Sermons Volume 2

SERMON VII.

I N the words we have, 1. A Denyal. 2. The Reason of the Denyal. 3. Their advice and Counsel to the foolish.

First, The Denyal [ not so ]; 'tis not a churlish and envious Denyal, but such an Answer as the nature of the thing would bear: If they should be so kind, they would deprive themselves, and not leave sufficient for them both; therefore they were better take the usual way of supply. Three points are in this Verse.

1 Doct. Everyone must get Oil into his own Lamp, or get Grace of his own, or else in the day of his Accounts, the Grace of others will do him no good.

Secondly, From the Reason, lest there be not enough for us and you,

2 Doct. They that have most grace, have none to spare.

3 Doct. If we would get Grace, we must have recourse to the Ordinances.

For the first Point, That every man must get Grace of his own.

(1.) I do not hereby exclude the Righteousness of Christ, or his communicating his Spirit to us. There is a great deal of difference between Christ and the Saints in point of Sufficiency, Power and Authority.

First, They have not a Sufficiency for themselves and us too: Christ hath a fullness out of which you may receive enough, John 1.16. Of his fullness we receive grace for grace. There is plenitudo Fontis, & plenitudo Vasis ; The Fulness of a Fountain, and the Fulness of a Vessel: The fullness of a Vessel is lessened and abated the more you take out of it: the Creature is wasted by giving, but a fountain is ever flowing, and overflowing, it keepeth its fullness still, though it affordeth to others. God saith to Moses, Numb. 11.12. I will take of the Spirit that is upon thee, and put it upon them. The words seem principally to intend as if his own Gifts and Abilities were given to them, to help bear a part in the burden of the Government.

Secondly, In point of Power ; they have no power to transfuse and put over their Righteousness to another: As a man cannot divide and part his Life between him and another. But Christ who liveth in us, and is spiritually united to us, he can impart his Grace and Righteousness. 2 Cor. 5.21. He was made sin for us, who knew no sin, that we might be made the righteousness of God in him. Gal. 2.20. The life that I live in the flesh, I live by the Faith of the Son of God.

Thirdly, If they could do so, they have no Authority and Commission to do it, as God hath given to Christ; Joh. 3.34, 35. For he whom God hath sent, speaketh the words of God; for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. And Joh. 17.2. As thou hast given him power over all flesh, that he should give Eternal Life to as many as thou hast given him. Such a difference there is between the Lord Jesus Christ and the Saints: He can give us of his Oil, and will do it, will not deny those that seek it humbly and seasonably, and have enough himself; as the precious Ointment upon Aaron's head and beard, ran down to the skirts of his Garments, Psal. 133.2. so doth Christ the Head communicate his Gifts and Graces to all his Members.

(2.) I do not hereby exclude the Benefit which we have by the Communion of the Saints in the Mystical Body of Christ here in this World. The Members are mutually useful to one another; as 'tis said Col. 2.19. — From which all the Body by joints and hands, having nourishment ministered, and knit together, increaseth with the increase of God. 'It is from the Head, but knit together by Nerves, Veins and Arteries: The Apostle saith, that every joint supplieth something, Eph. 4.16. we communicate to one another that strength and nourishment which all receive by the Head. There is no Member but is of use, we have benefit from one another's Gifts and Graces, or else we could not be serviceable in the Body: But the Case in the Text is different, these foolish Virgins had their former advantages, which they should have improved▪ to have supplied them in the day of their Account. Now the wise could not help the foolish, nor the foolish the wise: But every man shall be judged according to what is within him.

(3.) As to the keeping off of temporal Judgments, the very Society and Neighbourhood of the Godly may be a Means to respite the wicked. Jer. 5.1. Run to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if you can find a man that executeth judgment, that seeketh the truth, and I will pardon it. If they are not pardoned, they may be respited for a time: So the sentence against Sodom, we read that if ten righteous persons had been found therein, Gen. 18.32. God would have spared it. And God gave Paul the Lives of all them that sailed in the Ship with him, for his sake: As to temporal things, God may stay the Judgment upon others for the Godlies sake, though not always; for 'tis said Ezek. 14.14. Though Noah, Daniel, and Job stood before me, they should deliver but their own Souls by their own righteousness. When the Decree was irrevocably past, and their provocations grown to an insufferable height: So 'tis said in the Jewish Proverb, That two dry sticks may set a green one on fire: To which Christ is supposed to allude, when he saith, If this be done to the green Tree, what shall be done to the dry? Well, but bating these Cases, we shall not be the better for others Righteousness, and this is often pressed in Scripture: Hab. 2.4. The just shall live by his Faith ; by his own, not by another man's. Ezek. 18.20. The Soul that sinneth it shall die; the Son shall not bear the iniquity of the Father, nor shall the Father bear the iniquity of the Son: The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. That is, as to eternal Rewards and Punishments, everyone is to be considered according to their own personal Estate: Every Tub shall stand upon its own bottom, and every Soul shall be dealt with according to its own capacity. So Rom. 14.12. Everyone of us shall give an account of himself to God. We shall give an account of our own thoughts, words and actions; not shuffled together by the lump, and in gross, but everyone severally: One shall not appear for another, as here we may appear by Proctor or Attorney; nor the whole Party and Profession for single persons: But everyone is to give an account of himself apart, man by man. So Gal. 6.4, 5. Let every man approve his own work, and then shall he have rejoicing in himself alone, and not in another, for every man shall bear his own burden: We should everyone look to his own actions, and our own spiritual Estate, and frame of Heart: To fetch the grounds of our rejoicing from abroad, will not be so comfortable and safe to us. We are to look to our own selves.

1. VSE, Is to disprove the Conceit of works of Supererogation, or doing more than is required of us, to increase the Stock of good Works, to be put into the Treasury of the Church, as if others should fare the better for their Over-godlying it.

2. To disprove the vain and foolish Confidence by which men please themselves in the Goodness of others about them, their Relations, and Societies in which they live. They have friendship with such good People, are in relation to such eminent and pious Persons; a godly Wife, or Husband, or Father: Matth. 3.9. And think not to say within yourselves, we have Abraham to our Father. No, they cannot give us of their Oil: Men will catch at anything rather than a right Ground of Confidence.

2. VSE, Is to Exhort us to work out our Salvation with fear and trembling, Phil. 2.12. or to be more careful of our own personal Qualification, if we would be saved in the day of the Lord.

1. 'It is not enough that Christ engaged for us as the public Surety of the Church; Heb. 7.22. He did some things for us, and in our Names, that we might take a Bond upon ourselves, that we may enter ourselves Heirs to the Benefits of his Undertaking. You must give up yourselves to the Lord: 2 Cor. 8.5. All that are brought home to God, do personally Covenant for themselves. Ezek. 20.37. I will cause you to pass under the rod, and I will bring you into the bond of the Covenant one by one. God would not trust the Jews with their own choice, but would take the tenth that came out of the Fold by course. God will not covenant with us in the Lump and mass, but man by man.

2. 'It is not enough that the Church as a visible political Body, professing Faith in Christ, doth engage for us, Ezek. 16.7. I entered into Covenant with thee, and thou becamest mine. There is a visible Church-covenanting, which is made between God and whole Societies, as they do profess submission to Christ's Gospel. Alas! in these Societies, there may be many persons, whose Souls have not particularly and personally each one for himself, entered into Covenant with God; therefore we cannot satisfy ourselves with this, but everyone of us must engage himself to the Lord.

3. 'It is not enough that our Parents did engage for us, and dedicate us to God in Baptism, as they did in their own names, and in the names of their little ones, Deut. 29.10, 11, 12. as we devote, and dedicate, and engage our Children to God in Baptism; but this is a work and business that no man can savingly transact for another. The engaging of a Soul to Christ, is a thing that a man cannot do by Proxy or Assignee, we must personally enter into Covenant with God for ourselves, or else our Parents Dedication will not profit us; we shall be Children of Ethiopians to God, though Children of the Covenant, Amos 9.7.

4. 'It is not enough that we belong to strict and reformed Societies, unless we come visibly to ratify the Covenant in our own Persons, by that which the Apostle calleth a professed Subjection to the Gospel of Christ, 2 Cor. 13.9. Unless there be an hearty and real subjection, as well as a public professed subjection, our company will not save us, nor our Church save us. Many fall asleep in Christ's own Lap, that shall awake in flames. He looketh to single Persons, knoweth his Sheep by Name, and whether they obey and follow him, yea or no. He considereth the frame of their Hearts, and how they stand affected to him: My Son give me thy heart, Prov. 23.26. 'It is the Heart he seeketh for. Jer. 30.21. Who is he that hath engaged his Heart to approach unto me, saith the Lord.

Lastly, Consider the distinction Christ will make at the last day, between Persons of the same Vicinity, Family, Religion: The one is taken, the other left.

Now to excite you to get Grace into your own hearts, consider,

(1.) None is more near to you than yourselves: God hath made you Guardians of your own Souls. We read Eph. 5.20. that no man ever yet hated his own flesh, but nourisheth and cherisheth it. Oh that we could say so in this case! that no man ever hated his own Soul. 'It is no less monstrous and unnatural not to take care of our Souls, than not to take care of our Bodies. The Soul is the man, the nobler and better part, that should be first cared for; therefore if you love yourselves, you should look after your personal Interest in Christ.

(2.) Your Happiness is left merely as on your own Consent: God offereth his Grace to you as well as to others, Isa. 55.1. Ho everyone that thirsteth! come to the waters and drink: Revel. 20.22. Whosoever will, &c. If you refuse it, you wrong your own Souls, Pro. 8.36. forsake your own Mercies, Jonah 2.8. And if you miss of Christ, and be shut out of Heaven, 'tis by your own default. You have none to blame but yourselves, if you do not enter into Covenant with God, and so qualify yourselves for the great blessings and favors thereof.

(3.) Consider how much others have done for you in a way of Means, though they can do nothing in a way of merit. You have received as much benefit by others, as can rationally be expected; you were born of Christian Parents, by them dedicated to God, and trained up in his fear; and now, after all this, when you come to stand upon your own bottom, you wrest yourselves out of the arms of Grace: your obstinate refusing seriously and heartily to enter into personal Covenant with God, will exclude you out out of Heaven: You are not moved by the examples of the word, and self-denying Christians. If you never try to bring your Heart to consent to the Lord's terms, you will find your Oil to seek when you should use it, at the Bridegrooms coming.

Secondly, I now come to the Reason alleged, lest there be not enough for us and you.

2 Doct. They that have most Grace, have none to spare.

1. With respect to our great hopes, all our endeavors are little enough for Heaven; we cannot be at more cost and pains than our blessed hope is worth, Phil. 2.12. Work out your own Salvation with fear and trembling. Work, because 'tis for Salvation, 2 Thes. 2.12. Walk worthy of God, who hath called us to his Kingdom and Glory: That is the worthiness of Condecency; walk suitable to your high and holy Calling; walk as those that expect such a Kingdom and Glory, walk as those that are contented with a little here, Heb. 13.5. A little here should serve our turn, but in heavenly things 'tis otherwise; there should be an holy covetousness, and an insatiableness of desiring more, and a suitableness in our walking to that State of Life which we expect: But alas 'tis otherwise with most, for the Comforts of this Life, which are but as a vapor, they are insatiable as the Grave; but in Grace, every little, yea a bare nothing is thought sufficient; surely these men have not a true sense of God's Punishments and Rewards, nor what preparation is necessary for that heavenly Happiness they expect.

2. With respect to our great Temptations, not a jot of Grace can be spared. We are told that the righteous are scarcely saved, 1 Pet. 4.18. There are so many trials by the way, and our folly and weakness is so great, that 'tis no easy matter to get safe to Heaven. If we have strength to carry us through our present Condition, yet we know not what we may meet with before our service be over; a day may come when all the Grace we have may be thought little enough, and too little for the Trials we may be put upon: Little Grace is as no Grace when a Temptation cometh, Luk. 8.25. Where is your Faith? But Mark 4.4. How is it that ye have no Faith? And Matth. 8.26. 'tis said, Why are ye fearful, O ye of little Faith? Little Faith in some cases, is as if they had no Faith: Faith in the Habit they had, but they could not put it into Act, in that sudden and great Trial: Eph. 6.10. Be ye strong in the Lord, and the power of his might.

3. With respect to our Comfort, a large Measure of Grace is necessary: we are bidden to give all diligence, that we may enter abundantly, 2 Pet. 1.11. Not only make a hard shift to get to Heaven, but to get thither with full Sails of Comfort; now this will never be, unless we have much Grace, and that kept in lively action; for otherwise it will not come into the view and notice of Conscience, to make up an Evidence there.

(1.) I do suppose that Conscience hath a Vote in the matters of our Peace, Rom. 8.16. In the matters of our sense, Rom. 9.1. The bosom witness is Conscience: the knowledge of our Estate is not intuitive, but discursive.

(2.) That small things are inconspicuous, and not easily to be discerned, especially by weak eyes; therefore 'tis an hard matter for Conscience to discern a little Grace in a great heap of Corruption. Mans Heart is not watchful, nor so tender, nor are things in such order there, as that every lesser thing should be taken notice of; though Conscience be a secret spy, yet small things escape its view and notice, both in a way of Sin and Grace; in a drowsy and unattentive Soul, it cannot be imagined: therefore there must be a great deal of Grace before it can be seen, and distinguished from a common work; for the Heart of man is deceitful: The Woman was forced to light a Candle, and search diligently, before she could find her lost groat: so hard will it be to discover that in the Soul which is small and little.

(3.) The Testimony of the Spirit is usually given in upon the greatest exercise and abounding of Grace: for the Oil of Gladness followeth the Oil of Grace, and Comfort is dispensed according to the rate of Obedience, Joh. 15.10. If ye keep my Commandments, ye shall abide in my love: and Joh. 14.21. He that hath my Commandments and keepeth them, he it is that loveth me, and is loved of my Father, and I will love him, and manifest myself unto him. Therefore out of all this it followeth, that if we would maintain any comfortable and delightful sense of our Interest in Christ, and the glory of the World to come, we should not be contented with a little Grace.

4. With respect to the nature of Grace: 'It is a sign we have no Grace, when we think we have enough and to spare; surely they that have tasted that the Lord is gracious, 1 Pet. 3.2. they are not cloyed, but will long for more; that man that doth not desire to be better, was never good. As the little seed works through the hard and dry Clods, that it may grow up to stalk and flower; so is Grace, it is working and increasing to perfection: therefore 'tis an ill sign, to be satisfied with small measures of Grace, to say I have enough; every degree of Grace is as desirable as that we have attained to; and those whose Hearts God hath touched, they earnestly desire more.

5. All is too little to stand before the Lord, and therefore none have any surplusage of Grace, or more than will serve their own turn: As in the gathering of Manna, he that had much, had nothing over: If we consider the glorious and holy Presence of Christ, we have all little enough, Psa. 143.2. Enter not into Judgment with thy Servant; Non dicit cum hostibus tuis, sed cum servo tuo: He doth not say, O Lord enter not into Judgment with thine Enemies, but enter not into Judgment with thy Servant.

6. Everyone is to be considered according to his advantages, and opportunities of growth and improvement; less may be sufficient to Salvation, but not to them to whom more is given: as they distinguish of a fundamental in se and quo ad nos ; God may accept of an implicit Faith in some, but not in others; so 'tis true of Grace, that rule Luk. 12.48. He that knew not, and did things worthy of stripes, shall be beaten with few stripes. God may accept that from others, which he will not from us, and we are to be answerable for our means of growth; we expect he should come sooner that rideth on horse-back, than he that travelleth on foot; and therefore we must not be contented with a bare competency, but labor for abundance.

7. The greatest Graces have many times the greatest Corruptions and Temptations to wrestle with. God doth not call everyone to such a trial as he called Abraham ; but as Jacob drove as the little ones were able to bear, so doth God proportion Temptations according to the measure of Grace and strength that everyone hath; and therefore he that hath most Grace, hath but enough for that condition of life wherein God will exercise and try him.

8. You may easily have too little, you cannot have too much: There are many come short, none over; you never read of any that had too much Faith, too much of the Love of God, and the fear of God. In the Internals and Essentials of Religion, there is no nimium: a man may spend too much time in Praying and Hearing, when it encroacheth upon other Duties; but he cannot fear God too much with a filial fear, or love God too much; many love him too little, and therefore are kept so doubtful all their days, that they cannot tell whether they love God at all or no.

