The Parable of the Ten Virgins

VERSE 12.

I know you not.

WOrds of fence in Hebrew, bear and signify affection also; The principal affections, are Love, and Hatred. 1. Love, Psal. 1. ul • . John 10. 14. 2. Hatred, Hosea 7. 2. Revel. 8. 12. In this place such knowledge is meant, which hath the affection of love joined with it; so that 'tis as if Christ should say, I love you not, I delight not in you, my heart is not toward you, whatever good words you give me, and how ever your heart is toward me, or you have thoughts of me; And this is the great misery of foolish Virgins.

That it is a most heavy and dreadful misery not to be beloved, not to be known of Jesus Christ; for now when the Tables are turned, and the Stage is pulled down, and the Foolish shut out, and when Christ himself would give them a doleful Answer, express in words their woe, he coucheth it under these, I know you not. I do not say that men do feel it so, but it is so, and at last it will be found so.

This may appear, if we consider these particulars.

If you consider the exceeding greatness, and glory of his place, and person; He is exalted, and set at the right hand of God, upon the Throne of his Father, and his Dominions reach from sea to sea; he is King of Kings, and Lord of Hosts of Angels, &c. Phil. 2. 9. A Name abo • e every Name he hath, and God hath sworn, To him shall everyone bow. Now being thus great, and not to be beloved of such a one, is heavy; if we want the love of poor men, and base ignoble spirits, it is no such matter; but to lose great ones favor, especially if we depend upon them in life and goods, peace and honor, this is bitter; hence 2 Thes. 1. 9. from the glory of his power.

If you consider the terror of the wrath of God for time to come. If a man be abroad in the Fields from home, and no storms, not colds, nor heats arise to hurt him, a shelter would not be so much prized, nor the loss of it great; but if there be such, and then to want it, and to lie open to the injury of all Weathers; now it is a woe to want it: So I say to you, men that are abroad in the wide Fields of this world, and gone from home, if there should never be misery, but you might eat your bread, and drink your Wine with a merry heart, and rejoice in your Wives, and there then should be no knowledge of anything after death, as those Epicutes spake, Eccles. 9. the Love of Christ would not be so sweet; but there will be storms, scorching heats that shall burn, and never be quenched, there will be colds which shall blast all your buds, and blossoms, and beauty, &c. Now to have no love of Christ to take yourself to, as to a shelter in these times, is very heavy; hence Isa. 32. 2. Christ typified by Hezekiah, shall be a shadow in a weary Land, which is spoken to show the sweetness of his love, and their blessedness that have him to fly to; and hence their woe who want him. It is said, Gen. 6. 8. Noah found grace in God's eyes; not in the eyes of men; for before the Flood came, they did • not see it such a favor, for to have an Ark; but when that came, and they fled from Houses to Trees, from Trees to Mountains, and waters beneath, and above prevailed, now they saw it someth • ng to find favor in the eyes of God, and their woe to want it. Moses dies, wondering at the happiness of the Saints, in regard of this, Deut. 33. 26. and ult. The eternal God is thy refuge; he fore-sees storms, he preserves from miseries above head, so as they cannot touch the heads of the Saints; if so be they do fall, yet they cannot fall so low, but underneath are his arms; As a Child which stands alone, if it be in danger to fall, and others cry out, Pray take heed, I have my arms say they, under it; hence Moses dieth with this word, Oh Israel who is like unto thee? happy art thou! then woe to those who want this; there is not one man living, but he shall meet with extremities, which shall make heart and spirits to fail, and the powers of heaven shall be shaken; everything may forsake you, but Christ's love; but if that also doth, woe then to you.

If you consider the power which this privation of love hath to damp all joy and mirth in all things present; it invenomes, and puts a sting and poison in all blessings, and makes comforts torments; to have all blessings, and all privileges, and not to have Christ's love with them, is to have a snare, a trap, a stumbling block, and a Recompence, &c. Rom. 11. 9. Men regard not wrath to come; but consider of this, thy blessings are woes, curses; and you shall one day cry, Woe is me that ever I was, or that ever I had any blessing! Suppose a man should be enriched with bags of D • amonds, hung with chains of gold, fare deliciously, but condemned to die, this would damp all. Pharaoh had a stout will, Moses tells him, Exod. 9. 16. For this cause God had raised him up to show his power upon him; one would have thought it should have pulled him from h • s Throne, and made him lie in the dust; it did not, because God had hardened his heart; so would this, if the Lord had not hardened yours.

Hence we shall see Saints, when they lie under false fears, only of loss of love; those very things which are most sweet, are made most bitter. Psal. 77. 3. I remembered God, and was troubled; but what think you of those that be not indeed loved, it is enough to bring down the most merry heart, and highest looks for the present; what are my friends, mine enemies? is there none to comfort me of all my Lovers?

If you consider the sweetness of this Love of Christ. I' • e instance only in one particular, Psal. 63. 3. Cant. 1. 3. The Elect, when they are glorified, and with Christ, what shall be most ravishing in their eyes? what shall swallow up their thoughts most? oh the love of Christ, his free love! why should I be accepted, beloved! oh that ever the Lord should cast his eyes, and set his heart upon such an outcast! Hence, praise of the Riches of Grace, Ephes. 1. is the w • rk of Heaven. Now to be cast out of this love, will, must be exceeding bitter to the soul; hence Mat. 7. 23. I never knew you, will be daggers at the heart, or the stone upon the graves mouth, which shall torment forever.

If you consider the nature of this want, or negation of Christ's love, what it is.

1. Degree, Is for Christ not to have so much as one purpose, or thought of peace and good to them, not to put the least Character of their names in the Book of life; that is the first degree and fountain of all other; God's love, Ier. 29. 9.

2. Degree, Is not to speak one word of peace and love to a man, no absolute promise of life to them; Psalm 50. 16. They have nothing to do to take God's Covenant into their mouths; those promises which comfort and support the hearts of the Saints against all sins, all miseries, belong not unto them.

3. Degree, Not to suffer for them, not to shed one drop of blood for their lives, John. 17. 9. so that all their sins must lie upon them, to bear and answer for.

4. Degree, Not to do the least good for them; good things they have, but through their sins, and Christ's ordering of it, are not good for them, but they are thereby fitted by patience for destruction.

5. Degree, Not to accept anything which they do to him; their sacr • fices and prayers are sins, Mal. 1. I have no pleasure in you.

6. Degree, Not to pity them in time of their trouble, but to laugh at their Calamity, and to rejoice in their Ruin, and eternal overthrow; Christ shall get glory from them then, whom they despised so long before.

This may let us see, what cause all the people of God have to be abundantly satisfied with the love of Christ; the heart of man is naturally like the raging sea, never quiet, if the least winds do but arise; the Saints may have unmortified affections, and are very apt upon troublesome temptations to be disquieted; the Saints are compared to the Apple of God's eye; and we know little things will trouble much there; it's because in losses and sorrows which befall themselves, and in beholding the madness and folly of others, they are very apt to look upon the anger of the Lord in them fo • their sin, which others usually do not. Oh consider, is it such a misery to lose Christ's love? and have you a share in it? oh then be thankful for it, and contented with it. When Christ was to depart from his Disciples, John. 16. 22. you shall sorrow; but what doth he leave with them to quiet them? I will see you again, that mourn now for loss of my presence; What else? doth he promise them nothing else? truly that is enough. When David looked upon the prosperity of the wicked, and that they should • ever see light, Psal. 49. 15. with 19. But God will redeem my soul from the grave, not from troubles, and he will receive me; Some read it, For he hath received me; both may stand together, and this was enough to him.

If a Traveler have lost his way, and not come home to his journeys end, he may be very well unquie • ; but when he is come to the end of his journey, and can go no further, then he sits down, and lives there, and would not go back again, especially if he considers how many are out of doors, and under tempests, he may now bless God, they have a shelter; So if the Lord had never revealed his grace to you in the Gospel, and you were not yet drawn by it, nor drawn to it, but were lost in your sins, or selves, or world, and had miseries upon you, then you might be unquiet; but now when laid • n the bosom of Christ, when suck • ng the breasts of the grace of Christ, when you can go no further though thou were • in Heaven, for there's no other happiness there; Now sit • till c • ntented, and be glad of this, as under thy Vine and shadow; especially considering the woes of them, that are yet far from this grace and mercy in Jesus Christ, and under Clouds of blood. Men that fail upon the Sea, if they see nothing but waves, and vast raging of waters about them, they keep themselves close in their Ship, though their Cabbins be but little; tell me one thing that is good, where Christ's love is not; show me anything but misery, death, and eternal sorrows out of it; oh therefore sit still, quietly, meekly, contentedly, though you be tossed as high as Heaven, and go down as deep as Hell again.

You are troubled sometimes with losses of outward things, Cattle die, and Rachel's Children and Husband are not, increase little, decays many, and Job's wife bids him bless God (and give glory to him, by confessing he is an Hypocrite, because so much afflicted) and die; and David sees the ungodly flourish, and he thinks he hath washed his hands in vain, and 'tis good to fare and live here as they live; Oh consider, suppose the Lord should give thee these things as he doth to others, to be snares, and at last say, I know you not, when thy soul shall come trembling out of a sick and weary body, before the Tribunal of God Almighty, as these, was that portion then so good? Oh therefore take your portion, and be thankful for it! Oh therefore be glad in this, and say, I have these miseries, but Christ's love to sweeten them! these sorrows, but Christ's love to sanctify them! I see Floods of Fire arising, but oh here's this shelter to be a Refuge to me!

You have heard what it is not to be beloved, what a misery it is; by that contrary, see this, viz.

1. For the Lord to have thoughts of peace to thee, when thou wert nothing but death and misery before his eyes, to bear thee in his heart ever since he was God.

2. For the Lord to speak to thee, and make an eternal Covenant, and every promise thine. David's dying words are, This was enough, even all his desire; and not one tittle but shall be accomplished one day.

3. For the Lord to • hed his blood, bear thy sins, curse, and tread down death and sin, and tear away the hand-writing of the Law against thee, rather than the least evil befall thee.

4. For the Lord to be working for thee by all good things, all evil things, all providences, all Ordinances, night and day, and you may find it in part, and shall find it hereafter.

5. For the Lord to accept all thy poor endeavors, desires, prayers, Isai • h 56.

6. For the Lord to pity thee in all thy misery, and worst times! then to show his greatest love, when death, and powers of darkness put forth their greatest malice! truly thus it is; Oh let this love be enough, considering especially the woeful condition of them that want it, who shall cry for one smile, and cannot get it! See this love, and doubt not of it; how could you love him, if he did not love you first? especially if you have been satiated with it? tray for it, Psalm 90. 14. I speak this the rather, because of the sad miseries which make men lame in their Christian course, that they are ready to lie down disconsolate, because they Remember not this; Do not always doubt, but once at last get through the Crowde to this Love.

