Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	call_v	church_n	corinth_n	2,165	5	11.4080	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89411	Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.	Murcot, John, 1625-1654.; Winter, Samuel, 1596?-1665.; Chambers, Robert, minister in Dublin.; Eaton, Samuel, 1506?-1665.; Manton, Thomas, 1620-1677.; Caryl, Joseph, 1602-1673.; J. G.	1657 (1657)	Wing M3083; Thomason E911_1; ESTC R202939	754,107	852

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 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 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 turned from Idols to the living God as he speaks of the conversion of the Thessalonians according to the judgement of Charity for else so far as a professed subjection to Jesus Christ and renouncing 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 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 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 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 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 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

yet hath it a large share in his affections supplications and endeavours for its good which he manifested by procuring an Order for the repairing of Christ-Church and setling Mr. Eyres in it The sickness beginning to break forth afresh at Dublin the Commissioners of Parliament send to the several Churches to humble themselves before the Lord and to return to them an Account of what lay upon their spirits as the provoking and procuring cause of this smart expression of rekindled displeasure The society Mr. Murcot was related to drew up their digested thoughts in certain Queries the most remarkable are here annexed 1. Whether denying neglecting flighting and countenancing of 〈…〉 ghters of Mini●ters of the publike Ordinances of God be not an Achan Exod. 4. 24. 5. 3. Lev. 26. 15 25. 2. Whether endeavouring to supplant the Ministry under pretence of all the Congregation of the Lords people being holy every one of them Numb 1. 6. 2 3. 5. 21 22. in opposition whereunto Aar●n is called the Saint of the Lord Psal 106. 16. so Deut. 33. 11. and abusing the Ministry be not a means to bring wrath without remedy 2 Chron 36. 15. which abuses are declared in the defence of the Worcestershire Petition especially in the Preface thereof And whether if Magistrates keep silence they do not thereby make the sin their own 1 Sam. 3. 13. Mr. Murcot is chosen with others humbly to present this Representation which he did with a resolved and clear confidenee as knowing the cause was Gods and truth worth the owning Shortly after the Church at Dublin the Lord being sought unto by solemn fasting and prayer with extraordinary chearfulness and unanimity nemine contradicente chose him to be their Teacher which being proposed to him he at first expressed his loathness to bow with his back to so great a burden yet took time to consider of the matter which he spent in private Fasting Prayer and clearing up his Call by an impartial preponderation of all considerable circumstances an account whereof under his own hand you have here annexed Jan. 31. 1653. The Question Whether I should answer the peoples Call to be Teacher For the Affirmative 1. The Pastors weakness in body and the peoples need thereby 2. The Church also increasing 3. Their unanimous consent in choice of me after solemn seeking of God for it For the Negative 1. My being a man of such uncircumcised heart and such polluted lips as the Lord knoweth c. 2. My being so weak and not able to convince Gain-sayers a very child in managing controversies if they arise in the Church especially in such a Congregation 3. My ignorance what a Teacher is 4. My being but a Novice as the Apostle saith 1 Tim. 3. 6. But doubts 1. Whether in these former Objections I do not mind more the praise of men then the praise of God because of my weakness in parts 2. Whether it be not the burthen without any outward reward which sticks so hard If there were a great outward reward how would it then prevail with me 3. Whether it be love to Christ to indent as I may say and thus much I will do and no further 4. Whether God may not call first and fit afterwards Yet it was so with David so with Saul at first and so Solomon had his Spirit of wisdom given him afterwards and have not we the like priviledge to ask and have as he had Mat. 7. 7. Paul was ready to go or do what God would have him before he had received the Spirit Act. 9. 5. Whether God may not call and I not see it as Samuel 1 Sam. 2. 6. Whether I may not be willing enough and yet seem thus unwilling which is great hypocrisie 7. Whether I could be willing to have another set up rather then my self and therefore as unworthy as I judge my self yet I may judge my self better then he 8. Whether the evil frame of heart hath not been upon me since my denyal of it and the thoughts of yielding are they not pleasing and when any thing produced to the contrary of my mind doth it make me smile and lighten my heart Whether out of pride and delight to hear others good opinion of me and desire towards me or whether out of a secret hankering after the thing notwithstanding my opposing it or whether from the Lord is doubtful 9. Whether the people are not better Judges of my gifts then my self 10. Whether all this discouragement be not through unbelief of the Promises as in Moses Exod. 6. 12 30. 11. Whether this be not hypocrisie Before being called forward enough and when called how backward even as Moses Exod. 2. 13. 4. 10. 6. 12 30. 12. Time was when I entred upon this work with a very wicked heart much more wicked blessed be his name for his present grace and yet not humbled for this to this very day as I ought I doubt 13. Yet notwithstanding he hath manifested himself to give a better heart in some measure then before as I hope and why not now if I undertake more may he not do more as well as before O he did not give me up as some others who in the like condition have undertaken this work 14. I have been as it were checkt What wilt thou not venture thy self upon Jesus Christ and then the Lord made me willing to do it 15. To get strength against corruption is not likely to be done by turning the back upon any work of his 16. And is it not better I should perish by corruption or temptation in doing the work of Christ then not But can any perish that in truth give up themselves to his work Wednesday Feb. 22. meditating upon that of Moses that he said Send by whom thou wilt send God was angry Such thoughts I had God might testifie against me by leavi●g me to blasphemous horrid thoughts and an untoward frame of Spirit When he had answered him that Objection touching his want of eloquence Now saith he when he was angry with him Is not Aaron thy Brother he is a man of eloquence and he will be glad to meet thee So in this God hath joyned such an one as was able through grace to do that I doubted my sufficiency most in that is to say the managing controversies And then telling him they are dead that sought thy life which was the Core So who knoweth but this fear of opposition may be taken away So upon 1 Cor. 9. 17. If I do it will●ngly I have a reward c. And upon 1 Pet. 5. 2. Taking the overlight not of constraint or necessity but a willing mind And John 21. Lovest thou me feed my sheep did somewhat bow my spirit to a resolution to close with it Having though with some reluctancy at first taken upon him the oversight of the Flock of God he led them forth into green pastures by the sides of the pleasant waters and fed them not with

