Several Works
3. He doth it brethren; so firmly in every respect to all after-claps, being provided for, it shall never be broken, There is many a man, espouseth a wife, and happily through weakness of the disposition, or some disease, or the like, which afterwards being discovered, procures a disrelish, and happily breaks all or the like, but I will a little insist upon this because it is very considerable, and therefore.
1. The Lord Jesus he doth it in such a way, as that sure he will be, that Justice shall be satisfied to the utmost in the behalf of a soul, whatever the debts brethren have been if 10000 Talents, whatever the offenses have been, you have been guilty of; which happily may lie sore upon you: O you are afraid of the justice of God, he is just and dreadful, and though he may forbear me for a while, thinketh the poor doubting soul; yet he may afterward come upon me for all, and what will become of me then? no, the Lord Jesus he hath beforehand satisfied all that can be demanded, he hath paid to the uttermost for them, being a Savior to the utmost, all the black and bloody bills chargeable upon thee, were charged upon him. It is true indeed hrethren, if this contract or espousal between Christ and the soul; were made without provision of satisfaction to justice, he might come UPON THE SOUL AFTERWARDS and break and undo all again, but our Savior is wiser in his negotiations then so: he hath first cleared all as to the merit; and having taken satisfaction in his son, and given him an acquittance, being well pleased in the Lord Jesus, he cannot now again return upon thee for arrearages, that is a great and rich Scripture indeeed, he came to be a propitiation then through faith in his blood, that God might be just, the justifier of them that believe, that he might be justifier, and yet so as himself be just, not only in fulfilling his promises of Christ his coming; but be just, that is to say, his justice fully satisfied, and yet his infinite mercy take place.
2. That he is real in what he doth, he doth not mock and delude poor creatures, indeed a man that is variable, and changeable as the shadow, he may make a show of much love, and carry on a Match far, and when all cometh to all, cast her off; and take up other resolutions; but the Lord Jesus, surely he is real in what he doth: indeed God hath much ado with us many times to persuade us to this, that he meaneth as he saith, and we shall find him full as good as his word and his offers, because alas! we judge him by her own inconstancy, because our hearts are so hollow, we think his may be also, but remember his thoughts are above our thoughts, and his ways above ours, saith the Lord I will betroth thee unto me, I will betroth thee to me, and again the third time he repeateth it, I will, I will, I will, as the soul is ready to say, O O sure he will not look upon me, such a one as I! yea I will, I will saith he; yea notwithstanding all your mis-doings, I will, your unkindnesses I will, your jealousies of me, I will, your backsliding, I will betroth thee to me.
3. It is done with that wisdom and Council, that it will never be overthrown. Counsel is so called from a word signifying to Found, because it is the foundation of actions, that which is done rashly, and unadvisedly many times, men are fain to come off with a non putaram, to retreat with shame, or when through weakness they cannot see through▪ things. Now this is not to be thought of Jesus Christ Brethren, for he is the wonderful Counselor, the wise God, a God of understanding and wisdom, and, by him actions are weighed, yea his own actions are weighed: his choice of some persons, to life and glory, it is the counsel of his will, not only his will, but the counsel of his will; he doth it with such wisdom as foreseeth all the events. It was not a rash thing that God brought Israel into the Land of Canaan, no he did it with Counsel; and therefore he saith that he knew what they would do before hand. Ah! (may a poor soul think,) the Lord Jesus indeed hath made love to me, but did he think, I would be such a wretch under all this his love: I would carry so unkindly towards him; yea, he knew this, and considered it before hand. He did sit down brethren, & from eternity consider what it would cost him, the bringing of such sinners as thou art to glory, that many a grief, he must have, many a slighting of his love, many a kick in his very bowels, Jerusalem would wax fat and kick against him, he knew this, and yet notwithstanding he resolved upon it, he would go through with his work, if he could not have born these things brethren and covered them, he would not have made love to us, if he could not have taken us with all our weakness and imperfections, for he would undertake nothing that he could not bring to pass, that were weakness; therefore he is said to do it in judgment also.
4. It is with that faithfulness, that the Lord Jesus will not only not c 〈…〉 st off, when once he hath taken a soul so near him in this relation, but his heart being once pitched, it is never removed more, it is not with him as it is with men, for however when once we have betrothed persons, we are engaged by the Law of God to take them, and our Consciences do bind us, though it may be, between the espousal and marriage; though there be not a casting off, yet there may something intervene, that may carry away the heart, so that the heart is not so towards her as before, and the person could be content to be loose, if it were not that he is entangled i such • ands, he cannot break, but now it is otherwise with the Lord Jesus, his heart if once pitched, is never removed more, if he loveth, he loveth to the end. It is forever that he betrotheth, when he betrotheth. Alas! there is little comfort, or sweetness in enjoyment of such near relations, if their hearts be not towards one another. It is true they may live together and do duties one toward another outwardly, but if the heart be gone, there is little comfort in it, so it cannot be with Jesus Christ, He may indeed sometimes suspend the outward acts if I may call it so, and withhold himself sometimes, and not give that free communion of himself to the soul, but yet his heart all that while, is never the further off, his heart is never gone, which is indeed, all in all. One of the Churches eyes at any time will ravish his heart that he cannot well hold longer, from revealing himself again to the soul, after he hath withdrawn.
5. For after-sinnings there is also a treasury of pardoning mercy laid up, there is a treasury of Merit which he hath expended to purchase mercy for us, which is always before the father, not only for the sins past, before we believed, but for all after, since the pardon is purchased already, though it be not applied, nor the sins pardoned before they be committed, yet there is forgiveness with God, there it is, and ready to be issued forth, as occasion serveth: And he himself at the right hand of the father continually i 〈…〉 eceding for the Application of it. Whereby he is able to save us to the uttermost. Brethren if we could say thus far, or thus far he can help and save, and there is forgiveness indeed, our hearts might fail us, but it is to the uttermost, to all perfections, or all end, 〈 in non-Latin alphabet 〉 And yet let not graceless sinners abuse this, but rather fear him so much the more, there is forgiveness with thee, that thou mayst be feared, not that we may wax wanton under it.
Again, on the other hand. He maketh the soul also to close with him, and give itself up considerately and in truth sincerely.
First, Considerately and not rashly the soul giveth itself to Jesus Christ, promiseth to be his: the love of J. Christ Constraineth us because we thus judge if one died, then were all dead. It is the act of the judgment, convinced, that Jesus Christ is the chief of ten thousand, that he is only lovely, altogether lovely, of our necessity of him, of his all-sufficiency to answer our wants, and only sufficiency, his willingness to accept of us. No depth of earth, no judgment, no rooting, in itself, Mat. 13. There is many a poor creature for a flash, a sudden motion, hath some velleities, some wishings and wouldings, but this is a serious and judicious closing with him, promising to be his, to take him for better for worse, to go through with him in all conditions, if he go to prison, to go with him, to death, to go with him. And he only can work up the heart to this.
Then secondly, It is in sincerity as well as thus judiciously, he loveth truth in the inward parts; and therefore looks at the heart more then at the outward. Alas! how often did Israel turn to the Lord, but feinedly, not sincerely. But now the Lord, his people indeed give up themselves to him cordially, though it be but weak, yet it is in truth their resignation of themselves to him, and taking him for theirs, not for by-ends, or reports, but for himself, not for riches, honors, a name, anything; but for himself, no not only for peace, but for himself who is the Prince of peace, no nor merely, for the grace and glory which cometh by him, but for himself. To love a man, and choose him merely for his wealth, or his honor, which a woman shall have by him, it is false and dissembling, she loveth him not indeed: no, it is the person that she would have, if it be in truth, let the other accomplishments be less or greater, so the soul, O thyself, thyself, give me Christ or else I die, What wilt thou give me if I go Christ less, wilt thou give me a name, riches, a portion in this world, a fellowship with thy people in the Ordinances, yea grace itself, if it may be given without Christ, O none but him, none but him. Well, thus now thy Lord works a poor soul to close with him, so that choosing Christ for himself; while we have him, we are well enough. If a man follow him for Loaves, when they cease, farewell Christ; or for riches, or prosperity, when that ceaseth all is gone: They will not go to prison with him, they will not suffer with him, no they never intended it, but to have such a Christ as to be kept from those things. Well, this is not sincere, nor upwright, which is wrought, in every heart, whom the Lord doth thus espouse to himself, which may serve for a word of trial to us all.
I have only a word to speak to the solemnity of the Marriage-Feast: you see Marriages used to be made with feasting, it being a time of rejoicing, so Sampson he made a Feast seven days, that was the manner it seemeth, and so Laban saith to Jacob, fulfil her week, the solemnity of the Marriage. And our Savior himself was at a marriage-feast, at the first miracle that he wrought. And though this feast it seems, was rather at the complete marriage then the espousal, yet this Feast is at his espousal, and continueth until the consummation; and yet a greater feast to be expected. The Kingdom of Heaven saith our Savior, is like a King that made a Marriage-Feast for his son, and bid the Guests. Here he speaks. (I take it) of the administrations of grace in the visible Church of Christ, for one was there that had not a wedding-garment. O Brethren, A Feast of Fat things, of Wines on the Lees, well refined, a Feast the Lord maketh, saith the Prophet. Their Feasts were rather in drinking, then eating; and therefore they had their name in Hebrew 〈 in non-Latin alphabet 〉 A drinking, a Feast, so Ahasuerus feast, a drinking. And so the Greek 〈 in non-Latin alphabet 〉 a drinking together; so here brethren, such dainties are provided as eye hath not seen, nor ear heard, nor can enter into the heart of man, as a man that never tasted honey, though he may hear speaking of it, cannot conceive what it is. Eat my friends, and drink ye, yea drink abundantly saith he in the song. It is observed by some, that Matthew calls it a dinner, and Luke calls it a supper, both indeed, for we dine and sup with him, and he with us in the Administrations of his grace, and those sweet communions that we have with him, while he sitteth with us at the Table, as not long since you heard. Yea we have continually brethren such as are believers indeed have continual meat at his Table, as Mephibosheth at David his Table, a daily portion the things of the day in its day, so we our daily refreshings from his presence, so Jeconiah had his portio • n from the Kings Table daily. Some say the dinner is here but the supper in Heaven, and this not comparable to that, now we have flagons, but there will be springs and Rivers, or rather an Ocean of wine to all eternity, here we drink and take in the comfort, there the comfort takes in us, we enter into the joy, because it cannot enter into us. O blessed is he that shall be brought brethren to the supper of the Lamb forever and forever.
Lastly, The consummation of this marriage, when the Bridegroom cometh, to take his Bride to himself, to take her now from among the pots, wherein she hath lien; to take her now nearer to himself, to his bosom indeed, now she hath had some smiles from him, to keep the heart alive, now and then a Kiss, but then continual embraces. Now and then he hath met with her, here and there, and then withdraw again, but then we shall be always in the glorious light of his countenance. O Brethren! If a smile from Jesus Christ will sweeten the bitterest cup of Affliction here below; yea, very gall and wormwood, it will sweeten the mouth and fill us with comfort: what will it be then, when nothing but pouring out of love upon the soul to eternity? and when there shall be no bitterness at all to abate it, and no mixture, no interruption, no fear of losing that sweet and ravishing communion with him: Oh heaven will be Heaven indeed! But so much for the Doctrinal part.
Now for the Application.
First then I pray you let us be more serious in taking notice of the great transcendent love of Jesus Christ, to such as we are; that we should be made a spouse to him. O brethren what condescension is this, he being so high, and we so low, such poor abject creatures. Alas, conception fails us brethren, comparison fails us, for there is no proportion between an infinitely glorious God, and vile dust and ashes. Who regardeth a drop of a Bucket, or thedust of the balance, they are poor contemptible things, who desireth a poor worm, or an Ant, everyone, trampleth them underfoot, and thinketh he doth them no wrong, though he never gave them no being; alas brethren, we that are less then nothing, in comparison of him, that he should set his love upon us, and become espoused to himself, how shall we conceive of it, much less speak of it. You would think it much for one of you brethren, one of us to have our hearts drawn out thus to a poor abject forlorn maid, lying in the street, that we must take her to a nearer relation, to a bosom-communion and fellowship, this were strange, but for a • rince to do so, is yet more strange; but all is nothing to this of the Lord Jesus to our souls. It was Condescention for the Cedar to marry the Thistle. as it was ambition for the Thistle to seek to the Cedar, O such thoughts, if they rise, they are even stifled, in the very birth! A beggar will not fall in love with a King, she thinketh it is impossible to compass it, there is no hope; and therefore no desire: and truly I think it is as rare for a King to fall in love with a beggar, he is so far above her, and hath objects more suitable to himself to set his love upon, so that it would be one of the wonders of the world, if such a thing should be, why brethren much more then this, is acted daily; while the Lord Jesus the King of Kings, the Lord of Lord's, maketh love to such poor worms as we are, and yet it is not wondered at. It is true, we think ourselves something; and therefore we are the less taken with it. Tell a Pharisee how great Condescention it is, for the God of Heaven to set his love upon his soul, he believeth no such things, nor the Papists neither; Nor many a poor hypocrite: Alas, they think they have somewhat that deserveth him, I, some beauty is in us, that the Lord saw; and so it was meet for him to lay out his love upon us, proud wretches that we are; it is well we have an infinitely condescending love, yea and powerful that can overcome our pride, and swallow it up, and love not only poor creatures, nothing-creatures, but such as falsely suppose themselves somewhat, when they are nothing, else what would become of many of us. Well, sure it is because we know not ourselves, or know not what this love means; else we should all of us easily subscribe to this.
