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 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 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 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 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 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 He is the Bridegroom and stands in that relation to his people that this is so we need go no further then this parable for who else is it that cometh and with whom they that are ready do enter into the Mâ—rriage then Jesus Christ who is our life who appearing 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 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
c. and that day come upon you as a snare A snare you know is a sad thing and that which suddainly and unavoidably seizeth upon the poor beast or bird they are taken in an evil snare when they are sleeping and so brought to ruine this is the case it cometh on them like a snare like a Net from on high as snares rained from Heaven no avoyding them or else as a snare hid when men think nothing or the beasts are at their prey and delighting themselves in that before they are aware the foot or neck is in the snare and there is no breaking of it it is too strong a snare 4. Then usually hypocrites and sinners are at the worst and the people of God after their awaking and stirring up will be at the best sinners at the worst when they have setled upon their Lees in security and sleep for a while the foolish virgins never 〈…〉 d a heart awake towards God their heart never answered that Call Awake thou that sleepest their eys indeed were opened and they walkâ— up and down as men may do when the heart is asleep they had their Lamps some shew some formality but now when this day surprizeth them all is gone their form perisheth or at least will stand them in no stead their Lamps were gone out and therefore this is the very nick of time wherein the Lord Jesus will surprize hyporrites and give them their recompence of reward The people of God that sleep it is true they are unready when the Cry cometh but O how will this humble them to be found sleeping and what is the top of the Ladder but humility when will the â—oul be fittest to eâ—alt Christ but then and so when their Lamps are trimmed up again they will shine more bright then before and therefore then also will be a time for his coming to them 1. Then by way of Application this may inform us how it cometh to pass so many in the midst of their plots and purposes are taken away without any hope in their death surely every man would be happy they would have heaven but they think it is time enough to look after that when they have nothing else to do O if they had compast such a thing such a Land and such a House gotten such an inheritance then they would lay down these things and prepare for heaven and so the milk of their breasts and marrow of their bones they lay out upon their youthful Lusts and think their old age time enough to mind those serious things But the day cometh upon them at unawares and snatcheth them away in his wrathful displeasure in the midst of their endeavours for the world plucks them away from their place and it knoweth them no more Go to ye that say we will go to such a City and buy and sell and get gain whereas they know not what is in the womb of a day hence it is that so many perish from the way they are cut off in the midst and never reach their expectations and so remedilesly perish This day cometh upon them as a snare when they are sitting like so many Birds pluming themselves feeding and sporting and singing it cometh upon them and they are carryed away to their place Ah dear friends what sottish stupid and strange presumption possesseth poor sinners hearts as if they were of the Counsel of God as if they knew the number of their Moneths before hand as Hezekiah did and therefore might make bold to lavish out week after week upon their lusts do you know whether this night the snare will come upon you O that Sinners could but lay these things to heart that they might not perish like Beasts overtaken iâ— an evil snare but this is but the first 2. It will be a word of Reproof of the boldness of some who take upon them to know the time and many wanton wits have dared to sport themselves in so serious a thing to foretell the year one placing it upon 1533. others upon 1657. Alsted Chronol 1494. Piâ—us Mirandula upon 1905. Nicol. Cusanus upon 1700. and many others See Trap upon Mat. 24. 36. Many whereof time hath already refuted the grounds are weak of many of them this is to be wise above what is written vain man would be wise and herein he sheweth himself a wild Asses Colt indeed to pry into the secret which God hath kept in his own power no no it is unknown the day and hour the longer or shorter time there is no limiting of it by us it will be at midnight when men least suspect ordinarily but enough of that 3. It may teach us further that when we least expect it it is likely to be nearest to us a man would think this should be a startling word to all poor sleeping sinners you put away the evil day the day of the Lord far from you it is never nearer to you than then never are men usually more unfit for that day then when they put it far from them and never is it usually more near to them then at that time It is observed in nature that usually before an Earthquaeke cometh to swallow up men there is a great calm the air is quiet and the wind lies before the great rain fals When was the Old World more near destruction by that day of judgement from the Lord then when they thought least of it put it farthest off were most secure It is observed the Flood came in the Spring-time when the Spirit of God began to renew the face of the earth they had as fair a hopeful a fruitful year as before though there was one doubting Noah among them that dreamed of a dry winter yet when they were most secure most deeply secure then the Flood came when things were in their prime and their hopes of corn and wine and oyl in their flower the Flood came and swept them away And so Sodom when the Sun arose upon it what fairer ground of hope of a fair day doubtless they expected it they put off the day but then it was nearest to them So Laish secure before ruin and Agag so when they cry peace peace they shall do well God proclaims war against them by his Messengers Think of it brethren with your selves how stand your hearts affected in respect of this day are you not secure do you wait for it believe it the less you fear it the more cause you have to fear it or the less hope and love and desire and waiting there is in any of us to it the more cause we have to fear it for it usually seizeth upon men at midnight Is it not midnight with some of us dost not thou sleep thy fast thy dead sleep nothing will awake thee thou makest a mock of all these things The Lord give you but an eye to see for the snare is even coming upon you it is nearest to
