CIRCVMSPECT Walking, A Christians Wisdom.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For the Application of this then.

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

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

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

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

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

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

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

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

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

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

The Parable of the ten Virgins.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now for the words of the Text.

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

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

To begin with the first,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now for the Application.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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