The Parable of the Ten Virgins

SECT. I.

Here needs the Explication of Three Things.

1. WHo is the Bride-groom?

Answ. The conclusion of this Parable is the Explication of this, viz. the Son of Man, the Lord Jesus Christ, who according to the several conditions, or dispositions the Church is in, appears to his Church under several relations and titles. The Church is oppressed by her enemies, he appears now to her as her Prince and King: the Church wants wisdom, light, and life, he appears now unto her as an head. The Church hath been seeking of his love, and yielding herself to the obedience of him as her Lord: at last he appears more fully to her as an Husband, or as a Bride-groom with whom she is to have her nearest and everlasting fellowship and communion, and so here. And when Christ comes to show most special love, and to have most special fellowship with his people, he thus stiles himself, Isal. 54. 5, 6. So John 3. 29. And when the Church hath tasted that love, she calls him so.

II. What it is to meet the Bride-groom?

Answ. To enjoy fellowship and familiarity with him.

III. What is it [to go forth to meet] the Bride-groom?

Answ. There are but three ways of going forth to meet with Christ in Scripture.

1. When Soul and Body at the last Day meet the Lord in the clouds of the air, 1 Thes. 4. 17. Thus the whole Church, the Bride shall appear in glory to meet the Bride-groom.

2. When the Soul only goeth out of the Body by the ministry of Angels to meet the Lord in Heaven, as Paul that knew not whether in or out of the body, 2 Cor. 12. 3. We know it here shall go out of the body: as Christ is said when he went to Heaven, I go to my Father, and your Father; so it goes forth then to Christ, Eccles. 12. 7. and neither of these can be meant here, for

First, • his shows the 〈◊〉 of the Jewish Church long before Christ's coming, at least among many of them.

Secondly, Because the shutting out, verse. 10. is by and at Death: hence letting in is so too. Now this was before.

3. When the Soul goes out or itself by Faith: hence John 6. 35. 'tis called coming to Christ; and this not any Physical natural departing of the Soul out of the body, but Ethical, supernatural, by the operations of the Soul out of 〈◊〉 self. And look as the whole Soul by unbelief departs from God in Christ, so the whole Soul by Faith comes again unto God by Christ. The mind sees, affections make after him, will fastens on him, and there depends. This is the first work of Faith, or the first Faith, the coming (as in all motions there are two extremes) of the Soul from a nothingness, emptiness in itself, to an allness and fullness in Christ: And as 'tis in other motions, if there was a vacuum, there would be motus in instanti; so if there was an emptiness seen in the world, and all the works of it, and in all fears that all mountains were cast down, Faith then would suddenly come by the Spirit to the Lord Jesus, and this coming to Christ is not meant here: For

First, These Virgins were espoused to Christ by Faith already.

Secondly, At the first coming to Christ it goes to the Lord for life in him, and from him; but here having life already, they go forth to live with him: there the Soul goes out to meet him in the Gospel, in the Promise; here the Virgins go forth to meet him in Glory. There the Soul goes to be justified by him, here the Virgins go to be glorified with him: and therefore 'tis meant of a second going out of the Soul by some special acts of Faith, after that it doth believe, and after 'tis ready for him. And for Explication.

From whence doth the Soul go?

It's chiefly going out of this world by trampling this Moon under her feet, by forgetting this her Fathers house, by a holy contempt of it, and a holy dying to it, and all the glory of it. For 'tis a thousand to one if Satan doth not entangle here, if Lot be not taken with Sodom though burnt out there; and if this going out is to enjoy the Lord in another world chiefly, then going out is from the opposite term, from this world. Hence Paul singles out this mercy, Gal. 1. 4. Christ gave himself to deliver us from this present evil world. Oh say men, 'tis a good world, and good being here. 'It is an evil world: 'tis so when Death comes, but for present 'tis best. No, 'tis a present evil world.

By what acts of Faith doth it go forth?

There be two affections of the Soul that chiefly look to a good absent, yet loving that good, go forth to meet it, and those are Hope and Desire; like the blind man and the lame, both together can make a shift to go. Hope like the eye goes out and looks, Desire like the feet runs out and longs. The going forth therefore to meet Christ, is: 1. By a real expectation of him. 2. By a longing desire to be with him. Hope gets on the top of the world, and cries, Oh I see him, Desire stands by and longs for him, Oh come Lord. A careless blind world look not for him, nor after him, the Saints do. Heb. 9. 28. An earthly-minded world longs not for him, the Bride doth, Rev. 22. 17, 20. Oh come Lord Jesus, come quickly; by love and joy we embrace and entertain the Bride-groom, by hope and desire we go forth to meet the Bridegroom. Hence many things are to be observed, and yet not all I might.

SECT. II.

THat the object to which Faith chiefly looks, and closeth with, is the Person of the Lord Jesus.

'It is the Bride-groom himself that the Virgins chiefly have to do withal; they are espoused to him, as in Marriage; there is a giving of themselves one unto another; they make themselves ready for him, they go out to meet him: 'It is him they love, 'tis him they want, 'tis him they look for, 'tis him they close withal • . Whorish lovers look not after him, but his: his peace to comfort them when in horror and fear, his mercy to save them from eternal flames; but Virgins look to him, they look to [ His ] indeed, but 'tis himself chiefly they care for, John 1. 12. to so many as received him, he gave power to be Sons, John 6. 27. when the people followed him, but it was for loaves: Labor not for bread that perisheth, bu • , &c. for him hath the Father sealed, Mat. 13. 44. The man did not buy the Treasure, but bought the field: 'tis him Faith seeks for, Ier. 50. 4. They shall seek the Lord weeping; 'tis him Faith chooseth, and is contented with, Whom have I in Heaven but thee? Psal. 73. 25. 'It is him Faith glories in, Isai. 45. 25. In him shall all the Seed of Israel glory.

SECT. III.

'TIs chiefly and firstly the Person of Christ that the Father gives unto the Soul, Isai. 9. 6. hence Faith lays hold on him: 'It is not seemly to keep • Portion from any, much less Orphans Portion. Faith empties a man so as it makes him the poorest Or • han in the world; now the Father cannot, will not keep back his Portion, but gives it him: Wicked men have their Portion in this world, Psalm 17. 14. and they think the Lord loves them because he blesseth them: they have many moral excellencies given them, which makes them honored and lovely in the eyes of men, and they have honor, and that is their reward; they have bread, but not the staff of bread, they have Ordinances, but not the Lord in them: the Lord gives them answer to many Prayers, but never gives them himself, nor his Son; this is highest love. But 'tis his Son himself he gives to Orphan, fatherless, helpless creatures, for the Lord is their Portion, Lam. 3. 24. The portion of Jacob, Ier. 10. 16. hence 'tis him that Faith receives, and pitcheth upon; so that the Lord may deny them many outward, many inward Blessings, yet they have himself that's better than all, better as he said than Ten Sons. Children may be Prodigals for a time, but when in want, they will then sue for their Portion. Saints for a time may misspend all Times, Talents, Ordinances the Lord gives, but the Lord will bring them to want, and then they will sue for their Portion, and the Lord will give, and they will receive that.

Because there is no satisfying of the Father without him; bring Benjamin with you, or never look to see my face. The conscience of a man can never be pacified until God is satisfied for all wrongs. Now the Lord Jesus hath satisfied, nay perfected forever them that are sanctified, by once offering up of himself to God, Heb. 10. 14. Now the soul never comes to have settled peace in his own conscience (though peace was purchased before) but by offering up of the Lord Jesus by Faith, even Christ himself: the Soul wants him, the Father shows a Ram in the bush, gives Christ; and that the Soul gives him for satisfaction, and offers him to God again. As the Priests in the Old law, when the Sacrifice was slain, then it was offered. God offers the Soul a crucified Son, Faith takes him and offers him, Lord behold thy Son, Rom. 3. 25. And hence comes Propitiation and peace, peace to see that God is satisfied. Now if by Faith we come to have the peace of the Fathers satisfaction with us, then it must needs pitch upon the person of the Son first. Hence many never have peace, because 'tis not a Son himself they look for, but somewhat from him: they are blind, and dead, and hard, and these things they would have helped, but close not with Christ himself.

Because the Soul can neither actually receive, nor expect to receive anything from Christ, unless it hath first pitched upon the person of Christ. A man may hope he shall, and presume and think he shall, and it may be receive somewhat out of the common courtesy Christ shows to them that look towards him, but never shall receive any saving-good thing till now, John 6. 53. Unless ye eat the flesh of the Son of God, and drink his Blood, ye have no life. Look as 'tis in our eating, as if a man should seek to get nourishment out of meat or drink, not by feeding on it itself; so 'tis here: Some said this was a hard saying, and so 'tis to a carnal heart, Rom. 8. 32. And hence observe when the Lord promiseth any great thing to his people, Isai. 7. 14. he ever brings in the Lord Jesus, that if he shall be given, then all things also.

Because true Faith ever closeth with Christ by love to Christ, as false Faith closeth with him out of self-love, Cant. 1. 2, 3. The Virgins love thee: that's love indeed which is set upon the person. The Lord never puts his Pearl, nor sets it in a swinish faith that contemns the Son: no, 'tis a precious Faith that loves the Lord. Hence it carries the soul to the Beloved.

SECT. IV.

HEnce see the reason why the Lord keeps his people hungry, and empty, and cuts them short of many spiritual Blessings: 'tis that they might • lose with, and be contented with the Person of the Son. There are three things some of God's people seek for, and find not, if the Lord intends good to them.

1. They desire the comforts, and conveniencies, and peace of this World, Oh rest is sweet! and the Lord will give them none of these, or keep them at short commons with these: and why? that they might lay up their peace, and find all in himself, Gen. 15. 1, 2. Abraham after the slaughter of the Kings was in fear that he might make the Lord his shield, Hos. 2. 6, 7. She shall seek her Lovers, but shall not overtake them.

2. They seek for some good to themselves, in themselves, from themselves; I would fain believe and cannot; I would fain do (says a man) but alas he grows worse and worse; the commandment comes, you will do, there is your task, do it, yet they languish and die, and why so? Ier. 3. 23. that they might look for help and righteousness in another, In the Lord our God is the salvation of Israel; not from the Mountains the strongest helps and means; in the Lord 'tis alone.

3. They seek for Grace, and strength, and peace from the Lord Jesus very importunately, and many times very impatiently, and so sinfully too, and the Lord denies them; it hath been better with them than now, therefore they wonder the Lord should be so full, and they so empty, and think sometimes to seek no more, and the Lord denies a dole at this door to, that they might content themselves, and lay up their joys in the Lord Jesus Christ, 2 Cor. 12. 9. My Grace is sufficient; It's strange that Christ so able, so ready to help, yet denies: I confess 'tis sometimes some lust and stumbling-block the Lord Jesus sees, Oh but against that they seek, and truly here is the cause, that having no good from him, they might place all their happiness and felicity in him. Look as it was with Jacob, a great Famine co • es, and all the sacks are s • ent, and they are used roughly, though not hardly nor wrongfully, and all was to bring them to the sight and embraceings of Joseph: all the time of Famine was for this. So the famine of Spirit is to last long, and the Lord denies supply, to bring the Soul to see, embrace, and rejoice in the Lord Jesus: the most flourishing Trees in God's House shall have their winter season, and cast their coat, that they might preserve themselves in their root. This is the great wound of many a believing soul for a time, to rest more contented with what he receives from the Lord, than to quiet himse • f and his heart with what is in the Lord: Man would have his lost happiness in his own hand, and this the Lord will not suffer his people to lie in long, Gen. 26. 4. and the best and surest course that can be taken, is to cut them short of all; for Faith is an unconquerable Grace, that whatever it loseth out of its own hand, it will find it and enjoy it in another. And therefore see God's end, and meet the Lord in this end of his. See all in the Lord, and seeing your blessedness there in all your wants, lay it up there, that if you will boast, here you may do it all the day long: for this is God's greatest plot to pull all men down that his Son may be set up, to wither all the grass and be • uty of all the flowers of the field, that the glory of the Lord might be revealed. I must here give you a taste, for it doth me good to think, and it will do you more good to enjoy the sweetness of this Truth. There are four Things you desire all, which are chiefly laid up in Christ, to that end that you might in all wants quiet your hearts with unspeakable peace there.

1. The free Grace and love of the Father, this is that I hope which you prize most, pray for most, fear the loss of most, would rejoice in the having of most, without which thy life is death, and blessings curses, and death the beginning of Hell. Would you see this love better than life to thee? Oh I cannot see it, or but very little of it. 'It is true, look upon yourselves you can see but little, many fears, many tears, many heart-sorrows, many temptations, many desertions, many vexing sins, many denials to your Prayers; but Oh look up to that Ointment which is poured upon this blessed head, that love that is shed abundantly upon the Son from before all worlds, and look what love, what Grace the Father shows to him, that love is thine; that love in him is shewn to thee, 2 Tim. 1. 9, 10. Here stand amazed all ye people of the Lord, you have heard the Lord loves you, and sometime believe it, but being under water, cannot conceive of it, nor see how he loves you, how dearly, how abundantly; Oh look now upon the love of God the Father in the Son, as he loves him, so he loves thee a worm, a Devil, notwithstanding all thy want, all thy sins, all thy miseries, John 17. 23, 26.

2. Life: Oh Death is terrible, and a dead heart is woeful, 'tis the great plague that lies upon men without Christ, that are strangers to the life of God, Eph. 4. 18. Is thy heart ever so joyed as when it's most enlarged for God, and hath most delight and liberty in the ways of God: alas thy life is but a lingering sickness, a poor life to that which thou hast in Christ. Oh look up there, Col. 3. 3. You think when your hearts are affected, and warmed, and quickened in Prayer by word, or by Divine thoughts, &c. Oh if it might be ever so, how happy! Oh but it dies presently, and thou kowest not how. Look up to the Lord Jesus, he is alive when thou art dead, and his life is thine, and 'tis ever thine in him, even e • ernal life, 1 John 5. 10, 11, 12. This is the record, that he hath given us eternal life; alas I find none: Oh 'tis in his Son, in whom thou livest a better life than Men, than Kings, than Angels. And I doubt not but the Lord suffers Temptations to rob you of your life, that you might find it when 'tis lost here, and rejoice that when you have none, yet here it is: blessed be God, he will keep our lives as the life of Jacob was knit up, and bound up in the life of the child; nay that life is ours.

3. Conquest and Victory over all Enemies; it may be you say often, the Lord hath commanded me to seek for help, and he will help, he hath promised so to do, but I find my Distempers still raging, Satan still buffeting, and winnowing, and vexing, and fo • ling: and as I feel many, so I fear more sorrows before I die, and then Death and delusion, that at last I may be deceived: Nay the agonies of Hell many times assault me, and then I am put to a loss, that is it possible I should escape? why Beloved, the Lord Jesus conquered Death, and Sin, and Hell, and the Grave, and Satan, with all the strength of darkness and delusion, and hath spoiled them, Col. 2. 14, 15. And now he is in Heaven in his Kingdom triumphing over them, that they cannot hurt him. I but what is that to me? Why this very Victory is thine: hence we are said to be dead with him, Rom. 6. 8. and risen with him, Col. 3. 1. Nay to sit in Heavenly places as it were triumphing in him, in glory with him, Eph. 2. 6. Nay Heb. 10. 14. He hath by one offering perfected his people forever that are sanctified: 'It is true, you may rejoice in that you shall conquer, but Oh remember this, 'tis done already in thy Head, and in thy Husband.

4. Immutability and certainty of standing in a happy estate, for this is that which sads the heart, I shall fall at last. How is it possible but I should be so? no Beloved, look • pon the Lord Jesus, in him thou art, if he can fall, if he can die, if he can be cast from the Fathers face, then thou mayest; believe that I live, you shall live also, John 14. 19. Adam indeed was chosen to be head of Mankind, and as when he stood perfect we stood, so (though mutably) he falling we fall: so we are chosen in Christ, and as he stands unchangeably, so we stand, and as he was tempted every way, yet did not, could not fall, no more canst thou: so that Oh that the Lord would give you hearts to learn this lesson, when there is noth • ng but want in thee; Do not shift so much for a little from the Lord, but see God's end and rach it. Oh rejoice, glory in, and bless the Lord. This was Paul 's life, and the life of the Churches first planted. Oh bless the Lord for all spiritual blessings in Christ; this will be joy in sorrow, life in death, this is golden Faith, this will answer all fears; when Satan saith thou hast not this or that, nor canst not do this nor that, and to Hell therefore thou must go: Reply again, 'tis true, I have little, I am dead, but Christ lives forever; I am under miseries, Christ is triumphing in Heaven forever: I may fall in myself, I never can fall in him; that which he hath is mine.