no more to do then will give you leave to maintain your communion with God and make sure of the main thing to get your souls ready and keep them ready for the appearing of Jesus Christ O that we would be perswaded to this end to have every day some converse with this his coming and to labour to work the thought of it upon our hearts that accordingly we may be affected with it as we find our selves ready or unready and so be carried out to make provision for it And how should we willingly submit to any dealings of God with us that tend to make us ready Therefore the Apostle would have them count it all joy when they fell into many temptations or trials this is the knocking of the torch this is the snuffers which must take off the wick of our Lamps and so trim them up we shall find one day we have more cause to be thankful for our afflictions if sanctified then for the contrary dispensation I do verily think there is nothing here below helpeth us forward more And labour to see all working together for this great end that we may be found ready at the appearing of the Lord Jesus And labour for a readiness for an abundant entrance into Glory As the Apostle exhorts them And though at present thou canst not find thou art ready be not discouraged for thou mayst be ready in a good part and for the main and yet not know that thou art ready only stick not here let not fear so overcharge thee as to hinder thee and weaken thy hands but make it thy work with thy whole might to make ready for his coming pray hard study thy heart much stir up thy soul and the graces that are there though much corruption do appear the ashes fly about their ears in this searching yet search and try and yet not so much blow the little spark as to blow it out but labour to cherish it increase it O Lord increase our faith then corruption will down then communion with Christ will rise higher and higher for it is with us indeed according to our faith therefore whatever we do take heed of what weakens our faith of discouraging desponding thoughts study promises the necessity of God in Christ O the unsearchable treasures of comfort that are in every promise in every letter of his Name Labour to live by faith brethren and as that groweth all the rest will come on and thou wilt come at last to be sensible that thou dost believe to feel it and know it and then thy readiness for Christ will be more then ordinary and thy entrance abundant into this Glory The next thing we are to consider in this coming of Christ is that they went in with him to the marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The note will be this That such as are ready for the coming of Jesus Christ they go in with him to the Marriage with the Bridegroom Here is to be noted then 1. The Marriage and 2. The going in with Christ the Bridegroom to the Marriage and some what said for the opening of them And then we shall confirm the Doctrine and apply it First The Marriage here what is meant by that Here then by Marriage we may understand a Marriage-feast the consummation of the Marriage and the Marriage-feast made in token of joy nothing was more ordinary then this at Marriages to make feasts As in the example of Sampson at his Marriage they made a feast And so Laban made a feast of seven daies long for the Marriage of his daughter fulfill her week and then I will give thee the other also And so again in Cana of Galilee you see they were at a Marriage-feast So now at the Mariage of the Lamb of the Lord Jesus there is a feast a Marriage-feast Yea but you will say this is not ground enough to understand here by the Marriage a Marriage-feast for they are distinct things It is true they are distinct but yet in ordinary practice they were not separated one from another but went so together that usually in Greek and Latin the Feast is comprehended under the word for Marriage if not principally signified in many places So in that of Laban he made a Feast saith the seventy Interpreters he made a Marriage So there was a Marriage in Cana of Galilee that is to say a Marriage-feast was made there And so it seems the Syriach renders it usually in the New Testament by a Feast as Grotius upon this place and Matthew in the beginning noteth Therefore here by Marriage we will understand a Marriage-feast So Esther 1. 3. The King made a Marriage-feast Now the Kingdom of Heaven is compared to a Feast both the kingdom of Grace and the kingdom of Glory The kingdom of Grace is a Feast and a rich Feast full of royal dainties as you may find by several Scriptures In that of Matthew The Kingdom of Heaven shall be compared to a certain King who made a Marriage for his Son which the Syriach well terms a Marriage-feast or Banquet which Matthew cals a Dinner and Luke cals a Supper and indeed it is both for the Father Son and Spirit do come in and dine and sup with us they do continually eat bread at his Table as Mephibosheth did at Davids Table 2 Sam. 9. 7. So it is clear Behold I make a Feast of fat things of wine on the Lees a Feast to all Nations what is that but the Gospel of Jesus Christ and the Ordinances thereof and Christ held forth in them to be a Feast to every one that will come to him as the carkass is to the Eagles as the Lord sometimes in Scripture invites the fowls of heaven to a Feast he maketh for them that is to say to the dead carkasses of his enemies but here to the carkass of his Son who is slain for Sinners a crucified Christ is the carkass he is the fatted Calf indeed he is the kidneys of the wheat the fat the finest of it his flesh is meat indeed and drink indeed Now this must be spiritually understood not carnally the Kingdom of Heaven is not in meat and drink much less in eating and drinking the flesh and blood of Christ carnally as the Papists say but spiritually It is joy peace and righteousness joy in the holy Ghost here is the Feast If here below we must know that this Feast may be lookt upon either according to the externals or else the internals of it and yet in both respects spiritual The Jews that fell in the wilderness did all eat the same spiritual meat and drink the same spiritual drink and yet they fell in the wilderness The ordinances the word the sealing ordinances baptism and the Lords supper sitting at the Lords Table these are the externals of the Feast that many Carrion-Crow may come to And you see there in the Gospel He
argument whereby the grace of Christ is as highly advanced as by any other whatsoever that he should therefore increase the strength of his poor weak children that they may draw more strongly from him and their hearts more enlarged to receive more abundantly from his fulness as a strong child will draw harder and harder still the arms of the trees as they grow stronger and stronger so they suck more juice from the root still to feed them and carry them on Now I say this is sweet to the soul and it may be a character also of our growth if we do grow in grace indeed we shall grow up into him we shall find a greater drawing of our hearts after him still and suck more strongly from him This the first Secondly another thing comprehended under this growing up into Christ may be this that all our growth is to his honour it ends in him who alone is exalted by it it is the honour of the head when the members grow and become by the communication of the animal spirits more vigorous and active and fit for the discharge of their several works this is the glory of the head this may be understood two waies First it is the end of the thing it self finis operis the thing doth much advance him when others behold such a fulness of strength and power flowing forth from Jesus Christ upon the members to see the members of a body languid and weak and withered it is not for the honour of the head specially if generally so though there may be also particular causes as obstructions and the like but these are not so visible What an honour is it to Christ to see a poor soul th 〈…〉 now is as weak as water like the poor man in the Gospel Lord help my unbelief that ere long through the supply of grace from Christ is able to say My Lord and my God to see a poor