9. Because of that Conformity that should be between us and Christ, who is our glorious Head; and all the Heirs of Glory are destinated to be conformed to the First-born, Rom. 8.24. chiefly in Grace, Purity and Holiness: indeed this cannot so full and exactly be, 'till we see him as he is, but the present sight that we have of him by Grace, should make some change in us, 2 Cor. 3.18. In Heaven we shall be holy, harmless, undefiled, separate from sinners, as he, Heb. 7.26. above the reach of Temptations, as he, Joh. 10.30. Our vile Bodies shall be changed, Phil. 3.21. and both Soul and Body conformed to that glorious Estate, as he, Rom. 6.9. but it must be begun here; the very hopes of it should put us upon purifying ourselves, 1 Joh. 3.3. He that hath this hope in him, purifieth himself as Christ is pure: You are to do so, that there may be some proportion between Head and Members.

10. Because a little Grace is not so honorable to God, John 15.8. Herein is my Father glorified, in that ye bring forth much fruit: and Phil. 1.11. Being filled with the fruits of Righteousness, which are by Jesus Christ unto the glory and praise of God: 2 Pet. 1.8. If these things be in you and abound, you shall not be barren or unfruitful in the Knowledge of Christ. 'It is not a naked and empty Profession, 'tis not sleepy habits, or a little Grace, but when Grace hath a deep power and sovereignty over our Hearts and Lives, that bringeth God into request, and commendeth him to the Consciences of men. The Knowledge of Christ is reproached as a low Institution by carnal men; but to the truly wise, no such excellent and noble Spirits, as they that are bred up under him.

1 VSE, Of Reproof, to those that think we make more ado than needeth. When we press men to a constant watchfulness, and serious diligence in the spiritual Life, no wonder that every sleight thing seemeth enough: so the foolish Virgins, Give us of your Oil ; the wise Virgins are more cautious, their saying is, Not so, lest there be not enough for us and you. What thoughts have you of Christ, when you think every sleight Preparation enough for him? what sense of the world to come, when you do so little in order to it? what is it that you call Grace, that you do so easily come by it, and maintain it upon such cheap terms? Surely men have no sense of the End, or else mistake the Way, that think so little will serve the turn. Indeed a little in the world will serve the turn, if men had sober and moderate desires, and did not increase their necessities by the largeness of their affections. A man may have Estate enough for ten men, yea twenty men, and yet not be satisfied, but the best hath scarce Grace enough for one; but alas, how soon are men satisfied (such is their indifferency) about spiritual things! instead of hungering and thirsting after Righteousness, a little or none contents them; here only they are for Sobriety and Moderation, all is too much, and too easily passed over that seemeth to awaken them to a lively sense of that Religion they do profess. Christ saith, Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of Heaven, Matth. 5.20. What do ye more than they? And Luk. 11.24. Strive to enter in at the straight gate: They cannot endure that Christ's Authority should be urged upon the Conscience; can you hope to be saved upon easier terms without all this ado? a little time will determine whose word shall stand, God's or yours; you cannot do too much as long as you do but what God bids you: Certainly if you judge by that Rule which God hath given to try by, no man on earth is as good as he should be, and he that is best is too bad, and he that doth most, cometh unspeakably short of what he should do. All the holy ones of God complain of their naughty Hearts, that they cannot do the things that they would; they groan under the Body of Death, and cry out, Oh wretched man that I am! who shall deliver me from this Body of Death? And will they then obtrude this sorry perfunctory Obedience upon God, as a full satisfaction of his Gospel-law?

2. It is to Reprove those that think they have Grace enough to bring them to Heaven: Now they may go rest, and trouble themselves no further. Alas they know not what belongeth to the spiritual Life; for if they had true Grace, they would see a need to keep it lively and growing; they would find they could not keep what they had, unless they did increase it; the daily lapses make breaches upon it, and Conscience would tell them how easily they lose many degrees, and a sense of it, and that every day they need serious humiliation; and 'tis a naughty Heart that can satisfy itself with the minimum quod sit, a bare Competency, without seeking after greater measures. When men do things against their will, they do not more than needs; but Love hath an amplitude and largeness in it, it thinks it can never do enough.

2 VSE, Is to excite us; Phil. 2.13, 14. Forgetting those things that are behind, and reaching to the things that are before: I press towards the mark of the high prize of God, in Christ Jesus: You have not answered your holy rule, nor done things worthy of your blessed hope, nor answerable to the great obligations laid upon you, nor becoming the glorious Salvation which you expect: if these things were well thought of, you would see a need of making a speedy addition to your stock every day: Oh then as to the internal habits of Grace, we beseech you let your Love abound more and more, Phil. 1.9. and as to the external acts of Obedience, 1 Thes. 4.1. As ye have received of us how to walk, and how to please God, so you would abound more and more: Let your Vessel be fuller, and your Lamps burn brighter; you owe God a thousand times more than ever yet you have paid him, he hath both deserved and required more at your hand; you cannot make out your Gospel qualification of sincerity, unless there be a lamenting of defects, and a striving after perfection.

Thirdly, We come to the Advice and Counsel, But go ye rather to them that sell, and buy for yourselves : Go to them that sell, that is, go where it may be had; for selling and buying are put improperly for getting into our hand: Emptum cedit in jus emptoris ; things are said to be bought when they are made ours, as if we had paid a just price for them, as Prov. 23.23. Buy the Truth, and sell it not: That is, keep it, and do not part with it: so Isa. 55.1. Buy Wine and Milk: and Revel. 3.18. I Counsel thee to buy of me Gold: Calvin is of Opinion, Non admonitio est, sed exprobratio ; and Austin before, Non consulentium, sed irridentium est ista Responsio ; 'tis a Check and Rebuke to their negligence; as if it were said, Go buy now if you can, heretofore you had a time of buying, which you neglected, the Shops were open, but now the opportunity is lost; and so think it not a Counsel but a Rebuke, You should have bought for yourselves: I rather think 'tis an Advice, directing them to the Remedy, or the true Course that must be taken if we would get Oil, as appeareth by the practice of the foolish Virgins in the next Verse; and if they used this Remedy too late, it was their own folly.

3 Doct. Those that would have Grace, must have recourse to the Ordinances.

(1.) Mark 4.24. Take heed how you hear, for with what measure ye mete, it shall be measured to you again: And you that attend upon hearing, more shall be given to you; with what measure ye mete, that is a proper rule for Commerce between man and man, and our Savior urgeth it, Math. 7.12. But 'tis true also in Commerce between God and Man; if you take heed how you hear, and do what you hear, that is, seriously weigh that Divine and Heavenly Doctrine in your deep and ponderous thoughts; if they would use such conscionable care to profit as was fit, the Lord would recompense their diligence with an answerable blessing on the Soul. Another place is 1 Thes. 5.19, 20. Quench not the Spirit, despise not Prophesying: If you would not Quench the Spirit, his Convictions, Excitations, and Counsels, you must use the means, they are instituted to this end, and God instituteth nothing in vain; they have a tendency to that end, the formality of the Institution is a word of Command and a word of Promise.

(2.) Christ hath sanctified Ordinances to this end, Eph. 5.26, 27. and John 17.8. Sanctify them by thy Truth, thy word is Truth.

3 VSE, If we would have the Graces of the Spirit begotten, strengthened and increased in us, let us use the Means, Acts 17.11. Let us use them more conscionably, and see that by every Converse with God we may get some new blessing from him.

SERMON VIII.

T Hree things are here remarkable:

• 1. The coming of the Bridegroom, while they went to buy.
• 2. The Entering in, or admission of those that were ready, into the Marriage Chamber.
• 3. The shutting of the Door, to exclude the rest.

For the First of these, their going to buy must be interpreted according to the scope of the Parable; and so it signifieth their unreadiness and unpreparedness for Christ's coming; they were to seek of Grace, when they had most need to use it: In Parables things are said to be done in the day of Judgment, which are done in order to, or with respect unto that day; not that men do go and buy Oil then, &c. I might observe from hence,

(1.) The certainty of Christ's coming: We heard before of a great expectation of his tarrying, of the Cry raised, now of his coming, he really came at last; but of that point before.

(2.) Of the suddenness of His coming, by way of surprise on the carnal World: When the careless were little ready for him, he came; when they went to buy, but of that in Verse the 13 th.

(3.) I shall choose to speak now of the Quality in which he cometh, he cometh as a Bridegroom.

1 Doct. That the Lord Jesus Christ shall come to his People as a Bridegroom, at his second coming.

Revel. 19.7, 9. Let us be glad and rejoice, and give honor to him, for the Marriage of the Lamb is come, and his Wife hath made herself ready: And he saith unto me, write, Blessed are they that are called to the Marriage Supper of the Lamb.

To evidence this unto you, consider these Propositions:

1. That between Christ and Believers there is a mutual Tye, consent and obligation each to other; which may be notably represented by the Marriage Covenant, Psa. 45. and Isa. 45.5. and elsewhere: There is a living Relation between Christ and them, beyond what is between him and others; a relation not only notional and imaginary, but is really transacted between them, as between two parties in the Marriage Covenant: so Cant. 2.16. My Beloved is mine, and I am his: Both the parties are mutually, explicitly, and formally engaged, and contracted to one another; Christ to us as Head, we to him as Members of his Mystical Body; as 'tis real, so 'tis near, they twain shall be one flesh, we one Spirit, 1 Cor. 6.17. He that is joined to the Lord, is one Spirit: Whole Christ is ours, we are or should be altogether his, as full of Kindness and Love, Eph. 5.25, 26, 27. Zeph. 3.17. And 'tis indissoluble, the Marriage knot remaineth inviolable forever. I will betroth thee to me forever, Hos. 2.19.

2. This Marriage may be considered in four respects.

• (1.) With respect to the ground and foundation of it.
• (2.) With respect to our first Entrance into this Relation.
• (3.) With respect to the State of it in this world.
• (4.) With respect to its perfect Consummation.

First, With respect to the Ground and Foundation that was laid for it in Christ's Incarnation, or at his first coming. Marriage is between parties of the same kind, as in the first Marriage Adam called Eve, Bone of his Bone, and Flesh of his Flesh, Gen. 2.20. So Christ came to fit himself for that relation of Husband to his Church, by taking our nature upon him, and therefore the Apostle when he speaketh of the Marriage between Christ and his Church, useth the same name which Adam had used, Eph. 5.30. For we are members of his Body, of his Flesh, and of his Bone. When Christ was in the world, he made a way for the Marriage: He parted from us 'tis true, but there was an interchange of tokens, he took our Flesh, and left with us his Spirit.

Secondly, With respect to our first Entrance into this relation, when first converted to God, or upon our thankful, broken-hearted, willing acceptance of Christ for Lord and Husband. All Marriage is utered into by a consent; Christ giveth his Consent in the Promises, and we by Faith, which is a broken-hearted, willing and thankful acceptance of the Lord Jesus Christ, to the ends for which God offereth him. Where note, that Faith is an Acceptance of Christ, John 1.12. To as many as received him: Next for the mode and manner of this Acceptance, 'tis Broken-hearted, because we are undeserving and ill deserving Creatures, altogether unworthy to be taken into such a near relation to Christ; as Abigail when David sent to her to make her his Wife, debased herself, 1 Sam. 25.40, 41. Let thine hand-maid wash the feet of thy Servants. Alas, who are we? A poor trembling Soul is afraid of being too bold, but God's offer encourageth it. And as 'tis a broken-hearted, so 'tis a Willing acceptance of Christ; for Christ will not draw us into this Relation by force, or bestow the Privileges of it without or against our consent, Rev. 22.17. Whosoever will, let him take of the water of Life freely: If the will be to Christ, the great difficulty is over. Christianity is but an hearty consent to accept of Christ and his Benefits; but the Creatures Will is not soon gained, Math. 23.37. I would, but ye would not ; he inviteth and clucketh by the renewed messages of his Grace, but we will not be gathered; Isa. 65.2. I have spread out my hands all the day long to a rebellious People. The ungodly careless world knoweth not the worth of God's greatest Mercies, and therefore despise them, yea take them for intolerable Injuries and Troubles, because they are against their fleshly Appetites; but when the will is once thoroughly gained to God, the great work of Conversion is drawing to a happy Period; the consent of the Will is the closing act: When we yield ourselves to the Lord, resolving to become his, and to be disposed, ordered and governed by him at his own pleasure; I entered into Covenant with thee, and thou becamest mine, Ezek. 16.8. And as 'tis a willing acceptance, so 'tis a thankful acceptance of Christ; because 'tis a great favor and honor done to us, considering the infinite distance between the parties to be joined in the Marriage-covenant, God over all blessed forever, and we poor wretched Creatures. There may be among us great distance between the persons that enter into the Marriage-covenant, but all that distance is but finite, for it is but such as can be between Creature and Creature, which are equal in their being, notwithstanding the inequality of many extrinsical respects; but in this distance between Christ and his People, the distance is between the Creator and the Creature, the Potter and the Clay; the thing formed, and him that formed it; betwixt the most lovely person, and the most loathsome; between the Heir of all things, and the Children of Wrath; the King immortal, and a poor Vassal to Sin and Satan: And consider also the many benefits we enjoy by it, we have the Communion of his Righteousness, Spirit and Graces, 2 Cor. 5.21. He was made sin for us, that we might be made the Righteousness of God in him. There are two Maxims in the Civil Law, Vxor fulget radiis mariti, the Wife participateth in the Honor of the Husband; so we have the Communion of Christ's Righteousness; and Vxori lis non intenditur, the Husband is answerable for the Wife, the Pleas must be brought against him: So Jesus Christ hath paid our Debts, and representeth the merit of his Sacrifice; he is responsible for the Debts we owe to Divine Justice. Participation is another Benefit, Eph. 5.26. Husbands love your Wives, as Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it by the washing of Water. Christ upon the Cross had merit enough to purchase, and love enough to intend, and Wisdom enough to choose the greatest benefit for us; and what did he purchase, intend, and choose, but to sanctify and cleanse us by the washing of water through the Word? And lastly, we must receive him to the Ends for which God offereth him; that is, to be Lord and Husband; which importeth a forsaking all others, and a devoting and giving up ourselves to Christ, to live in his Love and Obedience.

1. Before there can be a Receiving, there must be a Renouncing of all other Loves. Christ will be entertained alone. The Husband cannot endure a Corrival and Competitor. And the Marriage consent implieth an Election and Choice, which is a renouncing all others, and a preferring him alone. So the Marriage Covenant runneth, Hos. 3.3. Thou shalt not be for another, but shalt be for me. So Psal. 45.10, 11. Hearken, O Daughter, and consider; incline thine ear: Forget also thine own people, and thy Fathers House. So shall the King greatly desire thy Beauty: for he is thy Lord, and worship thou him. All that do consider what is offered in Christ's name, and consent to the motion, they must forsake all their old ways, their old Corruptions, and old Passions, and old Affections; and seriously think of leaving all their worldly Pleasures and Vanities; they must not stick at their choicest Interests, most pleasing Lusts, and dearest Sins, though it be a right Hand, and a right Eye, Mat. 5.29. If we consent to take Christ, and retain our old Loves still, we shall be little the better for being Christians.

2. You must give yourselves up to him, to live in his Love and Obedience. There are two Grand Duties we must resolve upon, if we enter into this Relation: Conjugal Love, and Conjugal Obedience.

(1.) Conjugal Love. There is no want of love on Christ's part, Isa. 62.5. As a Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. Now this Love must be mutual; as he in us, so we in him. Now Conjugal Love is such a Love as is greater to the Yoke-fellow than to any other. So our Love to Christ is a Superlative Love. We must not only love him, not less than other things, nor equal with other things, but above them; cleaving to him alone. Some love Christ less than other things; they love him a little, but love the World better; Honor and Greatness better, Joh. 12.42. How can you believe that seek honor one of another? Pleasure, 2 Tim. 3.4. Lovers of pleasure, more than lovers of God. Profit, 2 Tim. 4.10. Demas hath forsaken us, and embraced the present World. Some love Christ, but love other things equal with him. They are divided: 'tis a nice case; hard to say which hath the Mastery: they make a pother with Religion, but never feel the true force of it. But the true Conjugal Affection is superlative, Psal. 73.25. Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee. Phil. 3.8, 9, 10. I count all things but dung and dross, for the excellency of the knowledge of Jesus Christ my Lord. They prefer Jesus Christ before all things in the World. Besides, as an Husband, he must have this Love.

(2.) This is a Lord that must have Conjugal Obedience, Eph. 3.23, 24. The Husband is the head of the Wife, as Christ is the Head of the Church, and the Savior of the Body. Therefore as the Church is subject to Christ, so let Wives be to their own Husbands in everything. I urge it, as Wives are subject to their Husbands in everything, so let the Church and each believing Soul be to Christ. Surely if you consent to marry to Christ, you must reckon upon it, that you are no longer your own to dispose of, and therefore henceforth you must no more live to yourselves. Christ is accepted and received for Lord, Col. 2.6. and as such you must consent to serve and obey him. Psal. 45.12. He is thy Lord, worship thou him. You must take him so as never to be ashamed to own him; take him for better, for worse, take him and his Cross, Mat. 16.24. take him and his yoke, Mat. 11.29. take him and his Spiritual Laws, Joh. 14.21. You are to be obedient to Christ in all things. You are no more to do what you will, but what will please the Lord, 1 Cor. 7.30. In short, you must obey him, if you will have benefit by him, Heb. 5.9.