'It is true they may do this that know the Lord Jesus is theirs, but alas I know not that.

If you do not you must wait then until the Lord make himself known unto you: but tell me, will you do this, if you did thus know it? It may be some of you have not done so, unless by force sometimes, and you will find it one of the toughest works of Faith that is: What is a poor man better for another's wealth? and a sick man for another's health, and a naked man when others are clothed? Yet Beloved, by virtue of the power of Faith, and our union to the Lord Jesus, a man is the better. A Woman that is matched to a Prince may have never a penny in her purse, and yet she rejoiceth in that her Husband hath it. It's the secret nature of Faith to make a man all one with Christ, in Christ, in that manner that I cannot find such an union in the world; and hence his health, his clothes, his Grace, his life may be matter of as much joy as if a man had all this in himself. And because many a soul hath Christ, but feeling such emptiness in himself, as that he cannot think so, and it may be would do so if he saw whether he might do so or no: I shall therefore express my thoughts to them thus in these particulars.

1. That all that fullness that is in the Lord Jesus, 'tis not for himself, but for them that want it, John 17. 19. he might have been blessed in his Fathers bosom without thee; why should he therefore live, and do, and suffer, and rise, and glorify his blessed Nature, but for them that wanted this. He is filled with wisdom, life, strength, because men are blind, dead, weak.

2. But you will say, all the world want it, and yet few in the world shall ever have any share there, therefore all them in the world that hunger after all that good that is in him, they may now in the absence of it content themselves with it, that there 'tis in him for them, for the Lord fills the hungry, and so hungry as 'tis not something or other that they pick out, but all Christ, and all of that is in Christ: now is the season to eat, if bread and hunger meet, now satisfy yourself. 2 Cor. 12. 9. Paul prayed, and the Lord denied, yet now the Lord bid him feed on his Grace: so that when thy heart asks what hast thou to do with him when so vile? answer, Yet the Lord hath all, and I want him, and hunger after him. Take heed of despising his Grace; if thou hast no hunger, the Lord be merciful to thee!

3. If you have so contented yourselves with him, as now you place all your felicity in him, to this end, to receive life from him, as a man satisfies himself with bread that he may have life: for as I would not damp the Fa • th of the Elect, no more would I patronize the sloth of the wicked. Many a man it may be may say, I have nothing in myself, and all is in Christ, and comfort himself there, and so fall asleep; hands off and touch not this Ark, lest the Lord slay thee: a christ of clouts would serve your turn as well. Run not to this Temple to make it a Denn of your thievish heart; no, do you so content, or will you so content yourselves with him, as to account yourselves happy here, that all the world is Dung in respect of this; and this you do to suck and receive more from Christ, and so to be like him: now hold here, and live here, and rejoice here forever, Phil. 3. 9, 10, 11. Isai. 12. 2, 3. First, The Lord is my Song and Salvation; therefore we, will draw hence: if the Lord gives nothing, yet I have it in him; if he gives any thing, the honor shall be given to him. Oh take this course: 1. Lest you lose Christ and all too. 2. Lest the Lord ever keep you short in a complaining condition. 3. That you may be every day and moment in Heaven, and win the Crown from every Hypocrite who knows not what this life in Christ means.

4. That the Lord may be your glory, for he is not only the glory of God, but of his people Israel too. 5. That you may love yourselves the less, and the Lord the more.

SECT. V.

HEnce see a necessity of seeing & knowing Christ, before a man can believe, or if ever the soul believe; for if Faith closeth with the person of the Lord Jesus, the same Faith must first see that person: If it takes the Bride-groom himself, it must see and know him first. Did you ever see any espoused together that did not first see and know each other? the eye must first see, my meaning is, there must precede this act of the understanding to see Christ, before a man can close with Christ by his will: for I aim not at this, whether it goes before in time, but in order of nature it does precede, and absolutely necessary it is: hence John 6. 40. He that seeth and believeth in the Son hath eternal life: this is so necessary to Faith, that Faith itself puts on this name, Isai. 53. 11. By his knowledge, Luke 19. 41. Oh that thou hadst known. Isai. 46. 22. Look unto me and be saved. And hence unbelief in Scripture is expressed by being blinded, Rom. 11. 7, 8. for though Christ be absent from us on earth, yet that's the excellency of faith, it makes things absent present, and sees unseen things, Heb. 11. 1. John 8. 56. Abraham saw my day; and that's the wonderment of Saints; there is light in Gosben when all Egypt is dark, when others are blind they see, Isai. 60. 1, 2.

What is this knowledge or seeing of the Lord?

I make this question, partly because this is the first chief Evangelical work, as it appears to us, nay indeed 'tis in a manner all; hence Mat. 11. 27. I thank thee thou hast hid these things, &c. If this be right, Faith is right, &c. And if this be not, a man's Faith is but a Fancy; and a man's Sanctification and Reformation, hopes, desires, are but the works of death and darkness, if this Sun be not risen. And partly also because all the policy and power of Satan is to blind the eye here, for then he knows men will stumble at every step, 2 Cor. 4. 4. He will help to believe, and joy in believing, and reformation after tha • joy, that a man might content himself with this joy and Faith, and look not after the sight of Christ. And if I was to leave the world, I should leave this to be thought of, as Christ told the woman of Samaria, Ye worship whom ye know not, so men believe in whom they know not, and pray to one whom they know not, and depend on whom they see not, and hence do not wonder at an adulterous generation rising up that deny all evidencing of a man's justification from his sanctification, and that 'tis but a f • ding thing, because they never felt what it meant, because they never knew what the Lord Jesus meant, and therefore listen to it. I say therefore first what this knowledge is not, for every man hath some knowledge.

1. There is a knowledge of the Lord Jesus by report, the fame of a man may come where himself is not seen, so of Christ, there may be a fame spread of him and of some excellencies in him, where he is not savingly known, and this is not seeing of Christ, for a man may live and die a damned creature with this knowledge. The Samaritans had some knowledge by report of the Messiah, John 4. 25. When he is come he will tell us all things; so many among us hear that Christ is come and risen, and glorified, and the Savior of the world and of sinners, &c. But how come they to know this? By way of tradition and report only. I confess this knowledge may be a means in the Elect to bring them to saving knowledge, as in the Q • een of Sheba that heard Solomon's fame, and the Disciples John 1. Come and see. But Reprobates are not drawn by it, as Herod, Luke 23. 8. heard many things of Christ, but never saw him till he came to judge him. So here, because they can live well without Christ, hence rest content with the bare report. Whereas they that had diseases, heard of his fame, and came to see Jesus.

2. There is a knowledge of Christ from his works, as we know what Trade and what Artificers many men be because these are external things, yet know not the man: so there is a knowledge of Christ by his works, that by him the worlds were made, Heb. 1. and all creatures governed, and a man m • y see him in his trading with others, and himself, all comes from him, that a man may say, the Lord hath done all this and that for me, and yet strangers to Chri •• . And if men be ignorant of him here, he may do such wonderful things before their eyes, that they cannot but wonder and say, this is the Lord's work, and yet know him not, Met. 11. 20. He upbraided the Cities where most of his mighty works were done, but they saw him not, John 15. 24. If I had not done, &c. the Lord may work strange temporal deliverances, that you may know all power is in Christ's hand to save and pardon, Mat. 8. 27. so as to marvel and not envy; What manner of man is this that winds and seas obey him? 'It is true the Saints do know the Lord here, but they are not idle spectators and receivers of them, but Oh that I might see and have that Christ himself, they do him no good, give him no content without him; as he said, What givest thou me if I go childless? John 9. Christ had opened the blind man's eyes, and yet he cries, Lord, who is he? verse. 36, 37, 38. whereas others see the works of Christ, and vanish, or if affected, an evil spirit comes on them, as on S •• l when he saw David's love.

3. There is a literal knowledge of the Lord Jesus by the bare letter only of the Word, and 'tis wrought in this manner. A man doth not only take up the knowledge of Christ by report, nor from his works, but he hears, reads, is well Catechiz'd concerning Christ, and all his Offices, and Benefits, that there is much light let in; hence his mind having those literal relations, guesseth at them, and conceives of them, and because the mind is carnal, it apprehends them in a carnal manner (though in thinks it sees Christ truly.) Hence a man having a form of this knowledge in his head, he may be able to express much, and make a large confession of his Faith, disco • rse of points of controversy, in matters that concern Christ, and justification by Christ, &c. and instruct others, and yet having no more, know not all thi • while what the Lord Jesus is.

First, Because as he was a carnal Jew that had but the form of Knowledge in the Law, Rom. 2. 20. so he is but a carnal Christian that hath but a form of Knowledge in the Gos • el. The Jews were exceedingly versed in Scripture, and boasted they heard God, and saw God, Christ tells them, they never heard his voice, nor saw his face, John 5. 37. i. e. they only saw it literally, not savingly.

Secondly, This is but a carnal knowledge which letter and fancy beget, 1 Cor. 2. 14. He cannot know them because they are spiritually discerned.

Thirdly, 'It is a dead Knowledge, or will be dead and unsavory; and hence many that know much of Christ, feed on their lusts and Dunghill delights, because their Knowledge feeds them not, fills them not, as fancies do not feed.

Fourthly, 'It is a f • lse Knowledge, for give a blind man a description of the Sun, or a ta •• eless man of honey, he may set up a false Image and deceive himself, and so doth this. Many set up a false Image of Christ, and trust to that. Or as in the description of another Country, when he sees it, then he sees he was deceived: so Saints see they were deceived, and saw not Christ, nor Sin, nor God; and so shall men in He •• see; hence Isai. 6. 9. In seeing they see not: how came that to ass? they did see, but saw not really.

Fif • hly, 'It is such a Know • edge as hinders from saving-knowledge of Christ, John 9. 39. I came that they that see might be made blind. The wise learned Corinthians must become foolishness, and the light that is in thee is darkness. This light stands in your light: and yet this is the Knowledge that thousand thousands content themselve • withal, and hence catch hold on Christ, and think they have him, when in truth 'tis but the Image and fancy of him.

What then is this knowledge or seeing of Christ?

There is a seeing of Christ after a man believes, which is Christ in his love, &c. but I speak of that first sight of him that precedes the second act of Faith, and 'tis an intuitive or real sight of him as he is in his Glory. C • rist reveals his wonderful glory to the soul really, as ex gr. A man hears sin to be the greatest evil, and sometime conceives by argument how, but sees not the thing sin, though he sees the word sin: so a man that never travailed into foreign parts, may hear, and read, and speak of Countries: or as Herbalists read of the nature of Plants and Tree • , yet never saw the things, nay trample upon them when they see them: so it is one thing to read of the Sun in a Book, or to know it by relation, another thing to know it by sight. This is therefore the saving-knowledge of Christ, to see the Lord in his Glory as he is: not perfectly, for that is in Heaven; hence we shall there see him, and be like unto him, but imperfectly, and in part, 2 Cor. 3. 18. Changed here into the same Image. And this appears from these four Grounds.

1. That Knowledge the Saints have of Christ, 'tis not by bare word only, but also b • the Spirit. The word relates Christ, but the Spirit is the interpreter of the Word: the Interpreter of Heaven must interpret the language of Heaven. Now the Spirit ever shows us things as they are, even though they be deep things, and mysteries, it makes them plain, 1 Cor. 2. 9, 10. As the Sun when it ariseth it scatters all darkness, so when this day • ster ariseth: Not that these things are revealed without the Word: for 2 Cor. 2. 14. and 2 Cor. 4. 4. lest the light of the Gospel should shine: 'tis by the Word that the Spirit doth enlighten.

2. Because the sight of the Knowledge of Christ, 'tis as the knowledge of a thing in a glass, 1 Cor. 13. 12. Now though you see not the man face to face, yet if you see him in a glass, there you see him as he is: Quod videtur in speculo, non est imago, as some think. A man may know another by relation, or by some picture, but in a glass that is more full. The Jews they saw Christ, but it was under Vails and Types, and Pictures of him, this was obscure: under the Gospel the v • il is pulled off, and with open face we see as in a glass the glory of the Lord. In Heaven the glass is taken away, and then we see as we are seen.

3. Because that estate the Saints are translated into is a state of Glory. Hence when justified, then glorified. Hence as that sanctification that is in the will is the beginning of the life of Glory, so that light God puts into their mind, is the beginning of the light of Glory. Hence as in Heaven the soul sees Christ by the full light of Glory perfectly, face to face, so in this life the soul sees Christ really as he is, yet as in a glass imperfectly. Hence we are said to see in part.

4. In regard of that abundant goodness and love of Christ to his people. Love cannot lock up secrets, Joseph hid himself from his Brethren for a time, but his bowels melt, he must tell them that he is Joseph. Christ may do so, but his love even constrains him afterward, to let them see whom he is, John 14. 21. I confess its admirable love to reveal Christ in the Word and letter of the Gospel, to hear of him is happiness, and if the Lord saves you, you will think so too: But this is common to wicked men; there is a manifestation of himself as he is unto his people. And now he is in Glory, hence reveals himself in his inconceivable, Glory, that now a man's eye sees the Lord, and such things he never thought of before, which eye never saw, 1 Cor. 2. 9.

How doth the soul see him as he is?

I in this case, rather desire to learn than teach, even from the meanest; yet what is obvious I shall suggest, in this weighty business.

This seeing of him appears in three particulars.

1. True saving knowledge and sight of Christ consists in the sight of the glory of his person, especially now caught up to Heaven, and sitting at the right hand of God, in all the Glory of the Father. Look as at the Judgment-day the Lord shall break out of Heaven in such Glory as shall amaze all the world, and all eyes shall see him, that he shall not only be admired in himself, but in all his Saints, by all that are round about him: just so doth the soul see him now (though nor by the eye of sense, yet by the eye of Faith) though not come to judge the world, yet now ruling of the world; though not in the clouds, yet in Heaven; though his Humanity only in Heaven, yet his God-heads beams filling Heaven and Earth; though not yet coming in the Fathers Glory, yet sitting clothed with the Fathers Glory: for if a man looks on Creatures, he sees God's foot-steps of power; if on Angels and Saints, God's Image of Holiness; if in Christ, there God himself, 2 Cor. 4. 4, 5, 6, 7. 'It is true then Christ's Glory shall be seen by the Wicked, but that's by sense, not by Faith, that is only in their minds, but there is no shining into the heart, to the kindling of an infinite esteem of him: and this the god of this World hides from people; Christ the Lord of another world in spite of Satan reveals to his people. Before a man sees Christ, there is nothing more base than Christ, even to the Elect, and then the ways and work of Christ, I • r. 2. 11. Have any Heathen changed their gods? these change their glory for that which doth not profit: now the Lord will be, must be esteemed of his people; hence will and doth reveal this Glory of his to his Saints, whereas here others are blind.

2. In the beholding of the Lord as he come • and appears in the Glory of his Covenant, for when the Lord reveals himself so as to cause the soul to believe, and thereby to make it one of his people, he never makes any a people, but by entering into Covenant with them. Hence he ever appears in his Covenant first, Isai. 49. nlt. Look as when the Lord made him a people at Mount Sinai, Moses came down from 〈…〉 with Tables in his hands, &c. So when Christ comes to make any his people, he comes as Mediator of a be • ter Te •• ament, Heb. 7. 22. On Mount Zion, Heb. 12. 22, 24. No • look as it was with the Israelites, 2 Cor. 3. they had the Covenant of Christ, and Christ revealed; but as Moses face was covered, • o theirs w • s, and Christ the • e was veiled over with the Law, even the Moral Law written in stone. Hence there was a veil on their hearts too, they could not see Christ, the end of the L • w, but only the Vail, viz. the Law, and hence looked for life by that, and hence we • e hadened against Christ, Rom. 9. 31, 32. So 'tis the misery and blindness of many people at this day, they see the Lord Jesus, but with his veil on: for people being not able to see and pri • e the glory of Christ immediately, the Lord appears with the law first, requiring this and that, and they endeavor to do it; and hence if they cannot, they comfort themselves with this, the Lord accepts my endeavors, not seeing the hypocrisy of them, or else they are never at • eace, or very seldom; and why? because they see not to the end of that which is abolished, never saw the end, the Lord Jesus Chr • st. Now therefore when the Lord reveals himself, the Lord makes himself known without the veil, so that when conscience cries you must do what ever is commanded, or die, the Lord Jesus now comes and appears, and saith, therefore see what need thou hast of me, who have fulfilled all Righteousness, and done all. Receive m • that have done it, and thou shalt live. Oh but may I now live as I • ist? Am I now free from the Law? No, 'tis to be thy Rule and life in Heaven, but I will write my Laws in thy heart, and cause thee to walk in my ways. Hence the soul sees all done for him; 1. In Christ. 2. All that he is to do for Christ; he sees it not in me • ns, nor in himself, but in the Lord's promise, and here Faith hangs, and hath peace. For two things trouble,

First, I have broke the first Covenant of the Law, Christ appears not as one that exacts the Debt, but as one that comes to enrich him when poor.