soul lie languishing under a lust and not be able to stir and yet ere long able to triumph over it to see a poor soul that ere while was cleaving to the ground and to the dust could not get up the heart and now after a while upon Eagles wings running without weariness and walking without faintness is not this to the honour of Christ But secondly It must be so intended by us else our growth is not right in the end our end in desires of and Gods end in working we must look to the end Brethren we desire strength against this and that corruption to wax more valiant in this fight to conquer to triumph over them we would have such a measure of knowledge such a measure of faith but what is our end is Christ the end in all this is it that we may more advance him Ah that soul that indeed groweth into Christ Brethren groweth downward into the root can be content to be any thing to be nothing that his blessed Saviour may be advanced so it was with John Ah so with David if the Lord will lay me aside and I must not build him a Temple but my son must do it it is the Lord why should I not submit So if Moses must not bring them into Canaan he is contented O he would not have Joshua in another case envy for his sake he wished all the Lords people were Prophets God would have the greater glory when the Lord ofâ—ered to make of him a greater people O what then wilt thou do to thy great name the enemies will say then that thou broughtest them out to destroy them he had rather die and perish and be nothing then God should be dishonoured O dear friends let this be considered if we grow we grow up into him I say it may serve for a piece of tryal though delivered in this place I would have my whole discourse as applicatory as may be Sixthly In a true growth we must know there is an uniformity as you know one member groweth in the body as well as another if it be a true growth where some of the members receive no nourishment but all the growth is found in the root this is a disease and not the effect of the principle of life within them as you see it in the Rickets a disease now ordinarily known by that name but this uniformity is two-fold First in respect of the Church And secondly of each particular member thereof in regard of the graces of the Spirit which are growing in them First then for the Church of Christ there is an uniform growth there that is to say the Lord Jesus doth not communicate his sap and vigour and vertue so to one as to spend it on him and leave another without but every wild Olive grafted into the Olive either visible or invsible Church the visible there is meant in that place of the Apostle in whom the whole body being c. they receive accordingly either the common influences of the Spirit with the Ordinances whereby they grow up in that which we call common grace and one as well as another there is none sure but thriveth more or less Secondly for the invisible there is none so grafted but he groweth he is one Spirit with the Lord and therefore sure must needs grow that hath a continual supply of the Spirit as the Apostle in that forecited place the Lord Jesus in his invisible body hath no withered arm nor legs whatever there be in the visible whatever dead and drie sticks may cleave to the visible Olive there is none so cleaveth to the invisible it is impossible a soul should hold the head and hold inward communion and fellowship with him and yet not to grow but this is but for the Church which thus uniformly groweth one member as well as another Now secondly for particular members they also grow and that uniformly also grow not in one grace only or in this grace or that grace nor in another no but they grow uniformly that a man should be all faith and no love it is impossible or all love and no knowledge it cannot be there must be an uniformity in growth if right that were more like a wen and its growth then growth of the body you would not esteem that a growth that a man should grow all in the eye and it should become as big as the body almost so that he could see wonderfully but in the mean time the rest of the parts are as small as when they were born grow in one grace and grow in every grace grow in sincerity and grow in humility grow in faith and grow in love grow in all A timpany a growth of one member more then all the rest is monstrous and so it would be in grace Now though through defect or super fluity in natural causes there may be a monstrosity in a birth or growth yet it cannot be in respect of Christ who doth alike extend his influence to the growth and increase
daub and heal them deceitfully get it skinned over a little and so the world will do it building and planting and marrying and drinking and pastimes these may skin over the wound but it heals not and miserable is the condition of poor creatures so deluded but now they that are taught of God and learn they learn this effectually and practically that there is nothing in the creature that can do it Fourthly They learn this also that though all the world be but as a cloud without rain when the soul is a fire a Well without water a broken Cistern that leaks out all a Torrent a Brook that is dried up when the soul is parched and burnt up with the scorching heat of the displeasure of God O when the Lord setteth a soul in his sight and looks upon him as a consuming fire with his eyes as a flaming fire ready with a sight of him to devour him and he cannot get out of his sight O now the world all their comforts will not skreen them from his eyes but what will only the Lord Jesus he can be a cooling shadow to shadow us from this scorching heat and this the Spirit of the Lord perswadeth the soul we all of us will talk of it O Jesus Christ is our help and hope and look for salvation in no other but in him it is grown now so cusâ—omary a thing among us that it is in every mans mouth but to how few hath the Lord spoken this to our hearts that thus it is Fifthly Again another thing that we are taught of God before we come to Jesus Christ is this that he is willing to let out of his oyntments to heal he is willing to expend that precious balm of Gilead upon us else the soul will never come to him it is that that keepeth off many a soul a long time the Spirit of the Lord perswadeth the poor soul that though he hath been an enemy to Jesus Christ and grieved him and torn his wounds and rent his flesh with horrid oaths and blasphemies trampled his blood under foot have been never so horrid a transgressor yet he perswadeth him that the Lord Jesus is willing to receive sinners without exception if they come to him Suppose there was a Physitian whose skill were so great and his store of Medicines so inexhaustible and soveraign and his heart so large as that he proclaimeth to all that whosoever is wounded though never so desperately whosoever is sick unto the death one of the Stone another of the Gout another of the plague I will cure you all O then if poor creatures did believe this were perswaded of it they would come and not before O saith one mine is a plague sore and it is past cure mine is an hereditary disease saith another and so far gone I cannot be cured they come not and perish O mine is such a disease it will cost more pains and charge then I think he will be willing to be at to cure and therefore he cometh not to him and so perisheth just so it is in this case except the Lord do secretly insinuate it into the soul how willingly the Lord Jesus writ it upon his Spirit and that the Lord Jesus is willing to receive to heal to save the soul that will not come to