Thirdly, 'It is spoken of with respect to its Present State in this World. The Relation is begun, but 'tis not publicly Solemnized. 2 Cor. 11.2. I have Espoused you to one Husband, that I may present you as a chaste Virgin to Christ: The Church is Sponsa, not Vxo • : here by the offers of the Gospel, we are Espoused, and by Faith engaged to him: 'It is called a betrothing to him, Hosea 2.19, 20. I will betroth thee to me forever: Yea, I will betroth thee to me in Righteousness, and in Judgment, and in Loving-kindness, and Mercy: I will betroth thee to me in Faithfulness: The word is not taken generally for Marriage, but strictly, and hath a special Emphasis in that place; and so noteth either the goodness of God, he would not receive Israel as an unchaste Prostitute, that had broken Covenant with him, but as a Virgin, as if never any breach of Contract before; or rather noteth the present state of the Church, she is betrothed to Christ, but the Marriage is not consummate. The day of Espousals and public Solemnities are deferred till the Resurrection, when Christ will come as a Bridegroom, to conduct his Spouse into his Fathers House, forever to remain with him.

Fourthly, With respect to its Consummation ; 'tis perfected at his second coming: and 'tis properly called a Marriage, 'twas but a wooing or betrothing before then, when the Queen is brought to the King, and abides with him forever: Psal. 45.15. With Joy and Gladness shall she be brought, they shall enter into the Kings Palace.

Now there are many Reasons why this second coming of Christ is called a Consummation of the Marriage; and Christ may then be said to come as a Bridegroom.

1. Because there is a Personal Meeting and interview between his Spouse and himself: Now he employeth Spokes-men; 2 Cor. 5.19, 20. Now we are Ambassadors for Christ, as though God did beseech you by us: We pray you in Christ's stead to be reconciled to God: As Eliezer Abraham 's Servant went to get a match for his Masters Son, so the Ministers of the Gospel: 2 Cor. 11.2. I have espoused you to one Husband, that I may present you a chaste Virgin to Christ. He sends Tokens, and Spiritual Refreshings; John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and shall be loved of my Father, and I will love him, and manifest myself to him. Then he cometh himself, we meet him in Person: here we meet him in Ordinances, Isa. 64.5. Present in Spirit, 2 Cor. 5. At Death our Souls meet him: Eccles. 12.7. But then our whole man shall meet him, Job. 14.26. with these Arms embrace him: We are indeed brought near to him by Faith, and have some fellowship and Communion with him; but we do not see him as he is, nor see him face to face, as afterwards.

2. For the Public Solemnization of the Marriage, the Bridegroom and the Bride do both deck and adorn themselves: The Bridegroom cometh in the glory of his Father, with great abundance of the Holy Angels; Revel. 19.7. Let us be glad, and give Honor to him; for the Marriage of the Lamb is come, and his Wife hath made herself ready. Common Garments are not for that Wedding: we must be active in the Purifying ourselves, but the Grace is given by God, Verse 8. And to her was granted, that she might be clothed in white linen; the fine linen is the Righteousness of the Saints. As Esther was supplied out of the Kings Wardrobe, these Ornaments, and Garments of Salvation, are purchased and bestowed freely upon us; by Jesus Christ all is given: we are here but renewed in part, and cleansed in part; all our filthy Garments are not yet put off: but then we shall not have the least Remainder of Sin and Misery; if we should meet Christ with our Deformities, we should meet him with shame, and Discomfort; it would be a Dishonor to our Bridegroom, to come into his presence with our filthy Rags: therefore we come to present his Bride with Glory.

3. Then there is an open Manifestation of his Dearest Love ; before the last day the Match is concluded between the Parties, there is love expressed, but 'tis secret and hidden; Our Life is hid with Christ in God: But then he will own Believers man by man, Luk. 12.8. invite them into his bosom in the sight of the World, Mat. 25.34. pronounce their Pardon on the Throne, Acts 3.19. set them at his Right-hand, as Judging the World together with himself: 2 Cor. 6.2. Alas! now all is under a Vail, the World sees us not: 1 John 3.1. Now we ourselves question whether he loves us or no; question it often: If the Lord be with us, why are these things befallen us? But then, all is open and clear, when the Clouds vanish about Christ's Person, so about us also: 'It is called, the day of the manifestation of the Sons of God, Rom. 8.19.

4. Then we are brought home to his House, conducted in State to Heaven; John 14.3. Then the day is come when you shall have all that you have hoped, desired, looked for; Oh what an happy day will that be! When the great Shepherd of the Sheep shall lead his Flock into their everlasting Fold, and the Husband of the Church carry her with him into his Fathers House: John 17.24. Father, I will that those whom thou hast given me, may be where I am, and behold my Glory. And his Will and Testament is made good, now we are in the outer Court; if one day in the House of God, be better than a Thousand elsewhere, Oh what is it to be brought home to God! In these blessed Mansions there we shall abide forever, and never to part more.

5. Everlasting Cohabitation, and living with him: We shall be ever with the Lord, 1 Thes. 4.17. not get a Glimpse and away, but forever to enjoy his presence. Christ's Presence for a time upon Earth, was very sweet to his Disciples; 'twas bitter to them to think of his going from them, though it were Expedient for them; but now remain in an everlasting State of Intimacy, and Familiarity with him. Now we have a taste of Christ, but then our Communion shall be without Intermission, or Interruption; we shall be out of the Croud and press of Troubles, and Temptations, and Sins, and study Divinity in the Lambs Face, and he will communicate himself to us according to the vastest Extent of our Capacity.

VSE, Oh then be Espoused to Christ! Otherwise he will not come as a Bridegroom, but as a Judge. For Motives,

1. Consider your Necessity ; there is a deep necessity lieth upon you, you are undone forever if you are not married to Christ: The Apostle saith, 1 Cor. 7. if a Woman can live without an Husband, she doth well, if she marrieth not; But now you are undone forever, if you have him not; you are liable to the Wrath of the Eternal God. The Apostle saith, Rom. 7.4. That all those are dead to the Law, who are married to Christ: that must be done necessarily.

First now, What is it to be dead to the Law, but to see ourselves miserable, and undone forever, and Impotent, and no way able to help ourselves? The Law which is written upon every man's Conscience, is there represented as an hard and cruel Husband, that requireth an hard task to do, but affordeth no strength at all to do it: Therefore it bindeth us over to Death and the Curse. The Sense of the Law being in-bred in the Conscience, and Natural to us, cannot be extinguished; but will return with the more Violence: Well then the Law suggesteth what we should do, threateneth us if we do it not; and Conscience telling us we have not done it, this is a continual Grief and Vexation to us, and a man is kept under fear of Death and Hell all his days.

2. Consider the Excellency of Christ, who is altogether Lovely, as to his Person and Offices, and every way suited to your necessities: As to his Person, he is God-man, able and willing to do you good; for what cannot God do? and surely he will not be strange to his own flesh: You are condemned by the Law, he is a Priest to make Atonement for you: You are ignorant of the way to true Happiness, he is a Prophet to teach and guide you; you have many Enemies and Difficulties to overcome in that way, he points it out to you; and your own flesh is weak, but he is a King to vanquish your Enemies, and to assist you with the Powerful Succours of his Spirit; he will help you to perform your Duty, in the midst of all Temptations to the contrary; For we are to serve him in Newness of Spirit, Rom. 7.5, 6.

3. Consider the Utility, and Profit of it. 1 Cor. 3.22, 23. All things are yours, and you are Christ's, and Christ is God's. If you could as heartily devote yourselves to the Service of Christ, as Christ as Mediator did to the work of Redemption, nothing would be wanting to you, to promote your present Holiness and future Happiness.

4. 'It is no Presumption to aspire to this Marriage, for God maketh the first Motion; God hath made Love to you, and Wooed you by all manner of engaging Expressions, that he may win your Hearts, and engage your consent: Oh do not refuse the Lord's kindness, or neglect to bestow your Hearts upon him, or to give up yourselves to him. Christ hath employed Spokes-men, sends his tokens, as presents of Love; Mat. 23.37. I would, but you would not. All Marriages are brought about by earnest Suit on the one side, and Consent on the other: so it is here. Oh therefore consider, and say as Rebecka, I can say no more, nor no less, the thing is the Lord's.

5. Consider how ill Christ will take it, to be refused; Prov. 1.29, 30. They would none of my Counsel, and despised all my Reproofs : And Psal. 81.11. But my People would not hearken to my Voice; Israel would none of me: Despising of kindness is very provoking. Oh then give Christ a free, and a full, and firm consent, and all is ended.

First, A free Consent, not Extorted. When men are a little frighted into a good Conscience, Christ seemeth to be welcome to them; but as their Trouble weareth off, so doth their Resolution to take Christ for their Lord and Savior; Psal. 78.34, 35. When he slew them, then they sought him; and returned and inquired early after God, and they remembered that God was their Rock, and the most High their Redeemer. In such cases men put a force upon themselves, and their Heart is not inclined, but compelled, as those that marry against their wills. 'It is only in a pang, and fit of Conscience, that they like Christ; when some great distress forceth them to resolve for him, and their fears drive them to Christ, rather than his excellencies draw them to him. That which is forced is not sincere. Many own Christ in their sickness and distress, that never care for him when they are well at ease: then they forget all, live as they did before, when their turn is served. There is a difference between a Woman's coming to a Physician for cure, and her coming to a Husband to dwell with him. True Conversion doth begin in fear, but it doth not end there: it endeth in a change of Heart, and a settled love to God and Holiness, and an hatred of Sin. This is not only seen in men when the fear of Death affrights them; but in their whole lives. Others under some Conviction they would have Christ for their Consciences, and the World for their Hearts.

Secondly, It must be a full and unbounded Consent to all the terms and demands of the Gospel; to be what he would have you to be, and to do what he would have you to do: Mat. 13.44. The man sold all to buy the Pearl of great price. You must not stick at anything: Though you are unwilling to let the match go, yet it is no full consent: Christ will be taken for better for worse; you must renounce your dearest Lusts, devote and resign your choicest Interests, or else you are unworthy of him. The bargain is not made, till all your Interests be laid at his feet, Luk. 14.26.33. So for Lusts; Mat. 5.29.30. Here men usually stick, and had rather undergo any cost and pains, than undergo the mortification of Sin, as you may see in Mica. 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the most high God? shall I come before him with Burnt Offerings, and Calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my First-born for my Transgression, and the Fruit of my Body for the Sin of my Soul? Now before it comes to this, man hath many debates of Soul: They are convinced that Sin is evil, contrary to God, and hurtful to themselves; and have some mind to let it go: But in fine, their Hearts are more for it than against it, and so do not come up to a saving consent to take Christ for their Lord and Husband. The pleasures of sin are so bewitching, that they cannot come up roundly to Christ's terms, or to the whole business of Christianity.

Thirdly, It must be a firm and habitual Consent, and such as is not retracted in our after Conversation. Weak and wavering purposes soon come to nothing; but when this is your ordinary frame, and the new Nature, and the inclination of your Souls is this way; when there is a new bent put upon your Spirits; then it will hold out: Psal. 119.112. I have inclined my heart to perform thy Statutes always to the end.

The Second thing remarkable in the Text is the Entrance of those that were ready in to the Nuptial Feast: And, (1.) Who are the Persons? They that are inwardly renewed, and endowed with the saving Graces of the Spirit.

(2.) What's their Privilege? They went in to the Marriage, to the Festivities of the Marriage Chamber, or place of Nuptial Entertainment. Marriage Feasts are often spoken of in Scripture, Judge. 14.10. And Sampson made a feast, for so used the young men to do. And Gen. 29.22. And Laban gathered all the young men of the place, and made a feast. This figureth the joys of Eternal Life, and that full and sweet Communion we shall have with Christ in Heaven.

Doct. Those only who are ready and prepared for Christ, shall enter into eternal joys, when others are excluded.

Luk. 12.37. Blessed are those Servants, whom when the Lord cometh, he shall find watching. So Mat. 24.44. Therefore be ye also ready.

1. I shall inquire, What it is to be ready?

2. Shew you, why they only shall have eternal and immediate Communion with Christ.

1. What it is to be ready. There is a Twofold Readiness.

• (1.) An Habitual and Constant Readiness.
• (2.) An Actual Readiness ; when you specially compose yourselves to meet with Christ.

(1.) Of the Habitual and Constant Readiness, that concerneth the state of the Person, the frame of the Heart, and the course of our Conversations; as represented by Oil in the Vessel, and the Lamps kept burning.

[1.] The State of the Person. He must be one reconciled, and one at peace with God. There are two Expressions in Scripture that speak of the state that we must be found in when Christ cometh; 2 Pet. 3.14. That we may be found of him in peace: The other is, 2 Cor. 5.3. That we may not be found naked. And both do principally relate to Justification. Our Peace depends upon our Reconciliation with God, Rom. 5.1. And till your Pardon be sued out in an humble and broken-hearted manner, how will you be able to stand before the Lord? till you be rectus in Curia, and have a discharge of Sin and the Curse, and be not found in a natural and unconverted Estate? The other Expression is, That we may not be found naked: 'It is sad to appear before God with no other covering but our own Skins; No; there is no getting the Blessing but in the Garment of our Elder Brother. Therefore we are so often bidden to put on the Lord Jesus, Rom. 13.14. and Gal. 3.27. and that you buy of Him white Raiment to cover your nakedness, Rev. 3.17, 18. These places are principally to be interpreted of Justification, though it will not exclude Sanctification: For that is a Garment of Salvation to cover our loathsome nakedness from the sight of the Lord.

[2.] As to the frame of the Heart ; that it be renewed, and Sanctified. Habitual Grace is Oil in the Vessel, that there may be a Spring or Fountain of Grace in the Heart, Joh. 7.38. but that I spake of before. The Graces of the Spirit are the Brides Jewels, and Ornaments are the things which the Bridegroom delights in, Isa. 61.10. I will greatly rejoice in the Lord, my Soul shall be joyful in my God. For he hath clothed me with the Garments of Salvation, he hath covered me with the Robes of his Righteousness,: As a Bridegroom decketh himself with Garments, and as a Bride adorneth herself with Jewels, &c. The more these things are in us, and abound in us, the more lovely in Christ's eyes.

[3.] Something as to the course of our Conversation. 'It is not enough to have Oil in the Vessel, but the Lamp must be kept burning, our Graces in actual and continual exercise; and we must always make it our study to please the Lord. This is part of our Preparation: For men are judged according to their works; therefore what manner of persons ought we to be, in all holy conversation and Godliness? 2 Pet. 3.10. The life of Grace is seen in the fruits of it; for that end was it given us; not to lie idle in the Heart, but to discover its influence and efficacy in every part of our Conversation; 2 Pet. 1.8. If these things be in you and abound, they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ: That will make a Christian busy and active in God's Service. Well then, by this you know who are prepared and who unprepared.

(2.) There is an Actual Preparation, which is like the trimming the Lamps, when they heard the Cry; and that noteth our actual fitting ourselves for Death and Judgment. Besides our general habitual Preparation, there needeth actual Preparation. When Pharaoh sent for Joseph, he washed himself. 'It is no slight thing to appear before Christ. Our general work should often be reviewed, that we may get Promises ready, Evidences ready, Experiences ready; that we may have nothing to do but to wait the good hour, and give welcome to the Lord Jesus Christ, as old Simeon, Luk. 2.29. Lord, now lettest thou thy Servant depart in peace; for mine eyes have seen thy Salvation. You should be so settled in Conscience, weaned in Heart, purified in Spirit, that you do with comfort wait for the Salvation of God; and not only wait for it, but long for it, love his appearing, especially after a long Profession of the Name of Christ so it should be.

Now this actual Preparation should be made, either,

1. Daily, and when you are in the greatest health and strength: We should think of our great change, Job 14.14. for Death doth not always give warning; and to be provided doth no hurt. It enliveneth our General Preparation, and maketh us the more serious: 'It is like poising our confidence, and weighing the strength and temper of it, to see if it can encounter the thoughts of Death and Judgment to come. A runaway cowardly Faith, that cannot endure the serious thoughts and supposition of these things, will do us no good: Presumption is a Coward. Besides, it riddeth off the present work with more success, when we live every day as if it were our last ; and do all things as if presently to give an account to Christ of the doing of them. Once more, to familiarize the thoughts of Christ's coming to us, it allayeth so much of the dread and terror of it as belongeth to bondage, and keepeth up so much as belongs to Reverence, and serious and awful walking with God.