Secondly, I cannot walk after it as a Rule, Christ appears in this Covenant, and promiseth to cause him to do it; and hence after all departings from the Lord, he will not depart further by unbel • ef, but sees the end of the Law, which is Christ, that in him he may perform the Covenant, and by him be strengthened to walk with him as after a Rule: For the Covenant of Grace is not, Christ will be rigthteousnesse to thee if thou wilt walk after the Law as a Rule, but Christ will do both: and this the soul sees in it's Glory, else it's no sight. Hence 2 Cor. 3. Gospel is called The ministration of Glory, which no carnal heart can see, for the veil is taken away when it turns to the Lord, and sees him. The Saints only with open face behold this: 'It is true for a ti • e they may make of Christ a Moses, as Peter, Luke 5. 8. Lord depart from me, I am a sinful man. And the Lord may deal roughly with them to hu • b • e them, as Joseph did to his Breth • en, but it will not ever hold; and the Lord • ppearing thus to them that have been stung by the Law, and that killing letter, now • he Lord appears in ineff • ble Beauty and Glory; To others there is nothing in it, they may see this, yet not believe.

3. In seeing the Lord in the Glory of his Grace, or fitness for him, and this is the main: for look as 'tis in Marriage, there is a respect to Beauty and feature, and that draws. Now a Woman sometimes appears to one so, that though Portion be great, &c. yet he cannot like, another can because God hath a hand in it, and what fits the fancy, that's beauty: there is a suitableness every way. So Christ is presented with a rich portion to many, and yet they cannot like, cannot see a Beauty, because they cannot see a fitness and suitableness to them, and for them: another man can, because he sees a fitness and suitableness in the Lord Jesus for him, in res • ect of his misery and sin, and his gracious disposi • ion, John 1. 14. But we saw his glory full of Grace and truth. Psalm 45. 2. Thou art fairer than the children of men, full of Grace are thy lips: which is so beautiful in the Lord's eyes, that the Father hence exalts the Son, for all the Grace he shows to his Elect. Now what makes Christ appear fit? Answ. The knowledge of a man's self, and sense of vileness; hence Luke 7. 29, 30. The Pharisees despised the counsel of God against themselves, when Publicans justified God, &c. And 'tis a Rule, that the saving-knowledge of Christ is dependant upon the sensible knowledge of a man's self. Let a Christian in Christ lie in his sins, and comfort himself in Remission of them without repentance, he may talk of Christ, but no beauty will appear in Christ: So 'tis at first, first the Soul feels sin, and that God is holy, and will hate him: then the Lord shows Christ; come to call such. Yea but I have no good, and cannot help myself; Christ appears fit to seek out such. Oh but I cannot see, nor believe, nor be affected; Christ appears one fit to do all, full of wisdom to perform the Second Covenant. Oh but I want all things; Christ appears all-sufficient. Oh but I shall fall; Christ appears constant in his love. Oh but he is far to seek; Christ appears present. Oh but I shall sin; Christ appears merciful to bear with, and heal infirmities. Oh but I shall believe too soon; he is fit to prepare and dispose. Oh but all the world will be against me; Christ therefore appears fit to rule all for me. Oh but Death and Grave may hurt me; Christ appears fit who hath conquered all: and this is ever in the Saints. Now least you should think you have this when you have not; and know it not, see the evidences hereof.

1. If ever the Lord hath thus revealed himself to thee, he hath brought this light out of darkness, and made thee sensible of it, 2 Cor. 4. 5, 6. Oh you that have been a little troubled, and then hear of Christ, and then depend on him, and wait for comfort from him, and now you are well: you never yet saw him. Nay if truly enlightened, you will go mourning to your Graves for your ignorance of him, Prov. 30. 2. and seldom is your darkness seen and felt, but there is some beam let in.

2. It damps the glory of all the world, that a man lays down all at Christ feet, as the Wise-men Mat. 2. As glow-worm-stars go out when the light of the Sun ariseth, so all the comforts, and all the miseries of the world are nothing now, Acts 7. I see Jesus.

3. It makes a man very vile in his own eyes, Isai. 6. 5. Nay his excellency vile as Isaiah his tongue, and wonders that the Lord should look upon him a Worm who is so glorious. What am I that the Mother of my Lord should come to me, &c. He see; Christ fit, and then sees his Glory, and then saith, What me Lord? me to stand before thee? Lord depart, I am a sinful man!

4. It necessitates the heart to believe, not with assurance, but with a clinging to him: Hypocrites have knowledge of Christ, but it never heats the heart; this as fire necessarily heats, and that which is put to it is heated; so here, for the sight of the last end doth necessitate when 'tis seen, Isai. 55. 4, 5. They shall run to thee, because God hath glorified thee, Rom. 1. 16, 17. 'tis the power of God, for there is righteousness revealed: that though the Lord bids depart, yet he cannot be gone, nay when he concludes, yet as Jonah 2. 4. so he can see to a Temple through the belly of a Whale. Many say, may I believe? or I cannot prize him! I tell you when the Lord appears as he is, you cannot resist that light, but you must cling to him.

5. Where this is, a man rests not here, but sees more and more of him, John 1. 49, 50. A man sees now his Glory, but after he shall see his love, and after that he shall know his mind, 1 Cor. 2. 9. Eph. 1. 9. The mystery of his will. And then his constant presence, and all his walkings with him and towards him, so as to be familiar with him, that in time of old Age he shall be an Acquaintance of Christ's, 2 Cor. 3. 18. From glory to glory; whereas an hypocrites light goes out or grows not. He • ce many ancient standers take all their comfort from the first work, and droop when in old age. I know the Saints light is obscured, and the Lord • ides his face, but then they are troubled, and it shall break out with healing in his wings. Nay all their life time they may think they know him not, because they have not those measures. Oh therefore see a necessity of it.

1. You that are vile, and ignorant of Christ, no Faith yet, no Christ yet: And what then? Thy sins are upon thee now, and woe to thee, for the wrath to come. Oh poor creature! thou dost not see, nor canst not see, if thou didst, thou wouldst not crucify the Lord of Glory.

2. You that be Professouts of the Church. Oh deceive not yourselves, if the Lord hath enlightened you, Oh bless him. If Christ were here, he would bless you, Mat. 13. 16. Nay when he was here, he did it, he doth it in Heaven. I thank thee Father, &c. Mat. 11. 25. Luke 10. 21. But if not, all is unsound, that ever you had. Oh therefore look you be not deceived here, and therefore wait upon the Lord to manifest himself, Who knows but the Lord may help? Nay when you are feeling of the infinite need of it, and of your own woeful blindness, 'tis begun.

SECT. VI.

SEE the happiness of Saints (all you standers by) and of all Believers. You think what are they? What have they, that I have not? What get they by seeking, by mourning? They have the Lord himself, not Kingdoms, nor Heaven, not guard of Angels, no • pardon, nor comfort or Grace only, but which is greater, and than which there can be no greater, the Lord of Glory himself. Is there anything that is good there? 'tis theirs. I doubt not but Angels stand amazed at this. What hast thou? Thou hast peace, and ease, and duties, and friends, but no Christ, then poor and cursed thou art.

SECT. VII.

HEnce le • rn to judge of your Faith, whether it be of the right make or no? whether it be such a Faith as will never fail you, but shall in deepest miseries, in sore • t agonies, and most furious temptations; nay in greatest sins and desertions, be indeed a friend unto you? Is it such a Faith as pitcheth on, and closeth with the person of Christ himself, and him alone? So that all the delights in creatures quiet thee not, unless thou canst find him through them; Nay no Ordinances cheer thee, unless thou canst see him in them: Nay, Heaven it self will not content thee, but him in Heaven, Psal. 73. 25. And hence 'tis him thou seekest, 'tis him thou feet, 'tis him thou approvest thyself unto, and servest: So that 'tis this Rock of ages thou trustest to, Isa. 26. 3, 4. 'It is his strength thou art strong by, 'tis his life thou livest by, 'tis the Lord himself that thy Faith fadoms. This is right, 1 Pet. 2. 7. For now what good can the Father deny thee, when he hath given a Son to thee? What hurt can Satan do thee by all his shakings, when thou hast the Son himself, this corner-stone, this horn of salvation to support thee? What hurt can the Law do thee, when thou hast righteousness in a Son? What hurt can delusion do thee, when thou hast wisdom ever plotting for thy good, in such a glorious Head as the Son? What hurt can death do thee, or sin do thee, when thy life is in the Son? Oh lead me to the Rock, saith David, that is higher than I. Oh here is a rock higher than death, than grave, than sin, than Satan, Who can hurt thee now? But oh Beloved, how many fall short of entering into this rest? and closing with this person? And there are four sorts of them, that spin the finest thread of deceit to themselves▪ that think they believe when yet they have not the Son.

1. Those that do not close with himself, but only come to him for some righteousness out of himself (for I shall not speak of them that forsake all, and follow Christ for the bag and for the loaves) for 'tis with all men living naturally, as 'tis with men that have been rich shop-keepers, but now they are broke, and cast into great want; steal they will not, dig they cannot, beg they know not how; turn Prentice to another they must not, they have not been used to that life; hence they resolve to set up their Trade again, though they sell but Pins, and Points, and small Wares; and because they cannot set up for themselves, they go unto Merchants to help them, and run into their Books on trust, and desire day and patience, and they will pay them all again: now 'tis not the man that they respect, but to make up their markets out of him; but alas they cannot pay their Debts, and hence to Prison they go: so 'tis here, God set up Adam with a stock in his own hand, now he is broken and cast into great want, and fears the arrest of God's displeasure, now sin men dare not, dig and help themselves they cannot, and to beg and live upon the Lord and his Alms they know not how, indeed they will not, they are not used to this life; hence seek to set up their Trade again, though in never so small duties; and because they cannot help themselves, hence they go to Christ, not as to an Husband for himself, but as to a Merchant to set them up again: and truly Christ for many ends, and to show his freeness to his own, gives many Talents to such, which they receiving hope to please the Lord by; when I can get the Lord to give me some more knowledge, brokenness, affections, enlargements, abilities to do, then I hope I shall please him: but either they spend all and fall away to nothing before they die, or else Death come; and carries them captive to the judgment-seat of God, and there they see they are run but the deeper in Debt, and not able to pay. Thus it is with Papists who profess that none of their own Works save, but his works in us, and his Blood meriting, that thes • shall save. Hence they trust not to what they do, but to what the Lord does, against which very Faith the Apostle disputes, Rom. 4. 5. Thus it was with the Jews, divers despised Christ, and sought a righteousness of their own; others cried Lord, Lord: Lord there be these sins that wring my Conscience, ease me of them, here be these duties I must do, else never saved, and my heart is dead, Oh affect me, and help me to do them: there be such works I am to perform, and have no strength to Pray, to Prophesy, Lord assist me, Mat. 7. 21, 22. Depart, I know you not, never accepted of you, you thought these things would please me, you closed not with me, Oh now depart from me, from my fellowship, my bosom, my presence: for this is ever their frame, they think to pacify God by what they do, and though they think his justice cannot, yet they hope there is such indulgence in his mercy that he will accept. Thus it was, Isai. 58. 2. for this is their temper, they are not wounded with the want of Christ himself, but with some jarrings against the Law, for which they fear they must die. Hence not seeing into the spiritual nature of the Law, they are wounded, not slain by the Law: they hope they shall live if they can leave such sins, perform such duties, feel such abilities. Now having made trial at home, they go to Christ, and seek him with delight for to work this or that, and then they are well: now if they do not receive at present, then they hope by seeking to find in time, if he doth not help them, then they shall be well. Hence they ever live in some sin, and know it not, as these did, and as the young man, Mat. 19. And thus 'tis, as 'tis with two Princes, one is in trouble by inroders, he sends for aid to another, but doth not cast down his Crown, and put himself in subjection to the other. So men will be Kings, and hence send for aid against the inroads of some sin that stings Conscience, but put not themselves under the Lord Jesus. Bring those mine enemies hither, Luke 19. 27. In one word; as the Wound is, so is my closing with Christ, if one be in outward trouble, now to Christ he goes to deliver; if pressed with inward trouble for some sins, now to Christ to remove them, and so to pacify conscience; if with want of Christ himself, now he goes for himself.

2. Those that close with Promises without Christ himself, and divide between them two, that strip Christ of these his Swadling-clouts, make their gain of these, and let himself go. I confess all a Christians wealth is laid up in Promises, not in words and syllables, for they are dead things, but Christ in them, and God's faithfulness in them, 2 Sam. 23. 4, 5. This is all my salvation, for all fullness is in Christ, he is rich, but what am I the better? nay the more miserable, for all emptiness is in me; therefore in the promise lies my peace. And this is a Christians support in all troubles, and hence he casts anchor here; but here is his frame, he lays not hold on them without Christ, but by them goes to Christ, and there rests, John 6. 45. He that hath heard of the Father cometh unto me. Give children milk in the dish, they cry still, they must have it from the Mother, and there suck: so 2 Pet. 1. 2, 3. Now there are others that finding some work in themselves without Christ, and thinking that it's saving, and so a good sign; hence are mistaken, and close with it without Christ, and now they think it's well. I doubt not but the Jews that be devout comforted themselves with that promise, He that confesseth, &c. Prov. 28. 13. not understanding of it, Mat. 3. Say not within yourselves we have Abraham to our Father, that promise kept them off from Christ, Mat. 22. Some came not to the Feast, some came but without a Wedding Garment. 'It is with these men as 'tis with men that come to buy Wines, they taste them, and content themselves with a taste, another buys the thing: a Saint doth so; another tastes the sweet, and after falls to the impardonable sin, Heb. 6. Or as 'tis with a man that sees corn on the ground, he buy • the field, another he gleans somewhat, and contents himself with that. There is in one word a double error,

First, When a man shall close with Christ without Promises; and hence seek to be se • ted without a Promise. Hence say some, you must not gather any evidence from any qualification you feel in yourself.

Secondly, When men shall snatch and nibble at Promises, and misapply them, not closing with Christ in them and by them; I have confessed my sin, and repented, and run away with this without Christ. Oh time will come the Lord will say, how came • t thou in hither? what hast thou to do to take my Promises into thy mouth? to arm thyself against Christ by Promises to make a spoil of Christ's grants, and let him be crucified. When Saul rent off Samuel's garment, he said, The Lord shall rend, &c. 1 Sam. 15. 27, 28. The letter kills, all Promises without Christ slay, because they keep the famishing Soul from Bread itself.

3. Those that close not with Promises only, but with Christ himself, but it's only with the Image and fancy of him, which they think is himself. In true Faith the Father reveals the Son as he is, or the Son reveals himself as he is, and Faith hence closeth with him as he is, John 6. 40. But some there be that hear of him, hence think what he is. Hence a carnal mind imagines of him as it imagines of a King in a far Country, and falls down to his Image, and trusts to it, and depends on it, and joys in it, until a man comes to be converted, or to die: and then he sees the deceit. Or if he did see him, yet he can see no beauty in him to desire him. There is many a man in this case that trusts to, and joys in Christ, whom if he did know he would loath. John came preaching the Gospel to show them Christ, they all came to him, and rejoiced in his light, but it was but for a season: for when he came to show them there he is, John 1. 29. not one man stirs when he shows them Christ, and verse. 35. only two: and chap. 3. 32. No man received his testimony. This is (Beloved) the great sin and cause of all the rest, if they had known they would not have crucified the Lord of Glory. Christ is not seen, hence not thought of, hence not esteemed; hence men boast not in him: Nay 'tis the great plague under means, that in seeing they see no • . Lord how long: You say Christ never so clearly seen, true, but thou in seeing mayest not see; and if it be thus, then look for ruin, Isai. 6. 9, 10, 11, 12. We say Christians want not light, but life and affections. Oh beg for light that will bring affections, else all affections will dry up if not fed with this Spring, John 5. 37. What people had such means as they, yet they not eyes to see?