him but thus much for these things which in the order of nature go before a coming to Christ now for the acts wherein it formally consist First then when the heart is thus made sensible of what is in himself working to death and what is not in himself nor in any other creature to save then I say there is from the teaching of the heart how able and willing the Lord Jesus is there ariseth a desire in the soul after the Jesus Christ not as if this did flow or were produced by the former apprehensions of a mans own necessities of Christ and of the fulness in him as a fountain and the openness of the fountain which is sealed to none that come for alas one grace though never so habitual and deeply rooted cannot produce another no not faith it self produce love but the Spirit which works faith works love in our hearts also much less then can a conviction be the cause of a conviction or a turning unto the Lord Jesus but it is the Spirit of the Lord Jesus when he hath so opened the eyes of an Hagar to see the fountain opened that was near her before but she saw it not and let us see that our bottle is dryed up and all other hopes in the creature perished then I say the Spirit inclineth the Will to come to Jesus Christ then he works sweetly though strongly an inclination a desire after him It is not in these things as in nature an ordinary providence concurring with the actings of the creature according to their necessities When Hagar saw the fountain she needs no further perswasion to go unto it her necessity was a cord strong enough to draw her yea a weight a spring to carry her swiftly to it but alas when we see the bottles dryed see that the creatures say it is not in us to be had and see there is a fountain opened yet such is the waywardness of our hearts yea such the enmity in our hearts against the Lord Jesus though the streams of his love toward us were as strong as death that we will not yet come to him we had rather sit down as you see some sullen creatures taken from their damms will rather perish then receive food at the hand of man such an indisposition and aversness to man there is and so it is in this case except the Lord Jesus come in by another act of his Spirit and bow the will and make us desirous of himself O then when this act of power is put forth the soul beginneth to long to desire after Jesus Christ O that I had him O that I might but have a sight of him then there is getting upon the tree by a low Zacheus then there is an ascending in this Ordinance and that Ordinance and everywhere the desire of the soul is for Jesus Christ this is a coming for the affections are to the soul as the feet to the body that which carryeth the soul in and out in all to this object or from that object O then when shall I come and appear before him Secondly In this coming to Christ is included a passing all other stands and rests on this side Jesus Christ many a poor soul cometh near to Christ and to the Kingdom of God and yet falls short of him as an arrow not drawn up to the head falls short of the mark and there it sticks where it fastens goeth no further So here some upon their convictions the discovery of their conditions run to this Ordinance to that to this duty to that as things that of themselves as performances should give rest to them and
But who may say to God what dost thou He is in one mind and who can turn him and what his Soul desireth even that he doth He performeth the thing that is appointed for us and many such things are with him But though we have nothing to say to God the most wise God about this dispensation yet this saith much to Man This saith much to Ireland whither God sent this burning and shining light Have not they much cause to consider how they prized it how they improved it seeing God put it out so quickly and gave them so short a season to rejoyce in it That he preached so few years to them should be to them an everlasting Sermon And this question should come thick upon the heart of that Church there which was the Candlestick in which God placed this light why was it so why was it so why hath the Lord removed our Teacher into a Corner the very Grave so that our eyes cannot see our Teacher who was also a Pastor after his own heart any more Was he enough in our hearts or was he too much there We may forfeit our enjoyments by too high as well as by too low an esteem of them and by looking too much upon means provoke God to hide it from us But whatever moved the Lord to take him from you it well becomes you to be thankful that you had him though but for a short season in person among you and that so much of him this mant le which fell from him as he was ascending is gathered up and left with you and other Churches as his Monument and Memorial for ever Joseph Caryl Good Reader IT is often seen that good men die soonest our translation to heaven is delayed only till our fitness to enjoy heaven assoon as we are meet for that blessed inheritance we are gathered in like a shock of Corn in its season some ripen for heaven apace and are taken out of the world sooner then others now it is pitty that all their fruit should die with them Christ saith to his Apostles I have ordained you to bring forth fruit and that your fruit should remain Intending I suppose not only their reward in heaven and the continuance of Believers begotten by them to God who in a very commodious sense are the surviving fruit of their labours but also their Doctrine consigned to the use of future ages by writing The writings of the Apostles I confess are more necessary then those of private men as making up the Canon and rule of Faith but yet the explications of ordinary Pastors and Teachers have their use and benefit and it is a commendable diligence in them that gather up the fragments of good men that nothing be lost It pleased God to call up this worthy servant of Jesus Christ to heaven betimes it were pitty that the Sermons coming from such a warm and affectionate spirit should die away with the breath in which they were uttered as his fruit remaineth I hope in the hearts of many that heard him so is it wrapt up in these papers by the diligence of his surviving friends to preserve it from perishing and forgetfulness It s an happiness though not to be hoped for yet to be wished for that none would write in this publick way but very holy or very learned men who either from their profounder knowledge of the mysteries of godliness or inward acquaintance with the workings of the Spirit are most likely to improve or keep alive the Doctrine of God in the Christian world this worthy instrument thou wilt find to be a man by no means of dispicable abilities but chiefly excelling in a gracious heart and much inward experience in the things of God and though deep speculations and luscious language is not here to be expected yet many wholsom and heart-warming truths delivered in a grave and unaffected stile which if my hopes deceive me not will be of great use to quicken this dull and carnal age to a greater study and vigour of holiness and therefore being desired I could not but recommend these Sermons to thy best acceptance I am Covent-Garden this 19. of Jan. 1656. Thine in the Lords work Tho. Manton De. Authore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Tho. Gloverum Warwicensis Scholae Ludimagistrum De Eodem FAllor an ipse tuo Murcotte per omnia vives Saecula cum terris corpus inane jacet Dignus es aeterna qui laude feraris ad astra Cui novi terras vix peperisse parem Mortuus es Murcotte at saeva morte triumphas Quem non Lethaeis sors dare quivit aquis Membra licet jaceant tristi resupina sepulchro Facta tamen nolunt saecula sera mori Per Eundem CHristian come hither read and reading mind And thou shalt here a Directory find A light indeed but borrowed from heaven Which will direct to keep thy foot-steps even Whilest that a darksom wilderness we tread The fiery Pillar will us safely lead See here 's a Pillar on which who casts his sight Shall see a flame out-shining all false light Through which maugre the spight of mankinds foe He shall to the coelestial Canaan go Where that Star shines now in perfection Which sparkled here for Saints direction per me Tho. Glover Warwicensis Scholae Ludimagistrum The Table of the Scriptures opened and explained in this Volumn  Genesis  Chap. Ver. Page 4 7 120 17 12 487 25 8 329  Exodus  1 13 490 16 25 370 20 20 553 32 12 395 34 7 636  Leviticus  19 23 89 25 41 517  42 ibid.  44 487  45 530  46 ibid.  