2. When God summons us by his Providence to make up our Account. Luk. 16.2. Give an account of thy Stewardship, for thou mayest be no longer Steward. Many are about to go into the other World, but they do not think of making ready for it. The Wrath of God is even at the door, and they are stupid and careless: Surely such a frame of Heart should be far from the Children of God. They have a tender Conscience, and a deep sense of the World to come; therefore in probality, when they have but a short time wherein to prepare, their preparation should be the more serious. So when we are to partake of the Lord's Supper, a man would go aside, and renew his Evidences for Heaven, and awaken his spiritual desire. So for hearing the Word, a man would compose his Heart to receive the Word with Meekness: And should we not set our Hearts in frame when we are to meet with Christ, not only in the Ordinances, but in Person.

Secondly, Why those only that are Ready and Prepared, are to enter into the Nuptial Chamber.

[1.] Those are only meet for heavenly Happiness. 'It is most suitable to them, as having that life begun in their Hearts, which shall be perfected there, Col. 1.12. What should poor sensual sinful Creatures do with Heaven? Heaven is prepared for us, and we for Heaven, Rom. 6.23. When we are put into an Heavenly frame and temper, Heaven Gates stand open for us. 'It is the wisdom of God to put all things in their proper place; heavy and light Bodies in their proper places: So here the Apostle saith, 2 Cor. 5.5. He that wrought us for this very thing, is God. Excellent Vessels are not thrown about the House, but put into a place suitable. The purging and purifying of our Souls, is a kind of spiritualizing of our Bodies: And so we are fitted both in Body and Soul.

[2.] These only have a lively sense of the Coming of the Lord. Temporaries are a sort of Hypocrites; their work is real, though but a common work; not because they purposely and intendedly dissemble, but because they have not answerable impressions to the things which they profess to believe; and their Affections and Preparations are not answerable to what they know; and so 'tis a kind of mocking of God. They profess and believe God Omniscient, yet fear not to sin in his presence; to believe Eternity, yet Temporal things have the greatest power and influence upon them: They look for the coming of Christ in great Majesty and Glory, but do not make suitable Provision. If we had high thoughts of Christ, and a great respect to him, we would prepare accordingly: But surely we have lessening thoughts of Christ, and his glorious Coming, if we do not make ready for him, how high soever our notions be about it.

VSE, Are we ready? I must direct the edge of this Use to four sorts of People.

1. Some care not whether they be ready or no: They do but dally with Eternity and things of Religion: Their Hearts are not moved with joy, or grief, or hope, or fear at the Remembrance of this day. Surely they have no Faith, at least not a lively, but dead Faith; and therefore are so dead-hearted; and besides they care for none of these things, they mind Earthly things. If they can live comfortably here, be well at ease here, they never take care to live eternally. Now to these I shall only say, Live in no state or frame of Heart, but what you would die in. Alas, in your serious moods you cannot but say, I would not die for all the World: But what if God should arrest thee before thou thinkest of it? What would become of thee? On the other side consider, when our work is done, and our Ornaments put on, then it will be pleasant to us to think of the coming of Christ. Now Lord lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation, Luk. 2.29.

2. Some think themselves ready when they are not. Rev. 3.17. Thou thoughtest thou wast rich, and increased with goods; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I trust in God's mercy, and hope I shall go to Christ: 'It is easy to say this, but do you know what 'tis to meet with Christ, what honor he expecteth from you at the last day, and how little a naked trust, and a dead and empty Faith will do to your acceptance with him? I confess we have all from Christ, and all the honor we can do him results from his own Grace: But yet 'tis said, Rev. 19.5. The Bride hath made herself ready. There is work required of us, and such as may be answerable to the dignity of so great a Lord and Husband.

3. Others think an habitual Readiness will serve the turn. They mind present duties, but do not enliven them by the remembrance of the coming of the Lord; or they have not done their main work, and therefore take more liberty about the World than others, and a greater liberty in the delights of sense; and therefore we have that caution, Luk. 21.24. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life; and so that day come upon you unawares. That will make you wither, and contract deadness and drowsiness hinder your comfort and peace, and that cheerful testimony you may give for God to others; as Peter 's question, Lord, speakest thou to us, or to all? Luk. 12.41.

4. Many are ready, but think themselves unready: It concerneth them to study Gospel Grounds of Comfort and Peace; if they can endure the Touch-stone, though not the Balance. Where there is a sincere bent of heart to please him, there is a Law of Liberty, Jam. 2.12. a Law of Liberty, not for the carnal, but the sincere; not a Law of Trial, but of Gospel liberty.

We now come to the Third thing in the Text: And the Door was shut. The shutting the door noteth the Impossibility of getting our Condition altered, when the day of Grace and Trial is once over. There is a twofold Door.

1. Janua Misericordiae ad Ignoscendum, the door of Christ's Pity and Mercy to returning sinners, Mat. 7.7. Ask, and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. And Joh. 6.37. Him that cometh unto me I will in no wise cast off. But then this Door is shut.

2. Janua Gratiae ad Convertendum ; there is the Door of Repentance and Conversion; but there is no Repentance when we are in termino. They may have a sense of their misery, but their habitual hatred to God remaineth; they that have wittingly and willfully rejected his Counsel, remain so still. The fire of Hell doth not soften but harden them; their Self-love may make them sensible of their pain.

Reasons.

First, His Love to his People: Though Christ waiteth long for the Preparation of the Wicked, yet he will not always delay the desire of the Godly.

Secondly, His Justice. 'It is fit that they that live so long in their Unbelief, and disobedience of the Counsels and Precepts of the Gospel, should at length find this dispensation continued, who grow unteachable and hardened in their negligences, Psal. 95.7, 8. To day if you will hear his voice, harden not your hearts.

VSE, Is to press us to begin with God betimes. You that are young, take warning this day; do not think there is time enough hereafter. You that are old, do not think it is too late; nor be ashamed to begin now. (1.) The present time is the only opportunity of Salvation, or embracing the offer of God's Grace, Heb. 3.7. Psal. 95.7. Oh do not reject his Counsel. (2.) Love is impatient of delay ; if we could Hope to prevail with you that way. (3.) When the Angels sinned, the Lord immediately shut the door against them; to us he hath given leave, Acts 11.13, 14. and space to Repent, Rev. 2.21. Let us not receive the Grace of God in vain, 2 Cor. 6.1.

SERMON IX.

I N these Words we have two Branches.

• (1.) The Supplication of the Foolish Virgins, verse. 11.
• (2.) The Answer of the Bridegroom, verse. 12.

In the First consider, the time when it was: These Foolish Virgins came [ afterwards, ] when the Door was shut.

Secondly, The Blandishment and Compellation here used, Lord, Lord.

First, For the Time when it was. These Virgins came [ afterwards, ] when it was too late: They should have knocked, and cried for mercy before the door was shut: Isa. 55.6. Seek the Lord while he may be found, call upon him while he is near. Otherwise our Cries are but howlings; the fruit of our discontent, rather than our own choice. Heb. 11.5. 'It is said of Enoch, that he pleased God. If we would live with God in a blessed Estate hereafter, we must please God ere we depart hence. This is the time of Grace, or God's Patience, Luk. 2.14. Peace upon Earth, good will to men ▪ and 2 Cor. 6.1, 2. This is the time of labor and service, Eccl. 9.10. Judgment findeth us as Death leaveth us, Eccl. 11.3. Then we are in termino. When this life is ended, all opportunities of doing good end with it. Corn doth not grow in the Barn, but in the Field: therefore we had need to work now, seek Grace now, be instant with God now; Joh. 9.4. I must work the work of him that sent me, while it is day; the night cometh wherein no man can work. And now, that is, not only while life lasteth, but instantly.

Secondly, Here is the Blandishment and Compellation used, Lord, Lord! So Mat. 7.21. Not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. And ver. 22. Many will say to me in that day, Lord, Lord.

(1.) Here is a Title of honor given to Christ by Hypocrites; and 'tis ingeminated. The Title of honor given to Christ, is due to him, Joh. 13.13. Ye call me Master and Lord, and you say well, for so I am. But the Title must be verified by suitable practice. Men may delight to be flattered with the Title of Lord, Lord, by those that inwardly bear them no reverence; but Christ who knoweth the Heart, will not be pleased with those glorious Titles, when your Hearts give your Tongues the lie. Luk. 6.46. Why call you me Lord, Lord, and do not the things that I say? As they cried, Hail King of the Jews, when the Soldiers mocked him. Many often entitle Christ to their party, take upon them to be his Disciples in words; but the Kingdom of God standeth not in word, but in power. But these served their Master more with Mouth than with Heart; therefore Christ doth not accept of them, nor approve of them for his Servants. They call Christ Lord, but obey the Devil, are lead and governed by the flesh, disobedient to Christ's Counsels and Precepts. I hear Lord, Lord, but what means the bleating of the Sheep, and the lowing of the Oxen? Therefore 'tis in vain to use this honorable Title to move pity in the Judge.

(2.) They ingemminate it, to show the Ardency of their desires, and earnestness to have Christ for their Lord. Now first or last every knee shall bow to Christ; they are forced to fly to him now in their extremity and pressures of misery. Though men will not come to Christ for Grace, yet they will come to him for Glory. Now they cannot come because busied about something else, Luk. 14.18, 19, 20. indeed will not come, Joh. 5.40. And ye will not come to me, that ye may have life: But then 'tis all Lord, Lord. Oh how fain would they own Christ, and be owned by him: But alas their Repentance cometh too late, their desires too late, their tears too late; 'tis all forced by their extremity, Job 27.9. Will God hear his cry when trouble cometh upon him? An Hypocrite would not much care if he were heard in the times of peace, and the affluence of outward enjoyments; but then when he would fain flatter God into an hearing, God rejecteth him. In extremity they prize mercy above a thousand Worlds; but all will not do, the Door is shut.

(3.) The Matter of the Petition: Open to us. That is, the Door of the Nuptial Chamber. None but desire Happiness. This Petition as set here, noteth two things.

1. The innate desire of Happiness that is in Man. All desire to enter, and to be saved at length, however they neglect the Means for the present, to get Oil in their Vessels, or to keep in their Lamps.

2. How deeply leavened with self-confidence and self-conceit the Hearts of men are, so that they are not easily dispossessed of it. When the door is shut, the foolish Virgins make full account to enter. The most sottish think they shall do well enough, Deut. 29.19. I shall have peace, though I walk in the Imagination of my own heart, and add drunkenness to thirst ; Especially the Temporary, who is the refined Hypocrite. Many shall say to me in that day, Lord, Lord, we have prophesied in thy name, &c. make full account to go to Heaven, that shall never come there. They trust to false Evidences, use negligent endeavors, please themselves with uncertain and deceitful hopes: But all vain and false pretences shall then be confuted, and those that have an high and false opinion of their interest in Christ, shall then be disproved by him.

Secondly, I now come to the Bridegrooms Reply. Where note,

1. The Vehemency and Asseveration: Verily I say unto you. To cut off all further hope, his Answer is peremptory and decisive.

2. The Reply itself: I know you not. There is a twofold knowledge; Intuitive, and Approbative. (1.) By an Intuitive Knowledge, known unto the Lord from the beginning are all his Works, Act. 15.18. God had an Idea of all things in himself before he gave them actual Being: He knoweth all whom he conserves by his Providence. Every wise man knoweth what he hath. Christ knew that virtue went from him in the throng. (2.) But this Knowledge is here meant of the knowledge of Approbation, as we find it often in Scripture. Now Christ's knowledge of his own people is threefold.

First, As they fall under the purposes of his Grace. So 'tis said, 2 Tim. 2.12. The Lord knoweth them that are his. This is also in Scripture called his Fore-knowledge, Rom. 8.29. Whom he did foreknow, them he did predestinate to be conformed to the Image of his Son. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father. God the Father having all persons that ever should be in the World under his all-seeing eye, he did out of his free love single and choose out some to be the Objects of his Grace, designing them by the Redemption of Christ, and the Sanctification of the Spirit to come unto Glory. He particularly treated with Christ about them, Joh. 17.6. put them into his hands, to be justified, sanctified, and finally saved. This is the foundation of the Lord that standeth sure.

Secondly, As they are under the care of his Special Providence, when they are in actual being, to supply them with all things necessary and good for them: So tis said, Psal. 1.6. The Lord knoweth the way of the righteous, but the way of the wicked shall perish. Joh. 10.14. I am the good Shepherd, and know my Sheep, and am known of mine. Christ knoweth them man by man, person by person; and all their safety cometh from his particular care over them; Gal. 4.9. But now after that ye have known God, or rather are known of God. He assigneth the work of Conversion to God's preventing Grace. Sinners in an unconverted Estate, are such of whom God taketh no notice and knowledge, so as to be familiar with them, and to communicate his special and saving blessings to them.

Thirdly, 'It is put for his Rewarding Grace ; and so he is said to know, or not to know. To know his People, 1 Cor. 8.3. If any man love God, the same is known of him. Those that choose God for their portion, and cleave to him, and serve him faithfully, Christ will own them or confess them before his Father in Heaven, Luk. 12.8. but others he will not own. See Mat. 7.21. And then will I profess unto them, I never knew you: He will not own them in judgment that will not own and obey him now. So Luk. 13.25.26.27. When once the master of the house is risen up, and hath shut the door; and ye begin to stand without, and knock at the door, saying, Lord, Lord, open to us; and he shall answer and say unto you, I know you not, whence you are: Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell ye, I know you not. Here is no entertainment for such as you, who have by your sloth, negligence and improvidence forfeited the advantages offered you; I never approved you for my Disciples and Servants. 〈 in non-Latin alphabet 〉 , &c. saith Chrysostom ; These words are more cutting and grievous than Hell itself, I know you not. Well, these three sorts of knowing must be distinguished.

The first is this: That Christ hath a particular and exact knowledge of all the Elect, and who they are that shall be saved; wherein he will not be disappointed, Joh. 13.18. I know whom I have chosen.

The second is the ground of our present comfort and support: He hath a special affection to them, taketh special notice and care of them, and will bring them to know, love, and acknowledge him, as he doth also them: He beareth a suitable Impression thereto.

The third is matter of our hope, and will be our honor at the last day, that Christ will come to us, and own us, and reward us for all that we have done or suffered for him here. When others have the entertainment of Strangers, and are rejected as no true Believers and Professors of the Gospel, then shall we be owned and admitted into Heaven by him.

Here is a large Field of Matter. I shall single out those things that are most obvious, and worthy of our remark and Observation.

First, That they came afterwards ; I shall take occasion to show the Necessity of hastening our Preparation for the day of our Accounts.

Secondly, From their passionate desire to have the door opened to them ; here is a strong insinuation, and vehement desire, Lord, Lord! that even in Reprobates and Cast-aways there may be a desire of entering into the joys of everlasting Life.

Thirdly, From Christ's Reply, I shall show you the dreadful Misery, and direful effect of being disowned by Christ at his Coming.

For the First, Since the Foolish Virgins came too late, We should all take care to begin with God betimes ; the sooner the better.

1. Because you make a necessary work sure, and put it out of doubt and hazard. The time of life is the time of Grace, Luk. 2.14. 2 Cor. 6.2. Now the time of life is uncertain, Jam. 4.14. Whereas ye know not what shall be on the morrow. For what is your life? it is but a vapor that appeareth for a little time, and then vanisheth away. And a work of necessity should not be left on peradventures: Therefore we ought to bestir ourselves without delay or foreslowing. We know not how soon opportunity will be over. It cannot be done too soon, it may be done too late: and therefore 'tis good to be on the surest side. Ludovicus Cappel telleth us, out of Rabbi Jonah 's Book of the Mystery of Repentance, that when a Disciple came to his Teacher to know what was the fittest time to repent in, he answered, One day before his death, meaning presently; for we have not assurance of another day: Prov. 27.1. Thou knowest not what tomorrow may bring forth. Our greatest works and of most absolute necessity should be done first, and have the quickest dispatch, lest it be too late before we go about them. Oh woe to us if God should call us off before we have minded coming to him, and walking with him.

2. In point of Obedience ; God presseth to Now. God doth not only command us to please him, but to do it presently, Heb. 3.7, 8. Now, while it is called today, harden not your hearts. Pompilius the Roman Ambassador, when he made delays and excuses, the Emperor drew a Circle on the ground, saying, Intra hunc, Answer me before thou stirrest from this place. God standeth upon his Authority, and will have a present answer: if he say today, 'tis flat disobedience for you to say tomorrow. Now is the time of Salvation, at this instant, 2 Cor. 6.2. You are charged in his name, as you will answer the contrary: You say, No, I will please the flesh a little longer: It may be just with God, if you refuse him, never to call you more.