2. That he would be at such a price for such, for alas brethren 〈◊〉 who would lay down his life, almost for the cho cest of persons; though some, in an Agony of Passion, and discontent, have made themselves away for them, they have doated upon, yet here was some proportion between the persons loving, and loved; yea happily the person loved, might be the more eminent person; and therefore might stand off and a man when he doth this, alas he is beloved himself; he is wrapped by the violence of his passion out of his choice, his understanding and judgment dethroned, and then the Affections like wild horses: O whither will they not hurry a man, but in such a case, a man is not a man; but now in sobriety of mind consider it, and who would lay down their lives and die for the obtaining the rarest creature in the world for a spouse, surely none, O no: Skin for skin saith the Devil, and though a man imagine more to be in what he hath never enjoyed then he findeth by experience in what he hath had the flower and cream of, yet notwithstanding if a man be himself, he will prize his life above all; but if he would die, would he die a most shameful death? to have his life taken away by the most violent destructions and convulsions of mind so strongly working upon the body, as to molder it away by degrees; surely hardly any man would ever venture in such a case as this. Alas! What is this? to what the Lord Jesus hath willingly undertaken for worms, what man would die for a worm, that it might live, and he might have it put in his bosom, or rather would be contented to • ay down his body, take up the form of a worm, and therein die the most miserable death, that he might have worms saved from death, and be his nearest relations forever: O doth not this transcend the love of Angels, brethren, Alas! what is this to what Jesus Christ hath paid for poor worms, at the best, sinful dust and ashes, and that we might live, and live in union and fellowship with himself forever; Ah Brethren, if God would but make us sensible what we are at the worst, and what the Lord Jesus underwent in some measure, for apprehend it fully we cannot; but such as have ever tasted what it is to sip of the cup, may apprehend more then others, what dregs were at the bottom, a drop how doth it put the soul into an Agony, upon the rack that thou wouldst choose death rather then life, O what then was the whole cup brethren? that he should undergo this: and should with his most precious blood be willing to purchase such poor abjects, forlorn Creatures, to be a spouse to him; yea, with his blood drawn from him, through the very pores of the body, by the very distractions of his soul, and wres • ling with wrath: O was there ever grief like this, that the father put him to, and was there ever love like this brethren? O that we had hearts indeed to admire it!
3. That after all this is done, he should be at such pains to bring us to himself, to woo us, to come himself, to send us his messengers, to strive with us by his Spirit: as you know he strivd long with the old world, and strived long with the Israelites in the wilderness: and many of our souls can say it by experience, he hath striven long with us by his spirit, when we have been convinced, our ways have been folly, and misery; and yet we would not yield: how hath he followed us up and down with motions of his spirit, and waited to be gracious, and all, but to have our consent to take him for ours. Dear friends, who are we, that the Lord Jesus should thus ambire, make so much ado with us, to have our consent to take him, to accept of him for a Husband. O what desperate enmity is in our hearts against him, that there must be so much ado to overcome it. You would think that poor beggar either a very crooked cross piece, full of bitter hatred against a Prince or Noble-man, that sues to her with all the entreaties that can be, sends messenger after messenger, cometh himself and beseecheth her to accept of him; and yet she will not: no, is she well, where she is desireth not, either you will say, she believeth not what he saith, that it is in reality, it will not enter into her heart to think he is real, he is so far above her; though he tell her he knew that, is sensible of it; yet maketh love to her, merely because he will, and his heart is towards her, not for anything in herself, she believeth not; or else that she is a desperate enemy and hater of such a Noble-man, and would rather perish there, or languish in such a condition as an abject, then accept of him: O this is the condition of many of us, brethren, some poor deject dunbelieving souls; alas! their hearts, even fail within them to hear that J. Christ should make love to them, O it cannot be sure to such a worm, such a wretch, so poor, so filthy, so full of rags & vermin, so full of sores and wounds, full deeply indebted, so deformed and loathsome every way: O they know not how to receive this. Others they are even stout and proud, and care no more for these things, then if Jesus Christ had said nothing at all; as for them, they are well enough, if he will let them alone; they desire not to mend their conditions, by closing with him. Now brethren, to both these how doth the Lord Jesus apply himself: Never were there more powerful Arguments used, and never more powerfully pressed, then he presseth them, and that with more diligence, and patient waiting upon us, and O what love, what manner of love, is this that all this floweth from!
A little to touch upou each of them, brethren, happily the Lord may be pleased to breath in them to some poor soul, and as he doth at other times thus: so this day, brethren: Even to you, he is pleading with you for this very end, that some poor sinners would be persuaded to close with him.
First then, The Arguments are the most pressing, that we are capable of indeed: For he setteth before us Life, and Death; life, if we close with him; death if we refuse him, reject him. It is not a thing wherein we may choose or refuse, and no wrong to our souls; no brethren, but he tells us, let our condition be what it will, be we as dead as we may; if we close with him, we shall be quickened, there is warmth enough in his bosom to revive us; there are spirits enough in his love, to fetch us again. O we shall live; condemnation shall be taken away, for there is no condemnation to them that are in Jesus Christ, our bolts and shakles shall be removed, the obligations of our souls to the Justice of God, it shall cease,: O brethren, here is the case now, a poor condemned woman ready to perish, the Prince hath so much compassion on her, that he intreats her but to accept of him, to be espoused to him; promise him marriage, if so: he will pardon all that is past, she shall have her life, Is not this a pressing Argument 〈…〉 doubtless it is, to such a one as this, when death is even present to her, before her face, is ready to be turned off the Ladder, and now, an offer cometh, O if you will but Marry the Prince you shall be saved, though before she refused, and the Argument had not such force in it, because the thing was at a distance, yet now you would think her desperate indeed, that should refuse it. So brethren, the Lord Jesus he doth at other times; yea, and when the soul is as it were on the wrack; upon the Ladder, under strong convictions, the Sentence is received, and it is even going forth to execution, O now here is life and death before thee, wilt thou now marry me, be a spouse to me, saith the Prince, the Lord Jesus, the King of Kings? Are not these pressing Arguments.
2. Again, another he useth is his precious blood, that he hath not thought too dear for us: O brethren, when he beseecheth us by such an Argument as this is, by the Mercies of God, as the Apostle hath it, will it not turn all that is within us to him? If a man though but inferior to a woman, should show so much love, as to expose his life, to hazard for her, would it not be strong a Argument when he cometh to woo her, O remember my life, my blood is not dear to me, that it may go well with you, will not this move her, theres a heart of stone, it must needs be so? Why truly brother this is the Argument every time that you have Jesus Christ held out Crucified before your faces, O do you not hear, how every wound speaks to you, as well as for you to the Father. O sinners why are your hearts no more towards me, have I not died for you, my blood, my life was not dear to me, for your sakes, If you will not believe me, Behold my hands and my feet, yea, my sides and my heart, look upon me in the Garden, trace me there, where it trickled down my weary body, and see how I have loved you: and will you still refuse me, will you still think that my heart is not towards you, or shall your hearts not yet be towards me? Yea, have I not been willing to lose, the light of my fathers countenance, to be under a defection, to be eclipsed, for you, which was so much the purer, though nothing so dear to me as his love, and it were upon me in the greatest heat and glory, and my heart most affected with it; yet to suffer an eclipse for you, and will you not close with me, will you not be persuaded?
3. Again, once more in the most pressing manner, and powerful, he followeth us up and down with these Arguments. O, with what bowels, how do they y • rn over us every step he followeth us, O why will you die, why will you endure the everlasting chains, to pay the uttermost; further, when I offer you my merits, my satisfaction for all your debts. Look upon him weeping over Jerusalem; O Jerusalem, Jerusalem, O with what affection, that is the edge indeed of an invitation! O if he were now Preaching to you, I believe brethren, he would do it with bowels. And so did Paul, that Saint in whom grace did so abound, and to him, O he warned them day and night with tears. O why will ye die: will ye not believe, will you not close with me, can you find in your hearts to slight me, set light by my love, that is so drawn out towards you, O what love is here brethren!
And then with what diligence and patience, often he would have done this, and wayts long, How many years, have some of us, been thus besought, to close with a Crucified Christ!
Again secondly, This may serve forever to keep us low, if love work kindly so it works, it melteth down the heart, the very mountains, high and towering thoughts and imaginations flow at his presence; you see how it humbled Abigail when David sent to woo her, she bowed herself with her face to the earth, and said behold let thine hand maid be a servant to wash the feet of the servants of my Lord. A Spouse to David God's Anointed; I am not worthy: let me be a servant, not worthy to wash his feet, yea the meanest servant, a servant to his servants to do the meanest offices for them, to wash their feet. So Ruth, when Boaz took but notice of her and spake kindly of her, Whence is it saith she that my Lord should take knowledge of me, who am but a stranger, yea thou hast spoke comfortably to me or to my heart, though I be not like one of thy hand-mayds. It is true the Lord would not upbraid his people with what they have been, nor doth he ever do it, yet they should keep it before them continually to keep them low. So he saith he will betroth his people, after their going a whering from him, there is much in that expression, and one thing among the rest is conceived to be this, by Mr. Burroughs upon Hos. That he would forget her former unkindness and unfaithfulness, and she should be now not only as an unfaithful wife received again, but Marryed as a virgin, as if she never had departed. But though the Lord will not upbraid us, as James saith, yet we should keep upon our hearts the sense of our former vileness, when the Lord first met with us, in the way of his love, so Paul doth I am sure. God never tells them, after the first time, Why persecutest thou me, he never told him afterward he had been a persecutor, and what a blasphemous wretch he had lived. But Paul by the spirit of grace and power in him, he often looks upon his feet, upon what he had been, and that kept him in so sweet an humble frame, O I am less then the least Saint. Shall the thoughts of love from David so humble Abigail, and from B • az, so humble Ruth, and shall not this love of Jesus Christ infinitely greater then all, humble such poor filthy creatures upon whom he hath set his love?
Thirdly. Let us hence take notice then, of the many precious privileges of the Saints. We live much below them, because we study them not, keep not the relish of them upon our hearts, I mean endeavor not so to do, the Lord give us hearts now lifted up to him.
First then, As many as by believing are espoused to Jesus Christ, they are one with him in the nearest union. Surely it is not for nothing, that the H. Ghost delights so to set forth the believers relation to Christ, by this of a spouse to a husband, you know that this is the nearest union among men of one person to another. Kindred are near a man, his children, his brethren, they are usually called their bone, and their flesh; as the men of Judah spake to David, we are thy flesh and thy bone, but this is a • a greater distance, but now in Marriage two persons that were strangers one to another, never saw the face one of another, within a little while, by this Ordinance of God, are brought to such a nearness, as that Father, and Mother, and Children if they had any before, yet they are not so near to them; they shall leave Father and Mother, and be joined to their Husband; here this union is the stranger, by how much greater the distance between the persons were, and how much the closer the union is now it is made; the distance was great, whether we respect the dignity of the person, there was no proportion, a King and a Beggar are but a shadow, and a dark one too; to set forth this, a King and a worm, to take it, and lay it in his bosom, is nothing to this, but chiefly in respect of enmity of mind; alas that such as we are, at the deadliest feud, haters of God and of Christ, not only strangers but enemies through evil works, that those should be brought so near to Christ, as to be made one with him, this is something indeed. An impotent and weak enemy, that could do nothing against him, not so much as move any longer then he upheld us, and yet we should be looked upon; indeed a potent enemy happily in policy, may be concerned to such an union, but a weak enemy rather, would be trampled underfoot.
But then the nearness of the union; man and wife are one flesh saith the Apostle, but he that is joined to the Lord is one spirit, The union of soul and body is nearer then of man and wife, if too bodies could be acted by one and the same soul, this were a near union indeed; Why, the Lord Jesus and the saints are one and the same Spirit, whereby they are knit together in love, this is a near union indeed. Is this a light thing, a small thing to be made so near the Lord of life and glory; even the Children of Israel, a people near to him, who is like them that have Christ so near them, of that are so near him.
Secondly, There is a sweet Communion and Fellowship ariseth upon this, a blessed imparting; now of all his fullness to such a soul, all that is Christ's is now yours, his righteousness yours, therefore the Holy City the name of it is called the Lord our righteousness. Now his honor is yours, where he is King, you are Queen, as in the old custom with the Romans they used to say, where you are Gaius, I am Caia, saith the woman, where you are Lord, I am Lady: be the poor Creature never so contemptible, yet marrying with a noble person it dignifieth her, with a rich person it enricheth her, because she hath an interest in all. But beloved, that (though this be matter enough to insist upon; if I could enlarge things for fear of being too tedious) There is a sweet inward fellowship- Communion, between the Lord Jesus and the soul, that others know nothing what it meaneth; the Lord Jesus is more open hearted to them, his secrets are with them, they are the hidden Manna, and they again are most free, to power out their souls, to Jesus Christ, into his bosom, to power them out like water; as he will hide nothing from Abraham; so Abraham will hide nothing from him, such a confidence hath the poor Believing soul, that he speaks boldly, freely, 〈 in non-Latin alphabet 〉 with speaking all, so the original word properly imports; that which none else in the world shall know, they will make known to Jesus Christ, they can be more free with him, then any other. And not only because he already knoweth the heart as I conceive, but out of a sweet confidence they have in him, and experience of his bowels yearning over poor souls in such a Condition, so that if he knew not all that was in their hearts; they would out of this freedom open it to him. Yea the Lord Jesus he died our death, and grieves our griefs, and we rise his resurrection, and rejoice in his rejoicings, he partaketh with us, yea indeed bears the heavier end, and all indeed of our miseries, and we partake of his joys, the oil of gladness we are anointed with. But this is the second.
Thirdly, another is the cohabitation of Christ with his people, I will dwell with them, and I will walk in them, when the new Jerusalem comes down from heaven, the Church of the Jews shall come in; then he will especially dwell in them, then the Tabernacle of God is with men, but now saith the Apostle, that Christ may dwell in your hearts by faith, though he be absent indeed in some respect, at the right hand of his father, absent in body, yet he is present in spirit, as the Apostle saith of himself, as he would have us to be in Heaven, have our hearts there, and so to dwell there, to have our conversations there, our love there, and where the heart is there the man is, Animus non est ubi animat, sed ub i amat, well, we then dwell with him, and he dwells with us, with him will I dwell saith the Lord. It is a Marriage duty to dwell one with another, and if a believer have an unbelieving yoke-fellow, if he or she will live with the believer they must not put them away, they must not depart from them; so it is here, the Lord Jesus dwells with his people, and this is no small privilege to the Husband the Bridegroom at hand, always ready to pity and compassionate us in our sufferings within or without. But this the third.
Fourthly, he nourisheth and cherisheth them. No man hates his own flesh saith the Apostle, but he nourisheth it and cherisheth it, as you have it there in Nathan's parable one poor Ewe Lamb and he laid it in his bosom, and it did eat of his bread and drink of his cup, by which are meant all manner of supplies tenderly and freely ministered to a yoke-fellow, as afterward by the opening of the parable it appears well, now thus doth the Lord Jesus dwell with us, as many as believe, he cherisheth us, and nourisheth us.