Let those who want this love, mourn for it, though the Lord gives you, and doth for you never so much in regard of other things. Suppose he doth not smite thy body with sickness, thy name with disgrace, thy estate with losses; yet if he doth not love thee, this is woe enough. It was the misery of Israel, Ier. 15. 1. with 5. My mind is not to this people, cast them out; and as the Lord there said, so I say; If the Lord deal thus, who shall pity thee, or bemoan thee, or ask how thou dost? Joel. 1. 8, 9, 10. They lament when the Fig-tree was wasted; much more now the Lord's love is not towards thee. Lam. 1. 16. The Church there laments, that the Comforter which should refresh was far off.

Quest. How shall I know that?

Answ. If he never did affect thy heart with loss, and want of his love, and abusing of it, but hath let you go on in peace all your life; you were borne out of his love, cast out to the loathing of thy person, and have lived so, though he hath been pitiful to thee; now if you were never troubled with loss of this, and wrongs done against this, you are as yet out of love. Look as it is with a Father, if he hath a Child froward, and cannot restrain him, he lets him alone, he loves him not, else he would chasti • e and correct him, and make him shake at his frowns; so here, as it is Heb. 12. 8. If no correction, you are Bastards; So here you have gone on, and never have been yet troubled in mind with the frowns of Christ, never lamented your wrongs done to Christ; are you loved? I know the Lord may let you go Prodigals for a time, but he will bring you back, if he loves you. I never knew any whom the Lord brought home, but this broke their hearts. O that the Lord was so patient, and I all my life abused him! nay, he would oft have gathered me! he did oft strive, and I was lik • a Ballock unaccustomed to the yoke, Jer. 31. 18. and he might have cut me off, or given me up to my stubborn heart. Many are troubled for want of memory, ignorance, and want of power to pray, or some sin, and then God is merciful to them, and this eases them again; but this is nothing, till you come to this, viz. fears of the eternal loss of this love; and this lies heavy. If this be thy condition, that for the present thou art not loved of the Lord, tell me but one thing which thou hast to comfort thee; thou hast friends, peace, health, but they are all without love; if without love, then thou hast them with a curse, and wrath of God. Suppose thou wert dying, and the Lord should say to thee, when thou criest, I know thee not; would it not be sad! Lie upon thy Pillow, and sleep quietly if thou canst; for ought I know, there was never drop of blood shed for thee, never thought of peace in Christ's Breasts to thee; a vile wretch that never lamented the loss of his love, nor contempt of it to this day!

Obj. But I care not so long as I have been well without it, so I hope I shall do still, I will not believe I am out of his love.

Answ. Yea, this is the misery of men, as it was of these Virgins; but time shall come, when you shall see him sit upon his Throne, brighter than a Thousand Suns, in the glory of his Father, a fire burning round about him, and the Kings of the earth trembling at his presence, and his Saints in his bosom like unto him, then you shall wish you had his love, and lament, Rev. 1. and wail, because of him. Oh secure world, will you sit still in your sins, and lie in your unbelief, till the fire burns about you, and there be no escape! Oh that the Lord would pity you, many of you that have yet lived with dry eyes, and merry hearts, and yet have no love from Jesus Christ.

Learn hence not to despise or refuse the love of Christ when it is offered to you, and propounded to you in the Gospel; we can be content to want the love of some men, because we can live well enough without them, and their love; their love lost hurts not us; but if the loss of their love may be the loss of our goods and lives, then (if it may be had) men will seek for, and long for it, thoght it should not be offered; but if offered, it is gladly accepted: So if you could live without the love of Christ, you might content yourselves; but the loss of it is more bitter than ten thousand deaths; and therefore refuse it not when it is offered; but as they, Acts 2. 39, 41. when they saw how they had imbrued their hands in the blood of Christ, and yet saw grace offered, it is said, They gladly received the Word of the Lord.

The Law is a word of condemnation; but that is not the last word the Lord hath spoken, then I should spend time in vain now; the Gospel, even the whole Gospel is a word of love and Reconciliation; 2 Cor. 5. 19, 20. wherein the Lord doth beseech men to be reconciled; i. e. to accept of God's love offered therein.

The Lord knows full well that men's hearts are so full of enmity, that they will never seek for Reconciliation first, though they have good cause, because they have offered the wrong; and therefore he stands not upon terms, but offers love first, without which he knows they are forever undone! Oh therefore receive it, accept of it when it is offered to you; and lose thy life, rather than lose his love.

For the further opening of this Point, I shall show three things.

• 1. That Christ doth offer his love in the Gospel; and how.
• 2. Upon what terms.
• 3. Motives to accept it, and answer Objections against accepting of it.

First, That the Lord doth offer, and how he doth offer his love in the Gospel; and this I shall clear, because nothing can draw the soul to accept of love but this. For the better understanding of which, you must conceive that the love of Christ in the Gospel, is diversely manifested unto men; either to men after they be in Christ, and are brought home by it, and this is a love of delight in them. Psalm: 45. 10, 11. Or it is a love of good will to men not brought home; as it is in Husbands, before their affections be set upon any, they make love, as it is 2 Thess. 2. 10. They received not the love of the truth, because the truth made love to them. Luke 2. 14. Good will towards men; and this love, I say is offered; this love the Lord makes unto you; stand amazed at it, that after all your sins, wrongs done him, nothing but love is offered, even his dearest love; for though there is patience, power to help, wisdom to guide; though there is terror in him, yet, Take my love, saith he, John 3. 17. And hence, Heb. 2. 3. it is called Great salvation, or love; 'tis offered; else how could men be said to reject it, or neglect it, which he warns them of? A man may as well question whether there be a Gospel, as whether love be offered there; for as the Law is nothing but the manifestation of sin, the hand-writing of death and wrath against all men, writ with the Finger of God; the Gospel is the manifestation of grace, the hand-writing of grace and peace to all men, written with the blood of God; and hence the Gospel is that which brings life and immortality to light, 2 Tim. 1. 10. Not that there is life absolutely for all, but there 'tis for all that shall by faith accept of it. More particularly,

First, It is offered Universally to all wherever it comes, and therefore personally to every man; the words are plain, Mark 16. 15. Preach the Gospel to every creature; and not only to them that do belong to Christ, and shall believe; for though it be offered with the power of it effectually to these, yet offered it is also unto those that never shall have God, nor portion in the Son of God; and hence, Luke 14. The Lord of the Feast invited those that never came in; and Christ himself, 1 John 11. He came to his own, and they received him not; he would have gathered them under his wings, and they would not; not only to them that be humbled (though none will care for Gospel but such) but to them that be unhumbled, Revel. 3. 18, 20. doth this Gospel come. There be many object, Yes, the Lord offers love to them that are his, but not to me? yes, to thee; there is not a man here, that can exempt himself. And I would make no doubt to go to every man particularly, and say, The Lord intreats thee to be Reconciled; nay, if there be one man worse than another, though his hands have been imbrued in the blood of the Prophets, and his soul stained with the crying guilt of the most hydeous sins that ever the earth bore, or Sun saw, yet the Lord makes love to him; the price is paid for him, if he will accept of it, and that the Lord would have him so to do; neither doth this Universal offer infer an Universal Redemption; for the Gospel in the offer of it, doth not speak absolutely that Christ hath died for all, and therefore for thee, as the Arminians maintain; but it speaks conditionally, 'It is for thee, if ever the Lord gives thee a heart to receive that grace there; therefore consider of it, there is not one here present, but the Lord would have you receive his love; and consider this one reason, Thou shalt be condemned for refusing it; Hence 'tis God's command, and Christ's desire you should receive it, Io • n 3. 19. If not thy duty to receive it, 'tis not thy sin to refuse it; but 'tis such a sin, that all men that perish under the sound of the Gospel, are principally condemned for.

Secondly, 'It is offered really; I put in this, because men cannot see the reality of this; because not Christ, but Ministers (they think) only make it, and so the offer is only external and Ministerial; the Lord himself they think is not of that mind.

Answ. 1. What any Minister according to the Gospel doth, that Christ would do if he was here present; hence 2 Cor. 5. 20. We beseech you in his s • ead; as Ambassadors speak what the King himself would do, and no more, and himself would speak what they do if he was present; and hence Christ did not only preach the Gospel to his Elect, that should receive him, but to them who did reject him also, which made his blessed heart and eyes also break forth into tears, Oh that thou hadst known, &c.

2. 'It is Christ in them which doth speak, Heb. 12. 25. Him that speaks from heaven; and hence Ephes. 2. 17. He came and preached peace, when he was gone up to Heaven; and hence receiving of these Ministers and Ambassadors of Christ, is receiving of Christ; despising of them, is despising of Christ; and look, as the bowels of God the • athers love are opened i • Christ, so the bowels of Christ's love are opened in those whom he sends. Never didst thou see any Minister pity thy condition, and offer peace to thee, but because Christ put it in his heart; and as in rejecting the Gospel, you shall not sad their spirits so much as Christ's Spirit in them; so in accepting, e contrà.

3. Your life and salvation, and certainty of mercy from Christ, hangs upon your receiving their Word; for men wi I say, If Christ were here, I durst believe his Word; I tell you, the Lord hangs thy life upon believing their Word spoken according to him, John 17. 20. I pray for them that shall believe in me through their word; Why not through my word? Answ. These may stand well together; my word as the foundation their word as building upon it; their word in the external administration and view of man, but my word indeed; my word in their mouths, and so their word as instruments under that principal agent; so that if an Angel, or one should rise from the dead, I should not look for more certainty of life by believing these, than them. Christ will speak no more, till he shakes down heaven and earth with his voice; but their word he honors, and saith, Believe it; their word is not, Christ hath loved thee; but Believe, that thou mayst be beloved of Christ.

4. The Lord is so real here, that he punisheth men more for this, than if he was present. Christ lived among the Jewe • , and preached, they crucified him, and rejected him in his person; yet this cast them not off, till Luke 13. 46. they put away the offers of grace by the Servants of Christ from them, and now the Apostles are to shake off the dust of their feet against such as those.

Thirdly, It is offered with vehement desires to accept of it, 2 Cor. 6. 1. Psal. 81. 11. We beseech you receive not God's grace in vain; for you may say There is some offer, but the Lord desires it not in good earnest; never did man desire to get the affection of another most beautiful, as the Lord doth thee that hast none; we use to judge of the affection of another to a thing, by what he is willing to part with for it; As he that sold all for the pearl, and bought it; So the Lord is content to part with all he hath to thee; the dearest thing he hath, is his precious blood, and all fruits and benefits of it; his Spirit to comfort, himself to dwell with thee, his Father to love thee, his Kingdom to receive thee, his sweetest promises to assure and stablish thee; all things, except his glory; it is • ot fit that you should receive that, but for him to receive it from thee; and giving it to him, is better than having of it to thyself. To thee I say, that art like an incarnate Devil, Dead, and Damned, and undone forever, unless thou accept of this Grace, is all this Mercy of the Gospel tendered.