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 had corrupted their way that was no warrant for him to do it 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 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 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 also am of Christ now this is exact walking indeed to follow the sootsteps of the flock of the Saints both before us and contemporary with us yet where they run out of the way and 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 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 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 sin for in many things we offend all but by such a backwardness 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 Vriah 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

writeth to the Saints in the Church in such a place such as he hath espoused to Christ they were set apart to him so the Congregation of Israel are said to be a holy people to 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 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 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 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 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 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 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 separated to him by vertue of his Covenant That they are thus holy It is plain from many Scriptures Paul in his Epistles to the visible Churches of Corinthians Galatians Ephesians and the rest to the Saints at such a place Saints by casting Saints by a visible separation to God from the world otherwise we cannot believe but there were many of them that were never really sanctified And so that Children of such are Saints in such a sence mind but that one place Else were your Children unclean but now they are holy Not Legitimate for then the Apostle speaks not truth for they are lawfully begotten 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 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

shortness of our patience alas it is very short the Apostle to the Hebrews doth exhort them to hold out against persecutions to hold fast their confidence which hath recompence of reward Alas but it is tedious thus to run through fire and water to have wave upon wave and billow upon billow why it is true saith the Apostle But you have need of patience that when you have done his will you might receive the promise the promise of his coming the apearing of Christ who is our life Alas but can we endure it O it is long No saith the Apostle for yet a little while and he that shall come will come do not think it long think not he is slack he will not tarry O brethren a man under a hard bondage groaning as the Israelites did in Egypt thinketh every day seven until he be delivered and therefore the Prophet exhorts them to wait for the vision which was for an appointed time it would not tarry by the medicine you may gather the nature of the malady it was impatience under their bondage and trouble and therefore you find so many sad complaints in the Psalmist how long Lord c. how long wilt thou forget me for ever c. and so the souls under the Altar how long Lord holy and true wilt thou not avenge our blood And so under spiritual pressures suppose temptations from without or inward pressures a body of sin and death we are ready to cry out how long Lord how long How did Job long for death he had such wearisom nights and moneths of vanity when God made him possess the iniquities of his youth Well in this respect also he may be said to delay according to our apprehensions 4. In respect of the importunity of our desires as well as impatientcy under afflictions this is an impatiency too and might be a branch of the other but a man that hath not that pressure upon him yet if he be deeply in love with Jesus Christ and with his appearing O how importunate are his desires after it so that as the Apostle calls it there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a looking out after it with a neck or head stretched out as a man that looks for a thing stirring up himself stretcheth out his neck lifteth up his head that he may see as far as he can looking many a wishly look after the thing he desires or person he desires The proverb is true in this case etiam celeritas in desiderio mora est And in this case now a man is ready to think there is a delay when there is most swiftness when God is a most swift witness for or against such a person our desires run before it usually and so it seemeth to slack and come behind O when shall I come and appear before him in Sion Not only Lord now lettest thou thy servant depart c. but O how long wilt thou thou keep me prisoner in this Tabernacle of clay Now in all these respects he may be said to delay his coming but so much for the opening of the Doctrine Now for the Arguments I shall speak a little to them And the First may be this The time is appointed for his coming he hath appointed a time wherein c. which he will not anticipate so neither will he stay beyond it the Second shall be this it is to excercise his peoples patience to inure them to bear patience works experience and experience hope the richer the patience is the richer the experience is and the nearer we come to a full assurance of hope the riches of it Now the exercise of patience the spirit breathing in it to his people is that whereby it groweth and increaseth with the increases of God the patience of the Saints is one of their greatest exercises and therefore the Lord takes much pains with his people to make this jewel in their Crown shine gloriously Consider the patience of Job c. behold here is the patience and faith of the Saints and in another place it is ushered in with a Behold Now God will have our patience have its perfect work be as long and as broad as the tryals are And therefore he delaies his coming in that sense as you have heard this waiting for the reward after we have done the will