3. In point of Ingenuity: We receive a plenteous recompense for a small service. When a man thinketh what God hath provided for them that love him, and serve him, he should be ashamed that he receives so much, and does so little; and therefore he should redeem all the time that he can, that he may answer his expectations from God. Shall we adjourn and put off God to our decrepit time, when he hath provided for us eternal happiness? Can a man that hath any ingenuity in his breast, be content to dishonor God longer, grieve his Spirit longer, provided that at length he may be saved? Those that have any due sense of God's kindness, or their own duty, will think God hath too long been kept out of his right, and that all the time that remaineth is too little to express our love and thankfulness to him, 1 Pet. 4.3. Men that do delay, do in effect say, Let me despise thy Commands, and abuse thy Mercy a little longer; but then when my Lusts are satisfied, and youthful heats are spent, I will see what I can do to be saved. What baseness of Spirit is this!

4. 'It is our advantage to begin betimes, both here and hereafter.

(1.) Here. The sooner you begin to please God, the sooner you have an evidence of your interest in his favor, more experience of his Love, more hopes of living with him in Heaven. Oh these things are not slight things! When once you come to taste the comfort of them, you will be sorry that you had begun no sooner; as Paul complaineth that he was born out of due time, 1 Cor. 15.8. because he lost the advantage of seeing Christ in the flesh, and so of many sweet conferences, and many sweet visits of Love, and experiences of Grace, that otherwise might fail to his share, Rom. 16.7. They were in Christ before me. An early Acquaintance with Christ bringeth many benefits with it, as peace, and comfort, and joy, and hope, which others that set forth later want. The Consolations of God should not be vile and cheap with us: If you were acquainted with them, you would leave your husks for bread in your Fathers house.

(2.) The sooner you begin with God, the greater will your glory be Hereafter. For the more we improve our Talents here, the greater will our reward be in Heaven, Luk. 19.16, 17, 18, 19. And he said unto him, Well, thou good Servant; because thou hast been faithful, in a little, have thou authority over ten Cities. And the second came, and said, Lord, thy pound hath gained five pounds: And he said likewise to him, Be thou also over five Cities. And when the Mother of Zebedee 's Children came to Christ, and desired that her two Sons might sit one at his right hand, and the other at his left, Mat. 20.23. Christ doth not deny the thing, that there are degrees of Glory, set forth by sitting on the right hand, and on the left; but telleth her, that it shall be given to them for whom it is prepared of his Father: As in Hell there is an hotter and cooler judgment. Certainly then they that have long pleased God, and made it the whole business of their lives, shall have larger measures of happiness.

VSE, Is to reprove those that adjourn and put off the work of Religion from time to time, till they have lost all time. 'It is Satan's Artifice to cheat men of the present opportunity, by promises of a future Obedience. Oh consider the work is much, and life is short: If we did live as many years as days, all would be little enough; therefore let us begin betimes. There are three Arguments to press this. If this work must be once done, why not Now? your Hearts will not be better, nor the Terms less.

1. Your Hearts are not like to be better: For the longer we continue in sin, the heart is the more hardened: as the Highway by continual treading groweth the harder, and the Anvil by continual smiting is hardened the more; so long use in sin obdureth the Heart, and long resistance grieveth the Spirit, and carnal affections grow upon us, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his Spots? then may ye also do good that are accustomed to do evil. 'It is hard to transplant an old Tree. The Affections are now more settled in a course of sin.

2. The Terms of the Gospel will not be more easy, and we better able to obey them hereafter than now we are. The Laws of Christianity are always the same. The pleasures of sin must one day be renounced, or we are forever miserable; and why not now? Sin will be as sweet hereafter as now it is; and Salvation dispensed upon the same terms. You cannot be saved hereafter with less ado, or bring down Christ or Heaven to a lower rate. If this be a reason, it will ever be as a reason against Christ and Religion, because you are loath to part with this or that pleasing lust; and so it will never be.

3. The Suspicion that is upon a late Repentance: 'It is seldom sound, and therefore always questionable. That is no true Repentance which ariseth merely from horror, and the sense of Hell. This sensible work that men have upon them, may be but the beginning of everlasting despair. All men seek the Lord at length, but the wise seek him in time. This was the great difference between the wise and foolish Virgins; one sought him in time, the other out of time: They would covet his favor at last. Upon a Death-bed the most profane would have God for their portion: When they can sin no more, and enjoy the World no longer, then they cry and howl for mercy and comfort, and a little well grounded hope of Heaven or eternal life: But who can tell whether this sensible work that is upon them, be not merely an act of self-love, and the fruit of those natural desires which all the Creatures have after their own happiness; or a mere retreat others have when they can hold the World no longer. We cannot say this Repentance is true, nor affirm the contrary, that 'tis false; but 'tis doubtful. There is but that one instance of the Thief on the Cross, that truly repented when he came to die. The Scriptures contain an History of four thousand years, or thereabouts; and yet all that while we have but this one instance of a true Repentance just at death; and in that Instance there is an extraordinary Conjunction of Circumstances, which cannot reasonably be expected again. Christ was now at his right hand, in the height of his love drawing sinners to God: Never such a season as then, and 'tis more than probable, he had never a call before then. Well then, let us put this necessary work of Preparation for God out of doubt betimes; yea let the Children of God, if they have not yet prevailed against such a Lust, or lived in the neglect of such a Duty, could not bring their hearts to it hitherto, make speed, left they be surprised, and this defect in their preparation make their death uncomfortable. A good Christian is always converting, yet not fully converted: The first work is often gone over, and he is still getting nearer to God by a more affectionate compliance with his whole will.

Doct. 2. That those that are finally refused by the Lord, may yet have a desire of the Ioyes of Heaven.

(1.) Consider them in this World, and in the World to come. These two respects are different: For though Self-love be the common cause of their desiring Heaven both now, and then; yet there is a difference: 'It is more commendable to desire it now, than to desire it then; though neither be an argument of any gracious Constitution of Soul. 'It is more commendable to desire it now, when 'tis a matter of Faith to believe the World to come, than when 'tis a matter of Sense; as when all Shadows are chased away, then 'tis no hard matter to convince men of things that lie within the Veil; that is, of the truth and worth of Heavenly things: And yet if they should be convinced of this, we cannot say they are gracious, however they are better than mere Infidels; for carnal men may desire a share in the state of the Blessed, as Numb. 23.10. Oh that I might die the death of the Righteous! Balaam had his wishes. And those that did not like Christ's Doctrine, but departed from him, said, Joh. 6.34. Lord, evermore give us of this bread of life. They would fain be happy: When this happiness was represented unto them, it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged.

(2.) There is a difference in the End and Use of this desire of Happiness. Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace; as a Spinster leaveth a lock of Wooll to fasten the next thread; as Nebuchadnezzar 's shape remained when he was turned a grazing among the Beasts; and as Job 's Messengers, I alone am escaped to tell thee. There are these Inclinations to happiness, that are escaped out of the ruins of the Fall. God by our self-love, would draw us to love himself: Man will not be dealt with else. It leaveth men capable of Heaven the Doctrine of Life represented to them, they are without excuse, if they refuse it. This is the use of it now ; but then when we are in termino, it hath another use. This love of their own happiness, and desire to be saved, serveth for this very use, to make them sensible of their loss, the grief of their Condemnation and lost estate is increased thereby. Now this is little thought of by carnal men, because they have Oblectamenta sensus, the entertainments of sense to divert their minds; but when separate and set apart from all these, then, if they have no other punishment, this is enough. Surely their understanding remaineth, having nothing to comfort them, and allay the bitter sense of their loss. But now let us see,

• 1. How far carnal and unregenerate men desire Happiness.
• 2. Why this is so little improved, and they make so little use of it.

First, How far a carnal and unregenerate man may desire Happiness.

(1.) They may desire good confuse, non indefinite; Happiness in the General ; but this desire cometh under no deliberation and choice: The happiness that is offered by Christ, or that Life and Immortality that he bringeth to light, cometh under another consideration. Good, Good, is the cry of the World: Certainly no man would be miserable, but all would be happy, and live at ease. Christians, Pagans, all good men, bad men, they that seldom agree in anything, do all agree in this, they would have good. To ask men whether they would be happy or no, is to ask men whether they love themselves yea or no.

(2.) They would not only have good in the General, but some eternal good: And because this is not so evident by nature, they grope and feel about for it, Act. 17.26. There is an unsatisfiedness in present things, and therefore they are scrambling, and feeling about for some better thing. As Solomon tried all experiments, so do men go about seeking for good, Eccl. 7.29. Since we lost the straight line of God's direction, we seek it sometimes in one thing, sometimes in another; and Christ saith, Mat. 13.45, 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls. And when he had found one pearl of good price, he went and sold all that he had, and bought it. Man would have something contentful, that may be an everlasting ground of rejoicing to him.

(3.) As to true happiness and eternal good, when it is discovered to us, our Inclinations to it are but weak and ineffectual: Without grace we discern it but weakly; for there is a great mist upon Eternity, and the light of Nature being dim, cannot pierce through it, 2 Pet. 1.9. As a Spire at a distance, men see it so that they cannot know whether they see it yea or no; or as the blind man when his eyes were first touched by Christ, he saw men walking like Trees. Again we consider it but weakly, the mind being diverted by other objects: As when we see a man in a crowd, we can hardly take notice of him; so men seldom retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan, he biddeth him go and view the length and the breadth of it, Gen. 13.14, 15, 16, 17. So when he promiseth the Kingdom of Heaven, he doth in effect speak the same to us: For certain no man shall enter into that land of promise, but he that hath considered it, and well viewed it, and can lay aside his earthly distractions sometimes, to take a turn in the land of Promise: But few do this; few send their thoughts before them as Spies into that blessed Land, and therefore it worketh so little upon them. And we desire it but weakly, the Affections being prepossessed and preingaged by things that come next to hand, we conceive only a wish or a velleity for this happy Estate, not a serious volition, or a firm bent of heart; and therefore we pursue it but weakly, as Children desire a thing passionately, but are soon put out of the humor: They do not pursue it with that earnestness, exactness, and uniformity, which is requisite. The Soul of the Sluggard desireth, and hath nothing, Prov. 13.4. because his hands refuse to labor, Prov. 21.25. So that this inclination to happiness is neither serious, nor constant, nor laborious: These desires are but desires.

(4.) If they like the End, they dislike the Means. Our Souls are more averse from the Means than from the End. All agree in opinions and wishes about a supreme and immortal Happiness; yet there is a great discord in the way that leadeth to it, not so much in opinion as practice. Men like not God's terms: Esau would have the Blessing, yet sold the Birthright, Heb. 12.16, 17. Indeed in things natural we do not expect the End without the Means; but in things supernatural we do, and so by refusing the Means, we do separate the End, Psal. 106.24. Heaven is a good place, but 'tis an hard matter to get thither; so loath are we to be at the cost and pains: We desire happiness, not holiness. God doth promote those things we naturally desire; but still that we submit to those things we are naturally against. Whatsoever maketh for ourselves we are naturally more willing of, than what maketh for the Honor of God: Now if we will not submit to the one, we shall not have the other. We would all be pardoned, and freed from the Curse of the Law, and the Damnation of Hell ; but we are unwilling to let go the profit and pleasure that we fancy in Sin.

Secondly, Why this is no more improved, and why we make no better use of it? There are four Causes of it. (1.) Ignorance. To many the Object is not represented; as to Heathens, and to sottish Christians. (2.) Inconsideration. Spiritual Objects must not only be represented, but enforced upon the Will by the efficacy and weight of Meditation, Psal. 1.3. (3.) Vnbelief. They have not a sound persuasion of these Truths, Heb. 11.13. They were persuaded of them, and embraced them: They had not a Ghess, but a sound Belief. (4.) Vnsubjection of will, Rom. 8.7. Because the carnal mind is enmity against God: For it is not subject to the law of God, neither indeed can be. 'It is easier to cure their Errors, than to mortify their Affections.

VSE, Oh do not rest in desiring to be happy ; there is no great matter in that; the Damned would have the Door opened to them: But desire Grace, Psal. 119.5. Rom. 7.23. desire it prevalently, so as not to be put out of the humor; as Children would fain have something when they are in pain, but are pleased with Rattles or any Toy. If your vain Delights abate not, this desire will do you no good. Desire it so as to labor for it, yea, so as to make it your main business, Psal. 27.4. yea, to part with all for it, Mat. 13.46. This is the way to be happy indeed.

Doct. 3. That 'tis a dreadful misery to be disowned by Christ at his Coming. I know you not.

1. Consider who may be disowned. Many that profess respect to Christ, and may be well esteemed of in the Visible Church; many that cry Lord, Lord ; many that have eat and drunk in his presence. There is a great deal of difference between the Esteem of God, and the Judgment of the World. Many whom we take to be forward Professors, yea, many that have great gifts and employments in the Ministry, and with great success, Mat. 7.22. If only Pagans, or only profane Persons were damned, or the opposite party to Christ, it were another matter; there were not such cause of fear: But those of Christ's Faction, many that profess to know him, but were never subdued by the power of his Grace, Joh. 11.2, 3, 4. Christ doth not know, because he doth not love them.

2. The misery of being disowned. (1.) This disowning is the Act and Sentence of a Judge. If it were the frown of a bare Friend in our misery, it even cuts the Heart in sunder; but when a neglected Savior shall become an angry Judge, when his favor hath been slighted long, then he will stir up all his wrath: When 'tis kindled but a little, blessed are all they that put their trust in him, Psal. 2.12. (2.) 'It is the disappointment of an Hope. They supposed he meant to own them, and therefore put in their Plea. There is an hope that will leave ashamed, Rom. 5.5. (3.) 'It is the Cause of all other Misery: Poena damni maketh way for poena sensus. Here we care not for him, so long as we can be well without him. It may be now you esteem it nothing to have a frown from Christ in the day of his patience; but then, Depart ye cursed.

VSE, Oh let this make your more serious for the time to come. Do not grieve the Spirit any longer, Eph. 4.30. Do you receive and own Christ when others refuse him, and you will be owned by Christ, Luk. 12.8, 9. And I say unto you, whosoever shall confess me before men, him shall the Son of man also confess before the Angels of God. But he that denieth me before men, shall be denied before the Angels of God.

SERMON X.

H Ere is the Conclusion of the whole Parable, as the illative Particle [ Therefore ] showeth. Every passage in it will infer this Conclusion.

First, The Suddenness and unexpectedness of his Coming. Watch therefore.

Secondly, Only those that are ready shall enter into the Marriage-Chamber. Watch therefore, that ye may be always ready.

Thirdly, The Shutting the Door, and Exclusion of the Unprepared. Watch therefore..

Fourthly, The Door is shut, as never to be opened again. When they beg Entrance they are refused and disowned by Christ, as having not his mark upon them. Watch therefore; for ye know not the day, neither the hour, &c.

In the Words we have, (1.) A Duty. (2.) The Reason of it. The one will explain the other.

(1.) For the Duty: What is meant by Watching? Because we are pressed to it upon the account of the uncertain time of Christ's Coming, here it meaneth, a care to get and keep ourselves always ready, and in a posture to receive him for our Lord, as himself explaineth it, Mat. 24.42. Watch therefore; for ye know not what hour your Lord doth come.

(2.) The Reason. For ye know neither the day nor the hour wherein the Son of Man cometh. Mat. 24.42. For in such an hour you think not of, the Son of Man cometh.

Doct. The great Duty that lieth upon them that believe, and look for Christ's coming, is Watching.

My business will be to show you what Watching is in the general notion of it. As 'tis taken Spiritually and Metaphorically, it implieth a diligent care and heed to the great affairs of our Souls: For 'tis a mixed thing, made up of Prudence and Diligence. It • mplyeth a prudent foresight of the Souls danger, with a diligent care to avoid it. It is pressed in Scripture to a double end; Partly, that we may maintain the present state, and partly that we may prepare for the future: The one quickeneth the other. And though the latter be of chief consideration in this place, yet it will not be amiss to consider both: For there is no hope to stand before Christ at his Coming, unless we be careful to get and keep Grace for the present. And on the other side, the Argument to quicken us to present care and diligence, is the blessedness we shall have at Christ's Coming, and the danger of being disallowed at last.

1. Watching with respect to our present Preservation is pressed, Mat. 26.41. Watch and pray, that ye enter not into temptation. And 1 Cor. 16.13. Watch ye, stand fast in the faith.

2 Watching with respect to future Acceptation. That is pressed in other places, Mat. 24.42. Watch ye, for ye know not in what hour the Lord cometh. The particular time of Christ's coming is kept secret, that we may be moved at all times to prepare for it. The Lord foresaw that we would be prone to negligence and carnal security, and that the knowledge of the express time of his coming would be hurtful to us; therefore 'tis inter Arcana Imperii, among the Secrets kept in the Fathers bosom, that we might be always ready: So Luk. 21.36. Watch ye therefore, and pray always, that ye may be accounted worthy to stand before the Son of Man: The meaning is, that we may escape the Judgments then to be poured out upon the wicked and the careless; that we may not causa cadere, that we may have a Sentence of Approbation passed in our favor. These are the two sorts of Watching pressed upon us in Scripture, the one to avoid the Snares of the Devil ; the other that we may be ready for the coming of the Lord.