Joshua  1 5 430 18 3 296  2 Samuel  3 16 523 9 13 219  1 Kings  11 13 394 22 29 159  Nehemiah  8 10 341  Job  2 22 393 5 26 326 8 07 558 16 00 066 19 27 137 21 from 7 to 9 133 31 1 364  21 236 33 26 182  Psalms  1 3 245 4 3 091 18 23 235 36 08 340 40 6 532 51 17 281 75 8 344 76 5 193 84 7 561 92 12 560 94 7 402 111 10 p. 81 See this in the first subject Circumspect walking 119 59 76. See this in the first subject Circumspect walking c.  Proverbs  1 26 315 3 14 367 4 27 61 See this in the first subject Circumspect walking c. 9 1 353  2 ibid.  4 357 12 10 396 24 5 605 26 23 399  Eccles  2 9 558  Canticles  2 7 81 See this in the first subject Circumspect walking  11 419 4 10 350 5 1 ibid.  2 158 168 184  3 160 161  Isaiah  1 5 442 443  6 ibid. Â
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 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 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 here a little and there a little in season out of season and yet Brethren how little the better are we for it May we not all of us lay our hands upon our hearts is it not matter of humbling we should put the Lord and his Messengers to so much pains with us and be yet little the better for all O let us magnifie the long-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 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 misâ—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 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 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 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 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 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
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 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 nâ—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 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 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 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 Bâ—ide to bring her to the Bridgr but these were not the spouse and therefore it may seem there is nothing here intimated of the Bride which is the correlate of the Bridegroom We answer In propriety of speech indeed the Bride is the Queen and the Virgins her companions they are not one and the same but in these tropical speeches they may be one and the same and are so doubtless for herein we must know that the Church and people of God admits of notions of divers relations unto divers conditions As in another Parable where the Communications of Christ to his people are set forth by a Marriage Feast as afterward we shall 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 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
and ruddy the chief among ten thousand either his divinity 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 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 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 aâ—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 haâ—st known in this thy day c. O how he is touched with our infirmities afflicted in our afflictions A woman that hath such a husband what a sweetning is it to all her afflictions If love will do he â—â—ll never 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 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 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 to this day likely created but in the purpose of grace they were hâ—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 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 their wives to buy them before they had them quite contrary to what is among us Ask me never so much dowry saith Sechem 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 the habitable parts of the earth in the sons of men O now what
vigilancy there creepeth a security on a people which is a main ingredient into this spiritual sleep as the virgins here they were all secure they looked not for the coming of Jesus Christ And so when instead of a fervency of spirit in serving God a deadness a dulness creepeth upon men they pray as if they prayed not if it be but for an act it is slumbering now they are dead and then they are lively it may be next time and then they are dead again this is slumbering napping and nodding Now they can act their faith and then they cannot now they can avoid this sin and that and then they cannot but are overtaken by it this is slumbring and alas brethren are we not all of us lyable to this Yea it may be these things seize upon us more violently we not onely offend in many things but continually lying secure continue in such a dull listless frame little or no actings or strivings of faith or love or fervency or wayting for Jesus Christ and his appearing this is sleeping Well I wish we had not too general and too good proof of it by our own experience You have had already in this part of the discourse the general reason of this sleepiness of the Saints respecting our selves and that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seed of that Poppy-seed which lays us so often asleep a filthy heart streaming continually filthy gross vapours which clog and seize upon our graces and hold them prisoners as I may say for a time that we cannot act them But I will a little more particularly descend to speak to some cases Not to speak of that vindicative hand of God upon some when in vindicative justice he sendeth upon men a spirit of slumber and of sleep for I hardly think that is competent to the Saints though to hypocrites it may yet those are not they I am mainly to speak to in this discourse but of other causes And First A cause of it may be this sloathfulness it casts men into a deep sleep It is so in naturals and it is so in spirituals a sloathful man that will not labour the vapours gather and becloud and bemist him that he cannot break through them but they seize upon his senses and hold him prisoner a great while and if he be stirred yet a little sleep a little slumber a little folding of the hands to sleep that is the slothful mans guise and as the door turns upon the hinges up and down so the slothful man doth upon his bed Labour and pains taking it dispels the vapours scatters them and so they clear up so it is here a sloathful spirit is the immediate forerunner of this sleep therefore the Apostle exhorts them not sloathful in business fervent in spirit serving the Lord. And you shall finde brethren when he that had one talent given him he improved it not the Lord calls him a wicked and sloathful servant Alas his soul was asleep and his talent laid tosleep in a Napkin well this