of the Lord is harder then the other of bringing forth fruit with patience Another ground shall be 3. That the measure of the sufferings of Christ may be filled up in us the Apostle is said to fill up in his body the measure of the sufferings of Christ that is to say there is a proportion of sufferings for the body of Christ to undergo and he in his body filled up his measure in a great part not as if they were more righteous but his people being so nearly united to the head as that they and he make one Christ therefore the sufferings of his people are called the sufferings of Christ now there is a means to be filled up and this he will have filled because these less afflictions which are but for a moment they work out saith the Apostle not meritoriously a far more exceeding and eternal weight of glory he was made perfect through sufferings and so must his s●ns which he bringeth to glory be made perfect through sufferings and drink of the brook in the way and so lift up their heads suffer with him and then be glorified with him now if there were not such a time as we count a delaying of his coming there would be no room for this 1. That the fulness of Christ may come in for there is a fulness of Christ as the Apostle cals it both of Jews and Gentiles as the several members of his body make up the fulness of his body and it is not compleat if any of them be wanting there is some of its perfection wanting indeed it is a glorious honour he puts upon the Saints and dear affections he sheweth and a near union that he accounteth himself not perfect without them until they be come in so this is the answer the importunate cry of the souls under the Altar receive how long Lord holy and true dost thou not avenge us and judge our enemies there were white robes given them and it was said to them they should rest yet for a little season until their fellow-servants also and their brethren also which should be killed as they were should be fulfilled If a man bid many guests to a Feast they must stay until they all come to sit down together As Christ is imperfect that is to say without his fulness with his body so is the soul in a sort without its body and as the Lord desires the work of his hands as Job speaks touching the Resurrection thou shalt call and I shall answer c. the soul may desire also that work of his hands to be re-united

riseth he would never let her alone until he had awaked her O this is his course he continually holds with poor souls in the like condition ●onnot many a soul in this Congregation seal to this truth I believe they can brethren though some of us happily have not known it Now it is true brethren it is meet the spouse should smart a little for this her wretched sleepiness for her slighting of his call and shutting him out it is meet she should now when awake follow him and not finde him for a while it cost her something and infinite rich mercy that he would ever be found of her again alas brethren it was more grief to Jesus Christ to behold his poor spouse going up and down mourning after him then it was to her to follow him and therefore that was a part of his pains and after all this love he must himself awake poor soul if that will not awake it as sometimes it will not or at least so much as he holdeth out will not awaken why then happily he seeth it necessary to follow Jonas with a storm put him into the belly of hell do you think this was any delight to him Surely no to hear the cry of his poor people that was in the belly of hell or out of the deep wherein they sink out of the Dungeon where he casts them to awake them Surely no and so for David his condition he was so heavy in a sleep his bones must be broken c. Is this any delight to him no surely brethren it is a grief to Jesus Christ and a part of his pains which we put him to rather then he should lose our souls but here is the comfort he will be at much pains to awaken us 8. And lastly It may be now thou art heavy and sleepy and napping at every turn there is a time when thou wast more diligent more wakeful couldst serve the Lord with more instance and intention of mind and O thou recountest that as a happy time and thy sadness and misery thou hast lost that frame of heart O how far art thou from it Well remember this that the Lord he doth remember the love of thy ●spousals the kindness of thy youth which some expound of their kindness to God in the wilderness which if it be so as divers understand it then it is the more considerable When thou followedst me in the wilderness how did they follow him was it not with murmurings and rebellion every foot almost yet God remembreth this even the love and affection shewed in following him through such an uncouth place O what a depth of bowels are here to cover and forget all their rebellion and to remember their love or else I remember the love I shewed to thee then however it be we may make use of it for what great love doth the Lord shew then in giving a heart to love him and follow hard after him not to slumber and sleep for love will keep awake it being full of solicitous fear Who are we saith David that we should have a heart to offer so willingly The Lord will remember this which it may be the present sense of thy sleeping and sloathfulness hath blotted out of thy remembrance it is before the Lord. 9. One more and that is this He will likely by this heaviness and sloathfulness of thine take occasion to do thee good by it cure and heal thee for will not the shame and sorrow which he casts upon a soul for sleeping keep him more awake for time to come When once they were awaked as with the Disciples they should have little list to sleep afterward Or else happily hereby he would heal the pride and self-confidence which thou art full of and then which nothing more grieveth him I know thou wouldst count it the greatest favor and wouldst be willing to undergo some smart yea much so be thou mightst be delivered from those grieving evils of thine own soul it is the excellency of that heavenly Physician to cure sleep with sleep poyson with poyson sin with sin though it may be matter of sadness to us to put him to it to grieve himself so much with us And for the general condition of the Church and people of God It is matter of mourning indeed that there is such a general sleeping and such sad effects of it every where Magistrates Ministers and People they all sleep and let the envious man do what he will in many places Here is the comfort that he that keepeth Israel never slumbreth nor sleepeth By this means our temptations are increased indeed for false Teachers they are a temptation and a shrewd one too and how dangerous when we are asleep Yet remember he that permitteth it he never sleepeth Ah brethren If the Lord had not kept the Vineyard better then men have done what had become