Fourthly, It is offered freely, Isa. 55. 1, 2. For this makes many stand and wonder, Why should the Lord make love to me so vile, so unworthy, good for nothing but to sin! dry bones! or what need hath the Lord of me? what can I do for him? what can I add to him? why goeth he not into the Palaces of Princes to call in them! but that he should deal thus with me that have sinned worse than Paul • efore conversion! not ignorantly; I have known the grace of Christ, yet rejected it; and have gone on desperately, have been mad in following my lovers, forsaking the Lord; True, I know no cause, but only his free love, because he hath compassion on thee, and because 'tis for his grace sake; hence he desires it vehemently; for that is worthy to be honored, received, embraced of thee. Methinks it is in this case, as 'tis with poor Marines, whose ship is wracked, many drowned, and they cast upon the shore, one comes to them, and offers them house, and meat, and home, they tell him We are poor men, havenothing to pay; true, I know that, but I have compassion upon you, because I see you are distressed men; so 'tis here with the Lord Jesus, I know thou hast nothing to require me, but I have compassion upon thee, accept my grace, take it, live upon it, because thou art a distressed soul; God hath shewn wondrous mercy in giving life, now I offer more, one would th • nk; now surely men should be glad to accept of this grace.

Quest. Upon what t • rmes is this offer of love made?

Answ. There is nothing required, but only and merely receiving of it; John 1. 12. Under the Law it was, Do all this; but the Gospel saith not so, but Re • eive me who have done all, and suffered also, with thy whole heart; as it was in the Land of promise, nothing required, but going up, and possess it; here it's no more. Prov. 4. 8. She shall bring thee to h • nour when thou dost embrace her. The offer of love, is like the offer of a rich portion, nothing required but receiving it thankfully, and so living upon it; so Psal. 16. 5, 6, 7. I thank the Lord that gave me counsel, &c. Or as it is in the offer of a Prince to a Traitour, he offers life to him; Upon what terms? I could crush thee as a fly between my fingers, but I desire nothing, only accept my favor, come and embrace me, and then live under my Government in my Kingdom, because that I love thy company, and because here is my honor, and thy safety; so doth the Lord in the Gospel, the Lord professeth he had rather a soul should return, and live upon his love, and under the Government of his love, than die; Come under my wings, saith Christ, Matthew 23. you may all. I would have you safe, and near unto me, that you may feel the warmth and life of my love; this is all the Lord looks for; and who would not accept of love upon these terms!

Thirdly, Motives to accept of it. Why should I name anymore than what the Text mentions? no woe like this to lose it! and though it may be now you may esteem it nothing while 'tis fair weather, and whiles it is a day of patience, yet when the depths of anger are broken up, then you shall see, and say, No people like unto those that have it, when you shall see Christ on his Throne with ravishing beauty, and see him tread the Wine-press of wrath alone, and his garments dipt in the blood of his enemies; then you shall say, The want of this love is bitter; and hence if it be offered, take it now gladly, thankfully, joyfully.

Obj. But I am but one, will the Lord receive me?

Ans. I have been stirred up to preach the Gospel for the sake of that One; and Ier. 3. 14. I will take one of a Tribe. Though all else be rejected, the Lord minds thee.

2. Ob • ect. But Christ is in Heaven, how can I receive him, and his l • ve?

Answ. A mighty Prince is absent from a Traytour, he sends his Herald with a Letter of love, he gives it him to read; how can he now receive the love of the Prince when absent? Answ. He sees his love in his Letter, knows it came from him, and so at a distance closeth with him by this means; So here, he that was dead, but now is alive, writes, sends to thee, Oh receive his love here in his Word; this is receiving him by faith, Acts. 2. 37, 38.

3. Object. But I am not elected, nor redeemed; if I knew that, I durst receive the Lord and his love.

Answ. What-have you to do with God's secret Decree of Election? 'tis your duty to look to the Gospel, which is the Will of God's command; there is a Will of God's Decree, and a man may fulfill this Will and sin; as Ier • b • am in revolting according to the Prophesy of the Prophet; and to submit to this, is not moral obedience, though moved thereto by a Divine instinct, as in Cyrus; but there is a Will of God's Command, and this you are to look to; obedience to this, never wants its recompense; You say you are not Redeemed. Answ. True; but it may be thou art Redeemed; and therefore do not crucify Christ a second time; receive this love, and 'tis certain 'tis for thee.

4. Obj. But I am not humbled sufficiently?

An • w. I know no man can receive Christ, till the Lord hath humbled and broken him down; but know, there is no more humiliation required, than that which brings thee to receive the Lord Jesus Christ. Many have a spirit of cleaving to, and receiving of Christ, as hath been opened, but are kept off, because they fear they are not humbled; but methinks the very offer of Christ to one condemned and lost forever, who must else lie to all eternity mourning (methinks this) should break thy heart, if it be not a Stone, and a Rock, as it did Paul's; indeed you must be more and more humbled all your life; but this is a consequent required of those who are in Christ.

5. Object. But I cannot believe, why press you me to it?

A • sw. 1. The Lord doth not press you to believe, because you should believe from yourselves; but that feeling your own inability, you might suffer him to make you believe.

2. The Lord by words of Exhortation doth work Faith; there goes a power with it; as Acts 2. Repent; they gladly received the Word; and whose heart may it not draw and compel, especially if there be any spark of God in any soul? and therefore pray give the Lord leave to speak, whose Word can quicken the dead, though the dead can neither stir nor hear.

3. There be many of you that say You cannot believe; but this Gospel draws out a power; The way of the Lord, is strength to the upright, Prov. 10. 29. Will you? can you despise or refuse his grace? No, it should constrain.

6. Object. But I have received him, and I feel no virtue from him.

Answ. 1. I know many do receive him, and feel not the virtue of Christ; but because Saints may be kept poor in Spirit, possess all things in Christ, and yet receive little from Christ, I shall only ask two Questions.

1. How dost thou esteem of, and desire that blessing of Christ? Dost esteem of nothing so precious, desire nothing more, and followest the Lord on with prayer for it? it is in Christ for thee; what thou wantest, thou shalt have it, John 4. 10. Phil. 3. 9, 10. No false heart but undervalues these things; and the Lord will fulfill all thy desires; in heaven thou shalt have all thy sins subdued and trodden to death.

2. How is thy heart for thy general frame, affected with the absence of the good thou feelest not from the Lord? dost mourn bitterly for this? look as the Disciples that mourned for Christ's bodily absence, the Lord tells them. They should rejoice; • o here; a carnal heart is indifferent, though he lose Christ's virtue. And therefore accept the Lord's love, you poor mourning souls; the most stony heart I speak to; but much more unto the weary, and them that have been seeking after the Lord, behold salvation is come to thy heart this day, only • et it in; do not reject it, because thy sins are great, thy unworthiness great; the Lord knows them, yet he offers; some of you have had some hopes or assurance Christ is yours; yet he may be thine▪ Suppose he was never thine yet, now stretch out thy shaking hand, receive him who is this day crucified before thy eyes, his head hanging down, his blood gushing out, beseeching thee to accept of this which is shed for thee. I remember a godly man receiving Apples from a poor Woman, he took them thankfully, but said withal, This came from the Spirit of God; so doth this offer much more, and therefore take it: But I know this love will be despised by some of you; some not knowing your woe, some not feeling it, being without Christ; some under terrors, but shut up under unbelief. If I did think the Lord had no purpose to do thee good, and I knew thee, I would read thy doom; but the Lord may p • ty • and therefore I will go and mourn, and pray that the Lord would not lay your sins to your charge; your base lusts are better than Christ to you; O therefore mourn for this: you that know him not, prize him not; but carry this Acts 13. 41. about with thee, viz. hear yo • despisers, and wonder, &c.

That many 〈◊〉 may, and do apprehend Christ by a seeming Faith, whom yet Christ Jesus apprehends not by his dearest love.

For here were Virgins many of them, who cried, Lord, Lord, only looking for salvation from him, hanging upon grace, clasping about his feet (as it were) and who in their life-time went out to meet the Bridegrom, expecting love from him; and yet Christ here professeth, I know not you, I love you not.

I say, this is by a seeming • aith; for no man apprehends Christ by a lively Faith, but i • apprehe • ded of Christ, I • hn 1. 12. But if it be by a seeming Faith▪ i. e▪ which seems to be Faith in the judgment and opinion of others, and also which seems only to be so to their own apprehension, as it did unto these Virgins, the Lord doth not apprehend such by his 〈◊〉 love; and that is I say, with his dearest love; with common love he may, but with dear and eternal love, never.

The Faith of some men, is like the casting of some Anchor at Sea; it sometimes falls upon a Rock, or light sand, it toucheth the ground, but the Rock holds not it; and hence the Ship is ever driven before the wind, or carried away with the ebbings and flowings of the water; So it is here; and hence men are tossed to and fro with lusts and temptations, and driven before strong winds. Or as it was of Saul to Samuel, he apprehended Samuel, but Samuel departed from him, saw him no more until the day of his death; So here, the Kingdom and Love of Christ is rent from you. John 2. 24. • lt. But he committed not himself to them. Luke 13. 26, 27. H • ve • ot we eat and drunk in thy presence? and yet Christ will say, I kn • w you not; and this is the • ase of many. Job 8. 13, 14. When an H • pocrite dies, his hope peris ••• ; if the Lord had apprehended him with his dearest love, it could not be so.

For Explication of this Point, three things are to be opened.

• 1. How one may be said to apprehend Christ Jesus by a seeming Faith.
• 2. How Christ is s • id not to apprehend such.
• 3. Why he dot • not.

Qu • st. First, How may one be said to apprehend Christ by a seeming faith?

Answ. Five ways usually.