4. Those that do not close with the bare fancy of Christ, but with himself; but 'tis not for himself, and for his holiness, but only for his peace, and consolations, and joys. Like a sick woman that comes to the Physician, not to marry her, but to heal her, cure her, and so comfort her. Or if she doth come to marry him, 'tis only to satisfy her lust, or to save her from trouble, &c. In a word, they receive Christ, that he may give contentment to them, and not that hereby they may also give contentment unto him. They close with Christ to make them happy, not to make them holy; But they thus closing with him, think they have him, and hence rejoice exceedingly, and hence have a love to him, and hence some kind of communion with him, and hence think they are espoused to him, and more familiar with him than others, and hence veri • y look with these five foolish Virgins to embrace the Bride-groom: That look as a Saint from a false apprehension of Christ, to be none of his, may be very • ad, lose his joy, nay his very love, in the act of it, nay his communion and boldness to go to him, nay his expectation of him; so from a false conceit that Christ is mine, e contra. Thus a man is grievously troubled with the sight of God's anger, and with horror, and useth all means, at last he sees only Christ can do it, and hence seeks for and prizeth his love (for his one ease) for as horror may be his greatest evil, so love to ease him, may be his greatest good: At last he is fully persuaded. How? By any work or word? No, but God hath persuaded, and its now sealed, hence joy. But now there is matter of more trouble, holiness, and close walking with Christ, this is troublesome, he cares not for Christ, to help him here; but deviseth how to keep Christ and joy without holiness. Hence let a world of sin lie upon them, they be not troubled with that, they look up to Christ; or if they see and be troubled at it, they take it as a burden, not as the greatest burden. Hence (say men) you must not judge of your estate by any thing or qualification you feel in yourself, for these may fail your eye-sight in misty times (But we must follow it then, and not rest till we see and find it, for without holiness no man shall see God ) Hence also let there be never so many falls, yet say they, never call your state into question, hence they profess, we cannot move till we be moved, and if I do not, it is not my fault. Hence if Ministers do preach any things which are not about the person of Christ, or the excellency of a Christian in Christ, or the emptiness of the creature to prepare for Christ, (which are indeed of great use) and press to any work or service of Christ, they are Legal Preachers, and bring people under a Covenant of works. Whereas if we preach duties, and leave them as signs, before being in Christ, they are so, but • ere to preach any duty of the Law, is part of the sweet will of Christ. Tell us (say they) what we should do. What can a man do? He can do all things through Christ: True, but Christ must come to act it. Ye • , But he hath a Faith to fetch it, 1 John 1. 6. many said they had communion with him, 1 John 2. 3, 4. It seems, they said they had no sin, as now some say, God sees no sin in justified people, God looks to the new creature only, 'tis not I but sin: if the Spirit help not, 'tis not my fault. Not many days since it did lie upon the spirit of one, who seeing Christ hath undertaken all, closed with him, rejoiced in him, not for this end, not from the beauty they saw in holiness, nor bitterness of • infulness, but because they should be eased of the work. I have known them that have lived in some sin, and promised the Lord shall be blessed if he save them in their sin, and conceiting he would, have loved him; thus these. In a word, the soul of man desires rest and peace, seeks for it in Creatures, seeks to satisfy itself there, there it cannot; hence seeks for it (as many dying men do) in Christ, not in the Grace, but in the joy of Christ; not in Christ's holy presence, but in his comforting presence; seeking the utmost perfection of a Christian in the seal of the Spirit, not in the mighty actings of the Spirit for God. Hence he is delude • , and fancies he hath Christ, and hence joy. Sin is the great evil, hence the end of Christ's coming is to take it away. Hence if a man close with Christ, to remove horror, not sin, and so hath not closed with him for his holiness, you never closed with Christ for the end of his coming, nor for his, but only for your own ends, and so 'tis not him, but his, 2 Cor. 2. 15. The Gospel is a savor to them that perish, if of Death to death. Oh consider of these things if it be not thus. 1 John 5. 11, 12. Hast the Son for thy portion? Dost see his Glory full of Grace to accept and sanctify thee, thou hast life: if not the Son, but only so • ething from him, Oh death and not life! the bonds of Death (not life) are upon thee, which no creature can unloose unless the Lord come to they Grave-side and unloose thee.

SECT. VIII.

TO close with the Person of the Lord Jesus: you will think this is not a right course thus to do. We cannot do it. Answ. Yet the Gospel hath commands and entreaties wherewith Christ's Spirit goes to the Elect; and if you could see Christ in the mini •• ry of man, you should feel it; And hence we look it should be so: and besides, Saints that have Faith and power, are quickened by the voice of the Son of God. Consider therefore,

1. All men are fallen into a bottomless gulf of misery and sin, though once righteous. Hence God's truth having said, he that sins shall die: hence justice comes out to do execution, and when the neck of all men thus lies on the block, yet mercy pities, and saith, Oh spare, save! Satisfie me saith justice, then I will: hence mercy sends forth a Son, when no men nor Angels could help, and he takes flesh, takes all their sin, fulfills all righteousness, bears their sorrows, and by one offering perfects forever them that are sanctified; and having done this, is now at the right hand of God in the Glory of his Father, all creatures subject to him, all excellencies being met together in him: so that now he is the delight of • od, the joy of Heaven; so that whatsoever thou canst want, or losest, if thou hadst him, thou shalt find it in him: and also whatever he can do for thee, in his time thou shalt receive it from him, Deut. 33. 26, 29. Who is like the God of Iesurun.

2. Now there is a universal offer to all people where the Gospel comes; enemies are entreated to be reconciled; for though he hath not died for all, yet now being King, such is his excellency, that he is worthy of all: Hence commands all to receive him: and if this be a condemning sin to reject him, 'tis then a command lies upon you to receive him, and the foundation of this offer is your wants and miseries. You are dead, Oh come to him therefore for life; weak, guilty, blind, Oh therefore come to him for pardon, peace, and life. Not fullness, nothing but emptiness is the ground of this offer, Ier. 3. 22.

3. Hence there is nothing on God's part, nor yet on your part that can keep you from him. No sins, no wants, unless it be your will, Mat. 23. 37. Therefore now who-ever will shall have him, let him take him, Rev. 22. 17. There be two acts of the Will, Election and Resolution, I must have him, which if you will, nothing that ever thou didst or canst do can please the Father so much: so that he will 1. Adopt thee to be his Son, John 1. 12. As e contra. 2. Thou shalt enrich thyself with a greater blessing than if Heaven, and Earth, and all glory was put into thy hand, as the Lord himself is better than all; and hence once thine, ever thine, none shall pull thee out of his hand, 2 Pet. 1. 5. And it shall rejoice the heart of Christ himself in Heaven, when as his Bride thou givest to him thy good will, Isai. 62. 5. And if you do not kiss the Son he will be angry, Psalm 2. And God knows whether now the last word, the last offer is to be made to thee.

But I find such sins in me, that till they are gone I dare not.

Then you will first remove sin, and after receive Christ: first be your own saviors, and then make him another: you shall never do it. Oh close with him to take sin away, because sick, therefore receive him.

But I have no will, my heart is endeared to my sin.

Therefore resign up thyself to him to give thee a will, (put it into his hand as bad as it is, this is Spouse-like) and to take away that will to sin, so thou shalt have him, I am my Beloveds, he is mine: For the Father looks to the Law, and saith, Sinner if thou believe thou shalt be saved; now lie under the Spirit, and you are where you should be; resist here, you resist the Holy Ghost. Oh but sin is dear. Consider, 1. What good did it ever do thee. 2. Hath Christ shed his Blood or no, if not, Oh the wrath of God is to come; if he hath, Oh wilt thou offer this wrong to his Blood, that a Lust shall be dearer than it, thy bloody Knives dearer than the life, and death, and mercy of a Son: Oh therefore if any Soul hath any lust dear, I beseech you by all the bitter sorrows of Christ, not to reject so great salvation.

But must I receive • Christ with my own strength?

No, you cannot, nor ought not, but if the Lord puts strength in thee, put it • forth. Many followed Christ for loaves, but none that ever came to him for himself that ever he put away, Psalm 81. 11, 12, 13. I shown much love, but they would none of me; Oh that they had hearkened. At this instant God may give thee a heart.

But I fear I shall never get my sins removed that I feel, which I think cannot stand with Grace.

God's Promise and Reason is cross to thy fears; if a Son, all things also though many years hence, Rom. 8. 32. If not by receiving, is i • by rejecting that thou shalt attain thy end? 'It is true, thou hast fallen off by thy sin from Christ, because thy falls have made thee fall off by unbelief from him, and made thee say, either I do not believe, or the Lord intends no good to me: you have had no strength, because not satisfied with meat.

But I may presume.

Is it presumption to honor Christ, and to have him honored in thee? No, Dost think if the Lord shall after all thy sins, and in the midst of all thy miseries give thee Christ, shall he not be honored by this? yes, who can ever have such cause to love him as I? Shall not thy receiving of him by Faith honor him? yes, Rom. 4. 20. Canst dishonor him so much as by rejecting him? when he hath laid down his life, shown his love, offers himself; now to reject him, 'tis to offer greatest contempt to him and his love that can be: hence can you honor him so much as by this? Do never so much without him, he is unsatisfied: do this, he is well-pleased. Nay after all thy sins, yet he saith, Return to me: Nay, nothing else is such a means to honor him, by doing for him. If so, grant thou art vile, unworthy, poor, yet for the honor of the Lord Jesus do it, who is but little honored in the world, and stand out no longer: thus receive him, and then know it you are Sons, and rejoice in it, and do it now while the Spirit is upon thee, and remember now not to change, Ier. 2. 11. As Women, Oh I would not change; see how happy is thy choice: But Lord who hath believed our Report!

How may the Soul come to close with the person of the Lord Jesus?

1. Before any man can close, i. e. see and say he doth close with the Lord as his own, he must feel a want of the Lord and his presence, not only of his comforting, but of his holy presence, for some people there be that never felt a want of Christ at all, they are great and grievous sinners, but they trust to Christ, and though he kill them, yet they will trust to him: others are in misery, and they feel a want of redemption, and hence close with Christ for that, Psalm 78. 35. O • hers are in horror, and know not what to do, and they feel a want of the comforts of Christ, and hence close with Christ for that, and if they find it they depart from Christ by looseness of life, if not by despair of heart, as Saul, 1 Sam. 28. God answers me not by Urim, &c. Others feel a want of some righteousness from Christ, the having of which supports and sustains them without Christ, till with the Prodigal, when all is spent, then they think of Bread at home, and the want of which makes them to have less esteem of, and desire after Christ, but they are full of Objections against the thoughts of closing with him, but hence they close with Christ for that. Others there are that feel a want of the Lord himself, and hence close with him for himself; so that let a man have all blessings in the world, the purity of Ordinances, never so many illapses, and droppings of divine light, and life, and comfort in these Ordinances, that he wonders the Lord should be so good to him, yet he shall find (if right) his soul secretly unquiet and unsatisfied till he hath the Lord himself. As the savor of meat makes a man that wants it, cry the more after it, long the more for it; so the savor and sweet of all creatures, all Ordinances, all Duties, do not stay, but stir up the soul to seek Christ, when he is himself, Ier. 50. 4. They shall seek the Lord weeping. Hence first they felt a want of him. The full soul loathes the honey-comb. Let the Lord be never so sweet, let him do them never so much good, the more good he doth them, the less they regard him, Ier. 2. 6. They said not where is the Lord? Therefore that soul that truly closeth with the Lord, must first feel a want of the Lord, and say these Ordinances are not bread, these creatures are not bread, all these parts, gifts, duties are not bread, bran, not bread. All this savor, this sweetness 'tis not bread. Hence I perish for want of bread, I have creatures, Ordinances, Affections, comforts, Duties, but Oh no Christ. Like the Prodigal, Luke 15. 17. Oh therefore do not only see, but feel the want of the Lord Jesus, you that never had him yet; nay you that have him, you cannot have more of him, but by feeling more the want of him. Oh it was a marvelous expression of Moses, when the Lord began to grow weary of their company, Exod. 33. 15. If thou goest not with us, carry us not up hence, i. e. Let us rather die than live without thee. Mary when Christ was crucified, the carcase of the Lord was gone, she sat there weeping: Oh much more for the Lord himself. Its observed by some for the saddest spectacle, to see a desert Town: Oh what is it to see a desert heart, where no Christ inhabits? Or a city, and no Inhabitants. And hence its Rome's curse, to be made an habitation of devils; so here. What is Hell, but this, to see not Abraham, but to see Christ afar off? and thyself shut out. It may be 'tis no sorrow now, but it will be. Its a sad thing to see a man rise up early, go to bed late, eat the bread of carefulness, and yet gain nothing, Phil. 1. 21. This is very sad. Christ is our gain, all the creatures you have, means you use, duties you do, comforts you receive, they are not gain, nay, the more God doth for thee, the more thou losest, if no Christ, because now thou art full by this means. Oh therefore get a heart sensible of the want of the Lord. Think there is a Christ, whose Glory is the amazement of Heaven, but Oh I see him not. Happy forever are they that have him, but Oh I have him not. Your hungry bellies cannot want bread, if they do, they are never quiet till they have it. Is the Lord no better? Lord grant this contempt be not revenged with spiritual plagues! Some of you know not your want, others feel it not, you can live without him; worse than Saul, he went to Urim, and lamented in great distress, He answers me not! Oh you feel no distress, because of this, I have him not! Nay worse than Dives, that beg'd, Oh a drop of water to cool my tongue! Why cry not you, Oh the Lord Christ to comfort my heart! Why is not all this fullness longed for? Oh therefore let nothing else comfort, and let nothing discourage, but make this use of all, Oh I want him!

2. To the right closing with his person, this is also required, to taste the bitterness of sin, as the greatest evil: Else a man will never close with Christ, for his holiness in him, and from him as the greatest good. For we told you that that's the right closing with Christ for himself, when it is for his holiness. For ask a whorish heart what beauty he sees in the person of Christ, he will after he hath looked over his Kingdom, his Righteousness, all his works, see a be • uty in them, because they do serve his turn to comfort him only. Ask a Virgin, he will see his happiness in all; but that which makes the Lord ami • ble, is his Holiness, which is in him, to make him holy too; as in marriage, it is personal beauty draws the heart. And hence I have thought it re • son that he that love; Brethren for a little Grace, will love Christ much more. Hence if a man feels not the want of Christ, the bitterness of sin, as his greatest evil, he will never see nor admire Christ's beauty, much less close with it. Hence John 16. 9. Convinceth the world of sin, because they believe not in me, i. e. of that chiefly. Oh these wrongs done against the Lord! Why not of wrath and Hell? Oh sin is the evil, and then it appears exceeding evil, when not against God simply, but against a Son. Paul why persecutest thou me? Acts 9. Why? Did he not live in lusts and self-confidence? Yes, but in all these he saw he persecuted Christ. And after saddest search, I have feared the want of this, is the great cause of all a man's closing amiss with Christ. I would but ask where was Judas wound? Was it resting in a Pharisaical righteousness without Christ? Without Christ, no, for he forsook all and followed Christ. Was it want of profession of him, preaching for him? No. Was it for want of communion with him? No: one sin he lived in, he had his bag. And hence when many went from him, he stuck to him, John 6. Judas still cleaves to him: yet even then Christ calls him a Devil, which if ever he had tasted the bitterness of, he would not have lived in, not died desparately, some think impardonably without Christ, and so sin more against him. Let any man living show me how he can close with Christ, and yet love one sin: I will be his bond-man, that can say, I close with Christ as my Husband, and yet I love my Whore too. Let any man living close with Christ, and keep his sin, or hide his sin, or let it be hid, his closing with Christ shall harden him in his sin, and so he shall die without Christ in his sins, as it is writ, Exod. 21. 14. As it was with Joab, who fled to the Horns of the Altar, so 'tis with many men, they sin, and confess and sin under all Laws: why? they fly to Christ, and this imboldens them, hardens them, why? because they never tasted the bitterness of sin. I know a man's sin may be crucified before 'tis mortified, as it may be buried after 'tis dead. Oh therefore I beseech you look to this, you fail not here. Many of you are troubled, Oh take heed of being comforted until you get the Lord to do this for you, or unless you depend upon the Lord for this in his time. Some apply comfort when they see no good: I dare not to myself or others: Oh therefore imagine thou didst hear the Lord speaking, Why dost thou persecute me? why is a man so grieved at anything that crosseth himself? because a man loves himself, because he thinks his good lies there most: Oh see thy good more in Christ than in thyself, Acts 9. 4. Oh me, me in whom all good is, oh to persecute him! Two men hear, and one is in horror, and the other not; oh 'tis because God sets it on: so here.