of it long ago it had been a Wilderness and desolation Doth he not see the designs of Satan and Antichrist and all their fetches and slights to wind in themselves at the back door and doth he not laugh them to scorn the Lord shall have them in derision If men will not take the little Foxes that spoyl the grapes he will in his own time and they will finde it most fearful to fall into the hands of God He hath long since set the bounds of the sea which check the prowd waves thereof though a man would wonder when he beholds the mighty mountains and swelling surges of the sea that it should not overflow all but the poor light loose sand and plain ground he maketh a check to it hitherto shall ye go and no farther Can we sufficiently wonder that the earth should be founded upon nothing but onely his word of command Well He hath said he will make manifest their folly to all men and they shall proceed no farther and though he seem to sleep sometime because his people give him rest concerning these things yet surely he doth wake he never slumbers nor sleepeth and he will not permit these things further then he will work his own glory and his peoples good out of them O therefore give him no rest you that are his remembrancers keep not silence until the Lord make it appear to all the world that he did not slumber nor sleep until he awake as a Gyant refreshed with wine and speak and command all these tongues that speak lyes in his name into an everlasting silence Amen The next Doctrine shall be this We are apt to sleep when we had most need to be awake This is raised from the circumstance of time or the season if I may call an unseasonable time a season when they-slept it was just before the cry came which summoned them to meet the Bride-groom coming and wakened them at once The Proposition is universal you see the subject is universal and so is the predicate for the subject the Saints the real Saints are

heightned it shall be so powerful as that we shall be like him indeed then shall we be like him this we know saith the Apostle I will instance in a few things Brethren Then will there be the love of Christ manifested to us It may be thou hast had thy heart touched with him and thou knowest not what aileth thee poor soul but follow him thou must thou canst not give him over thou art sick of love for him but thou hast scarce ever had a good look from him little of his love or as thou thinkest none Now Brethren will it be the Love of God in Jesus Christ to us that will be the feast indeed O thy love is better then wine it is better it is spirits it is life it is that which giveth life and keepeth life and fetcheth life again when it is even going this then is the feast the love of God in Jesus Christ to thy poor silly soul that thou lookest upon as neglected by God and neglected by men no man careth for thy soul Believe it Brethren you that follow Christ thus you shall have a time of making out his love to you and this will be the feast the Love of God will answer all the dainties that can be devised a compleat feast it is virtually all Even among men you see Love will turn a dinner of hearbs into a feast O how much more then where Love it self is the filling of every dish 2. The souls joy in this love not to speak of the souls returns of love again and praises hallelujahs to eternity which are the fruits but the joy in this Love it consists here in joy in that place to the Romans can it chose but be joy to a poor soul think you to see the heart of the Father opened to us in Jesus Christ his bowels of Love all shed abroad upon us therefore the Kingdom of heaven is so expressed by joy enter thou into thy Masters joy or the joy of the Lord. But to speak a little to soul-heightning considerations of this feast in those particulars that we might get our hearts in love with heaven with this feast First consider It is now Brethren to be more immediate then here below it is new wine the most excellent in its kind that is reserved until the last the excellency of this feast of wine in heaven will appear by this among other considerations That the Communion shall be more immediate Dulcius ex ipsofonte waters are most sweet out of the Fountain immediately now God shall be all in all when the Kingdom is given up to him he shall be instead of all Ordinances Now indeed the Conduits run wine and we may drink and that freely but yet it is not so immediately we are indeed not fit for such a condition we must make use of them until he come again use these shadows and types So that the communion is not so immediat 〈…〉 N 〈…〉 e see him not as he is but then we shall saith the Apostle 〈…〉 more through a glass darkly and sullyed glass by our polluted breath our corrupted hearts do sully Ordinances else we should see him much more brightly then we do but there shall be no more need but face to face If the beauty of Christ his love do take us so when we have but dark hints of it as a face in a dim glass O what will it be when we shall see him as he is we shall not need the pipes any more but even go to the Fountain the Rivers the Seas of Love 2. More sincerely it is now altogether without mixture Alas Brethren we now eat the Lord Jesus our Pass-over and feed upon his love but all the while it is with sowr herbs there is a mixture of grief when we look upon our crucified Saviour Crucified by us and for us and so his love is better then wine now to us but alas there is some gall or Vinegar mixed with it some sin some temptation some affliction without that weakens the comfort the soul might take in the love of Jesus Christ But in heaven there shall be none Brethren no mixture at all here the Lord giveth us a cup of trembling to drink a cup of mixture that is to say ready prepared wine and his people drink round of it usually and he seeth it necessary there must be some Acrimony some salt to keep us from corrupting before we come to our glorified state and so be able to bear that his love without any mixture at all of the contrary No anger the meat sweet the sauce sweet the wine sweet the bread sweet 3. More fully infinitely more fully if I may so speak of that which a finite though a glorified creature is capable to receive Now we have a drop or two Brethren but then our fulness then the narrow-mouthed vials shall be enlarged to receive more fully and to express more fully to Jesus Christ again in his high and everlasting praises What is that which cometh through the Conduit to the Fountain the Sea it self Ah Brethren here we are at a loss we do not know what the Lord hath to pour out upon us the fulness of his Love in Jesus Christ so as that we shall be swallowed up It is so much here that the Apostle admireth it behold what manner of love is this that we poor worms should be called the sons of God then they shall admire much more but