. 7.
• * 1.978

  Ier. 13. 23.
• * 1.979

  Psal. 56. 3.
• * 1.980

  Psal. 16. ul••.
• * 1.981

  Luke 19. 41.
• * 1.982

  Deut. 24. 4. Psal. 86. 11.
• * 1.983

  Ier. 14. 10.
• * 1.984

  Psal. 34. 2.
• * 1.985

  Phil. 3.
• * 1.986

  Psal. 37. 37.
• * 1.987

  Doctr▪
• * 1.988

  2 Tim. 4. 7.
• * 1.989

  Job 5. 26.
• * 1.990

  Heb. 12. 14.
• * 1.991

  Mat. 28. 3.
• * 1.992

  Rev. 3. 21.
• * 1.993

  2 Tim. 2. 16.
• * 1.994

  2 Pet. 〈◊〉〈◊〉. 11.
• * 1.995

  2 Pet. 1. 9, 10.
• * 1.996

  Luk. 2. 29.
• * 1.997

  Ioh. 14. 14. 〈◊〉〈◊〉 hil. 1. 21.
• * 1.998

  2 Cor. 5. 4. ••om. 7. 24. Iob 42. 17. Gen. 25. 8.
• * 1.999

  Psal. 71. 18.
• * 1.1000

  2 Cor. 5. 5.
• * 1.1001

  Ioh. 17. 24. Chap. 14. 3.
• * 1.1002

  Ioh. 6
• * 1.1003

  Psal. 84. 〈◊〉〈◊〉.
• * 1.1004

  Heb. 4. 9.
• * 1.1005

  Luke 13. 24.
• * 1.1006

  Luke 12. 37.
• * 1.1007

  Luke 21. 28.
• * 1.1008

  2 Cor. 5. 4.
• * 1.1009

  Ʋse. 2.
• * 1.1010

  Zech. 12. 10.
• * 1.1011

  2 Cor. 3. 18.
• * 1.1012

  Ʋse 3.
• * 1.1013

  Luke 21. 34.
• * 1.1014

  Iames 1. 2.
• * 1.1015

  Verse 10.
• * 1.1016

  Doctr.
• * 1.1017

  Iudg. 14. 10.
• * 1.1018

  Gen. 29. 20.
• * 1.1019

  Ioh. 2.
• * 1.1020

  Mat. 22. 4.
• * 1.1021

  Luke 14. 16.
• * 1.1022

  Isa. 25. 6.
• * 1.1023

  Mat. 24. 28. Ezek. 39. 17.
• * 1.1024

  Deut. 32. 14.
• * 1.1025

  Rom. 14▪ 17.
• * 1.1026

  Rom. 14. 17.
• * 1.1027

  1 Cor. 10.
• * 1.1028

  Isa. 64. 4.
• * 1.1029

  Cant. 5. Psal. 36. 8.
• * 1.1030

  Psal. 106. 4.
• * 1.1031

  Luk. 22. 29, 30.
• * 1.1032

  Mat. 8. 11. Exod. 32. 6.
• * 1.1033

  Judg. 9. 27.
• * 1.1034

  Neh. 8. 10.
• * 1.1035

  Gen. 29.
• * 1.1036

  Isa. 25. 6.
• * 1.1037

  Mat. 26. 29.
• * 1.1038

  1. Cor. 15. 24.
• * 1.1039

  Rom▪ 14. 17.
• * 1.1040

  2▪ Cor. 3. 18.
• * 1.1041

  Cant. 1. 2.
• * 1.1042

  Prov. 15. 17.
• * 1.1043

  Rom. 14. 17.
• * 1.1044

  Mat. 25. 23.
• * 1.1045

  1 Cor. 15. 24.
• * 1.1046

  1 Ioh. 3. 2. 1 Cor. 13. 12.
• * 1.1047

  Cant. 1. 2.
• * 1.1048

  Psal. 75. 8.
• * 1.1049

  〈◊〉〈◊〉 Ioh. 3. 1.
• * 1.1050

  Psal. 16.
• * 1.1051

  Mat. 25. 23.
• * 1.1052

  Hest. 1. 3.
• * 1.1053

  2 Sam. 24. 23.
• * 1.1054

  Mat. 25. 34.
• * 1.1055

  Cant. 2. 5.
• * 1.1056

  Psal. 16.
• * 1.1057

  Mat. 26. 29. 2 Tim. 4. 8. and 1. 12.
• * 1.1058

  Luk 22. 12.
• * 1.1059

  Eph. 2. 18.
• * 1.1060

  Rom. 5. 2.
• * 1.1061

  Ioh. 14. 2.
• * 1.1062

  His ascention and return to fetch them.
• * 1.1063

  Eph. 5. 27. 1 Thes. 4.
• * 1.1064

  Heb. 9. 28.
• * 1.1065

  Ioh. 6. 54.
• * 1.1066

  Ioh. 17. 24. Ioh. 6. 39, 40.
• * 1.1067

  Ioh. 14. 16.
• * 1.1068