3. Make the Lord Jesus present with you, and set him really before you, and see him willing to give himself unto you, even to thee in particular. Those that give themselves in Marriage, separate themselves from all company, and get alone together, and give themselves one unto another: so sever thyself from all the world, and 〈◊〉 the Lord really be • ore thee, as David, Psalm 16. 8. and so close one with another. For two things keep from Christ. Either

First, they care not for him, and the cause is, they make him no • present, only have a notion and report of him.

Secondly, They dare not close with him, because they fear he is not willing to close with them, with others, not with me; so that all the Scriptures they read, all the Promises they hear are very sweet, but they look on them as spoken to others. Hence Acts 2. 39. For the Promise is made to you, and to them afar off; be thou never so far off, if thou receivest him, he will receive thee, Luke 2. 14. Good will to men: Oh see this good-will in the Lord to have thee receive him, though thou hast no money, nay because dead and vile, nay because not sensible, Rev. 3. 17, 18. Oh wonderful because senseless of misery, therefore close with him. 1. Is it not his command it should be so? 2. Is it not a sin to reject him? will he not be angry with thee to reject him? 3. Are not his conditions easy, so as he hath undertaken to do all that which thou sayest thou canst not? Why wilt not? 1. Oh if I were a child, a son in Covenant I would, but because otherwise, hence I dare not. Ans. John. 1. 12. Receive him, he will make thee a Son. 2. Oh but my wants are many. Ans. Receive him he will make thee rich, Isai. 55. 1, 2. 3. Oh but I find my hearten deared to creatures. Ans. 1 John 5. 4. This is the Victory that overcometh the world, even your Faith. 4. Oh but I shall fall back. No, Ier. 3. 22. Return, and he will heal thy backsliding. 5. Oh but I shall never be able to do anything. Ans. Yes, close with hi • and thou shalt. 6. Oh but I am very vile before the Lord after all I do. Ans. Yet Eph. 5. 25, 26, 27. He shall make thee amiable, only receive him, set thy heart on him alone. Now do you think he bears a good will toward you? can you deny it? Shall not this overcome thee, that the Lord of Glory should fall in love with thee, and bear good will to thee a Leper, and that canst do nothing for him, and yet for all this, Oh this will draw thee, Psal. 36. 6, 7. Oh how great is thy loving-kindness; this makes a heart of steel to yield, Ier. 31. 1, 2, 3. Oh this will cut you in Hell, Oh hard hearts that despised such Grace!

4. If the serious thoughts of this do not draw thee, at least not so fully; look up to the Lord to reveal himself unto thee to be thine. For as no man can take Christ until God gives him, so no man can say he is his, until the Lord shows him that he is his. And as the creature cannot re •• st, but take when the Lord gives: so it cannot but see the Lord when he reveals himself as indeed he is. And look to see him to be yours by some Promise; for there is a seeing Christ mine in great fulgor without the light of a Promise, and Spirit in it. Is Christ yours? Yes, I see it. How? by any word or promise? No, this is a d • lusion. The other is by promise, & that opened in the Gospel, Eph. 1. 13. 14. He saith not in whom after ye were sealed you believed, but e contra. And how believed? by hearing the Gospel. Hence Saints return to this, Psalm 51. 8. Let me hear the voice, 1 Pet. 2. 1, 2, 3. And this is that which hath knit the hearts of Saints to Christ forever▪ Oh thou hast the words of life: For there is a voice of love to the Saints engraven in all mercies, in all afflictions, in all God's leadings of them, though it be in a Wilderness; but Beloved, only the Word can tell me the meaning of these words of love. So there is love of Christ revealed according to a Promise, not by it, and love spoken in mercies, but the Word interprets them and clears them to be no delusions; I mean the Spirit there: This is judged to be a good answer to Papists, who shall be judge of controversies? We answer that which shall be judge at the last Day, must be judge now: but so, Rom. 2. 16. John 12. 48. So whether doth God's Spirit seal, or the Devil delude? It's a great controversy if you have no • a word to see God's love by, but think you have a way to see it without, this Word shall judge you. Oh look therefore for the Lord by a word to do it, and say Speak Lord; and if by word, look not for it without a work on your own heart. Some Christians have rested with a work without Christ, which is abominable; but after a man is in Christ not to judge by the work, is first not to judge from a word. For though there is a word which may give a man de • endance on Christ, without feeling any work, nay when he feels none, as absolute promises, yet no word giving assurance, but that which is made to some work, He that believeth, or is poor in spirit, &c. till that work is seen, hath no assurance from that Promise. Tell him God hath promised to pour clean water, Ezek. 36. Yes for some, not for me. Secondly, 'tis not to judge by the Spirit, for the Apostle makes the earnest of the Sp • rit to be the Seal; now earnest is part of the money bargained for, the beginning of Heaven, of the light and life of it: He that sees not the Lord is his by that, see; no God his at all: Oh therefore do not look for a Spirit without a word to reveal, nor a word to reveal without seeing and feeling of some work first, I thank the Lord I do but pity those that think otherwise: if a sheep of Christ, Oh wander not. Ob. But I have waited long for this. Ans. True, therefore more need to wait still, it may be now 'tis not far off. Ob. Oh but it may be he will not, if I knew that I could be quiet. Answ. Down proud heart, Oh take heed of that pride: art' no • worthy never to hear a voice from God? Be silent then, and humble, and now hear what the Lord will say, he speaks in a still voice, Psalm 85. 8. do as they in that Psalm did; Thou hast done thus and thus, Oh hear us, turn us, and then • ie still and listen: Oh do thus, else you make God a liar if the word comes, 1 John 5. 10, 11. and now when thou hast him, Oh change him not.

First, What dost want, and where wilt go to find it but there? any creature • , and all the excellencies of them are there, and in time of trouble he will be instead of all, and also bless all.

Secondly, Dost want Grace to honor a God? it is in him the fullness of it. Dost want God and his love? thou hast him, and now all his love, his care, his wisdom is thine. Oh wonder at thy lot and portion, and say, Lord I have enough. Thus much of the first Doctrine.

SECT. I.

Now they go forth by

• Hope Of Him and his Coming.
• Desire Of Him and his Coming.

THat the Church and People of God after they are truly Espoused to Christ, and made in any measure ready for Christ, they now are no more of this world, but look out of it, and verily expect the Second Coming, and Glorious Appearing of Christ.

'It is true, they look for his coming and company at the last period of their life, but this they look upon but as their welcome in the way, until the last Trump shall blow, and that they shall meet the Lord in the clouds of the Air, 1 Thes. 4. 18. which is the last and chief time of his Coming they look out for. The Five Wise Virgins did here verily look for him; the Five Foolish seemingly did so too: That look as it was before the first Coming of Christ, all their thoughts and searchings of heart were after the day, and time, and glory of it, 1 Pet. 1. 10, 11. And the nearer His Coming was, the more ardently was he expected: Hence such flocking to John's Ministry. Hence Simeon waited long for the consolation of Israel. So the Espoused and Beloved of the Lord looks out for his coming now. He hath left them as Orphans in this world, he hath divers of his Elect yet to bring home, and enemies to put under his feet, and then they know he will come, and this day they look for. As Christ expects it, Heb. 10. 13. By the same Spirit they look for it.

This is that which Christ so oft presseth on his Disciples, foreseeing the slumbers of the world, to be ever watching for his second coming; and hence these alone are accounted blessed, Luke 12. 37, 38. That let Christ come at any watch, Oh blessed. The duration of the world from the first to the second coming, is but as it were a night divided into several watches; the Saints are the watchmen of the world, who you know look for day-light, though it be long, 'tis but a night; it will be morning: All the rest are like birds at their chaff. And hence he tells them the reason of the uncertainty of his coming, makes this the end of it. They are Evangelical commands with which there goes a power. Look through all the Primitive Church in the Golden Age, they had all this stamp, 1 Cor. 1. 7. Waiting. 1 Thes. 1. 10. To wait for Christ from Heaven. Nay, Heb. 9. 28. He professeth those only may know the fruit of his first coming, that now look for him.

SECT. II.

1 BEcause they really foresee, and see such a day, 2 Pet. 3. 3, 4. In the last days shall come Scoffers, saying, where is the promise of his coming? all things are as they were, and hence live in their lusts, die in their own dung, and never look for it. But these foresee it really, and hence look for it. Men that live on land, and love the smoke of their own chimneys, never look out to other coasts and countries, or to a strange Land, but Sea-men that are bound for a Voyage, and have a Pilot with them that hath seen the coast, that's it they look for; so men that live in this world, and are well here, look not after Christ not his coming, but they that have a Pilot, a Spirit to show them, this day, this coast, and are bound for another world, they look out for this; they see it two ways

1. By the eye of Faith in the promise, 2 Pet. 3. 13. And this makes the soul see it, when all things seem to be against it, and hence expects it; for that is the difference between Faith and hope: Faith closeth with Christ, and all the Glory of Christ, in the promises as present, hope hence steps forth and lays hold upon the performance itself as absent. Faith entertains the promise as a faithful messenger, and sees that his message is true. Hope runs out of doors and leaves it with Faith, and looks for the Lord himself, Heb. 11. 1.

2. By the Light of Glory in the thing itself; for Saints do not only see things in Letters and Syllables, and words, but see things as they are in themselves. The wicked see the word, sin, and Christ, and Heaven (and in seeing see not) but not the things themselves. Now the Glorious coming of Christ being a thing to come, yet to be done, how do they see it but by report? Yes, they have the Spirit of Glory, which Spirit shows them things to come, John 16. 13. Which eye hath not seen. That look as their Head Christ sees this day as it shall be, and his apprehensions are not false, but as he conceives of this day, so shall it be: so the Saints by the same Spirit see it before it comes, and are not mistaken about it, though it be very darkly, yet sometimes when the Spirit of God is not overclouded, they see it more evidently. For this is the great plague of the wicked, they see nothing as 'tis, and in Hell they see how they have been deceived. So this is the happiness of Saints, that though they see things darkly, yet they see things truly, the Spirit creating glorious impressions on the • ind of things as they are. They know things that the eye sees not, as they are. That look as Abraham John 8. 56. saw Christ's day, and was glad, though afar off; so the Saints by the same Spirit. Now why did Noah make his Ark, and look for a Flood? Because he saw it really. Did not others? No, 'tis said, They knew not, Mat. 24. 38, 39. Never knew till the Flood came: The Lord made it not known. Noah did, the other did not. Hence the Saints cannot but look for it.

2. Because they see nothing else in this world worth looking after, no, not for the present. For if a man sees the day of the Lord, yet hath some prey in his eye, in this world, and his game before him, he will follow his hunting to catch his venison, though he comes too late for the blessing. But the Lord makes his people to see nothing in the world worth the hawking or catching.

1. They see the Glory of another day, another world, and this puts out the Glory of this, and hence makes them look for that; and hence when Christ would comfort his Disciples, he promiseth nothing here, but tells them, In my Fathers House are many Mansions. I go to prepare a place, and Il • come to you again, John 14. 1, 2, 3. And hence they seeing this to be enough, look for this.

2. They see an end of all these things, of all the Glory of them, and that these summer swallows will take their wings, and fly away in greatest extremities. Hence they look to eternal things, the Lord, and his coming, 2 Cor. 4. 18. We look not at temporal things.

3. They find the Lord crossing them of what they look for in this world, sometimes of outward comforts, sometimes of the performance of spiritual promises, And when God thus hedgeth their way with thorns, then they think of their first Husband. Look as it was with Abraham, Heb. 11. 13. You know strangers when their way is uncomfortable, ever and anon look for their home. Abraham was heir of the world, yet he sojourns as a stranger in it, in Tents, because he looks for a City, v. 10. So here, Saints the heirs of all creatures, yet the Lord makes them strangers here, and hence they look for something else. The things God hath promised to his people are very great, but not accomplished. Why? Because full accomplishment is left till the last day, that hope may wait, and that we may live by Faith. God hath promised to take away all tears, Oh welcome that day! This world cannot do it, and the Lord here will not, 1 Cor. 15. 19. If our hope were only here, we were 〈◊〉 mis • r • ble.

3. Because they see and are sensible of their deliverance from wrath to come: There hath been much wrath in the world seen, but yet the great wrath is to come, what that is they see. What their escape from it is they see. Hence they look for Christ, when he shall appear like the rising Sun, and like a Bride-groom from his chamber to comfort them, 1 Thes. 1. 10. For the Devils look for this day, and natural men, but seeing wrath, wish themselves under rocks and mountains, and seek to smother it: But Saints seeing themselves delivered, hence calmly look for it. The sense of this love makes them say, Oh when will he come, that I may see him with these eyes! They fear not (for why should they) the terror of this day.

4. Because the Lord hath given unto them the first-fruits of Glory, and of that day of Glory, hence they look and wait for it. You know the first fruits were part of the whole vintage, hence they gave thanks for all, because they then looked for all, Exod. 23. Rom. 8. 23. We having the first-fruits of the Spirit, wait for the 〈◊〉 . That look as 'tis with the wicked, that have rejected Christ, and counted his Blood • common thing, and done despite to God's Spirit, there remains nothing 〈…〉 for of vengeance, so here e contra. Rom. 5. 1, 2, 3, 4, 5. Being 〈◊〉 by Faith, now 1. Peace with God. 2. Access by Christ to God. 3. Standing in that Grace. 4. Shedding of love, hence not only hope, but Glory in hope of the Glory of God. There is none espoused to Christ, but taste this love, feel the warmth of his fellowship, feel the abundance of his love, but 'tis but in a little measure, in the first-fruits, hence they look for and expect the rest at his coming. They are sometime full of fears, what if shut out at last? But when they feel the first-fruits of Glory at that day, now they verily look for his coming. Christ dies we know, but it was not possible for him to be held long, and hence rose again, and then looked for Glory, and then was taken up to Glory: So here, the Saints lie dead in the grave of sins and fears, but its not possible for them ever to be held here; hence when risen with Christ, they look upon things above, and are waiting for Glory, and at last are taken to Glory with himself. That look as Jacob, Gen. 49. 18. said, My soul waiteth for thy salvation, when the stakes and pins of this fleshly Tabernacle are loosing, and so the Lord is loosing him from the excellency of this world; though he minds other things, yet he recalls himself, My soul waiteth for thy salvation Oh Lord.

SECT. III.

HEnce let all flesh take notice that there is such a time, and day, and coming of the Lord Jesus. This was the Apostles Argument to prove a resurrection, Christ is risen, and to prove this, and so the resurrection from the dead at Christ's coming, else is your Faith vain, i. e. Expectation of him vain, 1 Cor. 15. 14, & 17. Men think it easy to believe a resurrection, and a second coming of Christ for that end; but an hoverly sleight work is quickly done, and an hoverly Faith is quickly wrought. But when a man comes to look considerately, Is there such a day indeed? Is there one now in the third Heavens that will fire this whole world, and gather his Saints to his Glory? Now its very hard. Its usual with Satan to pierce with extremities, that when they do begin indeed to close with Christ, and receive comfort from him, to smite them with thoughts: Is there a Christ, and is there such a time of coming? Now of all the Arguments to convince and persuade, methinks none like this, viz. That there be a Generation of men in the world, that verily look for this day and see it, and have the first-fruits and beginnings of it already in their souls. A number of people that once never minded it, heard of it, but looked not for it, now to see it; flesh and blood could not, Satan would not reveal it, hence God that cannot lie, hath shewn it unto them, so as they are in a manner eye-witnesses of it. Men will believe eye-witnesses of anything, especially if many. Such are the espoused of the Lord in all ages. The things which we have heard and seen we speak.

But may they not be deceived, and conceit that which is not?

True, but Divine revelation of any Truth that cannot deceive, for that is no fancy of the head, nor delusion of Satan. Now this is a secret the Spirit makes known.

1. In that it fills the mind and feeds the heart with it, that it carries unto God with wonderment of blessing him that ever he saw this. Fancies cannot feed, especially in greatest agonies: Now they choose misery on this ground, rather than present peace here, Heb. 11. 35. Not accepting deliverance.

2. In that it works effects cross to Nature, nay to all a man's lusts in them. Noah foresaw a Flood nigh, but he might be deceived. No, 'tis said he feared, kept close to God and it came, so here.

3. This Light whereby they see, it is not only sweet and Glorious, and cross to heart and lusts, but its sudden, that as with Paul, when going to persecute, suddenly there fell a great Light, and so he saw Christ. So when a man goes on in his sin, and suddenly the Lord reveals this and that by a word (else 'tis a deceit) which all Angels could not do before, so as to see it, and that none can reveal it as he sees it, especially to bring this light out of darkness, this must be miraculous power, and no dream. But what do I speak of seeing? they feel the beginnings of it in the first-fruits of it.