alas the measure doth not appear it cannot enter into the heart of man it is too narrow and the love too great it cannot enter into his heart to conceive Some of the Saints have had so much of love manifested and joy in that love that they have been fain to beg of God to hold his hand they could hold no more and so great as to quench the flames that they could not hurt nor pain them they could feel nothing O sure this was a flood that could put out such flaming torments But yet this is nothing it appears not what we should be at thy right hand there is fulness of joy and so much as that the Saints are said to enter into it it cannot enter into them they are swallowed up O this will be a full feast indeed here there will be an abundant drinking And it must needs be so Brethren if we consider 1. What it is that maketh this feast or first that it is a feast it is not an ordinary meal Now you know men at a feast do more liberally provide for their friends here below it is a feast indeed but nothing to this 2. Who provideth this feast it is not a poor mans feast but the feast of a King such a feast you see Ahashuerus made for his Princes now a King will make a feast like a King Princes have their names from liberality and free with a free spirit thy Princely spirit all those as a

Testament violated Father I will that where I am they shall be also now they cannot come to be where he is except he bring them with him as the Apostle speaks they shall enter in therefore with him having undertaken to save them he will do it to the utmost yea it is the will of his Father also which he hath undertaken to see fulfilled therefore how can he be faithful except he make it good to the utmost this is one 2. His own Communicative He is not willing to be alone in the enjoyment of this glory wherewith he is glorified with the Father he would not ingross those delights and pleasures which are at the right hand of the Father for evermore but would communicate them to some now he is in heaven and his people upon earth yet he would not be alone in those comforts but though himself must sit at the right hand of his Father yet he sendeth the Spirit the Comforter to his people to give them a taste an earnest of those joys of that Feast that is to come indeed so much joy that it is unspeakable and full of glory to many of the people of God many Saints are as I may say in heaven upon earth the Lord Jesus would not eat and drink abundantly and let his people have none that were unkindness indeed where there is little goodness in a creature as all in the creature is but little in comparison of him Job would not eat his morsel alone so will not he Lord Jesus but he will have his people to go in with him to the Feast to the Marriage and drink wine with him as you have it in the Canticles He hath eaten his honey and honey Comb and drank his wine and milk and what then Then drink ye O my friends yea drink abundantly c. 3. Because they have set their love upon him therefore he will put this high favour and honour upon them as it is in the Psalms Because he hath set his love upon me therefore will I be with him and deliver him and honour him with long life will I satisfie him and shew him my Salvation Give him to injoy it and not only here but hereafter The Saints they do love the Lord Jesus every one of them their hearts are set upon him and they cleave to him with full purpose of heart in all conditions as the Disciples did they continue with him in his temptations in his poor condition in his imprisoned condition therefore he appointeh them to sit down with him And so you know they are not every one that is admitted to a Marriage Feast they were the friends of the Bridegroom or of the Bride there were thirty young men attending Sampson these were at the Feast among others And so who goeth to the Kings Banquet of wine but the Kings Favorite even Haman he goeth along with him he puts it upon him as a great honour and this is the glory of Jesus Christ the honour which he doth to the man whom he delights to honour who hath set his love upon him even to bring him in to the Feast the Marriage Feast he hath not been ashamed of him before men nor will the Lord be ashamed of him before men and Angels and his Father though while he was here below it may be a man full of infirmities so the Saints are called his friends in many places Abraham my friend Ye are my friends Ioh. 15. and so his Mother and brethren and sisters they are called these are the Favorites which must needs be at the Marriage Feast 4 For his glory as well as for theirs Indeed his glory is theirs and theirs is his now the Lord Jesus cometh to be made glorious in his Saints when the light of the Saints shines before men and they see their good works he is glorified the vertues of him that calls them out of darkness to light are shewed forth but alas this is with so many cloudings interruptions it can scarce be called a glory He shall come to be glorified in his Saints saith the Apostle will not the fulness of the Saints being brought in be his glory they are called the fulness of Christ so that he accounteth not himself full without them but to be as I may say imperfect without some of his Members now at that day he will bring them all and then he will be glorified indeed in them more fully then ever then the general assembly of the first born being gathered together how much honour will he have in it that by his death by his blood he hath redeemed such an innumerable company that he hath by his Spirit sanctified them kept them alive cheared them comforted them raised them and brought them together and put so much glory and beauty upon them all herein he will be much glorified and that every one of them shall have to the full be filled even to admiration of him will not this honour him exceedingly acknowledge and hold forth the glory of his grace before his Father and Angelsglorified 5. He will exceedingly rejoyce in them as well as they in him he spake those things made that prayer in the world that they might have his joy fulfilled in themselves his joy efficienter and his joy subjective for herein he did and doth rejoyce exceedingly surely according to his desire to communicate with his people which is according to his strength of Love to them will be his joy in the communi●n therefore saith he thy love is better then wine to see his own love take such an impression upon our hearts as to draw out our love to him this is a great joy to the Lord Jesus I desired with desire to eat this Passover with you saith he to his Disciples great desire so great joy so saith he I have eaten my honey and honey comb he doth as I may say feed upon the graces of his people that is to say they are pleasing delightful to him even when there is mixture in them O what will it be then when there shall be no honey comb no wax no imperfection when grace shall be glorious will it not be his joy and delight to pour out of his love and manifest himself in the most open glorious manner to his people and then to behold them to be filled with love swallowed up of this love and filled with this joy yea swallowed up with that also to see their faces to shine gloriously with grace and joy and comfort unconceiveable O this will be joy to him 6. Because indeed the Saints they are ready to enter in with him they are his Spouse though here considered only as Virgins waiting upon the Bride yet they are the Spouse and sure if any must be brought to the Marriage Feast the Spouse must be there the Angels shall be rather attendants the Saints shall sit down with Jesus Christ at his