1. When men are forced • o fly to Christ merely out of extremity and pressures of misery, the stro • ks, and dry • lowes of Divine Vengeance light upon them, and now they cry, Lord, pity us; It may be, in time of peace, while conscience and Divine Vengeance were asleep, they regarded not Faith, nor Prayer, nor Christ, nor anything else, notwithstanding a • l the heart-breaking cries, and loud calls of God, but were merry and light, and licentious, &c. but in extremity then they will cry, and prize mercy above a thousand worlds, Prov. 1. 28. One would think their mouths should be stopped then; some think those words are an allusion to the A • k in No • hs time, Hosea 8. 1, 2, 3. When the Eagle shall c • me against God's p • op • e, Psal. 78. 35. they sh • ll cry, My God, we know th • e; No sa • th the Lord, The enemy shall apprehend them, I will not; this is not faith, but only self-love; when as men are naught before, and their hearts sitting loose f • om God continual • y, having no daily embracements of him▪ and would be worse after God's afflicting hand, if he should help them; but so it is, that they cry out to God for help, merely because of torment, &c. This is like that cry of our Indians to the Devil, who worship, and cleave to him, because he p • agues them. True, in times of extremity, the faith of the Saints may be awakened which was asleep before; and when God hedgeth their way with Thorns, they may then return to their first Husba • d, because i • was better; but when ex • remity begets it, it begins and ends with it, lives a • d dies with it; here such may fear that then Christ apprehends them not. Psalm 66. 3. Because of thy power, thy enemies shall sta • er, and submit. A proud Rebel • ious Wretch in times of peace, swells bigger than God, and is above God; the Lord Jesus hath his times wherein • he grapples with them when no Ministers can, and flings them down with his Sword at their heart, and his hand at their Throat, and terrors in their consciences; and now they yield; Christ may hence take these as common Subjects; but never as special favorites to stand before him; and this is the case of thousands, who fly to Christ merely for extremities. Thus the case stood with old Joab; he should have died before; 1 Kings 2. 30. but at last he neglects his harge, he run • es to the A • tar only out of self • ove and there he will die; one would think a man that had been so useful, flying to the Altar in his old age, might be pitied; No, the Altar which secures others, secures not him; justice may be shewn to him that will abuse favor long; so 'tis here.

2. When men fly to Christ in times of peace, that so they may preserve their sins with greater peace of conscience; so that sin makes them fly to Christ, as well as misery; not that they may destroy and abolish sin, but that they may be preserved in their sins with peace. For this is the frame of all men living; sin before it is committed (not all sin, but what is 〈◊〉 able • o men's constitutions, corruptions, place, temptations) is very sweet; and if conscience be awake, it's after the commission bitter; sweet in the mouth, bitter in the belly; or else they know it will be bitter another day; Prov. 23. 32, s • ings like a Cockatri • e, and what profit in inheriting lies? Now because men have not other good to live upon, or delight in, for God they have not; hence many an heart secretly saith this, If I can have my sin, and peace, and conscience quiet for the present, and God merciful to pardon it afterward, then all is well; hereupon hearing those that put their trust in Christ shall be pardoned for present, and saved afterward, hence he do • h re • ie (as he saith) only on the merry of God in Christ; and now this hardens and blinds him, and makes him secure, and his Faith is Sermon-proof, nothing stirs him, &c. and were it not for their faith, they should despair, but this keeps them up; and now they think, if they have any tro • ble of mind, the Devil troubles them; and so make Christ and Faith protectors of sin, not purifiers from sin (which is most dreadful) turning grace to wantonness, as they • id sacrifice; so these would sin under the shadow of Christ, because the shadow is good and sweet, Mi • ah 3. 11. they had subtle sly ends in good duties, for therein may lie a man's sin; yet they lean upon the Lord, &c. Matthew 3. 7, 8. The Scribes came in peace to John • s Ministry, which was to awaken men to believe in the Messiah, Oh generation of Vipers, who hath for • warned you to flee from wrath to come! hence saith he, Bring forth fruits; as if he should say, You would have the blessing of the warm Sun still, but you care not to have your viperous nature changed, you will bring forth the old bitter fruits, &c. when Money-changers came into the Temple, you have made it a Den of Thieves; Thieves when hunted, fly to their Den, or Cave, and there they are secure against all searchers, and hue-and-cries; so here, but Christ whipped them out; so when men are pursued with cries and fears of conscience, away to Christ they go, as to their Den; not as Saints, to pray and lament out the life of their sin there, but to preserve their sin; this is vile; will the Lord receive such?

I am persuaded, many a man's heart is kept from breaking and mourning, because of this; he saith (it may be) that he is a vile sinner; but I trust in Christ, &c. If they do go to Christ to destroy their sin, this makes them more secure in their sin; for (say they) I cannot help it; and the thing I would not do, that do I, and Christ must do all; whereas faith makes the soul mourn after the Lord the more, as Paul did; yet do you think they that believed said, Let us sixn • , that Grace may abound? No, No.

3. By seeing some glory, and tasting some sweet in the Gospel, and Christ manifested and arising therein; hence some men may apprehend Christ neither out of fear of misery, nor only to preserve some sin; but God lets in light and heat of the blessed beams of the glorious Gospel of the Son of God, and therefore there is mercy Rich, Free, Sweet, for damned, great vile sinners; Good Lord (saith the soul) what a sweet Ministry, Word, God, and Gospel is this! and there rests; this was the frame of the stony ground, which heard the Word, and received it with joy, and for a time believed, Luke 8. 13. And this is the case of thousands that are much affected with the promise and mercy of Christ, and hang upon free grace for a time; but as 'tis with sweet smells in a Room, they continue not long; or as flowers, they grow old and withered, and then fall; in time of temptation, lust, and world, and sloth is more sweet than Christ and all his Gospel is; 'tis in this case with the soul, as it was with Mary, who applied the Spikenard only to the feet of Christ, but all the Room was filled with the sweetness of it; so in the Gospel, the sweet odour of it is scattered to all; and the Apostle Paul saith, We are a sweet savor of God to them that perish; but Christ only applies it unto the heart of a wounded, poor, humbled sinner; and though smells and odors refresh, yet men cannot live by the smell; so 'tis here; such is the rich grace of Christ, that the worst shall know and say, He is good; As the King passeth by, many come to see him; but doth he take all up to the Chariot with him? No, but they go home to their several houses again, and then they commune, and speak of what they saw; so Christ accepts only of, and apprehends none but those that have forsaken all at his call, and so live upon his favor; so here, as Psal. 45. all his Garments smell of mirth, yet only the Queen which hears, considers, and forgets her Fathers house, stands at his right hand.

4. When the soul is persuaded to close with the Lord Jesus Christ by the power of immediate Revelation, without the medium of the Word; the Word they grant hath its use, and 'tis good to attend to it, as to a light in a dark place, but stay till the day-star arise; the Word is obscure, and may deceive, but this cannot; a • d they think Christ never apprehends them, till this doth; and this some feel, and rest upon, as upon a light and comfort in sickness, and leave others to the Word; some feel and hold no other evidence but this; •• me h •• d it, but never felt it, but live in admiring of it, and 'tis a pretty new thing, &c.

I confess the Spirit must reveal the meaning of the Word, before ever it can draw any to believe, and it must mightily, immediately apply the Word; but for Christ to reveal himse • f without a Word, and a Word of promise in the Gospel truly understood, is a delusion, especially if the evidence of the Word be herein despised. Rom. 15. 4. Paul had Revelations; so may a godly man have more than common manifestations of favor at sometimes; but Paul speaks not of these, H • b. 6. 17. that we might have stro • g consolation, &c. All the Heirs of the promises, as Heirs that have Legasies left them, they go to the Will of the deceased Father, and that comforts that they hold to; that is sure, such a one shall have it, if his name be there; but if one shall say, Such a one hath promised me such lands, is it in the Will? No; but since he died, as I was taking a Pipe, he came to me; oh be not deceived! but say some, I hold to the Will; let us see, where is it? I love such and such, saith the Lord; true; but whom? 'tis Children believing, broken, poor, humbled. Now if you say, No, I regard no such Will; then you regard not the Lord; so 'tis here, Ephes. 2. 20. Built upon the foundation of th • A • ostles; i. e. upon the Word, and Christ in it, &c. Hence, if you build without the Word, you build without a Foundation, and you will fall; and do you hold to that comfort that the Word never gave you? Christ is not the ob • ect of Faith, but as revealed; John 6. 45. He that hath seen, &c. Christ is not revealed, but in his Word of the Gospel preached; a I your conceptions without it, are idolatrous and monstrous; you neither see nor apprehend Christ, nor Christ you.

5. By closing with Christ upon false signs of grace: there is a company of people, if they have but some pangs, and some Reformations now and then, they are presently Christ's, they hope; and if they be like unto all other good people, and do as they do, now all is well, Thus these foolish Virgins did deceive and delude themselves; they were Virgins, they were like others, and they though • well of them, and hence they fell to have hopes, out of some sleighty work of the Spirit of the Lord Jesus; but they are in the interim, strangers to the life of God, and Christ, and Grace; these should have looked to have oil in their Vessels before now.

Secondly, What is it for Christ not to apprehend such, and to withdraw from such?

Answ. You may know this by the Affirmative. What is it for Christ Jesus to apprehend? Consider a soul drawn home to the Lord Christ to believe; there are two things he doth apprehend his people by. As,

First, By an eternal Covenant of grace which the Lord makes and enters into with a poor sinner, whereby he binds himself forever to be his, a God unto him; we cannot make the Lord apprehend us. (as in 2 S • m. 5. 1, 2, 3.) But by his Covenant, he binds himself unto the souls of h • s people, Isa. 55. 2, 3. which is a mighty strong Covenant, as strong as God's purpose is; for 'tis nothing but God's purpose revealed. Now this the Lord reveals usually two ways.

1. In the Word, without the conscience knowing it, so as that a man hath not assurance of God's Good-will to him. And

2. To Conscience; and this two ways.

1. By prayer, the soul being instant with God to reveal his good-will, the Lord doth it. Ez • kiel 36. • 7. I will yet be inquired of for this, &c. Zach. 13. 9. Hence the Lord asks the poor heart, Will nothing content thee but the Lord? I wi • l fulfill thy desires then, the Lord hath heard thy cries; all thy sins shall be pardoned, all those corruptions subdued, &c.

2. By the Ministry of the Word, when the soul hath been froward in seeking the Lord, but now mourns under it, that it cannot find the Lord; the Lord professeth, I will create the fruit of the lips, peace. Psal. 25. 14. He will show them his Covenant, &c. So that the soul is for a time, stablished and supported by these and the like blessed words of Grace from the Lord.

Secondly, By an eternal Spirit of life, which (as from Christ the Head) comes into every member, and is in them, and shall be in them, never forsaking them, though it be grieved a thousand times in a day by them; this Spirit sets on the Covenant, and gives the first fruits of glory, &c. Isaiah 59. ult. This is my Covenant, my Spirit shall never depart, &c.

Thus Christ apprehends his; herein differing from Adam, he was next to God, and was apprehended by God. But 1. It was by a Covenant of works. 2. As a first cause upholding, and preserving, and governing the second; but this Spirit which should never forsake, this he had not; now when by Faith we are turned unto Christ, Christ apprehends us with both these arms. Now e contrà, you may see what is it not to be apprehended by Christ.

Because they were never given unto Christ in Vocation by the Fathers dr • wing, John 6. 65. And Christ takes hold on none but them; they are apprehended for the Givers sake, though they be worthless in themselves: All lawful Marriage, is by the Parents consent; so here.