is one cause if we have opportunities in our hands to do good and we do it not as the Apostle exhorts us to do we are sloathful A man that is idle shall have very much ado to keep himself from sleeping a wonder brethren if we be not all asleep we have so many opportunities to do good such talents put into-our hands some of us most of us and yet do so little with them Secondly Another cause of sleeping may be wearyness you know the sleep of the labouring man is sweet so you see Sisera after he was toyled and spent with his fighting and flight he was ready to lye down to sleep presently so brethren it is in this case when we have run a while in the race that is set before us or fought against our corruptions toyled hard if we sit down when weary we are asleep presently O saith the Apostle be not weary of well-doing if you be you will fall asleep this we find in the case of them in the Hebrews they were harased and persecuted grievously their faith and patience were even tyred out alas their hands therefore were weak and knees were feeble their members began to languish and sleep to seize upon them Sometimes when we toyl all night and take nothing we spend and are spent we are apt to be weary brethren and then it is two to one but we fall asleep That is another cause of this sleep Thirdly Another Cause may be the false questions which men make the mistaking of things a man mistaking the day for the night he slumbers it may be and thinketh it is night or the day is not at hand he sleepeth this is clear I think in the present case What made the virgins thus to give sleep to their eys and slumber to their eye-lids they thought their Lord would not come yet he delayed his coming and likely they thought he would do so still and therefore thought they might sleep or else atleast they might think while he delayed his coming it was no great matter whether they slept or waked it would be of little availment to them and therefore they even laid them down formally to sleep O how easily are we lulled asleep with such mistakes as these now how false was this in the mean time for there is much to be done while he tarryes to wayt for him to have our lights burning our lamps trimmed our ornaments ready to wait for him until he come for we shall be paid for our wayting as well as for our our working and then we should be ready to open to him whenever he comes this another Fourthly Another cause or occasion at least of this sleeping what is it but a letting down our fear and care if we served the L. continually with a holy trembling as the Psalmist cals upon us we should hardly sleep a man that hath a trembling heart sleep passeth from his eys or a man that hath his head fâ—ll of cares and his heart also they will keep him waking so Jacob his sleep departed from his eys O the care he had of Labans sheep he slept not Ah how far short are many of us that have the charge of the slock of Christ purchased with his precious blood for we sleep let the Wolves come sleep and let the envious man sow tares Paul O how watchful a man washe how diligent he warned them night and day with tears what was the matter O the care of all the Churches were upon him Why brethren we have every one the care of our own souls yea and of one anothers we ought to watch over one another tender one another to walk fearfully lest we be stumbling-blocks one to another hurt one another we are our brothers keepers and if we have this care upon us lively of our own souls and others it will keep us waking The rich
Pass-over but they made nothing of the greatest moral pollution that could be of falsly accusing the most innocent person and prosecuting him to the death this they made nothing of and so they scrupled not to give thirtie pieces of Silver as a price for Jesus Christ that they might bring him to death but when they had done they would not cast it into the Treasury The Papists they make much ado it is a grievous offence to violate one of their fasting daies enjoyned by the Pope but to murther Christian Princes under the notion of Hereticks they make nothing of that this is the condition of many a poor creature Mint Annice and Cummin they must tythe these externals and ceremonials a Gnat they strain at but a Camel they can swallow 3. Another thing in their obedience is this an hypocrite he can be contented to take up the easie part of Christianity ordinarily but not the difficult that which is more inward and laborious they can come to heaâ— the word to confer with the people of God to receive c. But the inward part the great duty of self-examination alas they are strangers to it that high duty of spiritual contemplation that of keeping their hearts with all diligence because out of it are the issues of life this they are strangers to they cannot down with these things to forgive injuries from their brethren this is a hard duty to love their enemies yea to love them that think meanly of them despise them as well as those that think more highly of them this is no easie duty here the hypocrite will give others leave to take up this part ordinarily truly Brethren Search and see is it not so with some of us 4. Another consideration is this An hypocrite maketh not Jesus Christ his last end he doth all for self-ends Who do seem to be more Religious then the great Questionists of the times usually yet the Apostle tels us if they consent not to the wholsom words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness he is proud knowing nothing doting about Questions and strife of words whereof cometh envy strife railings evil su 〈…〉 isin 〈…〉 and perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness there is the root of all this Brethren of all this zeal and contention supposing that gain is godliness was not this the argument whereby the Devil would have proved Job an hypocrite if thou touch all he hath he will curse thee doth he serve thee for nought he hath self-ends in it O surely brethren if our hearts condemn us and tell us We work for our penny in the Vineyard of the Lord we serve for our penny it is not right it may be we may pretend the glory of God and may seem to take a right aim for God and for Christ but like a deceitful bow we turn aside and have somewhat else in our eye that setteth the wheels awork when the glory of Christ will not O this is gross hypocrisie So those in Mat. 7. they prophesied in the name of Christ but not for his name but for themselves and though a child of God may be pestered with such thoughts creeping in upon him yet he suffers them not to lodge with him but whippeth them and giveth them their pass he mourns under them prayeth for pardon of them and healing and subduing of them 5. Another thing is touching the conflict which the soul may have with sin How may we know whether that be right or no An hypocrite may have some regret doubtless in sinning until he hath hardened his conscience so by custom that he is past feeling Do but mind these two things 1. Where the quarrel lies where the battle is fought Is it between the understanding the judgement or the conscience convinced and the will or is it between the will and the will the affections and the affections the former may be in an hypocrite the other is not Peter had this conflict between his will and will he should be carried whether he would not that is to say to be martyred Why then if he were altogether unwilling how could he be a Martyr No he was willing and yet unwilling there is a lusting of the Spirit and a lusting of the flesh it is not for nothing that the Holy-Ghost