1. He lay's his people in his bosom. The Church is said to lay him between her breasts, which only is an expression of her love to him, not for that he needed any cherishing from thence as David did from Abishai, when he was old he must have a young virgin, to keep warmth in him. This is the case here, if we had not such cherishing from Jesus Christ alas brethren we should quickly be benumbed and frozen and stiff and unfit for any service he calls us to where should the spouse in her fainting swouning fits lie, but in her Husbands bosom, this the Prophet setteth forth in another simile, of a shepherd, the Lambs that are feeble, and are not able to go or drive the pace of others, he puts them in his bosom saith the Text, thence they may gather heat, and so the Chicken from the wings of the Hen, there is warmth and cherishing, so the son of righteousness, when they are spread over a soul, there is healing and strength in them.
2. But then they eat of his bread and drank of his cup, when he was upon Earth, you know he did eat and drink with his Disciples, he desired to eat that Passover with them. O blessed are they that eat bread with him at his Table, in his Kingdom! he speaks of drinking wine new with them: that which is a refreshing to them, is a refreshing to him as I may say, what is the satisfaction of a soul brethren, but when he eats the flesh of Christ and drinketh his blood; when he feeds upon those real dainties; and what is the satisfaction of Christ, but to see this, He shall see his Seed, and be satisfied to see his mercy and his bowels, the precious fruits of his death and resurrection, made over to a soul, to see them living by Faith upon them, and eating and drinking abundantly to their souls satisfaction, this is the satisfaction of the soul of the Lord Jesus also: well he nourisheth them, it is the Saints privilege; a man will not feed strangers continually at his Table, nor enemies, but when once this relation is made up, this is the result; O what filling is to the hungry and thirsty soul, they shall be satisfied!
Fifthly, (which should have been before this,) he will purify his Church, his spouse, the more Communion he hath with her, the more pure she is, what is humbling in other Marriages, is advancement in this blessed Marriage. It is said that the virgins which were to come to King, Ahashur, were to purify themselves before they came to him, much ado there was to purify them with oil of Myrrh, which they say was to make the skin smooth, to clear the beauty, to free them, from Wrinckles, and to keep it from decaying. The sweet Odours were to make them delightful in their savor, to make them lovely to the eye of a man, so curious they were; but the case is otherwise here. Alas, he is fain to put his comeliness upon us, else we should not have beauty at all that he should desire us, as you have it, in Ezek. 16. And therefore the Apostle to the Ephesians, he gave himself for his Church that he might purify it. Though we were nasty, sluttish, lothsom creatures before, the Lord Jesus will not have us continue so, but wash us in that fountain, opened for sin and uncleanness, that Jordan with us to wash away our Leprosy: And therefore he himself came by water, as well as by blood. Alas! what should the Lord Jesus do with us bretbren, if we should retain our swinish disposition to wallow in the mire? and then think to come and lie down in his bosom. No, he cannot away with this: he must wash away this disposition, and hath done it for all that are his, that now they shall no more delight in sin, but if they miscarry now it shall be their grief as well as it is his, he purifieth his people: A sad word to such, as yet mallow in their uncleanness, a sign they have nothing to do with Christ. An encouragement to poor Creatures who labor under the lothsomeness of their corruptions, he gave himself that he might purify to himself a Church, he can do it, he will do it, his blood doth lie in pawn, he will not lose the price of his blood, nor shall his people lose such mercies as this, which cost the heart-blood, whatever they go without, they shall not go without this.
Sixthly, He will make them fruitful, Marriage-communion is a fruitful communion. This is the general complaint of the people of God, of their barren hearts and empty lives, but he will make them fruitful, he will not have a barren spouse, whether we speak collectively, or distributively of the Church of Christ. Collectively, Jerusalem which is above, is the mother of us all, a way, that is barren, and God doth not own with bringing in souls to Jesus Christ, hath cause to fear, whethether in such a constitution they be the Church of Christ, yea, or no: It is true the Gentiles before they were married, had no children: and the Jews that were the married wife, when God was casting her off, grew very barren, but now more are children of the unmarryed, then of the married woman saith the Lord. But it is clearer to us to speak distributively, he will make us fruitful, When a man is married to the Law, which is the strength of sin as the Apostle calls it, O how fruitful is he in works of darkness, and shall not Jesus Christ be as vigorous and fruitful a husband, as the Law can be, and sin can be? Let Sarah's womb be as dead as it may, yet he can make her fruitful, Let a man's heart be as dead to good works as you can imagine, he can renew strength again as he did Abraham's and Sarah's. If he speak the word, a green tree is withered; if he speak the word a barren tree is fruitful, the Apostle his expression, we are dead to the Law, saith he, and so free, from our former husband that we might be married to another, even to Jesus Christ, that you might bring forth fruit unto God, see what riches of fruitfulness, or seeds of it are in the womb of that one Text, God is able to make all grace abound towards you, that ye always, having all-sufficiency in all things may abound to every good work, mind you, here is good works, and abounding in them, that is more; yea in every good work, good works of all kinds, and abounding in them all. And whence cometh this, he is able, to make grace abound towards you, though if you had but a Cistern, you might be drawn dry, or the stream; yet there is a fountain which continually overfloweth, he is able to make grace abound; yea all grace abound, that you should have all things, and all-sufficiency in all things; yea, and always have it so, that you may abound: O brethren, there is more riches in such a promise, then in a thousand worlds, if we could but live by faith in such a promise, we should be fuller handed, and freer hearted, and more abound in good works of all kinds. Well, this is the sixth.
Seventhly, He will present them to his Father without spot or wrinkle, or any such thing, a glorious Church as there it is; now alas! Brethren, the Saints sometimes lie among the Pots, here the Apostle speaks of the top of the Saints perfection, that which is due, or which they are capable of. There shall be no privation anymore, we are now but changing into his image, from glory to glory, then he will bring us to his father in full brightness of glory. If the Church on earth brethren, the glory of the Bride be so great, as to be compared in her primitive purity to the glory of the Sun, a woman clothed with the Sun, what will it be when Christ shall appear with him in glory? No deformity shall there then be brethren, but the Church shall be altogether lovely. But here further, by spot or wrinkle are meant the stain and deformity of sin only; or else the deformity of sin, and suffering both, Of sin, if so then, by spot we may understand any greater stain or blemish, by wrinkle any less deformity, by spot a gross sin, by wrinkle an ordinary infirmity. Or else by spot any sinful work, by wrinkle any failing even in good works, there shall be nothing but uprightness, or else as some, even Mr. Caryl making a double Metaphor; yet to the like purpose, there shall be no deformity which usually followeth age, in things and persons. In things an old garment is usually spotted and defiled: In persons, wrinkles use to deform them, you know the moisture consuming the skin shrivels up, and the beauty is gone; now saith the Lord, there shall be none of all this, no such deformity, no old things, all shall be done away, and all things shall become new, they shall be like the purest garment, in its gloss and luster, like the purest face, in its flower, no deformity at all. Or else by spot, we may understand sin, and by wrinkle, sorrow, and so we know, that sorrow will dry up the bones and marrow and moisture, my flesh and my skin, he hath made old, that is to say, by reason of sorrow, it wrinkles the face, breaks the beauty, sarrows the Cheeks, brings deformity upon the greatest beauty; now there shall be no such thing, sin there shall be none, all pardoned; yea, all far removed, none inherent, as you heard before, all glorious, no deformity, no vileness and then no sorrow neither to abate our fullness of joy, but a merry heart, a joy to swallow up, now the wings shall be covered with silver and feathers with yellow gold, yea those very afflictions wherewith we have been racked, shall work out an exceeding and far more exceeding and eternal weight of glory, specially if they be for Christ, here is a privilege indeed brethren, nor any such thing, anything which themselves or others may suspect to be a spot, &c.
But then, his presenting them to his father, this is after the manner of men, you know Isaac took his spouse, and presented her to his father, and brought her into his mothers Tent, so will the Lord Jesus present his Church to his father, here is my spouse now in that glory which I have put upon her, the price of my blood, this is my glory, and he will not be ashamed to confess his people, to own them for his Bride, before his father at that day, and then he will bring them into his fathers house, there to abide with the Lord forever; there to be swallowed up of his love, and likeness, forevermore. O blessed soul that labors now under a body of sin, and death and art loathsome in thine eyes! lift up thy head, this day draweth nigh, every spot shall be done away, yea there shall be nothing like a wrinkle upon thy soul, O what will this be to the soul, that is weary of sin indeed!
4. Use of the Doctrine shall be then to teach us the Dignity, and Duty of a Gospel-Ministry. Their dignity, they are such as are entrusted with this great work, to fit a spouse to Jesus Christ, to reconcile her to him, to espouse her to him, they are no ordinary servants, the Lord sends about such works, yea even you see Eleazar was no mean servant, the ruler of the house. Princes send their Ambassadors to treat about Marriages for them. So we saith the Apostle in Christ's stead, as if he did beseech you. To be the friends of the Bridegroom, is no small privilege, but I will not stand upon this, but rather a word or two of the Duty, you may see how great it is, that you may be the more moved to pray for them.
1. Then the Duty lies in this, that we woo for Christ, and not for ourselves, he that hath the Bride, is the Bridegroom saith John but the friend of the Bridegroom envieth him not that happiness, but would further it what he can, and that is his rejoicing, this my joy is fulfilled saith he, that people come in to Christ. It is a sad thing brethren, when we shall be found at the day of account to have spoken, it may be, but one word for Christ, and two for ourselves; the Apostle tells us of some that should arise in the Church of Ephesus, speaking perverse things to draw Disciples after them, I pray you mind, to draw Disciples after them, not after Christ. It is sad, I say, when men shall compass the Sea and Land to make a Proselyte to an Opinion, much pains laid out this way, and when all cometh to all it shall prove but Copper, and not gold; but Jesus Christ is little beholding to them: or if we preach Jesus Christ, and intend ourselves, to lift up our own names, and not the name of Christ: O this is great unfaithfulness, saith the Apostle Paul, speaking of that Corinthian Church much like ours, I am of Paul, &c. were you baptized into the name of Paul, was he crucified for you, &c.? Alas saith he, I have done nothing but wooed you for Christ, espoused you to one Husband, and not to so many. The children of the Bride-Chamber are never called together to prostitute the Bride to them; but to rejoice, and celebrate the Marriage with more solemnity. Yea by how much the greater honor it is to have the charge of the Bride, by so much the greater sin it is to deal falsely with Christ in it, and to draw them after ourselves, when we should draw men after the Lord Jesus.
2. Their Duty is, to present them to the Lord Jesus as a pure virgin, having espoused them to one Husband, now to watch over them, to take such care of them and pains with them, that having escaped the pollutions of the world, they may not return anymore to them, but be kept pure; and holy to the Lord; and therefore saith the Apostle, I am jealous over you with a godly jealousy, jealousy is a kind of fear, sorrow and anger; It is the rage of a man saith Salem: indeed it doth as it were raise a man above himself, carry him out of himself; therefore saith the Apostle, bear with me if by reason of my earnestness, I seem to be out of myself, it is for your sakes, I am jealous for you saith the Apostle. And what was the matter, they were in danger to be seduced by false Apostles; to be corrupted from the simplicity of the Gospel of Jesus Christ, and this was that the Apostle was jealous over them for; and surely brethren it is commendable and imitable, I plead not for passion and wild-fire, but a holy zeal for the glory of Christ, the well-fare of souls, we ought not to be cold but zealous jealous for you brethren if in danger of seducing at any time, this is a large duty indeed, we are apt to sleep, especially if sang asleep by the delusions of weakness and mildness and love, falsely so called, and then the mischief is done, but enough of this. I hope you see, there is cause enough to pray for us.
5. Another Use then shall be tending to the wooing of some poor souls, this day to accept of the Son of God, the Lord Jesus, and of his love, and to make up the match with him, this is our work indeed. And O that it might prosper in the hand of a poor unworthy servant and friend of the Bridegroom, this day; you have heard Who he is, and What he is; you have heard already the glorious privileges which arise from a closure with him; yea how often have you heard these things, and yet you are coy, and hang back. I am come this day brethren to tell you, the sum of the message is, that the Lord Jesus is willing to have you, if you be willing to have him. How long shall the Lord Jesus follow you with these mercies, the price of his most precious blood; and yet you slight him. What can you desire, that is not to be had in Jesus Christ. If you would have beauty, he is the chief of ten thousand. If you would have riches, you shall have all things with Christ, how shall he not with him give us all things? Would you be honorable, those are truly honorable that God honors? now he will honor them that will honor him and honor his Son. And wherein is he and his Son honored, but in this, if we believe in his name, give him the glory of his mercy and faithfulness, 〈…〉 at I were able to speak of him, so as that you might some of you fall in love with him this day, Shall I a little stir you up to this!
First, If you have him not, you are like to live and die under that cruel husband, the Law and Sin, the Law as it is the strength of sin which is the cruellest bondage in the world, the Law 1. It commands a most absolute obedience and conformity to itself, there must not be the least turning aside to the right hand, or to the left, not a lota be missed, all things obeyed, and continued in, and that upon pain of an eternal curse, cursed is everyone that continueth not in everything which is written to do it, it is a most rigorous exacter of obedience to its cominands, there is no pitying, no sparing, as there is now in Jesus Christ, he pitieth and spa • eth, as a father his son, as a husband his spouse. If a man could from his youth up keep all, and but miss it in a word, in a vain thought all his life time, there is no pity, no sparing, it condemneth to the lowermost • ell. O what a condition are you in, sinners, upon whom all your breaches of this Law doth lie! 2. It is a cruel bondage; because it giveth no strength, if it did impose never so much, if it did give any strength, it were something. It is true we had strength which God gave us at the first, until we wantonly fell, and broke our bones, & so brought weakness upon ourselves, but now in this condition, yet, we are under the Law as a husband, which will command peremptorily, but giveth us no power, like the the Egyptians task-masters, they would have them make bricks, and yet give them no straw; and yet the Law is holy just and good. Now the Lord Jesus, what he commandeth, he giveth strength to perform. 3. It admitteth of nosurety, we must do it ourselves obey to the utmost ourselves, or else be ruined to the utmost, perish to the utmost, cursed is everyone that continueth not in everything, one man, cannot be accepted for another, the soul that sinneth it shall die. And 4. Yea more then all this, It provokes us as we are corrupt to break it, as a bank against a strong stream it maketh it swell and rage, the motions of sin which were by the Law, this is by the Law, but not from the Law, but from our corrupt hearts, but sin takes occasion by the commandment, nitimur in vetitum cupimusque negata like wild Asses Colts, when the law cometh to yoke us, and hamper us, we break the y • ak, and the bands, as the Prophet speaks, will not endure to be held. Now is not this a sad condition, to be under such a hus 〈…〉 d as this; and yet how many of us are in this case, and contented so to be? Well, remember brethren, the end of these things will be bitterness and death, that is the wages.