  Iob 31. 17.
• * 1.1069

  Cant. 5. 1.
• * 1.1070

  Psal. 91. 14.
• * 1.1071

  Luke 22. 29.
• * 1.1072

  Esther 5. 5.
• * 1.1073

  2 Chro. 20. 7. Mat. 12. 50.
• * 1.1074

  Mat. 5. 16.
• * 1.1075

  1 Pet. 2. 9. Ephe. 1. 2. and 3.
• * 1.1076

  H••b. 12. 23.
• * 1.1077

  2 Thes. 1. 10.
• * 1.1078

  Ioh. 17. 13. Luke 22. 15.
• * 1.1079

  Cant. 4 10.
• * 1.1080

  Cant. 5. 1.
• * 1.1081

  2 Sam. 12. 3.
• * 1.1082

  1 Cor. 3. 1.
• * 1.1083

  1 Cor. 2. 6. 2 Cor. 12. 4.
• * 1.1084

  Exod. 34. 33, 34.
• * 1.1085

  1 Ioh. 3. 2.
• * 1.1086

  Rom. 4. 17.
• * 1.1087

  2 Thes. 1. 10.
• * 1.1088

  Isa. 64. 4.
• * 1.1089

  2 Sam. 9. 8.
• * 1.1090

  Prov. 9. 1, 2.
• * 1.1091

  Ioh. 6. 3••.
• * 1.1092

  Zech 3 2.
• * 1.1093

  1. Cor. 10. 1 Cor. 11. 24. Acts 15. 9. Mat. 26. 29.
• * 1.1094

  Ephes. 2. 6.
• * 1.1095

  Ioh. 4. 2.
• * 1.1096

  Rev. 3. 20.
• * 1.1097

  Ephe. 5. 18. Psal. 36. 8.
• * 1.1098

  Prov. 9. 17.
• * 1.1099

  Num. 11. 5.
• * 1.1100

  Prov. 23. 27.
• * 1.1101

  Isa. 64 4.
• * 1.1102

  Luke 14. 18. Phil. 3. 8.
• * 1.1103

  Mat. 22▪ 10.
• * 1.1104

  Rom. 13. 14.
• * 1.1105

  Prov. 9. 4.
• * 1.1106

  Rev. 22. 18.
• * 1.1107

  Psal. 110. 3.
• * 1.1108

  Math. 22.
• * 1.1109

  Mat. 8. 12.
• * 1.1110

  Luke 16. 24.
• * 1.1111

  Luke 16. 5.
• * 1.1112

  Luke 6. 24.
• * 1.1113

  Heb. 2. 3.
• * 1.1114

  Ʋse.
• * 1.1115

  Ioh. 16. 24.
• * 1.1116

  Ʋse.
• * 1.1117

  Prov. 23. 27.
• * 1.1118

  Ʋse.
• * 1.1119

  Heb. 12. 2. &c.
• * 1.1120

  Isa. 30. 20.
• * 1.1121

  Luke 22. 28.
• * 1.1122

  Rom. 8. 17.
• * 1.1123

  2 Tim 2. 12.
• * 1.1124

  Cant. 1. 12.
• * 1.1125

  1 Sam. 15. 32.
• * 1.1126

  Heb. 12. 2.
• * 1.1127

  Verse 10.
• * 1.1128

  Doctr.
• * 1.1129

  Prov. 14. 32.
• * 1.1130

  Iob 11. 20: Rev. 22. 15.
• * 1.1131

  2. Pet. 2. 22.
• * 1.1132

  Phil. 3. 2.
• * 1.1133

  Iob 31. 1.
• * 1.1134

  Prov. 6. 25. Mat. 5. 28.
• * 1.1135

  Luke▪ 13. 24.
• * 1.1136

  Zach. 13. 1.
• * 1.1137

  Joh. 8. 21.
• * 1.1138

  Prov. 6. 12. & 18.
• * 1.1139

  Psal. 5. 4.
• * 1.1140

  Heb. 12. 14.
• * 1.1141

  1 Joh. 1. 5.
• * 1.1142

  Isa. 58. 1.
• * 1.1143

  Acts. 9.
• * 1.1144

  Joh. 16. 8, 9.
• * 1.1145

  Mat. 25. 26.
• * 1.1146

  Prov. 3. 14.
• * 1.1147

  Prov. 10. ••0, 21.
• * 1.1148

  Luk. 14. 18.
• * 1.1149

  Mat. 6. 21.
• * 1.1150

  Luk. 21. 34.
• * 1.1151

  Mat. 12. 43.
• * 1.1152

  Rev. 3. 17.
• * 1.1153

  Ioh. 14. 2.
• * 1.1154

  Joh. 10. 17.
• * 1.1155

  Prov. 1. 28.
• * 1.1156

  Ioh. 8. 21.
• * 1.1157

  Psal. 95. 11.
• * 1.1158

  Mat. 22. 7, 8.
• * 1.1159

  Heb. 12. 14. Ioh. 17. 3.
• * 1.1160