Because he knows the vileness of such men's hearts, lying in their sin, the falseness, deceits of them, John. 2. ult. As we use to say, Such a one! No, I know him well enough.

Of sad Reproof to those who never trouble themselves with any thoughts whether Christ hath apprehended them; if they have once apprehended Jesus Christ, they never question whether their Faith so apprehend Christ, as that Christ apprehends it. Oh consider! these Virgins they did thus after a sort apprehend Christ all their li • e, but now they know Christ never loved them, because they never savingly apprehended him. I remember Isa. 4. 1. Seven women shall take hold of one man, • nd shall say, We will be called by thy Name, to take away our reproach, but we will eat our own bread; So • many take hold upon Christ, Lord, let us be called by thy Name, to take away our reproach; when as they care for no part, nor portion in Christ, but they will eat their own bread, live upon their own lusts. It was Christ's speech unto divers that saw him, and followed him, John 6. as to h • s Disciples also, Except you eat my flesh, you have no life in you. What doth a man aim at in eating? not only that he may have Bread in his hand, but he examines, What virtue hath it? His end is, that it may grow one with him, and be turned into the • ame flesh with him, and so, that there may be a most rear union that can be; so should all Christians study that, and aim at that, that the Lord may be nearly united to them, and grow one with them; a gracious heart prayers and mourns for want of this.

Oh there be many that profess, What should I trouble myself with this and that grace? when I have done all, I can but look up to Christ! True; but will you not yet try whether you so look to Christ, as that he looks towards you? John 10. 10. I k •• w mine, and am known of mine; there is a world of false faith in the world. Ier. 7. 8. When they cried the Temple of the Lord, saith he, Do you swear, lie, &c? So I may say, Are you slothful in carriage, discontent in families, live in secret adultery, and your eyes and thoughts are full of it? do you break your promises, and Covenant with God and men, and forget the Lord in a Land of Peace, care for little but that your Plough may speed, and your names may rise? and do you cry, Christ, Christ? go to S • i • h, go to the Palatinate, Bohemia, and see what God hath done; Oh but I am better! oh but go to these foolish Virgins, let their dead ghosts affright thee, if the Lord's Word cannot make thee search here.

A man drowning, all his care will be for a hand to take him, so would you if all were right; but you will not so.

Of Examination, Whether ever the Lord Jesus hath apprehended you with his dearest love, as well as you have apprehended him? 2 Cor. 13. 5. In all Covenants among men, whereby they are to bind themselves one to another, men will make it sure on both sides; Christ will make you sure to him; do you see that he be also made sure, and fast bound and united unto you.

Methinks the consideration of the example of the Virgins, might awaken everyone unto it; for if this was the frame only of some rude, profane Rout of • arnal Protestants, professing Christ with their lips, but denying him in their lives, it might be excusable for us; but when Virgins, and so many, and that in these times of Christ's coming, to fail here, this may strike a holy • awfulness even in the best; and with much fear and trembling to search themselves, as it did the Disciples of Christ, when they heard not many, but one only should be • ray him; for there is this union on both parts, John 10. 14.

2. But though there is cause to search, I confess 'tis very hard to find out this blessed Love-knot, the union between Christ and the soul being so mystical, and secret, and spiritual a work, especially in this life; wherein the Lord Jesus ariseth in the souls of his people, not in his perfect fullness, but only as the day-star, at which time there is much darkness before the rising Sun; and hence the Apostle, Gal. 4. 9. You have known God, or rather are known of him, &c.

3. But yet it may be known; the many examples I might allege, might prove it; and the promise of Christ to his Disciples doth evince it, John 14. 20. They were weak for a time, and Christ forsook them, and left them very sorrowful for a time, but saith he, I will come to you again; yea, and they might be never awhit the wiser for that; Nay, (saith he) At that day you shall know I am in you, and you in me; As a child cannot tell how his soul comes into it, no • it may be, when, but afterwards it sees and feels that life: So that he were as bad as a Beast, that should deny an immortal soul; and 'tis an Article of our Faith; so here, &c.

4. And truly when it is known, 'tis exceeding useful, if a man was never apprehended by Christ, that now before he be cast out of sight, and reach of Christ, he may (if possible) get the Lord to apprehend him; and if he hath been apprehended, he may be supported in sad combats, and comforted against all fears of Apostasy from the Lord, but may know he stands as fast as Mount Zion that never can be removed; for times of spiritual assaults are to destroy faith. Psal. 22. 8. He trusted in God, let him deliver him; and therefore you had need make sure of this; time may come, that to sense and feeling, hope and heart may fail; What supports now? yet Christ doth not, Christ will not, Christ cannot.

Quest. How may this apprehending love on Christ's part be known? 〈◊〉

Answ. In these five Degrees of it, it manifests itself; for it is unknown in itself; but in the manifestation of it, there 'is seen of us.

1. Degree, When the love of Christ apprehends the soul effectually, it overcomes the soul by sense of love, and thereby draws the soul from the strong holds and bondage of sin to Christ; wherever there is exceeding dear love of the one unto the other, it is winning, it's of an overcoming nature; and though Christ doth threaten, or terrify his people sometimes, yet the end is love; the love of Christ is of a winning, overcoming virtue; and he overcomes by love; and where he sets his heart on any, he will sooner or later overcome by love (if he can) the hearts of his, to forsake all other Lovers, and cleave unto him. Ier. 31. 3. I have loved thee with an everlasting lov • ; What follows? hence, I have drawn thee; How? by loving-kindness. Cant. 1. 4. Draw me, and I will follow thee; this is the prayer of all those whom the Lord espouseth to himself; and 'tis as if they should say, I have neither strength, nor heart, to come nor follow; my iniquities clog me, and my fears discourage me, &c. but yet Lord draw me.

Let a man believe in Christ, and accept the offer of Christ when he can; but he can never do it, until his heart a verse to Christ, and unbelieving, be drawn to the Lord Jesus; and that not violently only by terror, but by stronger cords, even the cords of Love, which persuades mightily the soul of unwilling to become willing; the Lord revealing the glorious grace and righteousness of Jesus Christ, and all the benefits of him, and therefore he offers this to it, and requires nothing but faith to receive it; this which stirs not the heart of another, overcomes the hearts of the Lord's own, even with an holy admiration at this grace! What, Lord, am I! so vile I am, and filthy, and hellish, after so long abusing God and Grace, now to reveal, offer on such terms Christ and Grace to me! Oh Lord, I am swallowed up with this kindness! how canst thou think such thoughts of love! yet I see it. Rom. 1. 17. The Gospel is the power of God to salvation; for therein is righteousness revealed from faith to faith. And mark, 'tis such a drawing of love, as pulls the soul from all the strong holds of sin, to Christ; for that which the Prophet complains of people in his time, is true of ours, Ier. 8. 5. They took fast hold of deceit, and refused to return; they hold it as their life, and it holds them as fast as spiritual bonds of death; either the pleasure of sin holds them, or the power of unbelief in refusing grace, attended with sinkings, and sadness of heart, or objecting against grace through pride of heart, when the Lord comes to apprehend it; hereupon the Lord Jesus Christ, uno & eodem actu & ictu, in drawing the soul to himself, draws it from the captivity of sin; thus, Acts 26. 18. from darkness to light. 1 Thes. 1. 9. and the soul saith as they, Ier. 3. 23, 24, &c. The Lord Jesus doth not so draw it to himself, as that at the same time it abides in sin; no • so from sin, as that it abides without Christ; but uno, &c.

For I observe a double error in men's drawing to Christ.

First, Either they come only from misery (I say, Only) and so are rather driven, than drawn to Christ; they rather come themselves on the legs of their self-love, than on the feet of Faith. Now when Christ doth effectually draw, he doth it by love; Oh this me • ts, this draws, this breaks, this overcomes; and now as we say in War, It is better to Reconci • e an Enemy, than to Conquer him by force; because th • one overcomes his power only, but the other overcomes his will; so Christ could crush (and he doth bruise his people's souls with miseries, they would never else be suitably affected with the bruises of his soul) but this makes way for love; he overcomes the will by love.

Secondly, Or else if love doth meet, affect, and draw them, yet it doth not overcome them, o • draw them from the hold of sin, but as Ivy clasps about the Tree with a root of its own. I have known some that have been melted, affected with the patience and goodness of God towards them; that have been almost persuaded, and yet have turned almost Devils afterward; the Reason hath been, because they were never quite taken off their own botto • es. Now a soul whom Christ draws, the Lord in drawing him to himself, pulls him from his sin, so that he is weary of it; the sight of Christ's grace, oh this draws indeed! that now not only it dare not, will not, but cannot live in sin. Rom. 6. 2. Titus 2. 11, 12. Grace appears to all; but it teacheth us (saith the Apostle) to deny ungodliness; ungodliness will be suing and seeking for love, but they deny it; the soul thus comes not unto Christ, without feeling of s • nne in it, but that the Lord would take away all iniquity from it. Ier. 3. 22. And because it fears there may be some secret evil; its care therefore is, that the Lord would strike the root of all, and make it more bitter than death, to its grave. The greatest evil of all, is sin; 'tis greater than Death, Grave, Hell; hence Christ's greatest love is in Redeeming first from sin; And as if there had never been sin, grave, nor death should never hold; so when he breaks the power of sin, no power of Satan, World, Death, shall hold thee from Christ; and 'tis never overcome by love till now. Let a man be • n never such fears and troubles of mind, and sinkings of heart, and soon after he pretends to great joys, and assurance, but sin is not overcome, though it be s • ibbed and hid, yet it will overcome you at last, and would pull thee down from heaven, if ever thou wert there; As if one that makes suit to another, and she is forced to give consent, but she hath her heart still to another Lover, he will never have her; Not that the Saints are really free from all sins, and weaknesses, but they are free from peace with sin, though not free from War with sin till death; as when two Lovers are fallen out, it's enough if the League be broken.

2. Degree. The apprehending love of Christ; it sa • iates, fills, and feeds the soul with the sweetness of its self, now the soul being come to Christ, and seeing the heighth and depth of the love and pity of Christ. Psal. 65. 2, 3, 4. Blessed is the man whom thou choosest, he shall be satisfied; the stony ground received the Word with joy, was affected with the grace of Christ; as one that stands by where smells are (but smells do not feed) (or they may taste, but tastes do not feed nor satisfy) So 'tis here. You know we feed on our meat, that we may be strengthened thereby, and it may be turned to nourishment, and good blood, and flesh, and be made one with us; so Christ gives himself to be spiritually eaten by Faith, out of an earnest desire, that he may have a near, a very near union to him, and he to us▪ Now the main end of eating, is satisfying; and if a man be satiated with it, though • e think it will never prove nourishment, yet it doth; So, where life is, &c. John. 6. 56. He dwells in me, and I in him.