2. Another Motive, may be this, he is ready to close with you, if ye be ready to close with him, be you what you will, never so vile in your own eyes, for it may be this is the discouragement of many; they would rather then their lives, have the Lord Jesus for a husband; but alas, there is no beauty in them; he is the chief of ten thousand, and they are the vilest of ten thousand, the chief of sinners, he altogether lovely, they altogether loathsome; He is white and ruddy, they are black and bloody; lying in their blood and filthiness, cast out to the loathing of their persons, and what hope can they have that he will accept of them? very great hopes brethren, for this is the tenor of the Gospel to be preached to every Creature, without exception or Limitation, and everyone that believeth in him, cometh to him, he will in no wise cast out, if he would, what had become of Paul or Manasseh, say not then, Alas I am poor and miserable, and naked, yea Leprous and filthy, and therefore it is not for for such a one as I, to think on Christ; indeed, thou canst not think of him, until he, first think of • he, nor work towards him, until his heart hath been working towards thee, and is not that demonstrate that he is willing to receive thee, to make a match with thee, though we be worms, and no men, have cause to cry out, if we were never so holy, Lord, what is man that thou art so mindful of him, as to visit him with such salvation, make him so near thyself in thy son. Yea surely he is willing, he would not have moved towards thee else, he doth not use to mock poor Creatures to make them believe his heart is towards them, and when their heart echo again and say thy face Lord will we seek, then to shut up his bowels, and shut out their desires. Brethren, take heed of too much being alive to the Law, for that seemeth to be the savor of our spirit, while unworthiness is the obstruction to our coming to Jesus Christ: we must be dead, brethren, to the Law and the righteousness thereof, all our performances and best duties, else we cannot live to Jesus Christ: The Lord Jesus never matched with a Creature because it was worthy of him, of so near an union with him, for alas, what creature, being but a creature, can be wotthy of such an union with the Lord of life and glory. No, no he • aches an Ethiopian and washeth her clean from her filthiness before he hath done with her, nothing but that fullers sope will fetch out the spots. Yea I will say one thing more, that the Lord Jesus never▪ Matched with any that thought themselves worthy of him, there is an encouragement to such poor drooping so • l • , did Paul think himself worthy of Christ? nothing less nor any of the Saints. He that will not have Christ freely, is never like to have him, I will love them freely saith he; No, saith many a proud sinner, thou shalt not love us freely, we hope to approve ourselves worthy of thy love, I tell you brethren such a soul hath not known what the meaning of grace is to this day, Well, then remember, be you as unworthy as you can, in your own apprehension, all the mercies of God, purchased by the blood of Jesus Christ they are freely offered and tendered to you this day, to thee man, to thee woman, that art viler then the earth in thine own eyes, yea to hard hearted sinners, that see not themselves, they are tendered to melt them down, and if this will not do it, nothing will do it. O that I could speak of these bowels, with such bowels as some of your hearts might be stirred, and moved this day, but so much for this second!
3. Motive, the Lord Jesus is not only willing thus to communicate himself to poor sinners, but it is his delight so to do, It is the satisfaction of the soul of Jesus Christ, when he beholdeth the precious mercies purchased by his blood accepted of by poor sinners and to work mightily in them and to them. He shall see his Seed and shall be satisfied; the father is satisfied, and the son is satisfied, when they behold this, this is all that they expect, the father for his love, such a love, as the world cannot parallel, a Sic without a Siout, God so loved the world, It is all he expecteth that those mercies which he hath purchased should be freely be bestowed upon, and freely accepted of by poor sinners, and it is the satisfaction of Jesus Christ also, it is all he expecteth of us, I say the continual streaming of that fountain opened for sin and for uncleanness they are as if he had said, I have enough for all my pains, my sweat, my agony, my eclipsing, for the pangs of hell in my soul, for my death, and blood and burial, all the contempts poured out upon me, and the sorrow • endured, though there was never grief like mine, yet this is enough saith he, he shall be satisfied, if he do but see poor sinners to receive him, and so become his Seed, close with him and so become his spouse, for it is the same thing, though clothed with a diverse Metaphor. Brethren, i • may be, you would satisfy Christ another way, you would do this and that for him, Labor as abundantly as you can, be as holy as you can, perform your duties in as lively a manner as you can: but when you have done all, if you hang your peace and comfort upon this, and not in your free acceptance of Christ: and with Christ, you seem yet to be married to the Law, and not to Christ, or at least you turn aside to your former Husband, a Covenant of works, this is a dissatisfactiou to Jesus Christ: as if there were not riches of grace in him to swallow up all your unworthiness. O Brethren that the Lord would persuade your hearts this day, what a delight and satisfaction it is to him to see poor sinners come and lie at his foot and willing to receive him, to match with him, notwithstanding their unworthiness!
4. Consider but how little a thing will do the deed, and espouse thee to the Lord Jesus, Alas you will say, you find it a hard thing to believe, as hard a thing as to keep the Law. It is so, in respect of our strength, but many they mistake, and think except they have such and such a strength of faith they have none at all, nor do not close with him nor he with them. If they could say with Thomas my Lord and my God, or with the spouse, my beloved is mine and I am his, then there were some encouragement indeed. Brethren if it be but as a grain of Mustardseed, it will do the deed, look upon me all ye ends of the earth and be ye saved; A look upon a woman to lust after her is Adultery in heart, it is a heart union of two to one flesh, for it is yet the heart, the mind that seeth more then the eye; the eye may look upon many things, and discern nothing distinctly if the mind be upon another thing, so here; why should not a look after Jesus Christ to desire him, when the soul hath a sight of him passing by in his Glory. O that he were my Husband! O that I were Marryed to him! that he would accept of me! O happy souls that enjoy seeking communion with him! This, Brethren at the first, is enough to make a Match between us. As the Lord Jesus is willing to have thee, art thou willing poor trembling soul to have him? have him thou shalt, yea thou hast him already though this saith must grow up to a greater measure, happily, before thou cast discern it or have the comfort of it.
Only lest any should be mistaken, I will here give a word or Direction or Caution.
First; take heed of thinking thou art willing when thou art not, for as there are many poor drooping souls who think they are not willing to have Christ when it is that their souls do ever break for longing after, so on the other hand there are many will say, If this be all, it is an easy matter, we are all willing to have Christ, O that you were brethren! if you were willing to have him, sure you would make more after him then you do, many of you, he may go whither he will, you never miss him, never troubled for want of him. Believe it, you are not willing to have him, there goeth more to a willingness in sincerity, then you are aware of. And then on the other hand, those which are willing are ready to think▪ Alas, they cannot find their hearts willing, they are afraid they may deceive themselves; But what is it man that maketh thee walk so heavily, so carefully, so droopingly? is it not the want of Jesus Christ? what is it that thy soul crieth out for to God, early and late? so that heaven and earth is full of thy sighs, and groans, and tears: is it no • for Jesus Christ? What is the reason that thy soul followeth so hard after God? if thou be not willing to have him. What is the reason else, that all comforts wherewith thou aboundest yield thee no satisfaction, they are nothing to thee? No, thou must have Christ or else thou diest, and yet thinkest thou are not willing to have him. O surely brethren, here is a willingness, take him, take him then poor soul, Behold his arms are open to embrace thee, his heart is open to receive thee! O embrace him, close with him, and take the comfort of it that thou mayest walk cheerfully before him forever!
2. Again, Be sure Brethren that you choose Christ: and not somewhat else instead of him, Choice is an act of the reason, and judgment, and so must we proceed upon judgment, mature consideration of things, else it will never hold, we shall mistake the object, take somewhat else for Christ. Or else if we pitch upon the Object it will be so slightly, as not to make a Marriageclosure: The Apostle saith the Love of Christ constraineth us because we thus Judge, if Christ died for all, then were all dead, there is an object of Judgment going before the constraining of that love of Christ, so some understand that, I will espouse, or betroth thee to myself in Judgment, not only on his part, but on our part, it shall be in Judgment, usually the Affections, or passions these are violent, like a Land-flood, yet having not a spring to feed them, they are quickly dried up.
1. Then, Be sure you choose not the prosperity you expect to accompany Christ instead of him. How many followed him for the loa • es, they were not in love with Christ, but the loaves, they loved their own bellies, and not the Lord Jesus as the Apostle speaks. And therefore our Savior deals plainly with men? At the first, you dream of outward felicity if you have me, you are deceived saith our Savior, the Foxes have holes, the birds of the Air nests, &c. If that men did certainly know they must suffer persecution for the name of God, the name of Christ, as all that will live godly in this world, must do it more or less: I doubt this would quench those wishes and velleities that sometimes they have towards Jesus Christ. Do not mistake if you have him, you must expect trouble with him, troubles within, and troubles without, such as you never likely met with before: and if you cannot be willing to take him with his reproaches, his poverty, his nakedness, his imprisonments, you are not worthy of him.
2. Be sure you choose not his graces, or anything but himself primarily, many would have him, but what is it they mind or eye? that they might have peace, and comfort, and pardon of sin, and this and that privilege; but they do not pitch upon Christ himself primarily as the fountain. Well then labor to fall in love with his person, to see some excellency in Christ, that you apprehend not before; O! when the soul hath his beauty, loveliness to know him, that the fullness of the Godhead is in him, that he is the express image or Character of his Fathers Person, then to choose him upon such grounds and deliberates is likely to hold. This is the rooting, Brethren, which the word of grace hath in the heart; the depth of earth whereupon a well poised judgment we choose the Lhrd Jesus; that we see so much in him of worth, that we are now satisfied; come life, come death, come poverty, come persecution, come what can come, there is enough in him to make up all: until we come to this, Brethren explicitly or implicitly, it will hardly hold. O therefore Brethren labor to study Christ and his excellency, whereby he is the chief of ten thousand, Beg of him to manifest himself to you, that you may judiciously choose him.
Use 6. Shall be for exhortation to the people of God, such as the Lord hath given • ower to believe in the Lord Jesus and close with him▪ he hath made you willing to have him, and upon his own terms you should be exhorted in that.
1. To labor to make it • sure that you have the match made up between Christ and your souls; for he loseth much of his honor, and your souls the comfort of your condition in a great part, because you are not sure it is so. Surely he is willing to seal it up to you with the privy seal, the seal of his Spirit witnessing, to your spirits that you are his: Yea, and he hath promised too in that place, where he betrotheth his people to himself; I will say to them, you are my people, and ye shall say, thou art my God. Thou canst not say he is thy beloved, or thy beloved is thine▪ and thou art his: but observe, he hath promised that he▪ will speak first to thy soul, and say thou art mine, and then the soul shall say, thou art mine, my husband, my God; for the thing expressed by both is the same. There are many oath promises of the like ki • d, why do not we let them lie dormant, and do not put them in suit more earnestly in the Court of heaven? were we not much wanting to ourselves herein, it would be much more comfortable for us then it is?
2. Yea though thou hast not thus far assurance that it is so, and the match made up between thee, and the Lord Jesus, yet take heed of a jealous heart of him, as if he were unwilling to match with thee, or as if he were off and on, and did but mock thee, because thou findest it not in so full a measure as thou wouldest, what will more grieve him then this? what could he have done more then he hath done, to manifest his willingness to receive all that come to him, that are made willing through grace to receive him? You have his promise, which usually among honest men, is as good as their Bond and we build upon it: And what do you make of Jesus Christ? is he not upright, and just, and true? hath he said it, and will he not make it good? hath he not said, as many as come to him, he will in no wise cast out, and is • is word worth nothing? indeeed if a man fail once in his word, we will hardly trust him the second time, and if ever sinners or Satan can come forth and say, that the Lord Jesus made a promise, and was not as good as his word, then you may indeed have a jealousy of him but they cannot, they cannot, the Devil will tell you, his promise of the seed of the woman breaking the Serpents head, he hath felt to his wounding: and his promise of Satan's falling down like lightning, and there is not a sinner in hell can charge the Lord Jesus with breach of promise. But it may be this is not enough to poor unbelieving souls, therefore you shall have it written, and sealed, and witnessed, there are witnesses in heaven and upon Earth, and seals: the Sacraments, the broad seal, and privy seal of the spirit, yea there is an oath also to make it good, what would you have more? what can you desire more then this? would you see the work done, why is not the giving up of Jesus Christ to the death for sinners, the greatest part of the work? Sure if ever, he would have baulkt there, and yet you see it stuck not: O therefore be not jealous of him, who hath so freely and so largely laid out himself for sinners.
3. Now then ye that are Saints indeed love the Lord Jesus. O love the Lord ye his Saints: None have such reason to love him, as they that have tasted of his love; if there be any ingenuity in us, love will beget love as one flame begets another; because he hath set his love upon me, saith the Psalmist, therefore I will deliver him: if we could love the Lord Jesus more, we should be delivered more from those evils we mourn under: How lamentable a thing is it, how much love have we for Creatures, and how little love for Jesus Christ? did Husband or Wife die for us? ransom us from the pit and hell? I hope there are some of his people (believe it) that have more affection for Jesus Christ, then ever they had for the Creature. Ah blessed souls! how infinitely are you engaged to him, for so fully seizing upon your hearts! O who are you, that you should be able, thus entirely to love the Lord Jesus, and admitted to it! but thus it is, and magnify his Name. But alas, for the most part, the complaint of the people of God is, they cannot love him. O labor to get those carnal affections mortified, the fore-skins of our heart taken away, and our heart circumcised, and then we shall love him: you have a promise, improve it for that end. If we could but spare time to set ourselves to it, to study his heart towards us, and ours towards him, his excellency and loveliness, we could not but love him. O beg the spreading abroad of his love, shedding it abroad, not only upon our understandings but our affections; for no further then he sheds it, will it spread; it will stay in the brain, in the understanding; if the passages between head and heart be not opened by him, we shall never be affected and warmed by it.