For two great things shall be at that day.

First, Then all the Elect shall have their fill of love.

Secondly, Triumph in Christ when in the clouds with him. Have they not the first here? Rom. 5. 5. The feeling of which love cannot be a Fancy, fo • it cannot conceive of it nor hold it. This is an infinite love, and that in the midst of the sense of sin and death. That many times they are even fain to say, Lord hold. 2. Triumph, Rom. 5. 3. and that in afflictions, which make them by experience so to feel God in par • , that they triumph for time to come. 'It is • rue at times they look down the Tower, and so tremble, but while they look up here, then they triumph, having access to the Grace wherein they stand, So then look for it, there shall be such a day, and such a coming of Christ, Rev. 1. 7. The Father hath exal • ed the Son to inesfable Glory. But Lord! Who sees him as these, in his Glory, or to come forth out of his Glory? 'It is but Table-talk. But behold he comes, and every eye shall see him. The Lord pities you, and holds out bowels of love, and Faith; Oh receive me, Oh cast away those bloody knive • that have pierced me; and sends his good Spirit like his hand to draw you. But Oh do you not kick his bowels, do you not pierce his hands and feet daily? And when you have done no tears! But he cometh, and you that pierce him shall see him, &c. Consider of it therefore you that doubt of this, you that think not of this, and hence live and lie in your lusts, and despise him. Behold he cometh!

SECT. IV.

HEnce behold the happiness of all them that be espoused to the Lord Jesus, in that their hopes are laid up in another world, at the day of the coming of the Lord Jesus, 1 Cor. 15. 19. If we had hope only in this life, we were of all men most miserable. Because none so foolish, or so sensible of misery as they, but our hopes stretch to another life, to the second coming of the Lord Jesus Christ. Suppose a man had all the Crowns of the world cast at his feet, but at last to be dragged before the judgment-seat of Christ, and there to stand quaking, What should he be the better? What though Saints have all the miseries in this world, but at last with these eyes they shall see the Lord, and stand triumphing before him, and have a real sight and certain expectation of this. What people in the world so great as these?

What do they wait and expect for?

Great things which may astonish the whole Creation.

1. They look for him to change their vile bodies, that this their Husband at the marriage day should take away these rags, & make them like unto his Glorious body, brighter than the Sun; so that burn them, cut them to pieces, (as some by the Indians have been, Lord help!) they see Christ loves both, and hence holds sword and soul in one hand, and scabbard in another, &c.

2. They expect he should take away all their sins, and make them like unto himself, engrave on their souls perfectly his own Image, that their enemies they feel now, they look they shall never see them more. 1 John 3. 2. And as no evil like it, no mercy like this; and no evil to Saints like this, that yet they should grieve the heart of such a Husband.

3. They look he should take away all sorrows and tears from them, for this the Lord promiseth, and begins to execute now, but it shall be perfected then, Isa. 25. 8, 9. And hence called the times of refreshing, Acts 3. 19, 20. 'It is true the Spouse and Church is now sorrowful to the very heart many times, but there is a time coming that they shall never sorrow more.

4. They look he should take away all shame from them. For no people in the world loaden with more calumnies and reproaches by the wicked and by hypocrites, and hard speeches from the Godly, and they doubt whether they be Sons or no. Now then the whole world shall see they are Sons, and shall stand amazed at them, and shall not doubt of it, nor themselves, fo • the Lord shall proclaim it, and they shall hear, these are my Jewels. And this they look for, 1 John 3. 1, 2.

5. They then look for recompense to all their labor of love to him and his. Hence 1 Cor. 15. 58. Knowing your labor is not in vain in the Lord. Hence the Apostle oft defers men for that recompense till now. The Lord show mercy to the House of Onesephorus in that day, 2 Tim. 1. 18. So that some Heretics have thought souls sleep till then. They may pray and no answer, seek to do good, and do none. Oh but the Lord will recompense then abundantly.

6. They look then to be ever with the Lord, 1 Thes. 4. 17. Never to be parted from him, never to live without him, nay never to go away from under his wing, out of his bleeding bosom of love and endless and unspeakable compassions any more: And being with him to see his Glory, and never see the depth of it, and to have the Lord to serve them, Luke 12. 37, 38. and giving whatever they call for, and all this when thousand thousands shall at this time be crying for a drop of water, and cannot get it. Now all this they look for, and more too: Which is, 1. Certain. For hope maketh not ashamed. 2. Which fills their hearts with Glory, and unspeakable Glory too: for it makes it so clear and certain, that they have it all already, for though absent, hope makes it as present, Rom. 8. 24. He doth not say we shall be, but we are saved by hope. Faith takes hold on the beginning, hope on the end. Oh the heavy wrath of God upon a world of poor, blind, ignorant men that have no hope, no hope of Christ, no hope of Glory, unless a flattering, dead hope. What a sad thing is it to think of a number of men that are buried in the world, and never to awaken until they see Christ in the clouds of Heaven, coming to be revenged on them. Oh methinks I see them falling down before the Judgment-fea • , and crying out, Oh that we had known of this day! Oh alas that I had hope, but not such an hope, but am now deceived. Oh 'tis otherwise with Saints, they shall find what they hoped for, and infinitely more. What hurt can any do them? Let all the world come against them, their husband will come, and will kick them under his feet. Let them load them with reproaches, fill their hearts with sorrows, and their eyes with tears, their Lord's coming will comfort them. Let Satan tempt, and a Father hide his face, behold the Lord cometh, that shall deliver and redeem them! Oh see their blessedness, and let it draw you to make up the match with Christ, that never did it yet! He hath been wooing of you, longing for you, and you wooing of him again, Lord take me! What hinders you then from striking the match, and concluding it? To give thyself this day to him, and take him only, rejoice in him only, when nothing thou dost can be so pleasing to him. And now you may look and believe what one day you shall to your comfort feel. And account yourselves most wretched creatures until the Lord be pleased to espouse you to himself.

SECT. V.

OR hence learn what to judge of those that never look for the coming and company of the Lord Jesus, but 'tis with them, as it was with the Israelites, when Moses was gone into the Mount, and stayed there long, the people made their Calf, and went to their feasting and rejoicing: So the Lord Jesus being gone for the Spirit of life, and to prepare a place of Glory, it being now long since, they make Idols of their Jewels, and of their own excellencies, and of whatsoever is glorious in their eyes in this world. Or as Christ compares the secure world, as it was in the days of Noah, so shall it be, or as in the days of Lot, when they never knew nor looked for it, though told of it; so 'tis with them. Do you think these are espoused to Christ? or made ready for Christ? whose glorious appearing is never, or seldom, or the least thing in their thoughts, and are far from seeing and setting it before their eyes.

Now because if you ask most men, Do you look for such a time to see the world consumed, and the Lord revealed, and your Glory with him? Everyone will say, yes, because indeed they have a dead hope. I shall therefore give discoveries of it.

1. Those whose hearts prize (though their heads do not) and whose eyes are dazzled with the withering Glory of this world. When men lie under (not for a fit, for Christ's Disciples wondered at the Beauty of the Temple) a g • eat mistake of all things here, and put that good in them which is not, and that worth upon them which they ought not. For he on whose eyes the Sun of Glory hath risen, and looks for the Glory which shall be revealed; looks upon a Dunghill world as strangers upon their Inn, and as Travelers do on their Tents, make a shift to rub it out there for a time, but Oh home. Oh that Glory that shall be revealed, Heb. 11. 13. They were strangers, because they looked for a City: Nay they look upon these things, as God and Christ judge of them (for they have Christ's mind) 1 Cor. 2. 15. Which stand for Cyphers in the Lord's Book: Nay they look upon the very miseries of this world for Christ, greater treasures than the happiness of it, and hence choose it and account their scars their Crown, their shame their Glory, their losses their gain, their sorrows their joys, as Heb. 11. 25, 26. Moses chose to suffer, and esteemed Christ's reproach his Glory. And why? He had an eye to the recompense of reward, and saw the God invisible. And 2 Cor. 4. 17. It works an exceeding weight of Glory. That look as 'tis with a man that is born to great hopes of a Crown and Kingdom, and therefore brought up not in the Country, but in the Court; let a poor man offer him his thatched house, and promise him if he will come and live with him, and serve him in his patched clothes, What will he say? No, be gone to your friends, I am a greater man than you can make me, so here; A man that is born and begotten to a lively hope of a Crown now by the resurrection of Christ, and brought up under the wings and care of Christ, to the hopes of a better world, offer never so much, promise never so fair, I am greater than all the world can make me, I must not have, if I love Christ, and I cannot have, if he loves me, both; and hence looks to honor then, and peace and glory then, Col. 3. 1, 2, 3. Its clear then thou lookest upon the things of the world as great things; Oh to have such honor, such an estate, so many Cowes and Goats, so much ground paled in, so many ploughs, lands and oxen fit to labor, so much gain to come in every year, and such parts, & gifts and duties to get me a name, to live before the best men, and to be good signs (to comfort me) of the favor of God: This is a goodly thing, the very hopes heat and warm the heart.

1. If you do not find pangs in parting with a friend, a bosom-blessing so dear, you are not dead yet to it, nor risen to a lively hope of better things.

2. He that doth not prize the evils of the world, more than the good in it, his eyes are dazzled with it: If the life of the world be not death to thee, the comfort of the world sorrow to thee, Oh they draw thy heart from God: Hence called lying vanities. Look as 'tis with a King or Master that gives Talents to use, they cast them by, and fish for themselves, they look not for the coming of their Masters: So the Lord gives you his Ordinances, and Word to use for him, and you scramble for yourselves, to enrich, and honor, and comfort yourselves, you look not for the Lord. Factors that go far for wealth, they will not bring home stones and rubbish, which they know will not go in their own Country, hence other things that are of more price he spends his time for: So here. What do you do? You that eat the bread of carefulness, sell your commodities dear, and set your buyers on Tainter-hooks? I look to be rich. You that can speak well, and have parts, and profess fairly; but go into your Closets, God is neglected in your hearts, your constant union to Christ, dependence on Christ, approving yourselves to Christ, is not maintained. I would fain be honored. You are come far from your own Country: Why did you depart thence? To be free from trouble. And now here, what stay you for? Oh for ease. Will these Coynes go, and be taken at the last day? No, you look not for that.

II. They that say they look for Christ, but do not rejoice abundantly in hope of this time. Sometimes the hopes of God's people begin to die, and then comfortless, but when their hopes are up, and stirring, and not wounded by some sin or sleeping, there is a double joy that now they have.

1. This alone comforts them and fills them, John 14. 1, 2, 3. So that they wonder at God, though they have never so little here, to have these blessings now, and everlasting Glory, endless compassions and mercy at that day, John 16. 22.

2. This joy is Glorious joy, highest comfort, Rom. 5. 3. We Glory in hope of the glory of God. Disgraced, but then honored; hated of men, but then loved of Christ; poor, but then enriched; miserable, but then blessed; empty, but then filled; fatherless, friendless, but then glorified. Oh I tell you miseries thus considered, are sweet! Can it be otherwise? Now you say you hope and look for this day. Where is your comfort of it? Where is your glory in it? Acts 1. 11, 12. Compared with Luke 24. 52. So thou wilt be in the Temple, nay in the fields rejoicing and blessing the Lord, that ever he should intend to set thee at his right hand, at that great day of his coming. No man but hath something to joy his heart. Is it Corn, and wine and Oil, and not the Light of God's countenance at this day? Its a sign they never look for it. Do the world rejoice in their hopes, and not Saints?

III. They that content themselves with any measure of holiness and Grace; they look not for Christ's coming and company. For Saints that do look for him, though they have not that Holiness and Grace they would have, yet they rest not satisfied with any measure, 1 John 3. 3. He that hath this hope purifieth himself as he is pure. Christ finds us not lovely, but makes us lovely, by putting on his own garments, imprinting his own Image. Hence Saints content not themselves with any dressings, till made glorious, and so fit for fellowship with that Spouse. And when the Soul sees this Love to be a Son, and then to be proclaimed Heir, Oh this makes them set Christ himself as the pattern to walk by. Now therefore,

1. When men shall think this way is bad, & another way of some Saints is good, and so take a Copy of his course from them, and now is well, this only is to be pure as man is pure.

2. When a man leaves not till he gets such a measure of Faith and Grace, and now when he hath got this, contents himself with this as a good sign he shall be saved, he looks not for Christ. Or

3. When men are heavily loaden with sin, then close with Christ, and then are comforted, sealed, and have joy that fills them, and now the work is done, and they are past Grace, and past Repentance, and daily cleansing, now they study not what to do for Christ, that neither Family no • Church where they live, are the better for them.

4. When men shall not content themselves with any measure, but wish they had more, if Grace would grow, while they tell Clocks, and sit idle, and so God must do all, but do not purge themselves, and make work of it (Indeed Saints purge not themselves of themselves, for dirty hands will never wash a foul face) but by a daily dependence on, and importunity of Faith sigh after the Lord to do it; verily if not thus, you look not for Christ, 2 Pet. 3. 11, 12, 14. For if you did, you would say and think, if to be like him be my Glory, Oh then that I might then have it now. Sons that are born to their hopes in the Court, will go in the Court-fashion: Beggars that are born and brought up under hedges, content themselves with their rags, so here: Lord where is this Spirit? especially even among us. There is scarce any but either would be honest, and then hopes God accepts of his will, or will be so, & then 'tis only so much as will credit or comfort him. Lord where is the man that mourns for this, how far short he falls of Christ, of Christ's thoughts, Christ's prayers, Christ's speeches, Christ's meekness, but only patches up his comforts with some ends of Gold and Silver, and shreds of Honesty: He hath heard others teach and preach, and gets some shreds of knowledge, thence he sees what others are, and do, and gets somewhat to be like them. Have we not cried out, men are too good to be better in our own Land? And unless a few under Affliction or Temptation, who is? I pray God such a race come not over hither, where God looks you should get a higher pitch; put off your wilderness-shoes, get those sins removed that provoked God there; or else besides the misery of a heart-brand upon thee, thou dost not look for Christ, and therefore art either not espoused, or asleep; and shalt if not by the Word, by the terror of God be dreadfully awakened. Oh New-England, New-England, that art now making a conquest of the world, and seekest for the spoil of it to enrich thyself, to recover thy losses, and therefore makest a truce with thy distempers for a time, and dost not purge thyself as Christ is pure, I dare not yet tell thee what Christ Jesus hath to say unto thee! Therefore think of this, if not thus, you have no hope, 'tis but talk and notion in thy head. And you that do not, he shall come in a time when thou lookest not for him: And hast not so much Grace as the five foolish Virgins had? This is the frame of men and Professors, what are they? They were troubled, humiliation is past, they have looked for salvation by Christ, that is past; they have been comforted, that is past; What Holiness? They will pray in Families, keep company with Saints, get into Christ, receive Sacraments, that is past. What lack they yet? Many wants, but God accepts their desires for what they want, and that is their Circle of Honesty now, and there rest. Is it not thus? Is this to purge like Christ? If any have more, Oh wonder at the Lord for it. But if not, Oh thy doom!

SECT. VI.

OH you espoused and beloved of the Lord, look for his coming, look for his company; the world looks not for him, because they care not for him. Will you also depart? Hath he called thee as a Virgin forsaken, and not comforted, as a wife of youth, and given himself to thee, and given thee a heart to give content to him, and thyself to him in lieu of his love, life and all, if it might do him any good? Oh are you born to so great hopes, and are they not worth the looking af • ter? God forbid. Do this therefore especially in these five Cases.

1. In case of strangeness felt between thy soul and Christ: It may be thou thinkest, Oh he that hath saved, preserved me, called me, when I never looked after him, redeemed me when a captive, every moment pardons me, a daily friend unto me, that hath given me Ordinances, given me the comfort of them: But Oh yet to be a stranger to him, this cuts: Oh look now for this time, 1 Th. 4. 17, 18. When thou shalt see that bleeding heart, that hath loved thee above all Princes and Angels; that body in the Glory of the Father, and be as familiar with him as thou art with any friend, and see his Glory, and the Father in him, and know as thou art known. Oh look for this, for it shall be so.