expresseth it in those terms he doth not say the spirit judgeth one thing and the flesh lusteth after another but there is lusting on both sides the flesh against the Spirit and the Spirit against the flesh and those two are contraries and they are in the will and affections and therefore as contraries they must needs fight until one be subdued the Apostle saith with his mind he served the Law of God and with his flesh the Law of sin but mind there is not meant the understanding as distinct from the will as sometimes it is understood but it is understood of the regenerate part set in opposition to the corrupt part in the soul and the one fighting against the other so that the things we would do we cannot do many times Consider then Is it thus with thee carnal affection carryeth thee out this way but thou hast not only a judgement to the contrary but thy affections and will carryeth thee to the contrary and thou art not alway overcome but ordinarily prevailest O this is a sign of an upright heart 2. Consider in this conflict also another thing Whether you â—e not treacherous alway holding on the side of sin So an hypocrite will be he hath some regret against sin its true but yet he favours it and would willingly excuse for it palliate and plead for it and O how glad such a man is when he hath but any Scripture that will seem to make for it that he may have but liberty for his lust as a covetous man O how he is more then ordinarily pleased with those Scriptures which seem to make for it and such a man holds in with sin and will not come to the light but hates it is willingly ignorant of some things libenter ignorantur ut liberius peccent Is it thus with us brethren believe it if it be we have cause to fear all is not right with us we are unsound at the heart and though we may go far yet the end will be rottenness Again lastly See to it whether we love anything else more then Christ If House or Land or Father or Mother or nearest relations or life it self more then Christ we are hyporcites sure and this is a thing will not be so easily known specially by such as with â—eter denyed him being ashamed of him it may be upon a slight account O happy is he that can afterwards say as Peter Lord thou knowest all things thou knowest I love thee though I dealt so unkindly and unfaithfully with
Table as his Spouse for ever as the poor man in the Parable his wife is compared to an Ewe Lamb which did lie in his bosome and eat and drink with him so shall the Saints surely because of this relation of theirs to the Lord Jesus Ah blessed are ye Believers ye that are ready for the appearing of the Lord Jesus Again Now the Saints are made ready for this glory now we are not able to bear it old Bottels will not hold this new Wine that he will drink with them in his Fathers Kingdom strong Duties were too strong for the Disciples then in their minority as I may say how much more the Duties of heaven everlasting Hallelujahs and admiring of God in Christ therefore they must be changed before they can be fit for that feast a little joy now would swallow us up so as to unfit us for any thing Alas the Apostle like a wise Nursing Father would not give strong meat to babes they could not bear it and so our Saviour when upon the earth they could not bear many things therefore he fed them with milk if you should give strong meats to children and wine what would sooner ruine them therefore saith the Apostle I speak the Wisdom of God in a Mâ—sterie among them that are perfect yet he had some things which he saw in his Vision that he could not or might not utter to them likely they could not bear them You see Israel could not indure to behold Moses face when it had but a beam of the divine glory within the cloud reflected upon him and the glory of the Angel astonished Iohn so eminent a man in saith and love and holiness therefore I say we shall then be fitted for this Communion the old Bottles be made new the capacities of soul inlarged the mouth opened wider then we can conceive and the body raised in power It must be an extraordinary stomack brethren that can continually sit at a Feast and dâ—gest it and never be satiated therefore it is that the Marriage feast the fulness of it is reserved for heaven and heaven is so compared in Scripture For the Uses of the Doctrine First then Behold what maner of love the Father hath loved us with that we should be made the Favorites a people so near to him that he will take any of us with him into the Marriage The Apostle admireth the condition of the Saints for what they have in hand already What manner of love is this that we should be called the Sons of God that is to say made such his Word is operative he cals things that were not as if they were but saith he this is not all it doth not yet appear what we shall be until Christ who is our life appear then shall we appear with him in glory the Saints in heaven though their apprehensions as well as the rest of their capacities shall be inlarged heightened perfected yet shall not be able to comprehend the depth of the river of pleasures at the right hand of God no more then a Vessel that is put into the Sea can comprehend the Ocean and therefore they shall admire it then the Lord Jesus shall come to be admired in all the Saints their fulness will be unspeakable greater then that of the Saints here though sometimes they are filled with Joy unspeakable and full of Glory yet alas in both conditions far short of comprehending it therefore we should admire it Such things as eye hath not seen nor ear heard nor can enter into the heart of man God hath prepared Do you not see how Haman glorieth in it though he had little cause if he knew all that he among all the Courtiers was invited to the feast of Wine to the Queen he accounted it an high favour a significative testimony of his especial love to him above others Ah brethren you that are Saints indeed let me speak to you all in the words of the Angel to Mary you are highly favoured of God you shall all be admitted to this Marriage Feast be thou as poor in outward condition as may be and as poor in Spirit as may be never so low in thine own thoughts thou shalt enter into this Marriage Feast thou thinkest with the poor Publican Thou art not worthy to come near the place where his honour dwels nor lift up thy eys towards heaven nor be reckoned among his people nor come to his Table here below Well be thou as vile as thou canst in thine own eys thou shalt enter with the Lord Jesus into the Marriage Feast if thou be ready for his coming O admire this Love the Lord help poor weak creatures unbelief in this point that they may admire it what will he admit such a one as I such a vile creature such a grieving creature to his holy Spirit yea such as he hath once pitched his heart upon to love them they shall enter with him into this feast Saith Mephihosheth What is thy servant thou shouldest look upon such a dead dog as I c. 2. If this be so that the state of Glory or Kingdom of glory into which the Saints enter with Christ is such a Marriage-feast it shall be an invitation then to poor sinners to this Feast this Marriage Wisdom hath builded her house hewn out seven Pillars killed her beast mingled her wine made it ready a cup of mixture that is to say a cup made ready and now sends forth her Maidens to cry turn in ye simple ones c. O that the uncircumsicion of our hearts that are the Messngers may not hinder but the Lord Jesus by us brethren doth invite you sinners to this feast he would fain have his Table full of guests how welcome would he make man woman and child if they would but come he would cast out none that cometh to him no no in any wise whatsoever as I have told you sometime from the Text. But for the better understanding of this Exhortation I will note two things and then a little further press it upon us First then That we do not invite you to this Feast this Marriage in heaven to enter in with Christ continuing such as you are in your blood and uncleanness but we do first invite you to come to Jesus Christ here on earth that so you may enter in with him into the Marriage your union with Christ and your communion with him must begin upon earth though it end in heaven and this communion here is two-fold though both spiritual it is internal and external internal a fellowship with the Father in the Son a fellowship with Christ in his death the power of it that we may dye to sin and be free from the condemnation God will not have this Marriage-Feast for his Son in heaven filled with Goal Birds condemned creatures such as have their bolts and fetters upon them the nastiness of the prison upon them