Alas you will say, our distances are so great that kills our love: No brethren, that cannot be, the distances are not so great now: for the relation between Christ and thy soul, if thou believest, is the nearest relation: he is one Spirit with thee, and therefore there is not such a distance; and though in respect of dignity and worth there be a distance, yet remember, now we are 〈◊〉 part of himself, and partake with him of his dignities also: but however love knoweth not that over-much awe and respect as to kill it, but it will be working towards the person beloved; Mary Magdalene loving him holds him by the feet and weeps over him. If a Prince will marry a beggar, surely he will take it well, and expecteth it, to be loved of her, and he would not be pleased with such a dejection in respect of her own vileness as to quash her love, yea brethren, me thinks the meaner we see ourselves, the more we should love him; for what can we do else but love him, we have nothing else lovely or desirable but our love, our hearts: therefore Oh love him, and abundantly love him O ye Saints of his, whom he hath so loved.
Alas, But our love is little in comparison of his love to us, and this discourageth us. It is true, What proportion between the drop of a Bucket and the ocean, Some there is, but there is none between the largeness of Christ his heart toward us, and ours towards him. But shall our love perish and dry up, because there is not as much in the little limbeck, as in the fountain, in the river, as in the sea. He is love itself brethren, and therefore we must be contented to fall infinitely below in love: but let us love him according to our measure. Again, if there be the whole heart to love the Lord Jesus, it is as much proportionably for us, if we could reach it, as it is for him to love us with his whole heart, as he is pleased to express it. The Creature is infinitely less then Christ, and therefore must needs have infinitely less love to him, then he hath to us, but yet there is nothing wanting where there is Totum: therefore rather it should provoke us. He hath loved us first, a • d loved us more abundantly then we can love him: therefore labor to get our hearts as much enlarged as we can in love towards him, though we fall short of what we might attain to: he will make up imperfections, there is love enough in him, and there is the advantage of his love being above ours, that he can cover those imperfections in our love to him, which if he had not more abundantly, then he could not do.
What shall I say more, Love is that which commandeth all, it draweth all the affections along with it which way ever it turns, thither the desires are bent, there is the hope fixed, there the delights are qu • amat, amat, & nihil aliud novit. She that loveth, loveth, and knoweth nothing else. O how shall we not be able to do anything against sin for Christ? if we loved him so entirely then our hearts would be in Heaven, we could not grufle as many of us do then, we should be more tender of his name, and of his honor, then now we are? but alas! I am not able to press these things home, the Lord set them home: You must love him brethren, else you will have little joy of your communion with him which is to endure to eternity.
Again, Labor to rejoice in him and in his love, rejoice in the Lord O ye righteous saith the Psalmist, Rejoice in the Lord, saith the Apostle, and again I say rejoice, it is a duty of that moment, he cannot leave it, he goeth over and over with it, do not think I am mistaken when I bid you rejoice, because happily your condition may be afflicted other ways, again I say rejoice, I am still of the same mind. The Lord Jesus rejoiceth over you, as sad thoughts as you have concerning yourselves: he rejoiceth, over you, he is glad to communicate his love, and shall not we rejoice then in the receiving of it? Can the Children of the Bride-chamber mourn while the bridegroom is with them saith our Savior? it is not suitable to their condition, when he shall be taken away, then they shall mourn: I deny not Brethren: but if the Lord do withdraw himself; we should lament after him, and seek him sorrowing, as Mary the Mother of Jesus did, and the more love we have received, if we grieve him, this will be the more grief of heart: but if you that have his presence in a sweet manner, and yet hang the head, and droop, as if our joining to the Lord had been the undoing of our souls; So pensively and sadly we many of us walk, that indeed we are a shame and dishonor to the Lord Jesus. If you should see a Virgin espoused to a man, and should from that day forwad never hold up her head, but walk heavily, what would you think? sure she apprehends she hath made an ill choice, her expectations are frustrated: therefore Brethren look to it, that we rejoice; if the Children of the Bride-chamder cannot mourn, but rejoice to hear the voice of the Bridegroom much more then the Bride. The Lord's takes pleasure in the prosperity of thy soul, and why shouldst not thou • ache pleasure in the prosperity of thy own soul, being made one with Jesus Christ.
5. Look to it that you be faithful to the Lord Jesus as a Bride when once espoused, if she turned aside to another, it was death, they were looked upon as in a married state and condition, indeed the truth is, when the Lord hath truly espoused his soul to himself, he hath done it in faithfulness, and maketh the soul faithful to him, that in the great Article of the Covenant they never deal falsely with Jesus Christ, that is to say, they choose not another Savior; another Lord, under whose dominion to put themselves constantly; yet there may be sometimes to Jesus Christ, even in his own people. If that once it cometh to this, that we embrace sin and consent to it, and take any delight in it, this is to play the harlot with Jesus Christ, O take heed of this brethren indeed the heart is all that he looks at, how we stand affected to those evils which yet remain! if Paul have a body of death, yet he delights not in it, but groans being burtheued, this he accounts not unfaithfulness; but when a man's heart beginneth to sit loose from the Lord Jesus, to be almost indifferent, he could sometimes in a fit of wretched carnality be content to have another Lord to rule over him, to be free from Christ. O! this the Lord looks at, and he will search out, this will move him to jealousy; therefore take heed of this, a woman may do as much service and seemingly as readily to her husband as before, but yet her heart be gone, and she could be contented to be loose, this is heart-Adultery, this the Lord Jesus in us brethren, looks at as such; if we serve him, and do duties but in such a manner that we could even be contented to be at liberty, it is not right; take heed of provoking the Lord Jesus, lest it prove in the end that he never knew us indeed. Labor to be faithful then in this, in the main.
Again, In managing all he puts into our hands, be faithful. The heart of her husband doth safely trust in her. It is the commendation of a woman of a thousand in the Proverbs, she will be improving. It may be you have not so much to turn as others have, others have ten times more parts, and opportunities to do good, let them look to it, they have ten times as much to answer for, and must do ten times as much; but thou mayst be as faithful in a little as they in a great deal. One servant is a Steward in the family, hath all under his hand; and another he is a poor under-servant, hath some mean service committed to him, why now he may be as faithful in his place, as the other in his: Moses was faithful in all the house of God, he had a great command; Caleb might be as faithful for what was committed to him following God fully as the Text hath it, say not then, If I were a Magistrate, a Minister, a public person, had such opportunities to do good I might do much, but I am an obscure person: Well, be thy condition what it will be, thou mayst do good, and be faithful in thy place according to what thou hast received, thy lips may drop like a honey-comb, and feed many, and like choice silver, and enrich many, though thou be never so mean, and so for the Family, and up and down, where ever thou comest, look that thou be faithful to do all from Jesus Christ, and to do all to him, that thou rob him not of the glory of what he hath done for thee, and by thee, for then thou art not faithful.
6. Another Exhortation shall be then to desire the coming of the Bridegroom, the Spirit and the Bride say come, the spirit in the bride breathing in her, as it is in the Revelation, they say come, We look upon the day of death, as if it were the day of divorce from the Lord Jesus for the most part, truly for them that are out of Christ, it is no marvel if it be a King of terrors to them, but to the Saints me thinketh, who look for the appearing of the Lord Jesus to consummate the marriage between them, it should not be so terrible as it seemeth to be to the most of us, and to this end take ye here brethren, at the marriage feast he turns our water into wine, but in heaven our wine into spirits, and setteth them a flaming, our love flaming to all eternity.
7. Exhortation, which is to look to our Ornaments, to get them ready, why do we hang back, but because we are not ready, we have somewhat or another unready, still, our work is not done, can a maid forget her Ornaments, or a Bride her attire, yet my people have forgotten me? As a Bride adorneth herself with her Jewels, so he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness. Eleazar put jewels upon Rebecca before she came to Isaac; and therefore the spouse is called Callah in the Original, because of her perfect adorning, therefore look to this brethren, that you be adorned, O every day put on your Ornaments and make ready for his appearing, for while your hearts are out of order, your Spirits out of frame you are not fit to meet the Lord Jesus; and therefore you will hang back; but so much of this Exhortation.
The last Application will be a word of comfort to such as through grace have yielded up themselves to the Lord Jesus, or are desirous or do so, to be espoused to him according to the several conditions of such creatures, there may from hence be a various and strong consolation administered from this Doctrine.
First, Then alas! you will say withal your souls you close with Jesus Christ, there is nothing you more gladly undertake, but you know he is a righteous God, most just and most pure of eyes, and therefore he will surely be displeased with you, and you shall have little comsort, yea you do find that your fruitlessness of walking doth provoke him; and therefore you are afraid sooner or later, he will cast you off, before you come to enter with him into the marriage, O I shall one day fall by the hand of this Pride, of this uncleanness, of this lust or the other. For Answer to this remember. 1. That the Lord when he doth betroth, he betretheth forev • r, and he doth it in faithfulness, so that if the saithfulness of Jesus Christ could fail who hath espoused thee: thou mightest miscarry. Men indeed after espousals if they discover any deformity which they knew not before, may be apt to change their minds, yea sometimes where there is no cause at all but their own fickleness and changableness; but there is no variableness, nor shadow of turning with him, hath he spoken it, and will he not perform it? I will never leave thee, saith he to Jacob until I have performed all the good which I have spoken concerning thee. But a little more fully to open it.
1. I say, by way of Concession, he may sometimes be angry with his spouse, or at least withdraw himself, properly he is not angry at all, nor subject to any passion, but he may behold that in his people, for which he may sometimes put them to a little grief, and make them believe that he will cast them off, as you have it in many of the Psalms, he may frown, and hide his face from his people, but as on their part, every withdrawing from him is not a breach of the marriage-Covenant: so neither is every withdrawing of his refreshing presence, a breach of his Covenant, yet when he doth so withdraw brethren, alas his heart works towards his people as to Ephraim, I do earnestly remember him still, he may give his people sharp words sometimes, which will be a cutting to the souls that are deeply in love with him, but they go to his own heart as well as they do to theirs; here is the difference brethren, between our withdrawings from him, and his withdrawings from us that are his people, our hearts are many times gone in a great part to sit loose from him, though not altogether for the Church when she slept, her heart waked, but now with him it is otherwise, his heart is never gone in the least from his people, only he may speak sometimes a bitter word to them, but all this while his heart is full of sweetness and love to them, this is one.
2. Remember this also as a pillar of the former, that he hath built and founded this espousal and union between him and his people so sure, as that it can never be shaken; upon the freeness of his grace; and therefore it cannot be moved. Upon his full knowledge of what we would be, indeed, if the Lord Jesus had not known what fruitless froward creatures we would prove, how unthankful, how unkind, it had been something, for a poor doubting soul to have fed his fears with: but he knew long before brethren and if he had seen that he had not had bowels enough to swallow up all our unworthiness, he would never have made love to us, for he is God, and his work is perfect, he would never have begun except he had been able to lay the top-stone: Again the satisfaction of the Justice of God is to the full, this is that which amazeth, and alrighteth many a poor soul; they forget themselves and look upon their failings, as those which expose them to divine vindicative justice, which is a great mistake, for that was once fully satisfied in Jesus Christ, and he is well pleased in him with all that can bring him in their arms, if we can but come to God with Jesus Christ in our arms, he hath no more to say to us, all is made even in Christ, there was never such a declaration of the Justice of God, as in giving his own son, to be a ransom, a sacrifice once for all, and the Apostle saith it was to declare the righteousness of God; therefore he was given to be a propitiation for the remission of sins, there God appeared righteous indeed, that the flames of hell must kindle upon his son, yea and burn to the lowermost hell in a sort, that he might be satisfied, that justice might forever lie still and be silenced, as to his people, it is more that Christ suffered, then if thou and ten thousand such as we are, should suffer to eternity, we could never have paid the utmost farthing, which he paid to the uttermost, else he could not have saved us 〈 in non-Latin alphabet 〉 besides, 〈1 page missing〉 we should have been long paying that we paid, he at once paid all, and therefore this Marriage is so founded brethren upon this satisfaction of Jesus Christ, that it cannot be shaken. Yea
3. As to that of afflicting his people, and frowning upon them, he is not forward to it, he is not strict to mark what is done amiss, to take notice of every slip and failing, if he were we should never have comfortable moment; no, he is rather strict to mark what is good in us, what beauty there is in us, if there be but one beauty or fair place in the midst of many spots, his eye and his heart is rather upon that, as some observe in that of Sarah, there is but one good word in her speech calling Abraham Lord, all the rest savors of unbelief, and yet the Holy Ghost takes notice of that. So Rahab Jos. 2. 4, 5. Heb. 11. 31. Alas what miserable mangled Services do we offer up, to our own eyes there is not anything desirable that is ought. Well, if there be but one sigh, one groan, in sincerity, he is more ready to take notice of that then of all your failings; and therefore is not forward to put his spouse and people to grief, O he is full of kindness and tenderness to us.
Yea 4. It is observable that he is said to rejoice over his people continually as a Bridegroom over a Bride, not only his heart is constant to them, but it is constant in the same fervor of affection towards them, a Bridegroom rejoiceth exceedingly over his Bride, though happily afterward he is not so much affected, for it is our natures the imperfection of them, that new things affect us more then old, now with God there is nothing new nor old, but his heart is the same, and so is Jesus Christ his heart; he rejoiceth over his people continually as a Bridegroom over his Bride, not as a man over his wife, but as a Bridegroom over his Bride, now surely if a man do afterwards cool in his affections towards his wife and could be content to be separated from her, yet upon the day of espousal or Marriage, he will not be induced to it, he rejoiceth over his Bride: Why such is God's heart and Christ his heart continually to his people. But so much for this:
Therefore the Lord help us to conclude, from those promises, however it be, however he may speak against us, sometimes, and act so, as it seemeth to us to be against us, as Jacob saith, all these things are against me, yet he will not part with any soul, he hath espoused to himself: Ahasuerus may put away the Queen upon a seeming scorn, or contempt, refusing to come at his command when he was in is cups; but brethren, though it may be thou hast and thou dost many times slight the call of Jesus Christ, thou wilt not come, nor follow him when he would have thee; thou shalt follow him in darkness, and lament after him, when he is withdrawn; but he will not put away. It is said in that of Mal. the Lord hates putting away, it is true, it is firstly intended there of men's putting away their wives, but surely if he hate it in us, he will not admit it in himself, though it is true, he is above all Law given to us, yet he hath set forth this mystery of his union with his Church, by the Marriage-union, I show you a mystery saith the Apostle, but I speak concerning Christ and his Church. And as it holds in love, and cherishing, and nourishing, and not hating; so why not in this, that he hates putting away, the Lord cannot admit of such a thought of putting away such a soul, if Satan would move for it, the Lord hates it, and hates him for it. Be of good cheer therefore thou poor drooping soul that hast received him, accepted of his love, closed with his wooing and entreating thee to be reconciled and given up thyself to him, assure thyself he will never put away any poor soul.