Table as his Spouse for ever as the poor man in the Parable his wife is compared to an Ewe Lamb which did lie in his bosome and eat and drink with him so shall the Saints surely because of this relation of theirs 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 M●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 d●gest it and never be satiated therefore it is that the Marriage feast the fulness of it is reserved for heaven and heaven is so compared in Scripture For the Uses of the Doctrine First then Behold what maner of love the Father hath loved us with that we should be made the Favorites a people so near to him that he will take any of us with him into the Marriage The Apostle admireth the 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

may serve then to humble us brethren all of us before the Lord for this is the frame of all our hearts by nature though the Lord Jesus so loved sinners that nothing was too dear for them even to his very life and blood and yet we are all of us so unkind to him again that we would never come to him we would not be beholding to him through the pride of our hearts until we cannot subsist without him and then we will come though it be too late so that upon the matter Brethren we do but make Jesus Christ our sinning stock all the dayes of our lives and yet when we can sin no more we would serve our own turns upon him meerly we would have entrance into heaven by him we desire him not for any loveliness that is in him or in the Grace which is revealed by him Is not this great cause of humbling As suppose a Prince that deperit virginem a poor ragged filthy creature and he even dies for love of her so be that she will but come and take him she shall have all the priviledges of a wife his honour shall be hers his crown hers his beauty hers she shall be like him also be she as uncomely as she may he will put off his comliness upon her no she will not hear of coming to him at all until at last she is even perishing and then cometh and would have his Glory but not himself meerly to serve her self upon him O this is great unkindness do you thus requite the Lord ye foolish people and unwise And thus it is with all us until the Lord mightily change us Thirdly It may serve to convince us of our folly herein folly is a thing we cannot endure the imputation of But what greater folly is it then brethren to dis-joyn the end from the means specially where the end is so necessary to be had to happiness and the means so absolutely necessary to that end surely then this is gross folly he is a fool that would have health and strength and yet will not eat nor drink nor sleep nor recreate will not use the means well brethren you would have heaven every one of you you would have this blessed slate after death we are carried to it with a natural impetus the end is necessary we must enter or perish for ever 2. This means is as absolutely necessary to come to Jesus Christ when the door stands open while his bowels and bosom are open and ready to receive us for when the door is shut there is no remedy we may enter if we come while the door is open afterward we cannot Now is not he a fool in grain that will trifle when the door stands open and even goeth a begging to poor sinners and yet think to enter when the door is shut Ah Brethren this folly fils every sinners heart What is the reason else so few are perswaded while it is called to day to come to seek him early that they may find him You are wise for the world and men will speak well of you if you do well to your selves but you are fools in Gods account in the account of Saints and Angels they speak not well of you witness the Fool in the Gospel that spent himself for vanity and neglected his soul which that night was to be taken from him O that the Lord would so convince us that we might not dare to linger and trifle away our day of Grace lest when we come to cry the door be shut against us 4. Hath the Lord so far shewed us this our folly as now while the Gate stands open to make ready to get our oyl not to put it off until it be too late O bless his name magnifie that Grace of Jesus Christ towards us when others are mourning ye may rejoyce when others howl for sorrow of heart you may sing for joy of heart when others are crying Lord Lord you shall be singing everlasting Halelu●ahs Thou wouldst have Grace as well as Glory thou wouldst have Christ and none but Christ with him all things else shall be given in and thou wouldst have him poor soul thou thinkest it long before thou have him why whence isit that thou art not trifling away thy time going to them that sell whence is this but from the free mercy of the Lord towards thee magnifie him give him the glory of it for ever and ever Verse 12. But he answered and said verily I say unto you I know you not HEre is the sad Catastrophe of all the hopes of the Hypocrite in the Parable and that wherewith I shall conclude my thoughts upon this Text they would not be beaten off though the door was shut against them they come and bounce against it with a Lord Lord open to us to you who are you that I should open the Gate now it is shut upon you upon what acquaintance shall I do this for you you are strangers to me verily I say unto you I know you not In this similitude is held out to us the doom of Hypocrites and such as are not found ready for the coming of Christ Or if you will rather the reason of the doom the door was shut upon them before they are excluded heaven there is no entrance there is a repulse and here the reason of it is given as there in Mat. 7. Depart from me saith he which is equivalent it is as much as the shutting the door at least if not more the same reason is there given for it I know you not So that here seems to be two or three things note-worthy in these words I will speak briefly to them and dismiss all winding it up in one application First That many that profess to know Jesus Christ and to be his people yet are not known of him he knoweth them not Secondly Such as he doth not know shall not enter the door is shut against them and when they plead to have it opened they have a denial which is presupposed and as I may say included in the exceptive particle but Lord Lord open to us But he answered I know you not therefore I will not open the door to you Thirdly Whatever formal Professors may delude themselves with as if known of God then it shall be declared to them that he knoweth them not For the First That many that profess Jesus Christ and to know him yet are never known of Christ That this is so I think the Text is as clear as the noon-day as for these foolish Virgins they did go forth to meet the Bridegroom had their Lamps took pains to trim them when they were out and you see they have a Lord Lord in their mouths at the very last and yet saith our Saviour saith the Bridegroom I know you not do but add that other Text and there will need no more proof and that is in Mat. 7. Many shall say unto me at that day Lord Lord open