If a man tastes not a greater good in Christ, than in his lusts, he will fall to them again from Christ; but if he feeds on Christ, and is satiate with him, never can he hunger again; otherwise the soul will say, It was better with me once, than now it is; Solomon, though he tasted all good of the creatures after he knew God, and God had appeared twice to him, yet he felt them fall short of what he once found, and at last he remembered his rest. When Abram gave his children gi • ts, he did not lay hold on them with special love, but to him to whom he gave his Inheritance; So the Lord may take hold on a man, and give him many abilities, but when he gives himself as an Inheritance and portion, this is special love; and wh •• is that known? ( viz. ) when the soul is fully satiated with it, Psalm 16. 2, 3, 4. And hence the Prodigal he did not know he should be received; but when he came, Make me a servant, if not a Son (saith he) and his Father hung about his neck, &c. So here. Ex • dus 6. 3. God hath two ways to satisfy his people. 〈…〉 .

1. By fulfilling his promises.

2. By manifesting himself, and that to their satisfying, as sufficient to do all what he hath promised.

Oh Consider of this, you that have seen mercy, but it hath not satiated you, nor doth yet! but you have other bread to feed on; the Lord never took hold on you.

3. Degree▪ This apprehending love of Christ, having thus satiated the soul, it const • aines the soul to live and act for Christ. Now, what shall I do for the Lord, and the poor soul begins to lament days past of folly; and secretly desires of the Lord, it might rather not live, than not live to him; and though happily it often serves sin and self, yet the soul accounts that life death, and so laments • t before the Lord, 2 Cor. 5. 15, 16. That they that live, might live to him. John 6. 57. He that believeth in me, shall live by me; i. e. both by me, and for me; and Christ apprehends the soul fast now; for Christ must rather lose his life, than lose this soul. Look as 'tis with a Graft, put the science close by the stock, tie it fast, if there it withers, and rather loseth life than gets it, we say, Surely it's not put in right; for if it were, the living Stock would convey sap and nourishment to it. So 'tis here; some herbs are very precious, but for ornament, rather tha • use; so Christ is dear, but what use do you make of Christ? what life do you fetch from Christ? the least joint in a man's finger united to the soul, hath life of it; but Signets though near to the finger, yet they have no life, and hence no union, and hence no members; so the Saints have life, though weak; but unregenerate men (as Signets) may be near life, and near the true Members of Christ that be quickened, but receive no Life.

Gluttons will feed, that they may go to sleeping; others, that they may fall a working; So, many take Christ, and get some peace, and then turn Grace into wantonness, and so sleep in their sloth; but a gracious heart, all his prayers and feeding, is, that he might have strength, and heart, to live and work for Christ; Hath the Lord pitied, pardoned? how Lord shall I now live in my Calling? now his friends are by him pitied; now he is fruitful, and mourns, when others be not so.

4. Degree. This apprehending love of Christ having thus constrained the soul, it ever follows it, and dwells in it, John. 14. 17. For after Christ hath apprehended the soul, so as that the soul thinks it shall never be as it hath been before; yet oh the lamentable decays and losses that it feels! it loseth favor and life too afterward, and lives against Christ sometimes (a thing never to be lamented enough) but mark, if Christ hath apprehended, he will not forsake the soul, though it hath forsaken him; and hence the Lord by his constant assistance of the Spirit, recovers it again, brings it back again, and that after questionings sometimes, if ever there was grace indeed in it; yea, • f not, yet oh that it should thus forsake the Lord! nay, the Lord sometime preventing before it was seeking.

Judas fails, the Lord never looks after him; Peter falls, Christ looks after him, and recovers him; all the Disciples denied Christ, and fled after promise never to do so; yet, saith he, Mark 14. 28, 16, 7. I will go be • ore you to Galilee; my Sp • rit is in you, and shall be in you, though you gr • eve it, and sad • . Adam falls, and one sin cut him from God's hold of him; hence he dashe • h quite to pieces; but now Christ upholding on other terms, hence, though his people forsake him, yet he holds them still fast and sure, and keeps • hem from breaking utterly to pieces; nay, if they be as water spilled on the ground, he will gather them up again; he deals not so wi • h others, John 6. 66. Many forsake him, being never given indeed to him, he lets them go; but Christ speaks to his Disciples, Will you go? So if a man h • th a stranger in his House, he will let him go, and inquire not after him; he came to me for a time; but if he hath a Son, and he is gone, he will find him out; and there he wonders at a Fathers love, to see his Spirit; So here; and hence come the Saints to wonder at the Lord so much, What is not the Lord y • t gone?

I speak this partly to terrify those that go, and never return again, and to answer Objections of Saints; the Lord hath hid himself from me, and I have forsaken him; yet mark, he will bring thee back again to himself lamenting, &c.

5. Degree, This apprehending love of Christ, it now witnesseth love to the soul most clearly and fully; the Question is, Doth Christ apprehend any but those to whom he witnesseth love? No, for he doth witness to all in some measure; but here comes the clear manifestation of it; When I was dead he quickened me, and since that I have lost the Lord, and he me, yet he hath found me out; and hence now the soul concludes, the Lord loves it. Gal. 2. 20. Who loved me, and gave himself for me. Psalm 23. Vlt. The Lord restoreth my Soul, surely mercy shall follow me.

Now try if the Lord never dealt thus with thee.

As this may serve to discourage, or terrify those that never did, so it may encourage • hose to preserve their faith who so apprehend Christ, as that they are apprehended of him; If a Woman was never Married to such a man, for her to call him, or speak of him, or think of him to be her Husband, 'tis presumption; but when he hath given himself to her, then let her own her privilege, and maintain her claim against all Law, and wranglers, and preserve her interest; So those that never were given to Christ, let them know their faith is but smoke and vanity; but let Job say, Though he kill me, yet I will trust him. David Psal. 42. 3. had that temptation, Where is now thy God? that his tears were his meat, and drink, and was much shaken, and cast down by it; but what, Doth he lie still? No, he stirs up himself, and chides himself, Why art thou cast down? Ver. 5. 11. He is my God. 1 Tim. 6. 12. Fight a good fight of faith, and lay hold of eternal life whereun • o thou art called.

'It is very unsafe for any Christian to lay by Faith, and cast off the exercise of it, because 'tis Christ's apprehending of us which doth preserve us; True, but 'tis by faith, which may not be at all times seen, as neither the other can; and therefore take heed you make not this use of Doctrine here, because many may apprehend Christ, whom Christ never apprehended; therefore what have I to do to close with Christ? To be kept from putting out faith either in your judgment and practice, or practice only? I would but only ask of such these Questions.

F • rst, If we were only to look to Christ's apprehending us without the other, why doth the Apostle put such a weight upon Faith, as that all the benefits of Christ are communicated by it? Heb. 3. 14. We partake of Christ, if we hold the beginning of our confidence steadfast; and Heb. 10. 38. The just lives by it, not from it.

Secondly, If so, why doth Satan so much strike at faith? when Peter fell, what did he strike at? what did he winrow him for? To shake out his faith; and hence Christ prays that it fail not; When Satan comes to Christ, the first thing which made way for all his temptations, was, If thou beest the Son, &c. Our blessed fellowship with Christ, he sees consists of two things; Faith on our part, and the Spirit on Christ's; and Satan strikes at the weakest first.

Thirdly, If so, Why doth the Lord Jesus so carefully seek to preserve it? both mediately by all means and Ministries, Word, Sacraments, which are to feed Faith; and hence Paul, 1 Thess. 3. 2. To establish you in faith. And ver. 5. he hence rejoiced; and ver. 10. We would be yours to perfect your Faith. And also immediately; Peter falls, Christ prays his faith fail not, his grace should not; And 1 Pet. 1. 2, 3. Preserved by faith to Salvation.

Object. But I cannot believe?

Answ. Before faith you cannot; and after you do believe, the Acts of faith, and lively working of faith, may be many times in disertions of the soul from God, or God from the soul, hindered; and when he hath those lively workings of it, it's from the power of Christ, that it is acted, as well as preserved; but yet if Christ hath once given power to believe, he maintains it constantly, and increaseth it; and therefore you have no cause to plead, I cannot; so that you cannot sin, and live in it, especially in unbelief, and lie there, you cannot draw back to perdition, but believe to the salvation of your souls; the just lives by faith; we say we must live; Faith will be stirring, when no other grace can be so; it Victuals the whole Camp, Relieves the besieged; and it's most strong, when man is most weak. 'It is true indeed, there may be many acts of presumption for one act of faith; take heed of that; That faith is not presumption, which the more it works, the more humble it makes the soul to be, and vile in his own eyes; because as Faith ever fetcheth of Christ's fullness to the soul, so it ever is attended with sense of emptiness in the soul naturally, and then it's right.

Oh resist not the Lord Jesus, when he comes to apprehend you by his Almighty Arm! In a shipwreck, if a man sees many drowning, and perishing, never a hand to take hold of them, when one is reached out to him, will he resist it? Oh no! I know indeed when the time of love comes, there is no power of overcoming and frustrating the grace of God, but yet there is a power of resisting, which the Lord complains of in them, Acts 7. and which he makes his people to complain with bitterness of in his bosom when his time comes. Isaiah 50. 2. The Lord cries out of his people when they had sold themselves into the hand of their enemies, and were apt to lay the fault on the Lord, as men do. Now the Lord gives not me a heart to believe; Saith he, Wherefore when I came, was there none to answer? Object. You can never pardon such sinners, help against such sins, mercy cannot reach us? Is my hand shortened? No such matter. I do not press you now to apprehend Christ, but resist not the Lord when he hath his hand upon thy heart or conscience to apprehend thee. Is the Lord at work with none of you? art forsaken of Christ altogether? There are many ways of Resisting Christ thus; I will only name these two.

First, When the soul will not suffer the Lord Jesus to bruise, or cross its will, that so he may prevail over the resistancy of it. A strong arm, a strong man when his arm is bruised, or broken, or wounded, takes away the act of resistance; as taking away the very life from it, takes away the very power of resistance; so Christ would unite himself to the soul; there can be no constant union, where there is constant resistance. Christ comes to take away that; hence bruises and wounds the soul; outwardly sometime in name, estate; inwardly in conscience, in heart. Now here is men's folly, That they will not be humbled, when they hear of their estate in the Word; they will not believe 'tis so, though they stand all the while convinced therein, as if they had been named; nay, they will not think of it; if it begins to trouble them, or if they do begin, they think it is the temptation of the Devil; and if their estates or names begin to die, they will not be poor nor despised; they had rather die, or live in vexing and fretting, rather than yield; they will have God's Will bowed to theirs, not theirs to the Lord, nor yield themselves Captives to his mercy, let him do with them what he will, who owes them nothing. Thus it was with Ephraim; Capernaum heard, admired, embraced Christ, but yet repented not; that was to live in the smoke and fire; Woe to you, saith he, for it. Ier. 6. 7, 8. Be instructed; He saith not, Instruct thyself, but be instructed, be convinced, be humbled for thy sin, lest my soul depart; I am with thee yet to pardon it, yet to take it away.