Ob. Alas! but you will say, this is little comfort, though he be thus unchangeable, yet I may change and break the Marriage-Covenant with him, or I have done it, I fear; and therefore in such a case he may put me away, and yet not change, for the change is in me. For this brethren remember, It is not the backslidings of his people, that can undo the match made between him and them, did not Israel go a whoring after other God's, and is not that the breach of the Marriage-Covenant, he speaks there of that Church, a man will not receive his wife again, likely in such a case, yet return again to me, saith the Lord, and I will receive you. If that the Lord had not foreseen those backslidings in his people, it had been somewhat, if Christ had not fully satisfied the father for them as well as for other sins, it had been something, if upon this account, there were not forgiveness, laid up in store enough with God for these things it were somewhat indeed. And it is very observable brethren (I speak the more, because I know that poor creatures in this condition they are full of jealousies and fears, and all that can be said is little enough to quiet and comfort) [first▪ observe that the Lord speaks over and over, and over again, Israel had back-sliden in that Prophesy of Hosea, as appears ch. 14. 4. I will heal their backslidings. Well, now they could hardly believe that God would receive them again, they were so confounded they had nothing to say; therefore he puts words into their mouths in that chapter, teacheth them what to say, but observe in the second chapter, I will betroth them, saith God, I will, I will. you have it no less then three or four times, which speaks the certainty and ardency of affection in doing the thing in answer to their doubtings, I will do it, saith the Lord. Alas saith the poor soul, it will not sink with me, that after such Apostasy and backslidings he will receive it: I will do it, saith the Lord again. O! I cannot believe it saith the soul; I will do it saith he again. Yea 2. Observe there that he will do it, and espouse them, betroth them again; as one very well hoteth, he saith not, he will receive them, as a man may recive his Adulterous wife again, but I will betroth them, saith the Lord, as if they were virgins,, pure, and unspotted, the Lord will receive them, not upbraiding them with their going a whoring from him, so the virgin daughter of Zion, you have heard they are called upon their repentance, as if they never polluted themselves, so that if the Lord give thee but a repenting heart, thy backslidings will be as if thou hadst never started from him, and from final departing, he will keep them, I say, he will keep them; here is the difference between this espousal, and those between men and women, there, if the man's heart continue faithful, happily hers may fall off, and never close again, and there is an end of the matter, but here the Lord Jesus, his heart is not only toward his people, but he keepeth their hearts with him, that they shall not depart, It is the very tenor of the Covenant of Grace, I will put my fear into their hearts, and they shall not depart from me, as long as God is faithful, and the Covenant of Grace stands, they shall not depart, let Satan, and sophisters say what they will.
Then in the next place this being made good, there is a spring of comfort ariseth from this, and that is in respect of troubles and crosses, afflictions and losses, the fading vanities of the world. Thou mayest lose thy dear husband, that is as dear as thy life, But thy Maker is thy husband, if thou believe, and thou canst not lose him, nor he will not lose thee. Thy dear children, they are but fading flowers, that even wither in the hand and perish in the using, as all these outward comforts do, but here is a comfort, never fades, thou mayst be afflicted happily with the cooling of the affections of dear relations to thee; why the Lord Jesus his heart is at the same pass always to thee, it is always, a day of espousal with him, he rejoiceth continually as a Bridegroom over his Bride. Methinketh brethren, whatever your troubles are, inward, or outward, here you may relieve yourselves; by having recourse to your interest in Jesus Christ your Redeemer and your husband, if you believe in him. But I will not stand any longer upon this Doctrine.
I had now thought to have gone on, with what is spoken concerning Jesus Christ, according to the first proposal of a method. But it may happily be as well, if not better to many understandings to take things as they lie 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 show you, that the Church visible is a Kingdom, and that Christ is the head of this Church, the King of the Saints, and not only 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 show 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 itself. First, It shall be compared to ten virgins, he saith not to a mixed multitude, or to 10 women, five whereof 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 judgment of Charity, for else so far as a professed subjection to Jesus Christ, and renouncing them reacheth, he spake according to a judgment 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 only 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 find 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 profane conversation. And then secondly, I say this is not the only bottom in the Text, whereupon it is built.
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 undeniable, 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 shall be cast up, and the unclean shall not pass over it; Again none uncircumcised in heart or flesh shall enter into his Sanctuary; this applied, 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 discernible in those Countries as Jerome 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 judgment 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 judgment 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 endeavor 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 terms, 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 profaned them, the common use of them is distinguished thereby from the holy use whereby they were separated before from them to the Lord: whether persons separated to themselves to the Lord; acti agimus; the Lord turns them and they are turned; or whether they be altogether passive (as in the first work of God we all are) if it be a separation to God; this is a Holiness, a Saint-ship; he writeth to the Saints in the Church in such a place, such as he hath espoused to Christ, they were set apart to him: so the Congregation of Israel are said to be a holy people to 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 Savior, 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 judgments 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 calls 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 virtue 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 uncleanness, else no entering into heaven. Nothing that defileth cometh thither, Now that such as these are Saints, can be no question, this is God's setting apart him that is Godly for himself, Psal. 4. 3. 〈 in non-Latin alphabet 〉 or as some read wonderfully set apart, him that is Godly for himself, for there is no such wonder, or mystery 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 privileges 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 God's, because separated to him, by virtue 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 sense, 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 connection, sometimes with respect to God expressly 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 world, between the Sheep of Christ, and dogs and swine. Is it nothing to have the body and blood of Jesus Christ openly prostituted to such as though indeed they have the name of Christians, yet their lives, to every one that knoweth them, deny that they have anything to do with Christ; No purging out the old Leven, and therefore no likelihood to be a new lump, O that we were sensible what a guilt is contracted everywhere by this means! Alas! Let the people of God take the greatest pains with their hearts to draw near to such an ordinance as the Lord's Supper, and they shall have cause to pray with Nehemiah, The Lord spare us according to the multitude of tender mercies. And with Hezekiah, The Lord be merciful to every one that hath prepared his heart to seek the Lord, though he be not prepared according to the preparation of the Sanctuary; but when without any care, it shall be promiscuously given to Drunkards, Swearers, openly profane wicked wretches to the bane of their souls, to the provoking God to bring▪ wasting judgments upon the place and people where such things are done. Surely it is time to look about us, O! that we (who can do no more but mourn for these things) had such a sense of the dishonor of the Lord Jesus, and abuse of his love and grace upon our hearts, as to mourn! And O that such of us as have power in our hands to command a Reformation in this kind, the Lord would persuade the heart, that there is such a power! Hezekiah and J • siah not only commanded the true worship to be set up, and turned the people from their Idols to the trne God, but they commanded the purifying the Temple, a type of the Church of Christ, and purifying of the Priests and People, that they should not pollute the Ordinances of God, And this example of theirs is commended, and surely it was done as they were types of Christ, except they were types of Christ as they were Magistrates, and if so, it would follow we should have no Magistrates at all; For Christ the substance being come the thing typified, what should we do with the shadows anymore.
2. Then on the other hand, they are to be blamed also, who are stricter then the Lord Jesus would have them, in their admissions to Christ's fellowship and communion; All visible Saints he would have admitted to communion and fellowship with his people in their several societies; that is to say, they seeking to join themselves to them. Now here indeed there is a difference of apprehensions, and I purpose not to enter into disquisition of such things at this time and in this place; Men's charity may do something indeed to moderate them, but its not that which is to be the judge, but the Scriptures; what rules are there laid down according to which we ought to own persons, as belonging to Christ his visible kingdom, that is to say such as profess and contradict not their profession. But surely it is blame-worthy, if that upon niceties and trifles in comparison we shall dis-own such as truly fear the Lord, so far as we can judge of them. And truly Brethren, I desire to speak it with a spirit of tenderness to them, they are injurious in this respect, who do deny Infants of Believers any room in the bosom of the Church: for they are holy, they are external Saints, and separated to God, and it is apparent, that once they were members of the Church of Christ, a • d by virtue of a Covenant of grace, I will be thy God and the God of thy seed, which he that denieth anymore to be comprehended in then a temporal blessing, when God saith he will be their God; I would pity them, and pray for them that they might come to themselves again: for then sure they would judge otherwise. Now if they were such, once members of that Church with which we are one now: for so saith the Apostle plainly, the Gentiles are made one with the Commonwealth of Israel, we are graffed in among the branches; how cometh it to pass, they should be all cast off, and cut off from the Olive, and not a syllable of it mentioning any such thing in Scriptures, no account given to the world of it, and that it should be in such a time, when the fullness of grace was revealed in Jesus Christ: for grace came by him, and now there should be less grace come by him, and narrower privileges to the Church, will hardly be understood, I think.
The third Doctrinal from the words, will be this; In the visible Church there are some good, some bad: Ordinarily they were not all wise virgins that the kingdom of heaven is compared to, but five wise, five foolish: All within the visible Church are not wise to salvation, Five of them were wise, five were foolish. The proportion of the wise to the foolish, five to five, in the Parable, is not concluding that there are as many good as bad in the Church: there may possibly be a visible Church where there are none bad, but I doubt there is none such found: there were but twelve Disciples, and one was a Devil, and all the parables whereour Savior holdeth out the nature and state of the visible Church to us, is, we find there is a mixture: So in the Parable of the Sower, there are four sorts of ground to which the kingdom of heaven is compared, and but one of them brought forth fruit to perfection; the stony Ground it was quickly scorched; from the sandy ground springs up quickly, and withers as soon; the thorny ground holds out longer, and endures happily the scorching of the Sun, the Persecution, and yet is choked, when all is done. And so the Parable of the tares sown in the field, they grow up with the Corn, and it seemeth by the ancient report even, Jerome, are so like it while in the blade, that they can be hardly discerned from it; but there they grow, and partake of the juice of the earth, and fatness of the soil, and are green and flourish, and yet at last are singled out for fire. And so the Barn-floor, there is wheat, and there is Chaff lying together, until he whose fan is in his hand shall thoroughly purge it, and then the separation being made, Woe to the Chaff, but at present, &c. And so the draw-net, though it gather together somewhat naught which is to be cast away, yet while under water, it is hidden. And so the Apostle, All are not Israel that are of Israel: Some are Israel that are of Israel, but all are not: Some are of Israel, though they be not the Israel of God, that shall inherit the heavenly Canaan. I hope it is needless to waste more time in heaping up of Scriptures to make it good.
The ground may be because the Church here below, the visible Church which admitteth of members, hath not an infallible spirit to discern the deep hypocrisy that is in men's hearts: or if they had, do I think they were to use it, but serve God's holy ends in following Christ his example, who suffered a Devil, though a white one, he was indeed in the likeness of an Angel of light, yet he did suffer him in his family until it broke out into scandal! There is much in this one reason, 1. What deep hypocrisy may lurk in the hearts of men, under a plausible profession: so that men can suspect nothing many times, as you see Ananias and Sapphira, Simon Magus and others: Judas carried it so cunningly, and seemed so zealous and full of charity: O why was this waste, &c. when the Spirit of Christ went with his spirit, and saw his fetches and deep ends, he said it because he had the bag, and was a thief, the more he had to row in, the more bold he might make with it, and it would the less be mist, but his paint was so exact, and so near the life, that the Disciples took him to be as real as themselves any of them, rather suspecting themselves then him, his heart was too deep, for them to fathom, Because 2. They had not such an infallible spirit given, nor have any of the Churches now such a spirit given whereby to know the secrets of men's heart, nor do I find that the Apostles had such a spirit given them, now and then indeed they had some secret things and actions revealed to them, but not that incommunicable property of God to search the heart, I the Lord search the heart and try the reins. Peter indeed, had that private action and falsehood of Ananias revealed to him, and from thence he concluded, Satan had filled his heart in that he lied against the Holy ghost: but what is this to the searching of the heart? and this that was revealed, was but for an act now and then, in Acts 10. He knew not that there were men sent for him from Cornelius, until the Spirit of God told him, and revealed it to him: so that he had not that knowledge which he had of secret things, not made known in an ordinary way by sense, he had it not habitually but by several acts; Or if they had such a spirit, which none can prove, they did not act by it in admitting persons, for then such as those would never have been admitted. Yea, 3. If the Church had such a spirit, it is very likely she were not to act by it in admission: For our Savior himself though he knew whom he • ad chosen, and knew from the beginning who should betray him, yet he did admit him that he knew would prove a Devil; and therefore he acted therein according to his humanity, and to leave us a pattern, that though we may suspect happily such or such a person, and not savor them according to that discerning which God hath given us of the spirits of men, yet if not scandalous not to reject them, making such a profession of Christ as according to charity and Scripture-rules we ought to hope well of. And methinks there is somewhat in that Parable of the tares, though while in the blade they were scarce discernible from the wheat, yet it seemeth by the Parable, that now they were come to such a growth, as they did discern them, therefore came with that Question, whether they should pluck them up, and yet he would not have if so: they were not thorns and thistles, and such as would altogether choke the Corn, though they might hinder it: if only Hypocrites though discovered, if they can be discovered without profaneness and scandal, they are not to be plucked up from among the good Corn, and hence it is that there are good and bad in the visible Church though the bad seem to be good all are Virgins, but all are not wise virgins.
For the Application of this, We may hence take notice of the great indulgence of God, and the largeness of his grace, and the riches of his patience and longsuffering to poor Creatures, in that he takes many as his own, within the verge and comprehension of this his Covenant, that never really partake of the saving benefits of the Covenant. So you know it was with Israel, though they were as the sand of the sea, yet a remnant should be saved. All are not Israel that are of Israel, that is true: and yet they are of Israel though they be not Israel, that is as true; Now that the Lord should admit of such to be of Israel, that never were nor are like to be Israel, this is largeness of bounty. Alas! how many wild Olives are graffed in among the branches which remain and partake of the fatness of the Olive, the privileges, and ordinances, and gifts of God bestowed on his Church for edification, and yet shall be cast out, as branches broken off dried and withered, shall be taken away as barren, and unprofitable, and burn forever; if thou continue not in this goodness thou shalt be cut off. It is not the manner of men to plant such in their vine yards as they know will bring forth nothing but leaves, no fruits but sour, the grapes of Sodom, and yet this the manner of God to such as shall be cast out into utter darkness, yet should be admitted to be the children of the kingdom.