that make exact walking the object of their scorn The third Use is for Exhortation to buckle to this duty of exact walking 69 From whence follows the Motives As 1. The way wherein to walk is all overspread with snares 70 1. To tempt into sin 2. To Tempt for sin ibid. 2. The necessity of it unto the end 71 3. The difficulty of it 72 4. The love of many waxes cold ibid. 5. God hath much honour by it 73 6 Others may be drawn to a liking of it ibid. The Directions herein how to walk exactly are 1. Labouring to get an heart sensible of wandrings 74 2. Setting the heart always as in Gods presence ibid. 3. Letting the Word of God dwell richly in the heart 75 1. In all wisdom 2. In all understanding 4. Applying the rule to a mans ways ibid. 5. Enquiring of God in every serious undertaking 77 6. Looking to Humility ibid. 7. Taking heed of squint-eyed ends ibid. 8. Taking heed of halting between two 78 9. Fore-casting what temptations to meet with in the ways of God ibid. 10. Labouring to Arm with a strong perswasion of Gods Al-sufficiency ibid. Now then Plead not against the difficulty of this circumspect walking 79 For first by how much the more difficult by so much the more exexcellent it is ibid. 2. There is nothing so hard but diligence will overcome if the soul be in Christ For 1. Then it hath a fulness of strength 80 2. It hath in Christ all the Promises ibid. The second Doctrine That it is a proof of Christian Wisdom to walk circumspectly Proved ibid. 1. From Places of Scripture 81 It is further confirmed 1. In that it is wisdom to propound a right end ibid. 2. To provide and make use of the right means ibid. 3. To take the nearest and easiest way 83 4. To suit and shape a mans course according to the exigence of his condition 84 5. To do it in its season or time 85 6. To go through sâ—itch with the work ibid. 7. To take a Course for the fullest enjoyment of the last end 86 8. To make sure the title of inheritance 87 The Application serves 1. To wipe off that slandering imputation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The false accuser of the Brethren c. Casts upon Religion 89 2. To retort folly upon the wisdom of the world 90 1. In Pitching upon a wrong end ibid. Considering 1. That all these things here will not run parallel with the souls to eternity 91 2. That these things while they are kept here do not satisfie the soul ibid. 2. In miscarrying in the right means 92 1. In being wise to do evil 2. In being satisfied with the bare name of Christianity 3. In being wise in their own conceits Now then Let the sons of true wisdom justifie her by a circumspectual walking 93 1. Labouring to cease from their own wisdom 94 2. Begging the Spirit of wisdom more earnestly 95 And it will be found that he will guide them by his Counsell And afterwards receive them to Glory The first Alphabetical Table containing the principal heads and matter in the foregoing Treatise of The Parable of the ten Virgins A ADmissions into Christs fellowship and communion they who are stricter herein then Christ would have them are to be blamed pag. 93 Affections in man are dull 22 Afflict his people Christ is not forward so to do 86 Afflictions are said to be a cry 201 Allegory what is it 2 Angels what are they called 192 Angry sometimes Christ is with his people yet not properly 81 Antichrist that we are delivered from him we should bless the Lord for it 308 Arch-angels voice the fore-runner of Christs general coming to Judgement is understood to be a cry 200 Awake the time of it 188 Awake that the people of God have been kept so in a time of need is double and treble mercy 195 Awakened to be by God should sweeten his severest dealings towards us 205 Aims our own they must be as high as heaven 253 B Beginners young are to look that they be able so to run as to obtain 382 To Believe things men are exceeding slow 21 Believers profession may decline 240 Believers profession growing low it is their duty to renew it 256 Breaches take heed of making them 98 Bride who this is 35 Bridegroom Christ stands in that relation to his people 33 Bridegroom Christ Jesus is he if you consider 1. His Birth 2. His Beauty 3. His Riches 4. His Honour 5. His Power 6. His lovely disposition from p. 38 to 40 Bridegroom and Bride the causes that concur to the making up their relation between them 41 Bridegrooms coming is to be desired 81 C Change in us to true wisdom must be great 118 Christ and the Church are related See Bridegroom Christ Redeems his people and woes them from p. 41. to p. 44 Christ hath satisfied all that can be demanded 49 Christ makes the soul give up it self to him 1. Considerately 2. In truth sincerely 53 Christ laies his people in his bosom 63 Christ owns many before they own him 97 Choice what is it 74 Choose not the prosperity that is expected to accompany Christ 74 Nor his graces but himself first 75 Church visible hath two sorts in it 9 Church visible compared to ten Virgins ibid. p. 10 Church visible is made up of visible Saints 87 Church and the world they are too blame that make no difference between them 92 Church visible hath in it some good and some bad 94 Church what she should do when Members become scandalous 99 Closing not with Christ the danger 69 Closing with Christ the Motives to perswade 70 Coming of Christ that he doth delay it is proved by Scripture 120 Coming what is meant 121 Coming in what sense Christ is said to delay it p. 122. and in what sense not to delay it 124 Coming of Christ such as abuse and mock at it reproved and a word to mind them from 130 to 137 Coming of Christ something noted thereupon 198 Coming of Christ ordinarily is at midnight 208 Communion in this life is twofold 353 Conditions two there are that usually wither mens professions 245 Conscience hath yet some stirring 158 Cry goeth before Christs coming what this is put for 6 Cry what is it taken for 197 Cry what is noted by it 199 And what it is ibid. Cry its relative consideration and wherefore there is such before Christs coming 201 202 Cry of such before the coming of Christ what use to be made thereof 206. and the danger if it be not done ibid. D Day of the Lord must be waited for by the Saints 137 Day of the Lord how sinners must wait for it 139 Day of Christ coming is like to be nearest when least expected 214 Day what is concerned by it 279 Declinings may be in the people of God even near their end 243 Declinings in Gods people should teach us many things 246 Delay