Secondly, When they will not be gathered to Christ, nor come to him, nor receive his love when it comes to them, but put it far from them as much as in them lies. The Disciples told Thomas Christ was risen, but he would not believe unless he saw him; nay, unless he felt; nay, unless he felt his very wounds; Christ pities, and bears with the weakness of Faith; But (saith he) be no more faithless, but faithful; and hence saith he, Blessed are they which have not seen, and yet believed; this, Christ complains of in the Jews, He would have gathered them, and they would not!

Now here resistance is made two ways.

1. By the will; when the soul sees the offer of love fair and full, but will not be drawn to close with it, because it knows whether to go, and live, and be yet well enough without it. John 6. 68. Whether shall I go? It hath some other Lovers to give it content; but loss of Christ's love, is not for the present as bitter as death to him; because having of it, is not life to him, because something else is his life; this is enmity of heart; and indeed the root is worse (if worse may be) you can find some pillow to ease you, when you refuse Christ's love to help you.

2. By the mind; the soul knows not whether to go, and yet the mind doth not, not will meditate with fixed meditations on the grace of Christ, whereby it might be drawn to Christ; but pores upon its sins, and unbelief, and fears, and objects strongly, and continually against the Lord. Isaiah 40. 27, 28. Hast not seen, &c. (Beloved) 'It is with the mind, as it is with burning glasses, hold them to the Sun, and you gather and unite the beams, that they burn; So the soul by musing on Christ's Love.

Object. Many say, I cannot believe though I see a command for it; and God will not help me.

Answer. The fault is not here, but in this, You will not use this means in musing on the gracious freeness, riches and need of his love, Psal. 6 • . 6, 7. but on the earth.

1. Object. You will say, I cannot but resist.

Answer, Yet I pray give us leave to exhort you to believe; give Peter leave to persuade; Acts 3. 19. Repent and be converted; the Lord requires that only; it may be the Lord may go away from thy soul, and take his leave of thee forever; and if you did know, you would no • crucify, nor resist the Lord of glory; if you would consider, you would know.

2. Object. I find my heart much affected and drawn, but then I am afraid of pr • suming; • ow shall I know when I may close with the Lord?

Answ. 1. When the Merchant hath sold all, let him take the Pearl, and enrich himself with it; the Devil may grudge thee it, but the Lord doth not, will not.

2. When the Lord comes to draw indeed, you cannot but accept; your need will be so great, the offer so fair, love so abundant, and like the honey comb dropping into thy heart before thou suckest it; and Christ so dear, that thou canst not tread upon h • m whom God hath smitten for thee. Mary Job. 20. 15, 16, 17. stands weeping; at last Christ appears, Woman, why weepest thou? whom seckest thou? she knew him not; hence her heart stirs not; but at last he calls her by her name, and then she knew him, and saw him present; Rabboni, saith she; and now had she best apprehend? Yea, she cannot but embrace him; Oh touch me not as yet saith he, &c.

Of Exhortation, To labor that the Lord Jesus may apprehend you: I know it's nothing but his mercy can move him to it, even to take away that resistance of your hearts; but yet hear his voice, as well as know his power, and harden not your hearts whiles it is called today, in use of means for this end, Psal. 61. 7.

1. Consider your need of this. Isa. 42. 1. Behold my servant whom I uphold; Did Christ need? Yes, Christ himself must be supported by the power of the Lord; Psal. 40. 11, 12. Let thy mercy and truth continually • reserve me; and this was not only when sins swallowed him up, but when he had been preserved, Psalm 17. 5, 6. Hold up my goings; You are gone in a moment, if the Lord lets his hold go; you are kept in strong holds, in Iron bolts, in invisible, everlasting chains, in the Dungeon where no water is, unless the arm of Christ help.

2. Consider the benefit of it. Acts 2. 24, 25. It was impossible Christ should be held under pains of death, because of his Princely Spirit exalting him; so here, Christ is and will be with you, and when once he hath apprehended you, none can pull you out of his hands, no not the Fathers hand that was angry; and he will never cast away his ( John. 10. 29.) when they come to him.

3. Consider how few find this. Isa. 53. 1. To whom is the arm of the Lord revealed, and who hath believed our report? both joined together, the arm is Christ, and the power of Christ by his Spirit in the hearts of his Elect; but for want of this, it is that one lives loosely, and another falls foully, and never riseth; another falls secretly, and is never known, and dies in a dream, &c. and that there is such miserable scrambling for promises; and that men are so worshipping whom they know not.

4. Consider the misery of the want of this.

But further,

Be careful to get satisfaction by blood, before Application by the Spirit; if ever you look for the latter, be careful to get the former; God is full of Spirit; why sends he it not? sin is not satisfied for, first get that done therefore. John 6. • 3. Except ye eat my flesh, and drink my blood, &c. God could not send the Spirit nor Word but for this to thee; a man feels the strength of sin, and prays, Lord, subdue it; oh but look to pay thy Ransom. If a man be in chains for debt, and gets out without satisfaction for the debt or wrong, he will be taken again; but if it be satisfied for, though he be taken by the Jailor, and ill-entreated, yet he shall be set free again; and therefore do as those, Levite. 3. 3, 4. You are freely to go to Sacrifice; and it's said, it shall be accepted to make Atonement.

If the Lord with-hold his Spirit, mourn for the want of it; as Psal. 41. 3. My tears are my meat.

If the Lord gives anything, be thankful for any little; see it, and make much of it, for it is from Christ, the least thought or knowledge of thy misery; John 14. 17. The world cannot receive it, because it knows him not; i. e. so as to prize it, love it, bless, and wonder at the Lord for it. Thy Spirit is go • d, Lord let it lead me, saith David.

Quest. What if I find not these things in my soul?

Answ. Mourn then.

Object. What if I cannot?

Answ. Then muse on thy misery.

Object. But I cannot?

Answ. Then hear what the Lord will speak.

Quest. What if he helps not?

Answ. Thou art unworthy, thou art his clay, he may and will do what he will.

Of thankfulness to the Saints who are apprehended of the Lord Jesus; you know him, and he knows you; you come to him, and he takes you; you give up yourselves to him, and he gives himself to you; you make him your God and Head, and he makes you his people and Members, &c.

Oh be thankful for this; 'tis a choice and peculiar mercy, denied to many, and given unto you. Psalm 73. 23, 24, 25, 26. Thou art continually with me when falling from thee; What is the use that David makes? Thou wilt guide; and hence, Whom have I in heaven but thee? I might be broken, and like water spilled on the ground every moment, but thou keepest me.

Object. But I find the Lord methinks sometime utterly gone from me; and I fear he will fail.

Answ. True; and hence Jeremiah asks, Ier. 15. 18. Wilt thou be unto me as a liar, and as waters that fail? shall thy truth and mercy be spent? No, once apprehended, he will not lose thee.

Quest. How shall I know that?

Answer. Something I have spoken, and three things more I shall add now.

First. You may know it by time present; There are two things which seldom fail in deepest disertxsions.

1. The soul forsakes not the Lord by unutterable groans, when the Lord seems to forsake it, Psal. 22. 2, 3. and it presseth hard after the Lord, Psalm 63. 8. and doth not as the Philistines, 2 Sam. 5. 21. forsake their gods, when they forsake them.

2. If this fails, it grows poor in spirit, and vile, and loathes itself, as worthy the Lord should never regard it, Isaiah 57. 15. and so 〈◊〉 grace most, when the Lord makes it least; and when the Lord makes it nothing, it makes God all things to it.

Secondly, If neither of these will serve, yet you may remember days of old; as David, Psal. 77. 10. Psal. 71. 6, 9, 11. Some said, God had forsaken him, but yet now he remembers Ancient mercies.

Thirdly, Then stay awhile longer in waiting for the Lord; what the Lord doth now, you know not, but you shall know afterward; Isa. 64. 4. that which eye ha • h not seen, hath God prepared.

1. You that are young men, hath the Lord plucked you out of your S • d • n • sin, when you lingered in it, when you resisted the Lord in the heat of your youth? &c.

2. You old men; how many temptations, corruptions, backslidings, pollutions? beating out (as it were) the breath of the Spirit? yet from the belly to gray hairs the Lord hath carried thee, kept thee; Oh thy foot had fallen, if the Lord had not kept!

3. You that have been once sinful, vile creatures, yet hath the Lord loved you for all this! what if the Lord take away comforts from you, and afflict? yet hath he not taken living-kindness, not mercy from you, but done good to you by your sorrows, when others go by Droves before his Door, and takes none, &c. O what cause have you to magnify mercy!

That the Lord Jesus at his coming to death or judgment, will make a perfect separation between the wise and foolish Virgins.

For the Virgins were all one together till Christ comes; and now the one sort is received to Christ, the other separated from Christ; nay, not so much as known of Christ. There are not, have not been any Churches in this life, but there will be wise and foolish, Tares and Wheat grow up together; not Virgins and Harlots, not openly profane (it may be) or wicked and godly; No, but when all are Virgins in outward Profession, and Conversation, yet then some will be wise, and some foolish in the sight of Christ, (though not in the sight of man) and between these the Lord Jesus will make a separation at his coming. Matth. 25. 31. He shall set Sheep and Goats at his right and left hand. Mat. 3. 12. He shall thoroughly purge his floor, and separate chaff and wheat. 2. Thes 1. 9. punished with eternal destruction from the presence of the Lord. The Son of the bondwoman, must not be Heir together with the Son of the free-woman, and therefore cast him out; they must part companies.

Quest. 1. Whether shall they be separated?

Answ. 1. At particular judgment; what became of the soul of Lazarus ? It was carried by the Angels to Abraham's bosom; i. e. to the Third Heavens where Abraham was, and to fellowship with him, dearly loved of him; What then becomes of the souls of others? they being sentenced by God, are dragged down to hell by evil Angels, and are reserved; Where? they are reserved in the Elements.

2. At general judgment; the Elect shall be called to come and inherit their Kingdom; and hence others shall be cast with the Devil and his Angels, to eternal fire, which is there where the Third Heaven is not; and here shall they be parted, and never joined together more, which is fearful.

Quest. 2. Why will there be such a separation?