  Mat. 22. 11, 13.
• * 1.1161

  Rev. 3. 7. Rom. 10. 21. Isa. 65. 2.
• * 1.1162

  Luk. 13. 7, 9.
• * 1.1163

  Exod. 16.
• * 1.1164

  Isa. 6. 9.
• * 1.1165

  Rev. 22. ••1.
• * 1.1166

  Luk. 19. 42.
• * 1.1167

  Heb. 3. 18.
• * 1.1168

  Acts 8.
• * 1.1169

  Zech. 3.
• * 1.1170

  Psal. 73. 6.
• * 1.1171

  Psal. 109. 18.
• * 1.1172

  Heb. 3. 19.
• * 1.1173

  Dan. 4. 27.
• * 1.1174

  Psal. 39.
• * 1.1175

  Rom. 2. 4.
• * 1.1176

  Rev. 3. 7.
• * 1.1177

  Doctr.
• * 1.1178

  1 Cor. 9. 24.
• * 1.1179

  2 Chro. 24. 2.
• * 1.1180

  Joh. 6 66.
• * 1.1181

  Mat. 19. 20.
• * 1.1182

  Isa. 27.
• * 1.1183

  Acts 4. 11.
• * 1.1184

  Heb. 6. 4.
• * 1.1185

  Ioh. 6. 26.
• * 1.1186

  Ʋse 1.
• * 1.1187

  Mat. 19. 20.
• * 1.1188

  Mat. 5. 20.
• * 1.1189

  Ʋse 2.
• * 1.1190

  Mat. 19. 22.
• * 1.1191

  Job. 27. 9.
• * 1.1192

  Numb. 13. 23.
• * 1.1193

  1. Cor. 9. 14.
• * 1.1194

  Heb. 3.
• * 1.1195

  Doctr. 2.
• * 1.1196

  Ʋse. 1.
• * 1.1197

  Deut. 29. 19.
• * 1.1198

  Doctr. 3.
• * 1.1199

  Iohn 5. 40. 7. 34.
• * 1.1200

  Heb. 12. 17.
• * 1.1201

  Ioh. 14. 6.
• * 1.1202

  Psal. 84. 11.
• * 1.1203

  Gal. 5. 17.
• * 1.1204

  Col. 1. 21.
• * 1.1205

  Psal. 49. 11.
• * 1.1206

  Ʋse. 1.
• * 1.1207

  Ier. 17. 9.
• * 1.1208

  Psal. 73. 11.
• * 1.1209

  Iob 2. 12.
• * 1.1210

  Ruth 1. 19.
• * 1.1211

  Mat. 25. 21.
• * 1.1212

  Rom. 2. 29.
• * 1.1213

  Rom. 7. 15.
• * 1.1214

  Hos. 8. 4.
• * 1.1215

  1 King. 11. 13.
• * 1.1216

  1 Cor. 8. 3.
• * 1.1217

  Ioh. 14. 21.
• * 1.1218

  Amos 3. 2.
• * 1.1219

  Exod. 32. 12. & 17.
• * 1.1220

  Heb. 12. 6.
• * 1.1221

  Mat. 7. 23.
• * 1.1222

  Prov. 12. 10. Ioh. 10, 27.
• * 1.1223

  Rom. 10. 2. and 3.
• * 1.1224

  Psal. 101. 4. 119. 115.
• * 1.1225

  Prov. 30. 20.
• * 1.1226

  Prov. 30. 12.
• * 1.1227

  Psal. 66. 18. 58. 2.
• * 1.1228

  Prov. 9. 17.
• * 1.1229

  Prov. 26. 23.
• * 1.1230

  Isa. 1. 13.
• * 1.1231

  Prov. 28. 9.
• * 1.1232

  Acts 17. 31.
• * 1.1233

  Ioh. 20. 23.
• * 1.1234

  Psal. 94. 7.
• * 1.1235

  Psal. 50. 21.
• * 1.1236

  Ʋse.
• * 1.1237

  Hos. 7. 14.
• * 1.1238

  Psal. 106. 4.
• * 1.1239

  Ezek. 47. 12.
• * 1.1240

  Isa. 33. 14.
• * 1.1241

  Acts 24. 25.
• * 1.1242

  Joh. 18. 6.
• * 1.1243

  Acts 7. 32.
• * 1.1244

  M••ca. 3. 11.
• * 1.1245

  Psal. 66. 18.
• * 1.1246

  1 Cor. 13. 2.
• * 1.1247

  Mat. 7. 22.
• * 1.1248

  1 Cor. 6. 9.
• * 1.1249

  Gal. 6. 7.
• * 1.1250

  Gal. 4. 9.
• * 1.1251

  Rom. 8. 9.
• * 1.1252

  Rom. 2. 29.
• * 1.1253

  1 Cor. 8. 3.
• * 1.1254

  Joh. 19. 39.
• * 1.1255

  Psal. 142. 4.
• * 1.1256

  Prov. 13. 11. 〈…〉〈…〉9.