First, Watching with respect to our present State and Safety. This again is twofold: A watching to avoid evil, and a watching for the careful performance of that which is good: The Scripture speaketh of both, and both are enforced by their own proper Reasons.

(1.) For the avoiding of Evil: There is in us all a sinful proneness to evil, which we must seek to cure and prevent. Prov. 4.23. Keep thy Heart with all diligence, for out of it are the issues of life. The Heart is terminus actionum ad intra, & fons actionum ad extra ; 'tis the Heart that God aimeth at in all that he doth upon us, and 'tis the Heart that is the Ground of all our Actions. The Fountain must be kept pure from pollutions, that the streams may be the more limpid and clear. Every man hath a little Garrison to keep, and he himself is the Watchman of it; his Conscience is to sit Porter at the Door, and to examine whatever cometh out and entereth in, as a Watchman doth at the Gates of a City: All the thoughts, affections, words, actions, are to be examined, what they are, whither they go, whence they come, whither they tend, lest a Temptation be let in, or a Corruption be let out; otherwise the Heart cannot be kept pure and loyal to God. Solomon telleth us, Prov. 25.28. He that hath no Rule over his own Spirit, is like a City that is without walls. A Town without walls lieth open to every comer: Sin and danger, and all kind of evil motions go to and fro, without any kind of check and control: Things will past out which should be suppressed and kept in; and Temptations will enter which should be kept out. Now this Caution is no more than needeth, if we consider the Enemies of our Salvation, the Devil, the World, and the Flesh.

First, The Malice of Satan. Our Adversary is very watchful, and getteth advantage by nothing so much, as our security. Vigilat hostis, & dormis? 'Twas an old word; The Devil is neither dead nor asleep, and shall not we stand upon our guard? 1 Pet. 5.8. Be sober and watchful, for your adversary the Devil goeth about like a roaring Lyon, seeking whom he may devour. Satan is a restless Adversary, full of Malice and Craft, his end is to destroy and devour Souls, and his diligence is answerable to his malice. Night and day we are in danger everyone of us. There were but two Adams, and they were both tempted, though the one was made after God's Image, and the other had the fullness of the Godhead dwelling in him bodily. Adam in Innocency, and Christ in human nature were tempted, and can we hope to escape? Neglect your Watch, and you become a ready prey to the Devil: When the Servants slept, the Enemy sowed Tares, Math. 13.25. He observeth all our drowsy fits, and is waiting for some Advantage, or at least some Occasion. Sometimes we give him an Advantage by our folly and indiscretion: 2 Cor. 2.11. — lest Satan should get an advantage against us: Or if not, he taketh Occasion, as he tempted Christ when he was an hungry, Matth. 4.2. and 2 Cor. 7.5. — that Satan tempt you not. He can interpret the silent language of a blush, a smile, a frown, a look, the glance of a lustful eye, the most secret discovery of wrath, and discontent, and suiteth his Temptations to all the postures of spirit we are in.

Secondly, There is besides this, Hostis domesticus, the bosom Enemy, the Flesh, or the inbred Corruption of our Nature, that is ready to betray us to the basest Temptations, and to open the Gates to the Enemy without. Man needeth no Devil to tempt him, we have enough in our own bosoms to prompt and urge us to sin. Jam. 1.5. The Spirit in us lusteth to envy. Gen. 6.5. The thoughts and imaginations of our hearts are evil continually: 'It is easy to set Tinder, Gunpowder, or Flax on fire, and therefore they had need to be kept asunder: We cannot be too careful, the best of us have a good self and a bad self; the one must watch over the other, or all will come to ruin, and Grace will be ready to die. Rev. 2.2. Be watchful and strengthen the things that remain, that are ready to die. From whence cometh the vanity of our Minds, our proneness to break the bounds of due liberty in all our Comforts; our readiness to err in Speech, our frequent Miscarriages in Conversation, our frequent unfitness for holy Duties, our unfruitfulness in our Conversing with others, our unsettledness in our Consciences, our immoderate cares and fears; whence I say, cometh all this, but from our want of Watching against this inward Enemy our Flesh? Especially when temptations are near, importunate and constant. We proceed every step to Heaven by Conflict, and Contest, because Sin is always at hand, ready to assault us, and taint us: So that a serious Christian cannot but take himself to be still in danger.

Thirdly, The World: "We walk in the midst of Snares and Temptations, saith Austin ; and Bernard saith, "That our Life is a continual Temptation. We are in the midst of tempting Objects, that are comfortable to our Senses, necessary to our Uses, and present to our Embraces; that we can hardly distinguish between what Necessity craveth, and Lust desireth; and so we are strangely gained upon. 1 Joh. 2.16. For all that is in the World, is the lust of the Flesh, the lust of the Eye, and pride of Life. He doth not say, Whatsoever is in our corrupt Hearts, but he describeth the Objects by the Lusts, because they are readily excited by them: All that is in the World ; there are Baits for every Temper; Honor for the ambitious, Wealth for the covetous, Pleasure for the sensual: Now every distemper loveth the Diet that feedeth it; Lust in the Soul, or unmortified corruption maketh our abode in the World dangerous. 2 Pet. 1.4. That having escaped the corruption that is in the world through lust. Here, one plungeth himself over head and ears in the World, another is intemperate in the delights of the Flesh, and the Entertainments of Sense; another is aspiring after Honor, great Places, and Pomp of living, or Esteem in the World; or at least we give ourselves too great a liberty and freedom in these things: Therefore you see what need there is of watching, when alluring Objects lay such close siege to the Appetite and Senses.

(2.) There is a Watching unto Good, or for the Performance of our Duties; that we go about them in an holy, serious, conscionable Manner, observing the best Opportunities, and taking heed there be no secret Leaven of Hypocrisy in them. Of all holy Duties the Scripture applieth it to Prayer, which of all other holy Services is the commonest, and the chiefest; and Watching therein is a great help, though by Analogy it holdeth good in other duties, as we shall see in a few places. Col. 4.2. Continue in Prayer, and watch in the same, with thanksgiving: So 1 Pet. 4.7. Be sober, and watch unto Prayer. So Eph. 6.18. — watching therein with all perseverance. Satan is a great Enemy to this duty, and our Hearts are averse, and hardly brought and kept to it: Unless it be well performed, our Communion with God is interrupted, and at a stand. Out of all these places we may well collect, That there is, First, A watching unto Prayer, or before Prayer: Secondly, A watching in Prayer, or in the Duty: Thirdly, A watching after Prayer, or when the Duty is over.

1. The Watching unto Prayer, or before the Duty, is mainly to keep up a Praying frame, that we may be ready upon all occasions to call upon God. The praying frame lieth partly in Brokenness of heart, or a due sense of our Necessities; and partly in an earnest Bent of heart towards God, and holy and heavenly things; and partly in an holy Liberty, and Child-like confidence: If either of these be lost, how slack and backward shall we be in God's Worship, or slight in the performance of it, whether in Closet, or Family, or public Assemblies, and slubber it over in any fashion! But when this frame of spirit is kept up, the Soul is mightily actuated and enlarged in the Duty. As when there is brokenness of heart, or a due sense of our Necessities, which is the occasion of Prayer; or an earnest desire of Grace, which is the Soul of Prayer; or our Liberty and Confidence is not broken, which is the great Encouragement of Prayer; then we are like light and airy Bodies, whose natural motion is upwards; so are we carried out towards God, and Prayer is our Element, in which we live and breathe. Indeed the whole spiritual Life is but a watching unto Prayer, that we may have always a readiness for Communion with God, 1 Pet. 3.7.

2. There is a Watching in Prayer, that the Duty be performed with that seriousness, attention and affection that the Nature of it doth require. This Watching is necessary, because of the slipperiness of our Hearts, which easily go off from the work in hand: We often mingle Sulphur with our Incense, interline our Prayers with carnal distractions, suffer our Hearts to be stolen away from under Christ's own arm; therefore we had need to watch, Eccl. 5.1, 2,

3. There is a Watching after Prayer: Partly, that we may observe God's dealing with us; whether our Souls have been streightened, or whether he hath given liberty; hidden his face, or shown himself gracious. Here we may gather some matter of Comfort to ourselves, and Thanksgiving to God, Col. 6.2. We must not throw away our Prayers, as Children shoot away their Arrows, and never look after them, Hab. 2.1. I will pray and look up, to spy the Blessing a coming. We should have many an Argument against Atheism, great helps to Faith, and encouragements to love God, and many a sure ground of comfort in ourselves, if we did look after the answer of our Prayers. And partly, that we lose not that affection which we have professed and expressed before God. We seemed to express a great desire of glorifying his Name, and doing his Will, and being sanctified, pardoned, and strengthened against Temptations. Now 'tis but the personating and acting a part before God, if we be not such in some measure, as we professed ourselves to be in Prayer; if we be not careful to glorify his Name, zealous to promote his Kingdom, ready to do his Will, earnest for pardoning Grace, watchful against Temptations. A Christians life is a Comment upon his Prayers; and his Prayers do interpret his life; We understand the one by the other. Our endeavors, and diligent use of means do show what we really desire: For, what we pray to God for, we bind ourselves to seek after.

Secondly, There is a Watching with respect to our future Estate, that we may be ready to meet Christ at his Coming. Now this consisteth,

(1.) In a deep and lively sense of Christ's Appearing, and the whole state of the World to come. We look for nothing but what we believe. Faith is a realizing sight of things not yet in being; and maketh them in some measure to work as if they were at hand, and ready to be enjoyed. Now the more lively sense we have of the concernments of the other World, the more diligent and serious shall we be in our preparation; when we have a deep sense of these things, as if presently to be Arraigned; and walk as before the Judge to whom we are to give an account of all our actions. Most men live as if there were no day of reckoning, no God to see and punish, no Books to be opened; the careless spending their time showeth they have no deep sense of these things, no sound belief of them: But Faith looketh upon these things as great, sure, and near; and so keepeth the Soul awake, and alive. It greateneth our Apprehensions of these things: For 'tis no slight matter for the Creature to meet with his Creator, the Sinner with his Judge, from whom he must now receive his final doom. Faith doth speak aloud to a sluggish Soul, Thou must be judged, Rom. 14.12, So then everyone of us must give an account of himself to God. And as 'tis sure, so 'tis near, The Judge is at the door, Phil. 4.5. You must hear of what you now speak and do, another day, Mat. 12.36. For, every idle word that a man shall speak, he shall give an account of at the day of Judgment. It suppresseth sin, and quickeneth and awakeneth to Duty, 2 Pet. 3.11, 12. Without Faith we have no sensible, awakening, practical knowledge of these things. The sight of Faith differeth from the sight of Sense. Sense can discern little more than we see, taste, smell, hear, and feel. We are affected with these things; so are the Beasts, who only see things before their eyes by the eye of sense. We see nothing but what Dogs may see, and Beasts may see; that 'tis comfortable to eat well, and drink well, and sleep well, and be well clothed, and walk up and down at pleasure, and pursue the advantages of the Animal life. There is a mist upon Eternity: How acute soever men be in worldly things, they are blind here, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. Sharp-sighted in things that concern the back and belly, and this present World; but know nothing of the hazard of perishing forever, or the worth of Salvation, their need of Christ, and making serious preparation for their great account. Faith is a Perspective, by which we look into the other World. None have such a sharp sight as Believers have; for they can see beyond the limits of time, the corruption and changes of all things that are in the World, even to that blessedness which God hath reserved for them that love him. And the light of Faith differeth from Reason: That can only see things by ghess, or see things in their Causes, and that as probable; but Faith can look thorough the mists and Clouds of intervening Ages; Heb. 11.13. Having seen them afar off, embraced them ; and with certainty, and such a sure persuasion, as if the things we are persuaded of were in hand, and actually enjoyed. Reason corrects Sense. A Star to the eye of Sense looks to be no bigger than a Spangle, but Reason showeth it must be of a vast bigness, because of its distance from us. But Faith is an higher light; and compare it with the light of Prophesy, Rev. 20.12. they agree in the common Object, divine Revelation: They agree in their common Nature, that they are both for things future, and things future to us; but they differ, that Faith depends upon the common Revelation which God hath made to all the • aints; whereas Prophesy hath more of Extasie and Rapture in it; and the light is like the lumen Gloriae, the beatifical Vision in some measure and degree. We do not see him face to face, but are desirous of this blessed Estate, and persuaded of it, and are affected with it as if we saw it. The sight of Faith is not a full enjoyment, but as sure; and so proportionably affects the Heart. Nay this lumen Fide • is somewhat like the sight God hath of things: God seeth all things in his own design; and Faith seeth them so far as they are manifested in the Promises of the Gospel. There is no hope to get rid of our dead-heartedness and security, till we have this reallizing light of Faith.

(2.) This Watching consisteth in Preparation. If we expect a thing to come, and do not prepare accordingly, we do not watch for it, but neglect it. Now this Preparation must be speedy, thorough, and constant.

1. Watching implieth a speedy Preparation. That we may be in a fit capacity to receive Christ at his Coming, we must take the next advantage, lest we be surprised and called home before we are ready. This is not a work to be put off to Age or Sickness: Why should we provide a burden for that time when we are weakest, and least able to bear it? And therefore now we should begin it. Every day brings burden enough for itself. He is an unthrifty Tenant that suffers the Rent of one year to run into another: How shall that Crop discharge two years Rent, that cannot pay one? If it be tedious now to turn to God, it will be more tedious when thou art hardened in sin; and thy neglects of God and Christ will provoke him to deny his Grace: And what assurance have we of another year? we have this by the favor of Providence. Our life was forfeited and lost in Law the first moment; and therefore we have but a Reprieve during pleasure. What warrant have I to expect another day, but my own hope and fancy? He that is Security for himself to himself, is no whit the better secured; he doth but take the word of a Spend-thrift. If we had a Lease of our Lives, yet what hope of Grace? when we have resisted the Spirit of God all our lives, what hope that he should assist us at death? we do but provide matter of Despair to ourselves: Every day will prove worse and worse. A Traveler may easily pass over the Head of a Brook, but when he goeth down, thinking to find it narrower, 'tis so broad that he cannot pass at all. Every delay brings on a new degree of hardness of Heart on our part, and a new desertion on God's part: Now how wilt thou untwist the former Web which thou hast been so long a weaving? That Soul must needs be in perplexity at the hour of Death, that seeth the day spent, and the business appointed to him not yet begun, and a Disease disabling him for any serious reflections. As if a Traveler seeth the Sun setting when he is entering upon his Journey, the Evening of the day, and the Morning of the task do not well agree together. All the time that remaineth is too short to lament the lost time already past: Therefore if Watching inferreth Preparation, it inferreth speedy Preparation ; and a man is not in a good condition to live, that is not fit to die.

2. It must be a serious and thorough Preparation, such as will serve the turn, and be accepted by Christ at his Coming. The whole design of this Parable is to caution us against the shallowness and slightness of the work of Grace upon our Hearts. Heathens have a Conscience, (as Felix trembled) much more Christians. Men may see and have a taste of sins bitterness, and have a longing mind after Christ, but the life of Grace is not begun in them; they do not awake to righteousness, 1 Cor. 15.34. We should often think what is required in order to that day, and what the Scripture maketh our readiness to consist in. Repentance and actual conversion to God, this is pressed upon us, Act. 3.19. Repent, that your sins may be blotted out, when the times of refreshment shall come from the presence of the Lord. Repentance is the Souls Return to God in Love: And, Act. 17.30, 31. Now he commandeth all men to repent, because he hath appointed a day in which he will judge the World in righteousness. That day is kept off that we might have time to repent, 2 Pet. 3.9. So Faith in Christ, that will unite us to him, or an hearty taking him for our Lord and Savior, Rom. 8.1. There is no condemnation to them that are in Christ. Phil. 3.9. — found in him. 1 John 2.28. And now little Children, abide in him; that when he shall appear, you may have confidence, and not be ashamed before him at his coming. We must be in Christ, and abide in Christ. To abide in Christ, is to persevere in our adhering to him as our Lord and Savior, in the profession of his Name, observation of his Precepts, recumbency on his Merits, imitation of his Graces, Communion with his Person. Certainly he will not cast off those who are Members of his Mystical Body, and abide in him by Faith; nor condemn those whom he hath redeemed, and washed in his Blood, and sanctified by his Spirit. This is our Preparation; yea, the Scripture doth not only look to our Hearts, but to our Lives, Jam. 2.1, 2.