2. That he owneth many as separated to himself in such a way before they come to own him, and though they dwell under his shadow and shine, and in droppings, and dew of heaven, yet a long time bring forth nothing, do nothing but abuse his grace, and this riches of his goodness, and yet at last notwithstanding all he should go on to separate them to a nearer holiness to himself, seize upon their hearts, put another principle and seed into them, whereby they should be fruitful for the time to come. Ordinary experience teacheth us this, how many years many a poor formal Professor hath walked under the means of grace and passed for a Saint, and yet hath been in the gall of bitterness: but the Lord out of his infinite mercy and rich grace hath healed him afterward; It is no question it is the case of some, that that very grace which they have so long hypocritically pretended to and abused, was that at last which seized upon them.
Why but you will say this is no privilege nor mercy to be members of Christ his visible Church, if we therein enjoy not Christ, and for our Children to be owned as those separated to Christ, and yet though Children of the kingdom, and be cast out, for none are like to sink so low into hell as those which are cast out of the kingdom, such as so often abuse mercies and Gospel-grace tendered to them?
I answer, It is true, the name of the Lord our God is great and fearful, as in that place of Deuteronomy, And the nearer a people have been drawn to Christ within the compass of this Covenant of Grace, and afterward perish, the deeper will they s • nk: those will burn with a witness, that are cut off from the Vine. the visible Church of the Olive, as unprofitable, dead and barren branches: Yet it is a privilege, and a great act of grace to be of the Olive, Is it nothing to be one of God's household or family, to be under his provision, his protection, and guidance in a special manner, to be in the state of separation to God of old; and sealed up therein to God by Circumcision? It was profitable much every way the Apostle said. Yea I will say more, That the greater force a thing hath to aggravate the condemnation of poor Creatures, the greater the mercy is. Shall we say the Preaching of the Gospel is not a mercy? because this is the condemnation indeed, that light is come into the world.
The second use may be to help the people of God over a stumbling block, which may be an offense to them happily in some Churches of Christ: either such as themselves walk with, or others, It may be there are some, in such or such a Church, whose spirits thou canst not savor, thou hast them in suspicion, and therefore thou canst not be free to have fellowship with them; Or if thou be in Fellowship, thou art ready to withdraw upon such an account: First, be sure to take heed of making breaches in thy love: It thinketh no evil, hopeth all things that are hopeable, And dost thou know how much smoke there may be with some fire: how much corruption and ashes there may be, and yet some fire? Therefore take heed of judging the state and Condition of men, where they are not in the course of their lives profane and scandalous. 2. Much more take heed of that dividing and separating upon such an occasion as this: for did not our Savior walk with his disciples, though he knew Judas a devil, and doubtless it was more a grief to him, then it can be to us, the less holiness, the less evil will grieve, and a man is more tender; there must needs be all tenderness where there is no sin to harden it. O then let us arm ourselves with the same mind. There were great abuses in the Church of Corinth and yet he stirreth not them up to division, but love rather.
Why but you will say when they become scandalous, what should we do then? Why then the Church ought to deal with them judiciously, to inquire into them, admonish them, censure and cast them out, if the other preparative means, with waiting upon God in them will not do it, That is clear in the incestuous person, and again, If any that is called a brother be a drunkard or a railer, &c. with such a one no not to eat, it is clear, whether they might so withdraw from him, before the Church had censured him under trial, I think not, for then, he was to be as a heathen, in respect of communion, and yet not accounted an enemy, but esteemed as a brother, now, truly if the Church be so over-run with this hem 〈…〉 k, for want of weeding like the slothful man's vineyard over-grown with thorns and thistles. Through the sloth of the Church and officers, the ordinance of excommunication so neglected, that now they are grown so corrupt, as there is no way lef • according to the rule of Christ to purge them; what other means is left in such a case but withdrawing, I do not understand.
3. It may teach us notwithstanding the sad condition of such as continuing members of the visible Church, yet remain in an unregenerate state, happily we all look upon ourselves to be members of the Church of Christ; but have we this grace in our hearts, this oil in our Lamps, we have a name and profession, but can we say that Christ is in us the hope of glory? If not brethren, our condition is sad▪ indeed we are a people that happily the world can lay nothing to our charge, we may put the best side outward like painted sepulchers, but what is within? what is within? but rottenness remember, that, though men cannot judge your hearts, but hope the best of you brethren, yet there is one which searcheth the heart, and judgeth the heart, and of you according to your hearts, though his Disciples cannot find out Judas, yet our Savior would find him out at last, h • s eyes are like a flaming fire. Let your hypocrisy be as deep as it may, it shall not be hid from the light, nor from the scorching heat thereof
Yea consider seriously brethren, that those things you glory most in, and pillar up yourselves with, they will be your ruin if you remain in this condition, and that is the Ordinances, you have the Covenant preached, and sealed to you, from time to time, and communion with the Saints, you think this is enough, you cannot miscarry, the Temple of the Lord, the Temple of the Lord, you trust in lying words, for they will deceive you, may you not be children of the Kingdom, and yet cast out, yet, will not this be the thing which will sink you, that you have been children of the kingdom, and yet fall short of the kingdom. You come to the feast, for the • e is a wedding feast, the Gospel and the Ordinances are, whereof, see pag. 106. which you are to understand all the administrations of the grace in the Kingdom, the Gospel-Ordinances this is the feast of fat things, the fat things of heaven, you may be admitted to this feast, to all the Ordinances, not a dish upon the table, but you may eat of it, But alas! brethren, if you be yet in the gall of bitter •• ss, though you go for sweet Christians, all turns to gall and poison to your souls. It is impossible for such a man or such a woman, ever to come worthily to partake of the Ordinances, a child of God hath much ado with his heart to bring it into frame, to get the spirit fixed, to sing and give praise, to prepare his heart, and much pains many times, and the work done but in a little part yet there is mercy to accept, where we do our best, there is habitual preparation, there are the graces of the spirit, and there is Christ put on by faith for righteousness and holiness, but the graces are not so lovely, so stirred up, and much ado, to blow away the ashes, and they fly about our ears sometimes, that we even lose ourselves in the work. But yet God will be merciful, and cover our shortness if we reach but this, the sense of our unpreparation, and be • u • bled for it. But now thou that art a hypocrite, and an unregenerate man, thou canst never be prepared to come to hear, to receive the Supper, and so they prove the savor of death to death, thou hast no promise thou canst build upon, but that they will be thy bane, Alas poor soul! how many times hast thou drunk the cup of the Lord, and it hath been a cup of deadly wine to thy soul, thou hast eaten and drunken thy judgment and condemnation so often, that thou art even stupifyed and past feeling it is to be feared, it not only argues a desperately hard heart to come and look upon Christ crucified, held out in those Ordinances, as our meat and drink to nourish us, and not to relent; but it hardens us so much the more. Thou mayst yet come oft ento receive the Supper of the Lord, but as often as thou dost it, thou dost but more deeply poison and fill thy soul. O! Brethren, that the Lord would let us see this day whether this be our condition, and we have rotten hearts covered over with a glorious profession, that we might not dare to draw near, for we cannot have a Wedding-garment upon us brethren: if we have not the habits of grace, if we have not Christ for righteousness and holiness, how can we act that grace which we have not? Thou art fit for anything else, but for the worship of God, thou art fit for thine own occasions, and fit to serve the Devil, to be at his beck, but not to worship God in those Ordinances, remember, remember brethren, though you may have somewhat now to answer us, when we preach this word, and to answer your own consciences, and can make a shift to silence them when they tell you though you have a profession and name, and are reckoned among the Saints, yet you never were born again, never did put on Christ indeed, you cannot have a wedding garment, though you may brethren deceive yourselves and us, and take this and that, for a wedding-garment, when the Lord Jesus shall come, and ask you how comest thou in hither without a wedding garment, thou hadst not a dram of grace, thou never puttest me on for righteousness in believing, how camest thou hither, how durst thou be so bold as to draw nigh to my table, to meddle with my precious blood and body broken for sinners, when thou haddest not a wedding garment on: you shall then be speechless, it shall be so evident, O take him bind him hand and foot, hang these Ordinances and privileges which he hath so long abused, my blood and body which he hath eaten and drunk that is to say Sacramentally, the signs of them, as those in 1 Cor. 10. they did all eat the same spiritual meat, &c. and yet most of them perished, sink him, sink him, he hath trampled my blood under his foot, counted it an unholy thing, else he would never have cared to have come with an unholy heart to it, therefore now, I will trample his soul in my fury unto the lowermost hell, O! how this will sharpen the teeth of the gnawing worm, to eternity; O how this will enrage the flames of those everlasting burnings; therefore consider this your sad condition, let it be a terrible word to you, the Lord give you hearts to tremble at it.
And in the last place, Let us take heed how we rest and lean upon a profession and a name. Methinks there needs no more Arguments to move us, then what hath been spoken already; What folly is it for a man to hang his weight upon that which he is told will break, and then he falls into an irrecoverable gulf, O! that we had that always sounding in our ears! in the seventh of Mat. Lord, Lord, open to us, we have done this and that, heard thee preach, done wonderful works; they were visible Saints surely at least, and yet he calls them workers of iniquity, which they might do in secret acts with pretences for God, but intending themselves. What if Simon Magus had had that power to give the gift of the Holy Ghost, and had done it, and replenished his purse by it, for likely he that would have bought it, would have been as ready to have sold it again; he might have past for a Saint, but what would his end have been? O Brethren consider your latter end, the Lord teach you that one point of wisdom, that so in time 〈◊〉 may flee from that wrath to come. But so much for this Doctrine also.
Verse 3, and 4.
W E may read a wise man or a fool in his actions, and so here, the foolish took no oil with their Lamps, and what more foolish then that? For the opening of the words, I shall not need to say much: by the Lamps I understand here a profession of Jesus Christ, a name, a show, the Apostle speaks of the Saints as light-bearers, they should be burning and shining lights, as John was. Light there is, and sometimes appearing heat, even in formal professors, as you see in the case of John, how zealous for God. And Judas, a man would have thought him zealous, when he said, Why is this waste, but it is like the light of the glow-worm, touch it, and it hath neither light nor heat, they are indeed sparks of our own kindling, as it is in that place of Isaiah, the sparks there may be the action of Devotion, and Duty, which may be elicited, or educed by the help of nature, and of education, and custom; the conscience being enlightened by the Law of God in some measure and self-love, working somewhat in men, will put them on to do something to quiet their Consciences; but alas these sparks quickly go out, and the Lamp is put out in obscure darkness; There may be also somewhat of Common-grace, some enlightening of the mind, and some kind of affection, as the second ground, received the word gladly, and Herod heard John gladly, but a great difference between these, and the Disciples who receiveed the word gladly, the one rejoiced happily in that which in the word is suitable to a carnal appetite, as the Eloquence, as those in the Prophet thou art to them as one that plays on an Instrument, but the other rejoiced in that of Christ which is therein found. So the Be, is pleased with the Flower, the Sheep with the Blade, the Bird with the Seed, and the Swine with the Root.
But new for the oil in the vessels, what is that? The foolish took no oil in their vessels with their lamps. By this I understand brethren, the oil of the Spirit, ye have received an anointing, the Spirit of grace, and the grace of the Spirit of Christ, the Spirit dwelling in us; there is a Cruse opened, that will never be drawn dry, like the Fountain of waters, or Rivers springing up with eternal life, it never sails. By this then I understand the true saving work of grace in the heart; a receiving of the Spirit of grace, the Spirit of Christ by faith as the Apostle speaks, by the hearing of faith, by the Gospel, the word of faith, which was blessed, to the working of saith, in your souls. Now this spirit works faith, and that works by love, and that never fails, but is perfected in heaven, so humility, self-denial, and all those graces. And not only the graces of the spirit, but this Spirit of grace dwelling in the Saints, which continually supplieth their wants, so that the Lamp shall not go out forwant of oil.
From the words thus understood, this note will arise.
He that contents himself with a profession of Christ, without the real saving work of grace upon his heart, is a fool; but he that looks to the main thing, the getting grace in his heart, as well as making a show before men, is a wise man. Profession without the enjoyment of the Spirit of grace, is but folly, I will put them both together, that contraries may the better illustrate one another, juxta se posita, and if either of them be proved, both of them are proved; for they will infer each other, by the rule of contraries. Nothing is more ordinary in Scripture, then to call sinners fools, sinners of all sorts are fools, committing wickedness, is committing folly in Israel, but no fool to the wise fool, wise in his own conceit, there is more hope of a fool then of such a man, and who are usually more wise in their own conceits, then formal professors are? he that hideth hatred with lying lips is a fool, he that hideth hatred to God, a rotten heart with lying lips, whereby he professeth much love to him, and carrieth a fair show, he is a fool in grain. If we would know where wisdom beginneth, or what the sum of wisdom is, the wisest of men shall tell you, the fear of the Lord is the beginning of wisdom, or the sum of wisdom, some read it so. And so Job who was no child in Christianity, to man he saith; to fear the Lord that is wisdom, and to depart from evil that is understanding: Mark you, Whatever men place wisdom in, or folly in, this is the very sum of wisdom to fear God, fear is put for all grace, a manfearing God, and eschewing evil, was the highest character, the Lord gave of Job. It is indeed the root of all that good we do, and evil we avoid; and I will and but one Scripture, in the • hiddenarts, thou shalt make me to know wisdom, it is one thing to be wise headed, and tongued, and another to be wise hearted; and therefore in Scripture nothing more ordinary then to set forth wisdom that is true indeed by the heart, God himself is said to be wise of heart. Foolish creatures, Eph. a silly Dove, without a heart. They may have head enough, notion enough, flashing light, appearing to others enough, but they are without a heart, they have not the great work there, a new head, and an old heart, a full head and an empty heart, a light and burning profession, and a dark dead and cold heart, he that takes up in such a condition is a fool, an errant fool.