2. In case God's promises are not made good to thee. For at that instant a man believes he gives Christ and all things, all Grace, all consolation, all Glory, but 'tis in the promise, because he would have them live by Faith a while here, as by sense in Heaven; and being wrapped up in the promise, they feel it not, only plead with God: Hast not said Lord, thou wilt subdue iniquities, purge me as Gold is tried? Why then do I go childless, graceless? No more Grace, no more Spirit, no better heart for thee! Oh now the heart calls in question God's promise or sinks! Oh now remember this day, for the perfect restitution of all things, perfect accomplishment of all promises is reserved for this time, Isa. 25. 9. Thou prayest for many things, but they come not; Christ reserves the payment till this day. What a comfort is this? What a sweet speech was it of Joshua, Josh. 23. 14. One thing hath not failed, when he had conquered the Land. So then when the conquest is made, to see all the promises made good to thee.

3. In case of God's absence or withdrawing, or when thou feelest but little of his presence here in his Providences or in his Ordinances, private, public, and that in New-England too. Thou hast found one half hours time with the Lord, alone, sweeter and better than a thousand worlds. Oh but this holds not! Thou mayest it may be wait on the Lord in his Ordinances, and go away with a sad heart, Oh I cannot see him, and canst not find out the cause why so heavy, and vile, and so loathest thyself, Oh now think of this day, 1 Cor. 15. 28. Then God shall be all in all, then thou shalt have thy fill of love, and fill of God.

4. In case of sorrow for the uproar of the world against God and Christ, and the wrongs done to Christ and his people; to see Christ crucified, and crying spare my life, and saying, If you seek me, let these little ones depart, yet they are abused, and everyone against Christ, as this day the world is coming to the last fit of madness against the Lord of Glory. Oh now, remember and look for this day, 1 Cor. 15. 25. He must reign. Lord what a comfort will it be to see Christ King then? Men come to see him King here, but Oh what will it be when he shall come himself? To see all secrets open, and the Lord glorified in himself and people, of all creatures. Look for this, to see the great and last plot of God brought to perfection. Oh think that is our day, that is our victory!

5. When you come to die, and to think of leaving thy carcase to rot in the dust a long time; Oh think and look upon this day! They that hear shall live. Why do I die? John 5. 28, 29. They shall then come out of their graves, &c. Thus look for this.

SECT. I.

THat all those that are espoused to Christ, and beloved of Christ, they ought not only to look, but to long for the coming of, and their everlasting communion with the Lord Christ Jesus. For the consummation of their marriage with him, that though he be gone, our hearts may be with him, before our souls be, or before our souls and bodies be; that though we may die, and lie down in the dust, our desires may live and lie in Heaven, and cry come Lord. Now do not think this point true, and so far good if we could reach it, but this is a high pitch, for you must long for it. God forbid a Christian espoused to Christ, should plead that work too much, which Hypocrites, the five foolish Virgins in their kind attained to. See Presidents for this in all ages: Abraham, and those in his time, who was Father of the Faithful, Heb. 11. 15, 16. A better Country, where they might have fellowship with the Lord, and hence God is not ashamed, &c. As if the Lord were ashamed of all them to be his people, that profess themselves so, but desire not this. In Christ's time, Simeon, Luke 2. 29. with 25. Where he waited for the consolation of Israel, &c. to enjoy more of him. In the Apostles time, 'tis also that which they all felt, 2 Cor. 5. 2. In this we groan earnestly, &c. But you will say, It may be this was because of miseries, and want of Ordinances, &c. Therefore see in the last age of the Church, when the new Jerusalem was built, and when peace, and when Christ's face was seen in his House, yet then the Spirit and the Bride say come, Rev. 22. 17. They are the last breathings of John and the Spirit in him. Lord Jesus come quickly. But Cent. 8. 14. The Church there intreats her Beloved to fly away to the Mountains of Spices, that she might enjoy him out of this world.

SECT. II.

1 BEcause they are bound to love Christ and his appearing: to love his looks when he shall appear to the world, 2 Tim. 4. 8. The Crown of Glory comes as it were by succession, not only to me, but to all them that love his appearing. Now can there be any love of him and his appearing; and not so much as any desire after him and after it? Certainly there is no love, or if there be any, it lies languishing: For answerable to our love to anything, is our desire, what we love only, we desire only; what we love not at all, or but little, we desire not at all, or but little; so here. Now therefore to question, May a Christian desire it? is to question whether a Christian ought to love the Lord Jesus or no. We are bound not to love earth, hence bound to love Christ and his fellowship in Heaven. Let him be Anathema that doth not so.

2. Because the Lord Jesus longs for them, John 17. 24. Throughout which Chapter he prays as if in Heaven already. Hence I am no more in this world, and where I am, let them be also. He was on earth, but looks on himself as in Heaven. That as it was with the High Priest, he carries the Names of the twelve Tribes on his heart, bese • with precious Stones; very dear to him, 〈◊〉 the Holy of Holies, so Christ. Not that he sees any beauty in them of their own, why he should desire them, but because he freely loves them, and dearly loves them, as being given him of the Father, and as having cost him dear; and hence if he loves them, he longs for them: Now if he longs for them, ought not they much more to long for him? Psal. 27. 8. Thou saidst seek my face, thy face Lord will I seek.

1. He longs for thee now in Glory, when one would think his thoughts and heart should be swallowed up with it, and shall not we long for him here in the valley of Myrtle trees, in misery, on the dunghill?

2. He longs for thee when thou hast nothing to make him desire thee, he hath all that thy heart can desire, being the very bosom-delight of God himself, Rev. 22. penult. He did but say he would come, and John desires, Oh come. But doth he long for thee? Now not to long for him. If this love be not worth longing for, truly 'tis worth nothing.

3. Because this is our last and ultimate end that we are made for, chosen for, bought for, called for, sealed for, that at last we might be with the Lord, and be made perfect in one, 2 Cor. 5. 5. He that hath made us for this is God, &c. For the whole Trinity enjoying infinite sweet fellowship with himself, hence desire it might be communicated, in Christ 'tis so, and now the last end is attained. Now if this be our last end, ought we not to desire it? Then we ought not to desire to be blessed, nor to desire the Lord may be glorified. Nay you know that whatever we make our last end, it will swallow up all our desires after any other thing. This is the Center and rest and journeys end of our tired weary spirits. And the truth is, when we make it our last end, we cannot but desire it.

SECT. III.

BUT ought not a man to desire to live here in this world as David and Hezekiah did. May not one sin in this desire?

1. 'It is true, precious in the sight of the Lord is the death of his Saints, not only in regard that they are as precious to him when they come to die, as while they live, as Gold when 'tis melting is as precious to the Goldsmith, as when whole, and it may be more too, because 'tis then made better; but also because he will not lightly cast away their lives. He that bottles their tears, and will not let them be lost, will not easily let go their lives, and if God will not, they ought not upon every slight occasion to desire their death, and loss of their lives to be with the Lord.

Now there are two cases God's own people may not desire to remove hence, where though there be some fire I confess, yet there is more smoke than fire, more sin than Grace.

1. In case they meet with much unkindness from, and many sorrows in the world, and behold the sins of it. Thus it was with Elias, 1 Kings 19. 4. Who when Jezebel threatened his life, fled, and would needs set sail presently and be gone; so 'tis with God's people, when they see enemies without, the universal rot of Profession, that they think they are almost left alone; when God hath begun to do good by them, as by Elijah, but they think their best days are past, there is all they shall do, and God himself it may be meeting them with some crosses in this world; now presently they grow weary of their lives, and desire to die, which is nothing else but a pang of discontent, truly God will not suffer it, nor you ought not to desire it, to die away in such a snuff: No, the Lord hath work for them to do, and a journey to go. This desire is naught, and 'tis but a weed, and to be pulled up, that grows out of such a root as a discontented heart for crosses. I confess God useth sorrows as means to smoke us out of our Hive, and we may use them for that end, but not only or chiefly them, nor from a pang or moody fit of discontent.

2. In case they desire death, and not life, before they be ripe for death. Husbandmen desire their Corn in, but 'tis folly to desire it before it be ripe, and then they may. I confess 'tis the commendation of some trees, if not only good, but if ripe betimes, and 'tis the honor of a Christian, to be ripe for death betimes; yet still before he is ripe he is not to desire it.

Now when is this?

1. While the Lord hides his face and denies full assurance of his love, in this case as a Christian cannot, so he ought not (if it were the Lord's will) desire to be gone as yet, and this is one reason why David and Hezekiah desired life, not death as yet, God had broken their bones, and his arrows were yet in their hearts; now a man is to desire he may stay a little while longer, that he may sing the Song of the Lamb, and tell the world what the Lord hath done for him, and that he may not set in a cloud and die in horror. Mariners long to be on shore, but before they come there, they would not venture in a mist, but see Land first, so should we desire to see the Lord in the Land of the living. Nay though the Lord gives his people a promise, which stays their hearts and is a twig to keep them from sinking, nay when he gives them some joy, yet still God hath promised to reveal more of himself and his Christ in the promise, seeing him but darkly now: Now they ought not to desire but wait, as in Simeon's case, now let thy Servant depart in peace, having long waited for the consolation of Israel. Children that will be up before 'tis day must be whipt, a rod is most fit for them, stay till 'tis day.

2. While their work remains unfinished, and the Lord hath got little or no Glory from them, though they may have clear evidence of the Lord's love: Christ himself desired it not till now, John 17. 5. If thou couldest scale Heaven before thy work was done, the Lord would send thee down from thence again, as he did the soul of L • zarus, and truly to do the work of Christ one moment here, is better than to have a thousand years felicity in Heaven, nakedly considered in itself, in as much as the Honor of Christ is a thousand times better than our own good. It may be there is much work within doors, many odd distempers to be cashierd, spiritual decays, &c. It may be there is work without, Christ hath many enemies in the world, many prayers are yet to be spent against them, much good to do for his Church, many tears to be shed for them, for praying trade is past in Heaven. It may be some friends yet to be converted, thou hast been a scandal to them, it may be as yet few have been, or can say they be the warmer or better for thee; that work is yet to be done: It may be God hath some secrets to reveal by thee before thou diest, stay therefore a while, while your work is done; 'It is true, thou hast but one Talent, but little thou hast or canst do; yet God looks you should improve it whilst he is gone. A man that will needs to bed at noon-day, before night comes, what deserves he but a cudgel? So he that will die before his night comes, and while 'tis light to see and work by. When therefore you apprehend your work even done, then as not only Christ, but Pa • l, not only Paul, but God's watchful servants have secret warnings of death. And as Mariners when they can see no Land, yet by their soundings can tell they are near Land or Sands, then you may desire it, for then you are ripe, but its sin to do it otherwise. And verily happy is that man that accounts not his life dear, but only the finishing of his course with joy. To conclude all, we are to desire our fellowship with Christ, as a man desires his last end, which desire doth not exclude but include desire after all the means and the means first, before the end. Now many things are to be done by God upon us, and by us for the Lord again, before we appear before Christ, which we may desire firstly for this our last end.

SECT. IV.

HEnce we see the vileness of the great, yet hidden secret sin of the whole world, which may be in part also in God's dearest Saints, viz. in their hungry lustings and dropsy desires after the sweet of the things of this world. You shall have many a man that amends his life, reforms his course, forsakes his own righteousness, no man's tongue can tell him, his own Conscience cannot bear witness against him that he lives in any unlawful course; and I believe it is so, and may be and will be so. Shall I tell you therefore what hurts them? They are inordinate lustings after lawful things in themselves, and these they serve, Tit. 3. 3. Partly they grieve them if they do not satisfy and serve them, partly because they pay them with pleasures and delights if they do. Hence serving lusts and pleasures too, these like tops of mountains are seen, now when floods of wickedness begin to abate, these will continue while the life lasts.

I intend not to show you at large, but according to my Text the vileness of them.

1. They eat out all desire after the Lord Jesus and his fellowship, that he cannot long for the Lord Jesus. For a man can • ay out no more than he hath, now when his desires are lavisht and let out to other things, How can he lay out any on Christ? And thus the Lord of Glory comes to bear most horrible contempt, that he is not worth desiring in such a man's Books. Thus it was with them, Luke 14. 18. Everyone refused. Why? Because of their Oxen, and Wives, and Farms, Lawful things, but they lasted too much after these. When a Harlot seeks to satisfy her lusts, she cares not how fat her Husband be off, never desires his coming home; so here: Many a one complains he cannot desire the Lord Jesus, which I confess is in mercy to some. But where is the cause of it? Oh they are running in another channel, and spent on other things: What a heavy curse is this? Some never think of death once in a Moon, much less long for Christ; desire not his fellowship here, much less there. And why? Because of their lusts that eat out all.

2. Suppose they do not thus, but your heart is divided, so that you long for these things now, and preserve your longing for him against you come to die; yet these will make you lose his sweet fellows • ip. For a man's affections are precious things, and 'tis pity any else should have them, they are all little enough for Christ, and Christ is worth desiring and longing for, and he stands upon it, and will make them know that have him, that all is too little for him, and they shall give him all before he give himself to their comfort. Hence deny him these, and never think to have himself, and his fellowship, Psal. 73. 25, 26. Its good for me to draw nigh, How? By desiring, not Earth nor Heaven, but him. Hence he saith, Thou destroyest all them that go a whoring from thee, v. 27.

3. Suppo • e thou shouldst have hi • at last, yet he will never desire thee, never take any delight in thee, until that you come to get your affections unloosed here, Psal. 45. 10, 11. Dost not find a strangeness between Christ and thy soul? Doth he not hide his face? Doth he not soon depart from thee, though he appears sometimes to thee? Doth he not let thee lie like a Broom behind the door? And doth little by thee either within or without. And is not this a sad and heavy thing? Why sayest thou, doth the Lord deal thus with me? Oh thy heart is yet after thy Fathers house, if thou didst forget it, then he would take pleasure in thy beauty. What pleasure can earth give thee, when the Lord takes no pleasure in thee?

But may not a man desire these things? If we may, how far?

1. A man may lawfully desire them, provided his desires are not • w • llowed up in them, but run through them to Christ himself. For 'tis not lu • t properly to desire a creature, or any pleasure in it; but to desire it for itself, and forpleasures sake. For now a man makes a god of it. Thus it was with the Israelites, Exod. 17. Give us water that we may drink; so give me sleep that I may rest, give me clothes that I may be warm, give me estate that I may be rich, &c. Now when a heart desires them, but his desires end not there, but run through them to Christ, that he flings down all comforts, and saith what is this to fellowship with Christ: Thus far a man may desire and rejoice in them, and 'tis a sin to do otherwise. Nehem. 9. 35. A man may be content to have a Spring run through his ground to the Sea, to be swallowed up there, but to swell, and rise, and overslow his ground and house, that's not safe, he may be drowned so: So men come to be drowned in their lusts, that let them swell within doors.

II. A man may desire the • , if he doth not spend more desire upon them than they be worth. A man may desire them for a good end as he thinks, but then he lays out too much upon them. A man may spend too much in his Inn, when he takes it up only as a way to his home.

1. They are perishing things, therefore let them have perishing desires. The world passeth away. They are passengers by us, that stay to rest with us for a time, let them have passengers welcome.

2. They are not necessary things, let them have therefore indifferent desires: I must have Christ, and his Spirit, &c. not these things: They are to be sought not in the first, but in the second place. Therefore say first Christ, now let me have Christ: Men say now these things, then Christ. I say now the Lord Jesus, whether ever you have them or no.

III. Now all superfluity of evil desires are to be crucified, Gal. 5. 24. They that are in Christ, have crucified, &c. Christ was not a dead, but first a crucified Christ before: So no Saint living, but he hath some superfluous desires, but though they live, they do crucify them, so ought you. There is two things in crucifying.

1. There is extreme pain upon the Cross.

2. A looking for death: So then lusts are crucified,

1. When you taste the bitterness of your lusts, by putting them on Christ's Cross. Oh the wrongs they have done the Son of God! And do this with violence, say, you shall to the Cross, he that looks to Christ with a frolic heart to kill his lusts, shall never find him.

2. Now looking and longing for their death, by holding them there. Unless the Blood of Christ slay these, I will never have any death for them. For all the reason in the world will never kill a lust, no more than all the reason will persuade the Stomach not to hunger. The Belly hath no ears.

Thus you are to moderate your desires after these things: Which I speak of,

First, Because 'tis a wilderness-sin, Psal. 106. 14, 15. Which it may be you feel brings leanness on your soul. And

Secondly, Because 'tis the sin of prosperity and peace which God hath given us, which will grow up and choke the Word, that all Ordinances and Truths will in time be sapless, savourlesse things unto us.