3. It must be a constant and daily Preparation. You must not only get ready, but keep ready. Besides Habitual Preparation, there must be Actual Preparation. We must every day be more in a readiness. The Centinel is to watch all hours; 'tis death to be taken sleeping, though he hath watched all the night before. We know neither the day nor the hour ; 'It is in the Text, implying, there must be no intermission of our care. What if my Master should come and find me idle, said Calvin to his Friends, that demanded of him why he wasted his body in such constant labors. Few are like-minded, that put this question to their Souls, Am I as I would meet with Christ? We should always stand with our Lamps burning, and our Loins girt, Luk. 12.35. A Christian should be always as a Ship that hath taken in its Lading, and is prepared and furnished with all manner of Tackling, ready to set Sail, only expecting the good wind to carry him out of the Haven. So should we be ready to set Sail for Eternity, stand at Heaven Gates, be in a perpetual exercise of Faith and Love, and be fittingly prepared to meet our Savior. O what a happiness is it to live so, that we care not when death cometh upon us; and so live every day, as if we were presently to be summoned before the Tribunal of Christ. The World thinketh this a foolish strictness, beca • se many days go over our heads, and it proveth not so: But let them mock on; when they come to Hell they will find this to be the greatest wisdom. A Christian will count every day his last: Not only his own necessity, but his love, and earnest desire of Christ's Coming, maketh him look out.

(3.) The last thing in this Watching is, Earnest expectation of Christ's last Appearance, and the Grace he will bring along with him; 1 Pet. 1.15. Gird up the loins of your minds, and be sober, and hope to the end, for the Grace that is to be brought unto you at the revelation of Jesus Christ. Our Hearts and Minds should be more taken up with the thoughts of his Coming, and the Privileges we shall have by him: 'It is expressed by looking, longing, waiting ; and Christians are often described by these acts, Tit. 3.13. Looking for the blessed hope. Phil. 3.20, 21. From whence we look for a Savior, Heb. 10.27. We should stir up our minds to look for his Coming; and not only stir up our hopes, but our desires, 2 Tim. 4.8. To them that love his appearing ; 'tis a sign and Token that he cometh with a Blessing to us: To them he cometh with a Crown of Righteousness. So for waiting, 1 Cor. 1.7. Ye come behind in no gift, waiting for the coming of our Lord Jesus Christ. We were converted for this end, to wait for his coming from Heaven, 1 Thes. 1.10.

Now I come to show you the Reasons why this Watching is required of us, or to move us to it.

First, Consider who it is that biddeth you watch. Christ himself, whom you call Lord and Master, who knows the worth and danger of Souls, and hath a tender esteem and value for them. If we did impose so strict a Duty upon you, you might take or leave it as it shall be for your conveniency. In the first of Proverbs, Solomon bringeth in Wisdom lifting up her voice, and crying, Prov. 1.20. What to do? to accept of the Grace offered. The most then will miss the season; they shall never receive advantage by the cry if they neglect it, verse. 26. and verse. 28. They shall call upon me, but I will not answer. Many Clauses in these Verses do fitly agree with the passages of the Parable: It agreeth with the foolish Virgins, who lost their opportunity of getting Oil ; and with the wise, who in a time of plenty provided against a Famine; as Joseph advised the Egyptians : A greater than Joseph is here. Now in the times of Grace watch.

Secondly, Consider whom it is he inviteth. Do not put it off to others, Mar. 13.37. What I say unto you, I say unto all, watch. Some Persons are especially deputed to watch over others, as Magistrates, Rom. 13.6. Ministers, Heb. 13.12. But every man is made a Guardian over his own Soul; rich and poor, they are both to watch: The meanest people are then taken notice of, and that exactly, Mat. 24.40, 41. Two Women grinding at the mill; one shall be taken, and the other left: Two in the field, one taken, and the other left. Those of the meanest degree. All that live in all Ages, in all times, to them he said, Watch: Do not put it off to them that live in the Age on which the Ends of the World are come. You will be found at that day as Death leaveth you. None of all degrees of Grace are past this care: If there be any difference between Christian and Christian, one is more watchful than another; if of never so long standing and experience, yet if not watchful, soon surprised. God's best Servants have been surprised for want of watching: Noah was overtaken in Drunkenness, Lot that was chaste in Sodom, committed Incest in the Mountains, where were none but his own Family. And do but compare David and Joseph ; you find David tempting, Joseph tempted; David was a King, Joseph a Slave; David an Old Man of much experience, Joseph a Young Man; David a married Man, and Joseph a single Man; David was fain to plot and contrive to make way for his sin, but Joseph had the advantage of secrecy; but the one stood, and the other fell: David left his Senses at random, but Joseph kept himself in an awful watchful posture, Gen. 39.9. How shall I do this great wickedness and sin against God?

Thirdly, Consider when, and how long we are to watch. The time is kept from our knowledge for this very end, that we may always be watching, Mat. 21.36. Watch and pray always. 2 Tim. 4.5. But watch thou in all things. There must be a constant and continual watch. When we are secure, we lose our actual fitness, and our common Enemy breaks in upon us. There is a working, warring Principle in our Hearts.

Fourthly, There is a Blessing promised to those that watch, Rev. 16.15. Blessed is he that watcheth. And Luk. 12.37. Blessed are those Servants whom their Lord when he cometh shall find watching. What do we lose by watching, but a few trifling Pleasures, which are abundantly recompensed here and hereafter by solid rejoicing in Christ? 'It is irksome to the flesh, but the Reward sweeteneth it.

Fifthly, The Hazard and Danger of not watching. 'It is notably represented in this Parable: Only the Ready enter. Take heed therefore the like do not happen to you as to the foolish Virgins: They are excluded, and that irrevocably; If they would never so fain enter, Christ will not hearken unto them, Rev. 3.3. If therefore thou shalt not watch, I will come upon thee like a Thief in the night. 1 Thes. 5.3. Woful is their condition that are secure and unprovided.

Sixthly, Consider what men would do to avoid temporal Inconveniency: Mat. 24.43. If the good man of the house had known when the Thief would come, he would have watched ; much more should Christ's Disciples to avoid eternal destruction. 'It is an advantage to put the case in outward things, Mal. 1.8. it showeth the disproportion of our respects to Temporals and Spirituals. If we are so careful in looking to our Bodies and Goods, we are or should be more careful in watching over our Souls, where the danger is greater. The Worlds diligence and double-diligence in earthly things will condemn our neglect in spiritual things.

1. VSE, I may from hence take occasion to bewail the neglect of this Duty: Oh how much is watching laid aside! thence cometh our decay of Grace. The Church of Sardis was even dead for want of it, Rev. 3.2. Thence comes our want of Comfort, and of assurance of God's love. Our peace of Conscience is gotten by diligence, and kept with watchfulness. Thence comes our loathness to die, and our coldness to everlasting Life. We do not gird up the loins of our minds, and watch: Thence come all our afflictions. God is fain to use dreadful means to awaken his Servants out of their drowsiness. We are apt to be drowsy and sleepy; God useth sharp discipline to awaken us; some smart Cross or Sickness to bring us to ourselves again. We should bewail the neglect of watching in two things.

(1.) Our not watching for the Coming of the Lord. Some can live merrily and quietly in a careless unprepared estate; but do these men consider what it is to meet with their Redeemer, before they have gotten any benefit by his Blood? We cannot draw nigh to him with any Comfort, till we feel the Benefit of his Death, Heb. 10.22. His business is to present his People faultless to God, Jude 24. These men do not consider what 'tis to meet with the Judge, 1 Pet. 4.5. There is no Plea but Innocency and Pardon in Christ, Rom. 8.1. 1 Joh. 3.8. These do not consider how they shall look Christ in the face, when so unlike him, 1 Joh. 3.1, 2. and 1 Joh. 4.17. These do not consider what it is to meet the Bridegroom when their filthy Garments are yet on.

(2.) Bewail the neglect of Watching against present evils, with care and Circumspection. What is the matter? is Satan less busy to tempt, or is the Heart of Man and human Nature grown better, and Sin less dangerous? Is our weakness and inability so far strengthened and cured, that we are out of danger of falling? Were the Servants of God such weaklings, that prayed, as David, Psal. 39.1. Put a watch upon the door of my lips ; and Job, that made a Covenant with his eyes? Job 31.1. But rather are not we more fool hardy, and negligent, do not mind our business, and consider not the inconveniency of not watching.

2 VSE, To press us to this Duty, there is a God that watcheth, and Enemies that watch, and Conscience watcheth, and will do its Office first or last; a Day of Judgment, when you are to answer for all that you have done; and will not you watch? When you consider how much you are in danger of Sin, and in danger by Sin, can you be negligent and secure? Oh watch your Hearts, Prov. 4.23. watch your Tongue, Psal. 39.1. watch your Senses, Job 31.1. gratify them and you wound your Hearts: Watch your ways, Prov. 4.24. But above all watch your State; let us examine well our Case, that we may be found in Christ, and have the Seal of his Spirit, Eph. 1.13. that is your warrant.

For Means to help us in this Duty of Watchfulness:

1. Sobriety, or Moderation in the use of all outward things: 1 Thess. 5.6. Therefore let us not sleep, as do others, but watch and be sober, 1 Pet. 1.13. Chap. 4.7.

2. Go to God in Prayer. Watching and Prayer are often joined together. We are best kept, when recommended into God's hand. Psal. 141.3. Set a watch, O Lord, before my mouth, keep the door of my lips. I do observe there, First, That unadvised and passionate Speeches do easily drop from us in our Troubles, especially in our Persecution. Secondly, That a godly conscientious Man is very tender of these, as of all evil. He that would live in Communion with God for the present, and hope to appear with comfort before him hereafter, is sensible of the least thing that tends to God's displeasure, and God's dishonor: This is the true spirit of one that will be owned by Christ at the last day. Thirdly, There is no way to prevent being provoked to Impatience and rashness of Speech, or any evil, but by keeping a Watch, and renewing our Obligations to God. Fourthly, Whoever would keep a Watch, must call in the aid and assistance of God's Grace: Lord, set a Watch upon the door of my lips.

SERMON XI.

T HE particle [ for ] showeth that this Parable hath some connection with the former. We have but two great Affairs in the World; the one to promote God's glory, the other to save our own Souls: Or in other words, To be faithful to God and wise for ourselves. This latter was taught us in the former Parable; the wise and provident Virgins made sufficient preparation for their reception into the Nuptial Feast: The other, faithfulness to God, in employing our Gifts, Talents and Opportunities for his glory, is taught in this Parable. Therefore the drift of it is, to set us all a-work in our Places and Callings for the Glory of God, that we may look Christ in the Face at his Coming. For the Kingdom of Heaven, &c.

In which words we have,

First, The Person trusting, A Man : Who is here represented,

• (1.) As a great Lord and Master, that hath Servants of his own, and several Gifts to bestow upon them at his pleasure. In Luke 'tis, A certain Nobleman, who went into a far Country, to receive for himself a Kingdom, Luk. 19.12. In Mark, Chap. 13.34. A great Master of an house, who entrusts his Servants with his goods till his return.
• (2.) He is here considered as travelling into a far Country. Christ's ascending into Heaven is thereby intended; for Gifts are the fruits of his Ascension.

Secondly, The Persons entrusted; He called his own Servants, and delivered to them: Not only Ministers and Officers of the Church are meant, though they especially; but all Christians, who are Christ's Servants, employed by him in one state of life or other.

Thirdly, The things entrusted, his Goods ; they are bona, things good in their nature; and they are dona, gifts freely given, and delivered to us; and not merely given; They are Talenta, Talents, not things merely given, as we give Money to a Beggar; but as we give an Estate to a Factour. As they are bona, they must not be despised; as dona, Gifts, they call for Thankfulness; as Talents for Faithfulness. The Jewish Talent was an hundred Eighty one pound ten shillings. Now these Talents are Ordinances, Opportunities, Estates, Gifts, Graces, all that we have received from God: Either dona Administrantia, or Sanctificantia: Helps, and Means, and Opportunities to glorify him, which are the Occasions; or the Graces of the Spirit, which are the Dispositions to make us so to do.

Fourthly, The Variety observed in the Distribution: To one five, to another two, to another one. Which difference expresseth the divers kinds of Gifts, and the measure and the degree in which they are bestowed. Though all have not equal measure, yet everyone hath some Gift, and some measure, something that is peculiar to himself, whereby he may be useful.

Fifthly, The Rule which is observed in the Distribution, to everyone according to his ability. As in the Parable the wise Master knoweth every Servant, according to his prudence and skill, so in the Explication of the Parable every man is gifted and employed by Christ according to his natural Receptivity. The Eye hath its office as an Eye, and the Hand as an Hand, and the Foot as a Foot.

I shall not pursue every minute Circumstance, but only touch upon those things which are most remarkable.

First, Observe then,

Doct. 1. That Christ Jesus is the great Lord and Owner.

He is so represented here with respect to Persons and Things. Persons: Those that received the Talents, are called his own Servants ; and the several Gifts and good things bestowed upon them are called his Goods ; and these dispensed according to his sovereign will and pleasure; to one more, to another less.

Concerning Christ's being a Lord and Owner, let me give you these Observations.

First, The Power of Christ as an Owner and free Lord, is to be distinguished from his power as a Governor and Ruler. As a free Lord, he hath mercy on whom he will have mercy : As a Governor and Ruler, so he judgeth the World in righteousness, or according to the Law or stated Rule which he hath given of his Will. With respect to the one, 'tis not in him that willeth, or in him that runneth, but in God that showeth mercy. But with respect to the other, so run that you may obtain. Compare Rom. 9.16. with 1 Cor. 9.24. for God that is arbitrary in his Gifts, is not arbitrary in his Judgments. His Law and the Precepts of it is the Rule of our Duty; but in the Sanction of it 'tis the Rule of God's Process. But as an Owner he discovereth his Sovereignty and Dominion; as a Ruler or Judge, his Justice or Righteousness: All acts and matters of free favor are dispensed by him as a Lord, but matters of right and wrong come before him as a Judge. The Good man of the House pleaded ill, I may do with my own as it pleaseth me, Mat. 20.15. that belongeth to a Supreme Owner. Besides, his being an Owner goeth before his being a Ruler, and is the foundation of it: For his absolute Propriety in us, giveth him a legislative power over us, to dispose of us or command us according to his own will. He may give his Creatures what Rules he pleaseth, and order them to what ends he thinketh good, and bind them to observe his Order upon what terms he will. I am the Lord, Lev. 18.1, 2, 3, 4, 5, 6. Therefore before the course of Government established between him and the World, he is first considered as an Owner.

Secondly, This Power and Ownership accrueth to Christ by a double Title; jure Creationis, & Redemptionis.

(1.) By right of Creation ; Ezek. 18.4. Behold, all Souls are mine: He hath a right to dispose of Man, and all the rest of his Creatures, as being all of them the works of his hands. He that gave them their Beings when they were not, and still supporteth them now they are, hath an undoubted just right to order them according to his own will. We have nothing but what we had from him; and we have nothing that we ourselves can keep a moment; and we have it upon these terms, to use it for his glory.

(2.) By right of Redemption. Rom. 14.9. For to this end Christ both died and rose again, that he might be Lord of dead and living. And 1 Cor. 6.20. Ye are bought with a price, therefore glorify God in your Bodies and Souls which are his. This giveth him a new Title to us, though the former ceased not, but will continue. Whilst Man receiveth his Being from God by Creation, and the continuance of his Being by Preservation; 'tis a power commutative, not destructive; 'tis superadded to the former, and is more comfortable and beneficial to us, as well as it bindeth us more firmly to God, wholly to be disposed, guided and ordered by him at his will.

Thirdly, This power as Owner is entire and absolute, Rom. 11.36. For of him, and through him, and to him are all things. We receiving our whole Being from God, 'tis all at his dispose: All human propriety is derived, limited, and respective, because we in being and operation depend upon another; and therefore Man cannot be sui juris, at his own dispose, and Lord of his own actions. He hath Principium & Finem, a Principle upon which he dependeth, and an End to which he is appointed: Now 'tis no more lawful to abstain from respecting and seeking his End, than 'tis possible not to depend upon his Principle. He hath a Superior, to whom he must give an account, seeing he wholly dependeth upon him, and is wholly subject to him. But this property is originally and primarily in God as a Fountain, not subordinate, or dependant upon any higher. If this be not so intelligible, let me speak more plainly: There is Dominium Jurisdictionis, & Dominium Proprietatis ; such as a Prince hath over his Goods and Lands: His Dominion is more absolute over his Goods and Lands, than over his Subjects; that's bounded by Laws. God hath the most absolute Title over us, and all that we possess; 'tis so great that it cannot be greater.

Fourthly, God cannot be divested of this Power and interest in us.