is in this case though a mans gifts and grace rise never so high and over-flow at his lips at his actions to make others also fruitful and to grow yet if there be not a continual supply from the Fountain would it subsist would it not languish therefore this is the comfort that he is an Author of it I the Lord hast thou not heard hast thou not known that I the Lord the Creator of the ends of the earth faint not neither am weary and therefore though you faint and languish yet I faint not saith the Lord I will renew your strength therefore and ye shall run and not be weary though now you cannot lift up your heads therefore this is the first reason It must needs be perfect every good and every perfect gift cometh from the Father of lights if any be more perfect then another sure they are the gifts of his grace but this is but the first The second Reason may be an auxiliary to the first The Lord will perfect the work of grace he beginneth and therefore there is such an increase as the Apostle calls it the increase of God now why is this because he hath appointed a measure of a fulness of stature to be attained by us before we be made meet for the inheritance of the Saints in light a child while a child is scarce able to mannage an inheritance he knoweth not what it meaneth and so for a weak Christian and therefore mark you what our Saviour saith ye must be converted and become as little children else you cannot enter into the Kingdom of God he saw some pride and swelling and ambition of their spirits well faith our Saviour this must be fetched out of you one way or other either by love or by the rod or both before you will be fit to enter into glory O how heavenly and sweet do the Saints generally grow before the Lord takes them Brethren if so glorious a building as the temple of God be intended will every rough stone a rough-hewn-Christian be fit to lay in that building O no surely those knotty pieces shall be plained and smoothed and pollished before they be laid in that glorious Temple in heaven remember it I say Brethren there is a meetness for heaven and though haply many of us care not for it we would not be too meet for it lest we be taken to it before we be willing to part with the world never fear that while thou hast such a heart it is well if thou be not so far from it that thou never come thither thou needest not fear coming thither too soon But there are two causes which seem to call for a word here to open them First what will you say then to persons that it may be no sooner are converted but they dye what time have they to grow in grace and to come to this meetness of the inheritance of the Saints Remember what was said before that growth is not alway in all of the same pace What if God will create one Adam in perfect stature the first day and the rest grow to it by degrees why may it not be so what if some grow as the L●●lies shoot up quickly much in a night and others are longer about it if all must grow and come to this fittness before he take them and so if the Lord be a whole year turning water into wine in his ordinary way of providence which is wonderful and at another time though not so often do it in a moment who shall say to him what dost thou this is as perfect wine as fit to be drunk as rich and full of spirits as the other so the thief upon the Cross he made a large progess in a short time for I tell you to believe in the Lord Jesus and confess him and at such a time as that was was no small power of grace when himself was under the agonies of death and Christ under disgrace and the shame of the Cross and crucifying and dying yea under the displeasure of his Father crying out My God my God why hast thou forsaken me when he was forsaken of his Father in a sort and forsaken of all men ye● and of his own Disciples also none of them then durst openly ●cknowledge him and crucifying at that time Peter had denyed him they all fled from him before though some of them stood and looked on yet if they had been put to it at that time it is a question what they would have done therefore our Saviour in tenderness towards them would have them be let go as you have it when himself was taken now at such a time as this when heaven and earth looked black upon our blessed Saviour to own him to despise the shame of the Cross at the first dash and to reprove his fellow that was crucified with him it was a great measure of faith I le tell you Brethren it is like he that wrought that in him had wrought a like measure of love when he told him he should this day be with him in Paradise what such a wretch as I that all my life time have lived so wickedly and now am dying under my guilt and in one day at the last moment to be translated into a glorious Kingdom O this could not but surely much enlarge his heart in love to the Lord Jesus and that is the perfection of the Law and so we see some Christians that grow more in a moneth in a year or two then many do in many years some are foolish children that stick long in the place of breaking forth some make haste and run much in a little time and therefore this hinders not but all should grow to their measure appointed of God before they come to heaven And for the children of Believers how can they come to this pitch you will say how can they grow ●o such a height of growth for answer First It is worth the noting that even they who deny them the priviledges of the Covenant of grace which are visible and outward in the Church of God yet dare not profess whatever they think to the contrary but that they are saved or may be saved and profess tender thoughts of them they are not such duri patres infantum as to exclude them out of the Kingdom it was the Disciples fault you know and so it may be good mens now to hinder them from coming to Christ they thought they were but troublesom guests to him they were capable of little and therefore forbad them but they got a rebuke for their labour what saith our Saviour is it not clear enough even from the old Scripture for there were no other then written and they had means to know that they did belong to Christ and the Kingdom else he would not have reproved them Do you not know to such belongs the Kingdom of God you might have known and ought to