Thirdly, Because I have had strong fears lately of some unexpected trials among us, and I should be glad if it might not be, if the freedom from them might make us better, else I say let them come. But

Fourthly, Because 'tis a rare thing among us to see such burning Lamps as look and long for Christ's coming, which when I consider, though there be other causes, yet one great one is this, Oh the heart is gone away by violent lusts after these things here! Oh therefore take heed of them! And therefore consider,

1. You shall have Christ and his fellowship, if indeed you long for him, John 4. 10. That's his love, you are not so desirous, but he is a thousand times more Thou mayest desire these things, and if God loves thee miss of them. God will make thee poor when thou wouldst be rich, base when thou wilt be honored, and when you would have honey, he will give you stings; and cause you have to thank the Lord too, that he will not give you your portion here.

2. If th • u hast them, and dost desire them, and God gives them, and thou lettest Christ go, thou hadst better a thousand times be without them, Psal, 78. 30, 31. The meat was in their mouths, and the wrath of God came upon them. If the Lord gives thee Christ, happy forever; if these things when thou dost so desire them, oh woe forever!

3. The Fellowship of the Lord Jesus thou shalt never lose. Death shall not part thee from that, nothing shall rob thee of that; but look after and long for these things, they will perish and die away. All flesh is grass, the Word of the Lord, and the Lord himself much more endureth forever.

4. Why dost desire these things? For some sweet in them. Why is not all that in the presence of the Lord Jesus, and enjoying him? It pleaseth the Father that in him should all fullness dwell, so that thou shalt drink as out of a pure Fountain all that is there. If there be any sweetness here, he gave it, 'tis much more eminently in himself, Exod. 24. 11. They saw the God of Israel, and eat and drank. Had they meat up with them? Oh no. But the sight of him was meat and drink and all unto them. As therefore you desire Christ's fellowship, Oh long no more after these things here!

Hence see death is not to be feared, but desired of all Saints. It was an odd speech of a Heathen, 'It is ill to desire death, and worse to fear it; he meant not because of any good in it, but because we must die: But death brings us into eternal Fellowship with the Lord Jesus. It doth Saints more good than all Ordinances, all afflictions, (wherein we complain we can get no good) than all means. It brings us into his Fellowship, 1. Quickly, as Christ was caught up, so the Soul by Christ to himself. 2. Immediatly, for the next thing we shall see is Christ himself, our Husband himself, and then see the Kingdom, and then wonder at the Lord. 3. Everlastingly, never to part more. Oh fear it not therefore, Christ hath sweetened it to you.

SECT. V.

HEnce see a clear foundation and ground-work of longing for fellowship with the Lord Jesus in his Ordinances here. This is that I shall exhort to. For

1. You cannot, shall not, must not now go to him in Heaven, nor enjoy fellowship with him, nor meet him in the clouds though you do long for that day; but in his Ordinances you may meet with him now. And truly those whom we love and long for, if we cannot go to their house, or find them at home, we are glad to meet with them abroad. As with those who stand before Princes, if we cannot be with them on the Throne, or at Court, we will desire to be with them in the Country, Nay on the Dunghil. Oh the Spirit of David! Psal. 27. 4. One thi • g have I desired, and that I will seek for, though I never have it. What is that David? Is it to wear the Crown in Jerusalem? Is it to have all thine enemies lick the dust of thy feet? Is it to have thy Name spread, and thine Honor great through all the Kingdoms of the world? No, but that I may dwell in the Courts of the Lord's House all the days of my life, and that seeing I cannot, shall not die presently, and so go to see his Glory in Heaven, therefore that I may see his Beauty here, enjoy him here, and that not for some years, but all the days of my life.

2. Ought you not to long to taste and pass through the sorrows of death, that you may be with him? And are Christ's Ordinances more bitter than death, that you are loath to break through the difficulty of them, that in them you may enjoy him? The truth is so 'tis with many a man, that such is the strength of his hidden contempt of Christ, and his love to his sloth, that he had rather die than pray, and be damned eternally than to follow the Lord in an Ordinance till he hath found him graciously. How come God's own people to lament this, if there were not this?

3. I remember a sweet speech of one with God, That a Christian ought to prepare for a Sacrament as he would prepare to die, for, saith he, there is but this difference, when we die we then go to Christ, in a Sacrament Christ comes to us. What he said of a Sacrament, I say of every Ordinance, in every Ordinance Christ comes to us, when we die we go to him. Now ought you to long when you are absent from him to be with him, and will you not care for him, nor long to see him and enjoy him when he comes to you? And so be worse than poor naked Indians, Christ comes not to them, no dews fall down on their Gilboahs, no Manna at their Tent doors, and hence they live without him, and desire him not; and when he comes to you, do you see no beauty in him now why you should desire him? Will you thus requi • e him for his love, ah foolish children and •• wise?

4. Truly Beloved, you can have but little evidence you do desire the Lord Jesus company in Heaven at the last day, that long not vehemently after him in his Ordinances now. You have followed me in the regeneration, saith Christ, Mat. 19. 28. therefore you shall sit with me upon Thrones. If Christ's presence here, a little of himself be burdensome, What will it be in Heaven then? Depart from me, saith Christ, I was in prison and you visited me not. Shall you depart for not visiting an imprisoned, persecuted, sick, sorrowful Christ in midst of miseries, and shall not you depart for rot visiting a comforting Christ, a teaching Christ, an entreating, embracing Christ in the midst of his Ordinances. If the Lord tries you with water, with a little of himself here, and you care not for him, long not after him, and hence let all leak out again, How shall the Lord trust you with wine? with full fruition of himself in Heaven?

5. Oh Beloved have you ever found him in his Ordinances? If not, Oh the heavy wrath of the Lord Jesus upon thee: If you have, if ever he hath comforted thee when sad and sorrowful, if ever quickened thee when death and darkness did lie upon thee, if ever he did deliver thee when distressed, Oh then take heed of despising him in his Ordinances now, but long for him again, That I may see thee as I have seen thee, Psal. 63. 2. Let them that never found him, deal so with him. Peter when he saw Christ's Glory on the Mount, Lord saith he, ' tis good for us to be here. Hath the Lord ever transfigured himself before thee, so as he hath appeared in another manner to thee in his Ordinances than ever thou sawest before? Then say, seeing Lord I cannot come to Heaven to thee, 'tis good being in the Mount, in thy Ordinances with thee, its good being here, 1 Pet. 2. 2, 3, 4. I know Brethren you have many employments in the world, and are called away to them, and cannot ever be with the Lord, yet let your longings be there, nay though cast out of God's sight, yet look to the Temple; this will give you peace.

6. This if I may have leave to speak plainly, is the great sin, one of them, of New-England. Men come over hither for Ordinances, and when they have them neglect them; or if it be too horrible to live in a gross neglect of them, yet who maintains his Fellowship with Christ? or longing after the Fellowship of Christ in them? And therefore I shall stay a while on this point. Men that are sick of consumptions have sometimes a mighty stomach after meat, and when 'tis brought them, they are weary of the very smell of it, and then say, truly I had thought I could have eaten so much; so men loath Ordinances, nay the Cooks that dress, and the Dish that brings, and the Ministry of Christ Jesus that provides the meat, because consuming and pining away in their iniquities. I know many use Ordinances, but are they not indifferent whether they find him therein or no? Now,

1. When men had enough by them to live comfortably upon, then God and his Ordinances were desired by them, but here men's removing begetting want, want of the creature joined with fear and distrust of God's Providence to provide for them and theirs, either sink their hearts, that Ordinances are not sweet, no more than Moses message to a people in anguish, or meat to a wounded man; or else makes them hungry after the creature, and hence lavishing out their desires, that they have none after the Lord himself.

2. When men are persecuted by enemies, driven into corners, or to Towns six miles off to find a Sacrament, or hear a Sermon, then the Gospel of peace, and them that brought the glad tidings of peace, their feet were beautiful, and then men thought if one Sabbath here so sweet where Ordinances are much corrupted, if some of them be so comfortable in the midst of enemies, Oh how sweet to enjoy them all among Saints, among Friends? And so I know they be to some, and I hope to more than I know; but New-England's peace and plenty of means breeds strange security; and hence prayer is neglected here: There are no enemies to hunt you to Heaven, nor no chains to make you cry; hence the Gospel and Christ in it is slighted. Why? Here are no sour herbs to make the Lamb sweet. And if I get no good this Sabbath, this Sermon, this Sacrament, this Prayer, I hope I shall some other time, when my heart is better, and my business is over: Not considering that the days of trouble may be near, or God's final farewell may be quickly taken.

3. It was a sad speech of a Brother lately, which hath oft affected me, that a man may pray out, hear out all the Grace of his heart: Meaning this, when God begins to work upon a man's heart at first, then prayer and Word is sweet, stay a while they hear out their hearing, and pray out their praying, so as in praying, they pray not; and in hearing, they hear not! Would to God there were no • a generation of those men among us, that having been so oft Sermon-trod and Prayer-beaten, that now their hearts are hardened, and being used to Ordinances, and being so long ridden under them, I wish they were not tired, and jaded under them before they come half way home, that they had rather lie & die in the high way, than get up and with mighty groans and invincible wrestlings of heart seek after, and so find the Lord in them.

4. There is no place in all the world, where there is such expectation to find the Lord, as here, and hence men bless the Lord for our rising Sun, when 'tis setting everywhere else: Here therefore they come and find it not, hence not considering the great and last temptation of this place, whereby God tries his friends before he will trust them with more of himself, viz. deep and frequent desertions, they give in, and therefore care not for, nor desire after those plasters which they feel heal them not, nor that food which they find nouris • eth them not. 'It is strange to see what a Faith some men have that can close with Christ as their end, and comfort themselves there; 'tis not means (say they) but Christ, not duties but Christ, and by this Faith can comfort and quiet themselves in the neglect and contempt of Christ in means, as infallible a brand of God's eternal reprobation of such a soul as any I know. So that this is New-England's sin. Is not Prayer neglected, wanting place and heart? if not in family, is it not in secret? so that you have none, nor poor servants have none. If any Prayer in secret, yet doth it not die? Didst ever find thy Spirit so straitened? Where are the mighty groans? What is become of meditation? Dost not let Sabbaths, Sermons pass over, which shall be preached over again at the last day, and find no Christ, no Spirit in them; and thus lie famishing, and • et not cry for bread? If it be not so, I am glad, God, Angels, Saints, and all the world shall call you blessed: If it be so, I dare be bold to prophesy ruin to this place and people, and that you or your pos • erity shall either in woods, or in the Land, or hands of your enemies in this place lament with tears the contempt of means; and you even Disciple; of Christ shall desire to see one of the days of the Son of man, and shall not see them. Jer. 8. 13, 14. Let us go into strong holds, &c. I know there are many that do meet the Lord, but are you not apt to fall asleep again? Oh therefore let me entreat you, if the Lord hath espoused you to himself, if you have any longings after him in Heaven, seeing those desires cannot be fulfilled presently, Oh long to meet him here, and so long to meet him, as that you may indeed meet with him and with more and more of him.

SECT. VI.

WHat is it to meet Christ, and to have Fellowship with him in an Ordinance?

I have been oft asked this, and for the sake of them that be weak, I shall give you a taste of it.

1. Therefore look as 'tis with a man that receives any common mercy from God, from Christ, if he sees not the Lord Jesus really giving it, he enjoys it, but not Christ in it, though he get some good out of the thing: So let a man receive more knowledge of Truths, and more Truth be discovered, more Promises revealed, more affections and life dropt into the heart, which may do a man some good, yet if he sees them as separated from Christ, if he sees not the Truth as it is in Jesus, if he sees not Promises spoken from Heaven by Jesus, if he l • oks not on all Commands as part of the secret of Jesus, if he receive affections, and by them behold not the Lord Jesus, he doth not at that time enjoy the Lord Jesus. For he now indeed enjoys his gifts, but by these he doth not enjoy him: And therefore then a man may be said to have fellowship with Christ in an Ordinance, when by all the light and life and comfort there, he comes to see him, and sees them all in him, and seeing a transcendent Glory in him, sees and beholds a hidden Glory in them. This Command is a secret of Jesus, this Promise the sweet voice of Jesus, these Consolations the comforts of Jesus, these Messengers the Ministers of Jesus, these Ordinances the Kingdom of Jesus. And therefore look throughout all the Scriptures, you shall see our Fellowship with Christ both in Heaven and here, 'tis expressed by seeing of the Lord, John 17. 24. Psal. 63. 2. & 27. 4. I have oft said to my friends, the great sin of Christians is to see Scriptures, Ordinances, Truths, Commands, Blowes, Kindnesses, as not flowing from and abiding in the Lord Jesus, to see them separate from Christ, and not Christ and them together. And hence Promises comfort not, because you receive them not as spoken by Jesus: Commands awe not, because not as the voice of Jesus: Every Truth is not dear, because you see it not as the Bridegrooms voice. Parents that have had rude children, have turned them out of doors, they themselves have sent them money and clothes in pity, but themselves have not been seen, that they might seek for a Fathers face at last: So when God is angry with some of his people, he doth send to them in his Providences and Ordinances, because he pities them, but himself is not seen. Why? That at last they might come home, and seek to see his face again, and say, What good does all this do me, if I see no God? I confess he that receives gifts from another, ought to be thankful; but a heart that loves and longs after the Lord, will say, here is Blessing, Means, Truth, Warmth, but Lord when wilt thou come thyself? Oh labor for this!

2. When a man feels the power of the Lord Jesus in his Ordinances; this is the second part of David's desire, Psal. 63. 2, 3. That I may see not only thy Glory, but thy power, for there is never a child of God but feels a strong party within him against Christ, so that he cannot seek Christ, cleave to Christ, live to Christ, now you will find in some Ordinances your hearts shaken and troubled for sin, and some desires and consolations stirred up, and hopes never to be as you have been: But Beloved all dies and falls down again: Now I confess there is somewhat of Christ in all this; but yet content not yourselves with this, because you want a power, or until you find a might power of Christ by little and little subduing sin, for when Christ comes into the heart indeed, he comes with his power, Psal. 24. 7, 8. The Lord of Hosts mighty in Battle. His flesh is meat indeed, Col. 1. 29. Christ's power works in a man mightily. If you enjoy never such comfort, but find not a power pulling down thy lusts, there is no Christ. If a man be sick, and he eats his meat, and great care be had to tend him, but the disease is stronger than the strength of nature and food; ask him, Do you eat? Yes, but it doth me no good; So here: Such comfort, such a Christ doth you no good, unless you feel a power. Oh long to meet Christ, and enjoy Christ thus!

How shall I do this?

1. Mourn bitterly for the Lord's absence as for one of the greatest evils that can befall thee. For Christ's presence will never be sweet to him that can live without him, and can you look for him then? John 16. 22. You have now sorrow, which he said, filled their hearts, but I will see you again, visit you, come down to you by my Spirit again, and you shall rejoice, and none shall take it away: And therefore its noted, the first that had comfort was Mary, when she sat at the Sepulcher weeping, John 20. 11, &c. And therefore do but observe your own hearts, when your hearts have been soaked in grief, for want of or for the absence of Christ, Oh I have lived without him, and prayed without him, and heard without him, and spoke without him, him that hath pitied me, spared me, overcome me, laid down his life, sent his Spirit to me! that then you shall more or less see the Lord, and feel the power and presence of the Lord. Oh Beloved, shall not Heaven be sweet to you without him, and shall earth be sweeter than Heaven, that you can live here without him? Beloved, whatever you account of it now, in Hell the sting of all sorrows shall be this, Oh Christ hides his face? One frown shall be more bitter than death, than a thousand deaths, and shall it be so in Hell, and shall not many frowns, many days be more bitter than death? Shall it be so to Devils, and not to Saints? Shall the hiding of Christ's face from enemies be heavy, and shall not his friends take it to heart? If you do not, then think not to meet him, but that Word and Prayer shall be dead drink to thee; but if you do, I tell thee if he manifests himself to any, he will reveal himself to thee.

2. Prize and love his presence, his face, the lifting up of the light of his countenance. Princes will not come, or if they do, not stay, if they perceive their company is a burden, and is not esteemed; no more will the Lord Jesus. They that are fallen in love together will find out each other though it be at midnight; prize Christ's company, and you will not complain for want of time, and say you cannot, but you will find him out in Word, in prayers, though others be fast asleep, Mat. 13. 44. When the man sells all, now he buys the field, hath it, and enjoys it. You would have the Lord's company and fellowship, I believe you; But what will you give for it? I will tell you. It may be you will give him the hearing for it, and give him a few good wishes, and a few good words, and a little leisure. But will you turn the whole world behind your back, and whatever you have out of doors, that he may come in: That now 'tis not honor, nor wealth, nor life, nor ease, nor Heaven, but him, and that not only in Heaven, but in his Swadling-clouts, his Ordinances here, believe it salvation is at your doors. Zacchaeus