(1.) 'It is so absolutely inherent in him, that it cannot be communicated to another; that is, we cannot alienate and make void this right by our sins: Though we sold ourselves for naught, Isa. 52.3. it was to our loss, not to God's: He hath a full right to command us to keep his Law, whether men be faulty or innocent. A drunken Servant is a Servant, though he be disabled to do his Masters work. No man's right can be vacated without his consent. Creatures are Creatures still, obnoxious to the Law of the Creator, or his punishment for the breach of it. In that interest we have in things, the default of another doth not make void our right, especially if it be Inferiors; as the Rebellion of the Subject doth not exempt him from the power of his Prince.

(2.) Neither doth God give it away by bestowing Gifts upon the Creature: For he hath given us only Dispensationem, the employment of these things, not Dominium, the Sovereign power over them. Man hath nothing that is his own. As to Life, it is clear Man is not Dominus vitae, but Custos ; which is true, not only of our Life, but of our Time, Wealth, Strength Parts, yea of all that we have: Still we are subject to an higher Lord, who hath an absolute uncontrollable right. All our owning is but a Stewardship, Luk. 16.2. We have a right to prevent the encroachment of our fellow Creatures: We have a right by way of charge and trust, as a Steward to things committed to him, or as a Work-man hath a right to his Tools or Instruments to do his work, or a Factour in the Estates committed to him; but an absolute independent Right we have not: They are not ours to use as we think meet. They were Rebels that said, Our tongues are our own, Psal. 12.4. Well then, when God dispersed his Gifts, he did not dispossess himself: As the Husbandman doth not intend to throw away his seed, when he scattereth it in the Furrows, but soweth it to receive it again with increase; so God.

(3.) I will add this, That God cannot give this absolute right to another that is not God, no more than he can cut off the Creature from depending upon himself. In our way of owning our petty Interests it may be permitted, as a Lord may make his Vassal and Slave free, or a Prince his Subjects; as Saul proclaimed, that whosoever should overcome Goliath, he would make his house free in Israel ; that is, free from Taxes, Imposts, Service in War, 1 Sam. 17.25. But now no Creature can be exempted from duty to God; for dependence upon God, and subjection to him are so twisted together, that the one cannot be without the other: We wholly depend upon him for Being, and all things else, and therefore must be wholly subject to him. We still continue in our Being; now the continuance of our very Duty and Being doth still depend upon God.

Fifthly, God's Sovereign Dominion over us, and interest in us, may be set forth by these three things, at least to our present purpose.

1. A Right of making or framing anything as he willeth, in any manner as it pleaseth him. As the Potter hath power over his own clay to form what vessel he pleaseth, either of honor or dishonor, Rom. 9.21. and Jer. 8.16. As clay in the hand of the Potter, so are ye in my hand, saith the Lord of Hosts. Nothing before it had a Being had a right to dispose of itself, neither did God make it what is was by necessity of nature, nor by the command, counsel, or will of any Superior, or the direction of any Coadjutor; neither is there any to whom he should render an account of his work; but merely produced all things by the act of his own Will, as an absolute Owner, and sovereign Lord of all his actions: Eph. 1.11. He worketh all things according to the counsel of his will. And Rev. 4.11. Thou hast created all things, and for thy pleasure they are and were created: Such was God's absolute power. This should be thought of by us, because whatever was given us in Creation is not a matter of right, but the mere effect of God's good will and good pleasure. He might have made us Stocks and Stones, and not living Creatures, or among living Creatures Plants only, with a life of vegetation and growth; or if a sensitive life, in the lowest rank, Toads and Vipers, or at best, but as Horse or Mule, without understanding, and not Men. Among men all the Blessings and Privileges we were born to, might have been withheld without any injustice: The various Constitutions and Complexions of men, all their gifts and natural capacities are the fruits of his Sovereign Will.

2. A Right of having and possessing all things so made and framed by him. Amongst men, whosoever maketh anything by his own proper Art and labor, and of his own stuff, must needs have a full right to it, and a full power to dispose of it; yet no Workman ever made anything without some matter; but God made all things without matter praeexisting; and therefore surely his right is greater: Wherefore God is called not only the Maker of Heaven and Earth, but the Possessor, Gen. 14.19. God is the great Proprietor, and in a sense the only Proprietor that hath dominium proprie dictum: Gold and Silver are mine, Hag. 2.8. And Hos. 2.9. I will return, and take away my Corn, and my Wine in the season thereof. Psal. 50.10. His are the Cattle upon a thousand Hills: yea, The whole Earth is the Lord's, and the fullness thereof, Psal▪ 29.1.16. All is God's, in whatsoever hands it be; the Lord hath need of him, is Argument enough. Now this doth mightily increase our confidence, check our usurpations, quicken us to faithfulness, that the great Owner may not be deprived of his right.

3. He hath a Right of using and disposing all things thus in his possession, according to his own pleasure. Reason will tell us, that the use, benefit and utility of anything belongeth to him whose it is; so God is the sole disposer of all things: As he made them for himself, so he governeth them ultimately and terminatively for himself; some things immediately, all things ultimately; By whom and for whom all things were made, Prov. 16.4. All the conditions of men, Riches, Poverty, Health, Sickness, Ease, Pain, Life, Death: Now this Right of disposing of us, is of great use to keep us in a quiet subjection to God's Laws and Providence, without murmuring or repining: We cannot say to him, What makest thou? or Why doest thou thus? Isa. 45.9. 'It is enough God did it. But to apply the whole.

1 VSE, It serveth to check many sins. All mischief and disorder cometh from looking upon ourselves as Proprietaries and Owners, and not considering who hath the great Interest in us: Surely were these Truths well digested and thought of by us, 'twould work a great cure upon Mankind.

(1.) That nothing we have is our own.

(2.) That whatsoever is given us by God, is given us for his service, to be done to him.

(3.) That to this Lord of ours we must be answerable, who will one day call us to an account. Or will you take one of them, if all be too many to be remembered by you; and that one implieth all the rest: Ye are not your own, but are bought with a price. If a man did think of this, My heart is not my own, 'tis God's, and he must have it ; he would not fill it with the dross of evil thoughts: My time is not my own, my Tongue, my Wit, my Language; 'tis not my own. Would the Prodigal waste his Estate so vainly? reprove him, and he will tell you, I spend but my own. The Covetous man saith, Shall I take my bread, and my water, and my flesh, and give it to men that I know not? 1 Sam. 25.11. How easily might you persuade him to Charity, could you convince him 'tis another's Goods, and to be laid out when the Lord hath need of it. It would check our pride to consider who made us to differ, 1 Cor. 4.7. Alas Master, 'twas borrowed, as Elisha 's Servant told his Master. A Groom is proud of his Masters Horse: They are proud of that which is none of theirs, that are proud of their Parts, and proud of their Estates. Yea, it would check our spirtual pride, when we have done anything for God, or suffered anything for God, or given anything for God's sake, 1 Chron. 29.12, 13, 14. Of thine own have we given thee, for all is thine.

2 VSE, Is to press us to more faithfulness in God's service ; to serve him more with our Parts, Time, Strength, Wit, Wealth, Power and Interest. All the good things that God hath given us, are God's still: Now you should give unto God the things that are God's. You are Robbers if you lay not out all that you have according to his will, and for his Glory: But, First, Give yourselves to the Lord, 2 Cor. 8.5. and then other things will come in the more easily. You are his already; you cannot add to God's Right; yet it may add to the Obligation, bind you more strongly to subjection and obedience. Oh then in the first place become his Servants and Vassals, avouch God to be your God, Deut. 26.17. Thou hast avouched this day the Lord to be thy God. Wicked men give up themselves to the Lord, but 'tis by constraint; All that the Lord hath spoken we will do: But, Oh that they had an Heart, Deut. 5.28, 29. Secondly, Having given yourselves to the Lord, give other things to him. A Christian lays himself, and all his Interests and Capacities at Jesus Christ's feet, that he may make an advantage of everything for God: Zech. 14.20. In that day there shall be upon the b • lls of the horses, Holiness unto the Lord. Yea every Pot in Jerusalem and 〈◊〉 shall be Holiness unto the Lord. We have received nothing from ourselves, and herefore we should improve all we are and have for God. Thirdly, The 〈◊〉 of our dedication will be known by our use, if hard at work for God, and 〈◊〉 be the business of our lives: Phil. 1.21. To me to live is Christ. 'It is not enough negatively that our Gifts be not employed against Christ, as weapons of unrighteousness, but positively for God, that he gets something by every Relation and Acquaintance; Neh. 1.11. Prosper I praey thee thy Servant this day, and give him mercy in th • sight of this man; for I was the Kings Cup-bearer. He improved his place for God when he was in it. God hath made many great and rich, but what doth the Lord get by them? are they more useful? Some have wit, but do not consecrate it to Jesus Christ; have power, interest, and great place, but they do not honor God thereby: Though they profess to give up themselves to God, yet in the use of themselves there appeareth no such matter: They use their Tongues as their own, Hearts as their own, Wealth, Strength, and Interests as their own. Therefore you should keep a constant reckoning how you lay out yourselves selves for God: Undertake nothing but what will bear this Inscription upon it, Holiness to the Lord. Put this Question to yourselves, Can I dedicate this to the Lord? Eccl. 2.2. — What doth it?

Secondly, In the Parable, this man, the Owner, is represented as travelling into a far Country, and undertakes there to receive a Kingdom, and disposing of all his Interests till his return. This noteth Christ's Ascension into Heaven; and the Point will be,

Doct. II. That Christ at his departure appointed every man his Work; and at his Ascension gave Gifts unto men, to be employed for his Glory till he come again.

There are two Things offered in the Parable, and in the Point.

1. His Appointing every man his Work ; as the man disposed of all his matters till his return. Christ hath given order how every man according to his Ability and Calling should employ himself till he come again. We read, Act. 1.3. how Christ before his Ascension instructed his Disciples in all things pertaining to the Kingdom of Heaven ; that is, in all the Duties of Rulers and Ruled, Teachers and Taught; the Ordinances, Laws, and Institutions of his Kingdom, the Duties and Privileges of the Subjects thereof; what Immunities they enjoy, what Obedience they must perform: This was his last charge before his departure; now we are to keep his Charge as we will answer it to him at his Coming: 1 Tim. 6.13, 14. I charge thee in the sight of God who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good Confession; that thou keep this Commandment without spot, unrebukeable, until the appearance of our Lord Jesus Christ. 'Twas needful that Christ should go from us for a while; for he would not govern the World by Sense, but by Faith: Now he will make trial of our faithfulness and diligence during his absence; and therefore having appointed us our work, he withdraweth: He will come again to take notice not only of the malice of his Enemies against his People and Interest, but also of the coldness and negligence of his own Servants and Domesticks; 2 Thes. 1.8. He shall come in flaming fire, rendering vengeance upon them that know not God, and obey not the Gospel ; nay if not flatly disobedient, yet if evil slothful Servants.

2. His giving Gifts. Gifts were given at Christ's Ascension; when he took his Journey, then he bestowed his Goods to his Servants. As Elijah let fall his Mantle, when he was translated; so did Christ bestow his Gifts and the Graces of his Spirit. Eph. 4.8. He ascended up on high, and gave gifts to men. There is a three-fold reason of this:

First, The bestowing of the Spirit was necessary, to supply the want of his bodily presence. John 16.7. Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. While Christ was with them, the Spirit was not given; but when his bodily presence was removed, then cometh the Comforter: God will not with-hold what is useful. If he take away outward Comforts, he will give us the Spirit.

Secondly, 'Twas fit he should Enter upon his Kingdom, before his Members participate so largely of his Fulness: John 7.38. Before his Incarnation Grace was given upon trust, therefore more sparingly; afterwards coming in the flesh, the Disciples were dull in comparison of what they were when the price was paid: He was entered into possession of his Dignity, had taken actual possession of his Kingdom; then he poureth out the Gifts and Graces of the Spirit, that the Glorious Estate of his Church and Subjects, might not go before, but come after the Glorious Estate of their King and Head.

Thirdly, To show that in his Exaltation, he is still mindful of his Servants. As soon as warm in the Mediatorial Throne, he sendeth down Gifts and Graces. Act. 2.33. Being at the right hand of the Father exalted, he hath shed forth this which ye now see and hear. Presently he beginneth to show for what reason he is gone to Heaven, powerfully to apply the work of Redemption.

1 VSE. Hath Christ appointed to men their Work? it should quicken us to keep the Charge of the Lord. Gen. 50.16. Thy Father did command before he died. If we have any respect to the memory of our Lord departed from us, any Expectation of his coming again, so let us be faithful in the work appointed us to do: He instructed his Apostles in all the Duties and Privileges of the Kingdom of God; and they have instructed us, and you must answer it to Christ at his coming, therefore be diligent in glorifying God in your places.

2. As he gave Gifts : Look upon Christ as Exalted at the right hand of God to dispense the Gifts and Graces of the Spirit, for the bringing about the Salvation of all that come to God by him. It's said 2 Kings 2.9, 10. That if Elisha should see his Master ascending, he should have his Spirit doubled upon him: 'It is true here, if by Faith we look to Christ ascended, his Spirit in some measure will come upon us, we have free Liberty and Access to him, to enjoy him forever.

3. The Master in the Parable giveth not the same Measure of Talents to each Servant: Christ giveth not a like measure of Grace to everyone; but to some more, to some less; as he thinketh Expedient: here are five Talents, and two Talents, and one Talent, given to each Servant, as there was a different measure given to Timothy and Demas.

Doct. III. That it pleaseth the Lord to dispense his Gifts variously among his People; to some more, to some fewer Talents.

See this is often inculcated in the Scripture. Rom. 12.6. Having then Gifts, differing according to the Grace given to us ; 1 Cor. 7.7. Every man hath his proper Gift, one after this manner, another after that. God giveth to everyone in the Church a measure, and Portion of Gifts as it pleaseth him. So 1 Cor. 12.11. All these things worketh one and the same Spirit, which is the proper Seat of this Doctrine. So Eph. 4.7. To everyone of us is given Grace, according to the Measure of the Gift of Christ. So 1 Pet. 4.10. As everyone hath received the Gift, so minister the same one to another, as good Stewards of the Grace of God. I have brought all these Scriptures to show you that this is a thing worthy to be taken Notice of, and seriously improved by us.

I shall give you some Observations concerning this Diversity and Variety.

1. That everyone hath some Talent or other to improve for God. He that had least, had one; and the least gift is compared to a Talent: there is none of God's People but they have received some Gift from him, which being rightly employed, may make them useful for the Glory of God, and the good of others, if not in the higher and more public Office, yet as Wives, Children, Servants. Titus 2.10. Everyone hath his Service and Opportunity to do something for God; all offered to the Tabernacle, Gold, or Silver, or Brass, or Chittim-wood, or Goats-hair, or Badgers-skins. So, as Christ went to Jerusalem, some strowed the way with garments, others cut down branches, some cried Hosanna, that was all they could do.

2. That there is a great Diversity in the Talents which we have. The Lord doth not give all to one, nor to all alike.

(1) There is a diversity of Employments and Offices. The Apostle telleth us Rom. 12.4. All Members have not the same Office ; some an Eye, some a Hand, some a Head, some a Foot. Magistracy, Ministry, are distinct offices in the Church, which ought not to be confounded or invaded, Eph. 4.11, 12. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: For the perfecting of the Saints, for the work of the Ministry, for the edifying the Body of Christ: And Isa. 54.11. I will lay thy Foundations with Sapphires, and thy Windows of Agates, and thy Gates of Carbuncles, and all thy Borders of pleasant Stones. Here are variety of Employments, Foundations, Windows, Gates, Borders, to hold forth the variety of the gifts and graces of the Members of the Church.

(2.) There is a Diversity in the Kind of gifts: in the general, some are common, some saving, Heb. 6.5.9. Carnal men have great Abilities for the good of others, the stamp may be Iron and Brass, though the Impress be on Gold and Silver; some bodily, some spiritual: some are called to glorify God with their Honor and Estates; so Luk. 9.11. Others with the gifts of the mind. The gifts of the Mind are common, or saving: Among the common gifts, One hath the word of Wisdom, another the word of Knowledge, 1 Cor. 12.8, 9, 10. Some are able to lay down the Truth soundly; others able to apply it forcibly▪ Some have the gift of Prayer and Utterance, others are able to inform the Judgment or convince Gainsayers; some to clear up Doctrines, others to stir Affections: As the three Ministers of Geneva, Vireto nemo docuit dulcius, Farello nemo tonuit fortius, nemo doctius locutus est Calvino: Among hearers, some have more wisdom, some more knowledge, some more affection: amongst the Pen-men of Scripture, there is a great variety; John is sublime and Seraphical; Paul spiritual and argumentative; Peter in an easy, fluent and mild way; Isaiah more Court like and lofty;