to cha●e it in our hearts 32 Oyl Motives to have it in our Vessels 115 Oyl of grace how to know we have it 118 Oyl in your vessels must surely be had in readiness 217 Oyl they that go to the Saints for it are like to have a denyal 302 P Papists reproved for taking upon them to sell grace 306 Papists are like to foolish Virgins 299 Parable what is it 1 People of God have slept 156 People of God that make profession of Jesus Christ an exhortation to them 232 People of God have considerations to stir them up to cut off all delayes 293 People of God that are guided by the Spirit it is a comfort to them 318 Perfection in this life there is not 192 Plots and Purposes how it comes to pass that many are taken away in the midst of them 213 Prayer we are to be much in it 253 Profession without the enjoyment of the Spirit is but folly 104 Professions all are full of folls 115 Professors formal what such are to know 265 Professors formal a startling word to them 280 Professors real to them a word of Exhortation 282 Professors trifling a warning word to them 316. Their doleful condition 371. See Saints Formalists Promises from them conclude that Christ will not put away any soul 84 Prophecyings they that despise them what to remember 24 Put away from Christ the souls objections answered 85 R Readiness labour to maintain it 337 Reaidness what is meant by it 326 Ready such as are when Christ cometh do enter with him into glory 325 Ready a child of God may be before he desire it and desire it before he be ready 329 330 Ready soul is in a blessed condition 332 Ready are we put this question 333 Ready to enter what need there is to look to it 372 With Directions what to do 373 374 Refuges how hard it is to beat a man off from them 319 Refuges what they should teach those that are brought off from them 321 Rejoyce in Christ the soul must 79 See willing Resurrection of the dead a Saint falls short of this though he have never so much grace here 311 S Saints seeming and real in what respect called and compared to Virgins 10 Saints real and formal the things that do distinguish them 14 Saints priviledges 60 Saints ought to communicate their experiences each to other 305 Saints may have a good esteem of hypocrites 229 Saint-ship what is requisite to it 89 Similitude is the mother of mistakes 271 Sins greatness wherein it lies 151 Sin how to know whether the conflict of it be right or no 238 Sinners hearts are full of self-confidence and presumption 383 Sleep what kind is it 145 Noted by two degrees ibid. Sleep the causes of it 147 Sleep of Formalists and Saints do differ 1●7 Sleep considerations to stir us up out of it 163 Sleep they that are in it will find no ease 169 Sleep that we are kept from it considerations to heighten our praises 177 Sleep we are apt to be when most need to be awake 187 Sleep what it argues 192 Sleep is matter of deep humiliation ibid. Sleeping the sad effects of it is matter of mourning 155 Sleeping cautions against it 171 Sleepy the end why God leaves his people in such a frame 153 Slumbering and sleeping what is meant by it 12 145 Slumbering and sleeping the time considerable 143 Slumbering and sleeping incident to the best of Saints 144 Slumbering and sleeping argues an hour of need to watch in 196 Sorrow for sin how to know whether it be right or no 235 Souls dejected have arguments set before them to close with Christ 58 Soul of man hath two things in it considerable 106 Souls evil or loss 112 Souls doubting to them a word of encouragement 407 Spirit of Christ is the greatest woer 44 Spirit of grace there is need to keep in with him 195 Spirit must not be grieved when we have his presence 254 Spirits prophane reproved 135 T Teachers false and their waies are to be taken heed of 250 Teachers of God have a pattern set before them 24 Temptation hath an hour See Awaking Things the same inculcated upon Believers bespeaks somewhat more to be learned 28 Time is to be made good use of both by Saints and Sinners 139 140 Time unknown what is it put for 208 Truth for the abusing of it a word for conviction 130 Truths divine have cautions against the nauseating of them 27 V Vessel what is meant by it 15 Virgins why so called 10 Virgins foolish their request to the wise Virgins 262 286 Virgins wise their answer to the foolish Virgins 301 314. See Lamps Vnderstanding in man is very dull 20 Vnion between Christ and his people so sure that it cannot be shaken 87 Vnreadiness what is meant by it 365 Vnready two or three persons likely will be found 367 Vnregenerate estate See Members W Watch what is the end of such men as do or do not 18 Watch the reason wherefore 211 Watch to it men are perswaded 216 Willing to close They whom Christ hath made so should labour to make it sure 75 Wisdom wherein it lies 105 Wisdom for the compleating of it hath three things 106 Wisdom of a pretended and real Saint compared 108 Wisdom of a Saint and a fool wherein it appears 113 Withdrawing between Christ and us their difference 87 World See Church Workers of iniquity what is understood by that 398 Y Yield up themselves to Christ To such a word of comfort 86 The second Alphabetical Table containing the principal heads and matter in the foregoing Treatise of Christ the Sun of Righteousness hath healing in his wings A ACquaintance we gain with God by prayer 625 Afflictions outward from them there is freedom 505 From 1. The fear of them 2. The presence of them 3. The evil of them from 506 to 507 Arise when Christ doth upon a soul he brings enlargement to it 479 508 Arising of the Sun of righteousness on them what is meant by it 434 B Bondage the Authors of it 486 Bondage there is 1. By Captivity 487 2. By sale ibid. 3. By birth 489 4. By tenure and usurpation 490 Bondage to sin its consequences 492 Bondage the guilt of sin is a part of it 494 Bondage sinners that are in it exhorted to close with the promise of going forth 529 Bondage what God requires of them that are set free from it 536 Bondage unto men be not brought under 544 See Sin C Ceremonies of men from these there is freedom 508 Children are made free by grace not by natural generation 518 Children may be free in the account of the Church and yet be the servants of sin 520 Children of Believers can grow 581 Christ is to be valued by us 423 Christ of him there is great necessity 452 Christ is the only pipe through which grace is conveyed 568 Come to Christ considerations so to do 473 Communion of Saints in