For the further clearing of this, I shall inquire a little wherein the nature of wisdom and folly lieth, and then show you how it is Applicable in truth unto this profession of Christ, without the possession of him.
Wisdom then I conceive may consist of these three generals, 1. In the obtaining what we want, the good we want; and therefore come short of happiness, because we want it. 2. In the keeping the good we have, when once we have it: And 3. In avoiding the evil we fear, which would render us miserable, in these three things I take it, wisdom consists.
Now to speak a little to each of these, and see how we may prove the formal professor by his defect, and falling short in each them, in all of them; and for the first, the obtaining of the good we want to make us happy, Alas you know brethren, we are all fallen short of the glory of God, and by nature are without him, and without Christ in the world, and have not the things which accompany salvation, neither, he then is a wise man in general 〈 in non-Latin alphabet 〉 who knoweth those principles, and ends which are universally necessary to a man's good, his chiefest, and most general good. So that there are, I conceive, three things in this respect under this head, and so proportionably under the other, which go to the completing of wisdom.
First there must be a knowledge of the end, and a propounding of this end to a man's self, an end you know is nothing, but that which is good: either really so, or appearingly so; for that is the object of the Will goodness, as truth is the object of the Mind, and understanding, a man cannot appetere malum, as it is malum, and be a man, to delight in evil as it is evil, is diab • lical, to delight in s • n or folly as it is pleasant, as it is suitable to the corrupt nature, to the soul, the Will crooked and deprayed, this is human, because though a man do thus p • opose s • n as his • nd, yet not as it evil, but as it is good, to his corrupt judgment and Will, that is to say suitable, and convenient to him. An so sor suffering, there is no man living can prevail with himself, to be willing to be miserable, they would be happy. Well then it is good which is the end, either real or apparent. But now here, in this spiritual wisdom, and folly, we must understand his end suitable, that is to say, understand it of the most supreme principle and ultimate good, and that is God, for what good else is there, that can indeed make the soul happy, but God in Christ; for that good which must make blessed, it must be commensurate to the soul, so as to be able to fall, and satisfy it, else the • e will be somewhat wanting still, and alas for all other goods below God, it may be said, that which is wanting cannot be numbered. Now there are two things considerable in the soul of a man, especially to which there must be an answerableness in the end, which is to be followed unto enjoyment, else the soul cannot be happy.
The first is the vast capacity and comprehension of the soul, to which there must be an answerable fullness, in the object, and the end, else the soul cannot rest upon it as its Center, and happiness, and this we may take notice of especially in those two faculties of the Understanding and the Will, the Affections, they are but as it were the several motions of the Will, a kind of Appendix to it. Now to these two faculties, in the supreme and ultimate end there must be an answerable ratio veri & boni, great enough to fill or satisfy the understanding or mind, that hath for its object truth, and not one truth, or another, but all truth, it is not satisfied with the partial discoveries of truth, or here and there a little, but it would have all, now the Lord is the highest, and the best in genera vari, he is truth itself, as well as being itself, and other things are no further true, then they have some proportion to him, which they also have from him, therefore the mind having gotten such an Object as this to dwell upon, wherein it may be swallowed up, and satisfied with truth, it hath its perfection.
2. The will that hath for its Object good, and it is not content with a partial good, here and there a little, but it would receive all good, now the Lord he is good, and there is none good but God, he is the supreme good, the greatest good, and the last in genere boni, all goodness in the Creature whether honor proportionable, or delightful, or pleasant good, alas what is it? but a little reflection of his glory upon the Creature, a little spark of his kindling, a little drop to the ocean, but this is but answerable to the capacity, and comprehension of the soul.
Secondly, there is also the everlastingness of the soul; it liveth forever, and therefore a short good though never so full, is not commensurate unto it, there must be certitudo aeternae fruitionis, which as well as fruitio incommutabilis boni to make up a blessedness which is the end, the soul proposeth to itself. So Aug. de Chro. for fuisse selioem mi • erum. It is the depth of our misery, we are now cast down so low, because we were once seated, raised so high in honor so near to God, and yet if we might spend but a time in h • aven, and enjoy▪ God, and afterward forsake that habitation, this world would be the • ell of hells, unto such a soul, but there is an everlastingness in the good itself we enjoy, and in our enjoyment of that good We 〈…〉 this then is the great end, • o know and to propound to a man's self, to set as his 〈…〉 as his mark, is a part of wisdom, he that doth great things, takes much pains for poor ends is a fool, the end speaks a man a wise man or a fool; as much as any thi • g▪ But
2. Then there are the means to be used for the attaining of that end, that is the next thing. If a man have never so right an end, and yet know not what means to use for that end, or use them not aright, he is a • ool, not a wise man. As now, a man would have health and he knoweth not, that physic will avail him, it is all one to him, a cup of poison, or a purging potion is all one to him, or if he have the means, and use them not, or not aright, and so in any other thing whatsoever, I briefly wrapped up the other two in this place. Now to this great end the enjoyment of God, the means what are they but more immediately the closing with Jesus Christ by faith in his blood, for he is not received but in Jesus Christ, nor to be enjoyed but in him and through him, Now since we have lost the image and glory of God, it would not prove good to us to enjoy him, if it were possible for us so to do, that is to say it would not be suitable to us as we are corrupted, heaven would be hell to a wicked man, if he could enter into that holy place a while. And therefore there is a necessity, that we close with Jesus Christ that in him we may be brought near, being reconciled through the blood of his cross and the enmity slain that is in our hearts against God, and a new nature put upon us, the heart changed and made conformable to God, that image, and likeness restored, which consisted in knowledge, righteousness and true holiness, that now to enjoy God in the fullness and holiness and joy, it is suitable to this new man wrought in us by Jesus Christ; suitable to that spiritual Christ which is founded in us, and so is good to us, therefore this is the great means, I say the closing with Jesus Christ for righteousness, and reconciliation and holiness, that heaven may be suitable unto us, that we may also by him be changed, and made fit, and able to bear the weight of glory which is there to be put upon us. More mediately and remotely: now the means of grace, the Gospel and ordinances thereof, wherein God is revealed in Christ, therein he is revealed for righteousness for holiness, he is preached therein in the Covenant, and that sealed up to us in the other ordinances, And all the means of grace are helpful for this end. Well, now before I go any further, Let us see the wisdom and folly of a pretender, and a real Saint, that is a virgin indeed.
1. Then for the end, though miserable man would be happy, yet we miss it in the end, and if we miss the end, all our endeavors are nothing: Now a child of God, his end is God, as he is a glorious God▪ and as he is a good God, and here is wisdom indeed, that is to say, he aimeth at this, to glorine God, to exalt him, that he may be glorified in him, as well knowing, that the glory of the Lord is that wherein his own good, and salvation is wrapped up, for wherein are the riches of his glorious grace manifested, but in the pardoning and subduing of iniquity? O for thy names sake pardon mine iniquity, for it is great; for his names sake, Who is like unto thee, a God pardoning iniquity transgression and sin. And then the salvation of his soul, he is wise, that is wise to salvation, that is wise for himself indeed in the main thing. You see a man wonderful industrious, takes great pains, runs and rides, is very earnest, and what is his end in this, to have a flea to catch a butterfly? You would judge this man a sool, the end will recompense the laborious use of the means; Now a formal professer, he will keep as much a do as another happily, be at as much pains in duty, spend as many hours in private happily some may be of J • hu his stamp, and strain as long as it will hold; but what is it for? Alas, they seek a poor empty self, they would have a name, they would have their zeal for God seen, they would have their ends satisfied, it is the way to flourish. What pains did they take to follow Jesus Christ up and down, and all was for the loaves? a poor end. Suppose the end be a little stopping the mouth of a clamarous conscience for the present, a poor end. Is not this folly, to shoot so high and aim so low? But happily it will not be so easy to convince hypocrites that they miss it in the end, though for my part I think it is that which we ordinarily miss it in; did you at all feast to me saith the Lord? or fast to me, did you not bring forth fruit to yourselves? which are infinitely too low; to be our own end, for when we enjoy the most we can in ourselves as our end, we grasp no-thing but sin and emptiness, wind and misery to eternity,
2. Then for the means, which you see what they are, immediately Jesus Christ closed with mediate, the ordinances wherein he is held out. Alas, herein they do fearfully miss it, though they profess him, As will appear in many particulars.
1. They do not choose the right means for the attaining the end wherein a great part of their wisdom lies, this is life eternal to know Jesus Christ whom thou hast sent; this is the means and the way to it, and indeed a part of it, the suburbs of heaven. Now alas brethren, there are so many things, which are so like to Jesus Christ; and so many acts like to the embracing of him, that they are deceived, and so they miss of the main means and fall short of the end, simile & mater erroris. A man misseth his way and takes another way, lay near it and was like it, and he runs and takes pains to come to the journeys end, but alas it never will bring him thither, he is out of the way, Jesus Christ is the way, as well as the life, now there are false Christ's which men make to themselves; there is much bad like to good, and much error like to truth, one man he thinketh a drunken Christ will serve his turn; a covetous man, he thinketh Christ and his secret lusts will stand together, though his profession and open sinning will not stand together, he thinketh he may have Christ in his heart and sin regarded there, though he cannot have holiness in his profession an appearance of it, an open profaneness there, as if sin would better agree with Christ, then his profession. Some think they have a Christ made up all of pardons, no matter for holiness at all, let them live as they list, no matter for walking in him, yet he is so merciful, if they can but cry have mercy it will do the deed, though they wallow in their uncleanness all their lives, some they are on the other hand, that make to themselves a holy Christ, not minding his pardoning mercy, O if they can but do this and that, they walk uprightly with men, they serve God, none more constant at the ordinances then they, private and public, and therefore surely Christ is theirs; not remembering with Nehemiah, the Lord spare me according to thy great mercy, or multitude of mercy, even when he had done so eminently for God. Alas, brethren what pitiful mistakes are these? Many are ready to think, if they have but now and then a little affections stirring at a Sermon, O sure they have Christ, if they have but a little velleity sometimes, a wishing and woulding, this must go for Christ, how prone are we to substitute anything in the room of Christ? Now a man that would live, and shall eat dirt or coles instead of bread, you would think that man a fool; or a man that would be rich, professeth that is his end, and he bags up indeed, but what is it? dung and dross, stones and trash, would you not count this man a fool? this is the condition of every formal professor of Jesus Christ: they do indeed fix upon something but it is trash; it or if anything better, their duties, their holiness it is trash, it is dung instead of Christ, this is the first.
Now, for the secondary means, the means of getting Christ, which is the more immediate means and way to his enjoyment of God, which is the happiness of the Creature, herein indeed most ordinarily the folly doth appear, and therefore I shall here consider several particulars.
1. To use means to get anything, and not seasonably is folly, to use them too late, for a man that is deadly sick he will not be persuaded to take Physic until he be past recovery, such a man is a fool that so long will lean to his own understanding; and so for meat, a man that will fast so long until he cannot eat at all, this is the very case in this place, you see they did not ever neglect to get oil in their lamps in their vessels, they were very inquisitive, sought it of the wise virgins, and went to buy it of them that sold, but alas it was too late. Would you not count that man a fool, that hath provisions to make for his family the week following, at the Market, and he goeth, but it is when all is done, and shops shut up, and there is no more place to buy anything. So here, and so the Manna, if they went to seek Manna upon the Seveath day there was none to be had, yea if daily they went not to seek it in the morning, but staid until the Sun were hot, there was none to be had, it was gone. there is a season for everything the wise man saith: and everything is beautiful in its season, he that gathereth in Summer is a wise man, saith Solomon: he that maketh hay while the Sun shineth. It is a sad piece of folly, that a man should have his grace and his Christ to get, when he should use them, when we come to die, and have five times as much need of Christ as in our life-time for the most part, that then we should be to get Christ, and have tri • led away the day of grace in flourishes and shows, in taking of Christ, and had him not in our hearts.
2. To have means for the getting of Christ, and never make use of them; there is folly indeed; wherefore is there a prize in the hand of a fool and he hath no heart to it, he is a fool that hath an opportunity to make himself forever and hath no heart to it, to improve it, redeeming the time saith the Apostle; that is, to walk circumspectly not as fools, but as wise; what would many a poor Creature in hell give, for such an opportunity of grace as we have? Yea if the Gospel were preached to Tyre, and Sidon they would have repented long ago, saith our Savior, but you have the opportunity in your hands, but you have no heart to it at all, this is sad. To see a man feed upon husks, and dirt and so perish, when he hath no bread to eat, is a pitiful sight, but this is necessity not folly, but here is bread to eat, that we might live, and yet we neglect to gather it; or to eat it, content ourselves with husks and trash is not tl is folly, and this is the condition of every formal profess • r?
3. They rest in the means short of the end, and that is grievous folly, the means of grace, whereby Christ is to be gotten, and Christ in us revealed to grow, and increase, if we rest in these means, whether we have Christ yea or no, it is great folly, what man is there that would so do. But there is more in this, for this preferring, and prizing, and lifting them up above Christ will be our condemnation, setting up any of them instead of Christ.
But enough of this, The Second thing, or point of wisdom is in keeping that which we have, the good we have, that is a chief point of wisdom indeed, Nonminor est virtus, do you not count him a fool that takes great pains to get an estate, to get much, and is as lavish of it, takes no care to keep it, when he hath done lets one run away with one p • r • , another with another part, why now here is the case, an hypocrite, a formal professor, a foolish virgin hath something, he hath common grace, happily he hath many duties and services, but all these will be taken away from him; he cannot keep his garments, nor doth he take the course to keep them, for he that would keep these things must look after somewl at more, the power of Christ within to enable to improve these to his glory, else he that hath not, from him shall be taken, even that which he hath, you have leaves of profession, these shall be taken away. But the
Third thing is more considerable, and that indeed I think will prove comprehensive of the two points, and of wisdom; and that is to avoid carefully the evil which they fear, the greater the evil, the greater should be the fear of it, if he be a wise man: Now the evil, which we will speak of, shall be the Soul-Evil, which must needs be the worst corruptio optimi est pessima, and evil by how much the more destructive it is, by so much the more wisdom is requisite to avoid it, and by how much the more eminent it is hanging our head, this evil brethren is not the loss of outward things which are perishable, not the suffering of temporal troubles, these may run into the soul of a Joseph, and a Job, and they triumph over them, their blessedness will be above all these, they have oil at top, but what is it then.
1. The Malum damni,