Answ. 1. Reason. Because at Christ's coming they shall be immediately judged, and examined by Christ; he shall then make strict and immediate 〈◊〉 of them; Why do these foolish Virgins creep in now? is not Christ present with his people, ruling and judging among his people? Yes, but▪ Christ • udgeth now mediately by means of his servants; and hence he not giving, and they not having perfect knowledge of the secrets of men; hear • s, no • having perf • ct hatred of the evil and hypo • risie of men's hearts; hence they are no • separated now, not cannot be ( • hough the • ervants of God should be very watchful) so long as they cannot see nor convince men of all their Hypocrisy; some • ight and life he gives them to see beyond the • own natural abilities, but it is not perfected; and hence his work is (as the instruments are) imperfect; but now when Christ himself comes immediately to judge, and they fall into his hands, he can perfectly see all their secret evils; he hath his eyes like a flaming 〈◊〉 , and themselves shall know, and all Churches shall know; nay, all the world shall know that he is • Go • searching the hear • s and reins, 1 Sam. 16. 7. and he perfectly hates Hypocrisy; he regards not any man's person, or parts; or profession, or kindnesses, or relations, (which move us many times to accept whom • he refuseth against some • ight): but as • tis, If. 〈◊〉 8▪ He ha • es robbery in 〈◊〉 offe • ings, and loves judgment; and hence, the more present Christ is with his people, the more able are they to discern, as Pet • r, the secrets of Ana • ias in the Primitive times, or the Lord discerns for them, and by some inexpected way or other little thought of to themselves, discovers them by their own mouths, or base actions; by their fruits you shall know them; Matthew 22. 12. when the King came, he was speechless, whom the Guests could not d • scerne; So here, men have many things to say • for themselves, who when they come before Christ, will be s •• uck dumb. A wise Prince when he judgeth by inferior Officers, they may discern of some cases; but if a King (as Solomon ) was present, secrets which they see not, would be found out; so • ere.

Reas. 2. Because this is part of the Curse upon Hypoc •• tes, To be ca •• out of the fellowship of the Elect; secret sins do not only separa • e •• from Christ, but from all out fellowship with the Saints, which next to se paration from Christ, is the greatest evil in the world; It comforts the hearts of Hypocrites, they are loved of good people, and liked of good people; and though pr • vy to a world of filth, which a gracious heart is ashamed of, and loathes himself for, and thinks himself not worthy of a look of love from any of the least; yet Hypocrites quiet themselves, if they can cover it from the eyes of God's people, Matth. 24. 40. but now they shall no longer rejoice under the shadow of these Vines; No, the Lord will separate them to evil, D • ut. 29. 21. which is partly begun now, and perfected afterward; Mat. 8. 11, 12. they shall see Abraham and Isaac in God's Kingdom, and mourn when themselves are cast out.

Reas. 3. For the joy and comfort of the Saints; for it's a wonderful joy to the heart to enjoy fellowship of Saints aloue; when in a Sacrament we see profane people approach to it, it troubles us, grieves us; when we come to a place where we may be persuaded of the uprightness of all, it's very sweet; but now there is some fear, and hence less joy; but when we shall see the Saints together, and say, These are they who are eternally beloved of Christ, dear to him, and to be with them, and be asone, this is very sweet; those that love together only, rejoice to be alone together; so Saints, so Christ himself, 1 Thes. 4. ult. Rev. 22. 14. Blessed are they that keep his commands, and may go to the City; for without are dogs, and those who make lies, &c.

Reason 4. In regard of the Glory of Chr • st, and Honor of Christ.

First, Hereby Christ's infinite wisdom searching the secrets of all hearts, shall be seen, and that before all the World. 1 Cor. 14. 25. 'tis said when the secrets of men's hearts are discovered, they shall fall down and say, Verily God is in you. Rev. 2. 23▪ All Churches shall know, &c. Why? are Churches so ignorant of that? Yes, they believe it in the general; but they shall see it in the example, as well as in the rule, more fully afterward. We think he searcheth all hearts, but are there no hypocrites to be found in such and such Churches? Yes, he shows some even in such; and the more secre • and subtle anything hath been; the more openly will the Lord Reveale it, because this makes the more for Him.

2. Hereby Christ shows his exceeding great love to his people, in parting them and others; John 17. 23. I in them, that the world may know, &c. Gen. 6. 8. No • h found favou • ; Wherein was that shewn? Verse 7. I will destroy man and • east; but Noab found favor; and ver. 13. Make a • Ark, &c.

3. Hereby he showeth his acceptance of the uprightness of the hearts and ways of his servants, which it may be are poor and mean in their own eyes, but precious in the sight of the Lord, above all the pompous furniture and pithless profession of Hypocrites, Ma • . 3. 16, 18. hence Mat. 25. Come take the Kingdom for you, &c. What is glorious in the worlds, is vile in the Lord's eyes.

Let none be then offended at the Apostasy of men (eminent in profession) from the ways of God, in the purest and most reformed Churches; What are these people (say some scorners) better than others? some of these make a greater show than others, and yet they fall; What are these Churches better than others, where there is no such examination, no • trial? a • d these be your Church-members, and your holy people, and your Coven • nt • r • , and thus men stumble. Oh consider, in the purest Churches there be many foolish whom Christ will separate one from another; and therefore if Christ d •• h give a 〈◊〉 of this before hand, and those that are vile before him, he makes them vile before others, that all Israel may see and fear, do not wonder at it. Isa. 32. 5, 6. The Churl shall be no more called lib • r •• , f •• he will speak; and think, and work so. Luke 12. 2. Nothing secre • , but it shall be •• re • led (many secret evils are hid) but it shall be but in part here. Christ saw his Disciples apt to be offended at the fall of Judas. Did not he know him? then he was not the Son of God; or if he did, why did he suffer him? Saith he, John 13. 18. He that eats bread, shall lif • up his heel against me, that the Scripture may be fulfilled; and 'tis the portion of the Churches and people of God, to be troubled with such as these, that the Scriptures may be fulfilled; therefore be not offended; it ever hath b • en so in the Primitive times, as well as in Christ's Family; Paul fore • ells of Wolves devouring the Flock, arising out of themselves; and 2 Pet. 2. 1, 2. as there were, so there shall be false Prophers; and Paul (though discerning) reckons his danger in regard of false Brethren; and it is a heavy judgment of God, that that which should make a man adore the depth of Christ's Wisdom, Holiness, Presence in his Church, and fear his own heart and Spirit, should offend men in the least measure; for surely these are warnings to all the Churches, and all men, and examples before our doors, as those are, 1 Cor. 10. A man that is prescribing Rules of Art, he gives one or two examples, he could give twenty, but that is enough to make the wise understand, Hos. 14. 9.

Hence see the fearful and sad condition of those who shall voluntarily separate themselves (and are glad of it) from the fellowship of the faithful; nay, the Churches of Christ, they do but execute the divine sentence of Christ upon themselves in this life, which shall be past upon them at the great day; they shall then be parred, and cast out of the family of God, the Church of the first-born, of which the Churches on earth in their purity are a resemblance.

Look as it is in sinning, a man departs from God, and executes upon himself that which sha • l be (though now 'tis not felt) his greatest do • ; so it is in parting from the Saints; they do but execute their sentence upon themselves; and hence, 1 John 2. 19. They went out from us, that it might be made manifest they were not all of us; if ever they had portion in the Saints, they would never have parted; not but that one may separate from the incurable corruptions of a true Church, and not but that one may remove from one Church to another, provided it be with love, and utmost care for the good of that where he was; and also, not but that one may be forced upon some special cause to dwell in Meshech, and be forced to forsake Sacrificing, to show mercy; but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least, though not the people of God, out of a base esteem of their fellowship, and a hi • h esteem of something else which they shall have without it; they regard not Communion of Saints, no further than it may serve their turn; and when it will not serve their turn, then they forsake it.

This separation it commonly ariseth from certain preparations to it, which are the loosenings of a man's heart from God's people; Like the Apple, before it falls, it begins to grow loose from that which holds it. I shall briefly show how this is, that you may be watchful; many not yet fallen, but their hearts sit loose from Churches, and fellowship of Saints, and people of God, even when they think their hearts sit close to Christ; and I will not name all; for particular men have their particular temptations; but what is most common; and this is one secret sin, and plague of men in these Churches, and there will be rendings; Christ's work is to gather, and Satan's ever quite contrary, to scatter; and it is a Rule, What is Christ's greatest work, the contrary is Satan's chief • st; as when Christ is humbling, he is hardening; when drawing to believe, he to unbelief; when Christ's work is to gather and unite, his • s to scatter, loosen, and divide; with that foot Christ treads on Satan most, there he bites most.

1. The Lord withdraws that honor and love from a man, which either he looks for, or thinks he deserves from the hands and hearts of God's people; either they are not lovely, or not loving to others; when they have either no personal worth to purchase love, or they have nothing to give of love in exchange for love, or else (to try them) the Lord for a time leaves his people to a blockishness of spirit; their love waxeth cold, or they think they are not honored, or have not enough; and so (if men do not make) Satan will make them scandals to themselves through their pride of spirit. 1 Sam. 15. 35. Saul desired, Honor me before the people, but Samuel came not to Saul; hence what did Saul do? you never read that he came to, or made use of Samuel again. We are united to Christ by faith, but to the Saints by love, and mutual love, Ephes. 4. 16. Take away this mutual love, that you love not others, or they love not you, unless you have Christ's Spirit which was in Paul, and all the faithful, 2 Cor. 11. 16. you will fall secretly; and hence Hebrews 10. 24, 25. Provoke one another to love and good works; say to one another, Pray Brother tell me of my faults, and your fears; I will tell you my heart again, &c. Truly h • re is the temptation of some, if not of most, to Apostasy from the Lord and his Servants; and this is the guise of Hypocrites, let any godly not honor them, they despise them; let any ungodly honor them, if they be not extremely vile, they love them and their fellowship, and are ready to think them as honest as the best, because they make themselves their own gods, those that honor them, are their good Angels, and e contrà.

2. They begin to feel by woeful experience, no spiritual good, or power of the Spirit and Presence of the holy Ghost in their fellowship, or in these Ordinances in it; they have them, but not the use not comfort of them, and this sets them going, and ripens, and rots them for a fall; for as want of love made them sit loose from the persons, so this makes them s • t loose from the Ordinance; and a man thinks now, What am I the better for the purity of Ordinances? and so hence, when he should loath his heart, he loathes the truth, and ways he seems to approve, and hence falls. For this is a standing Rule, Let a man have Ordinances, and not know how to use them, or not indeed make spiritual use of them, if he knows it, but he will sit loose from them. Mal. 3. 14. Zach. 11. 8. My soul abhorred them, and they abhorred me; not their own hearts, as it is with the soul and body, they are not knit one to the other immediately, but by spirits, which if they be extinct, then they fall asunder. Let a man have meat, and it not feed him, clothes that cannot warm him, physic that cannot purge him, a Vineyard planted that never hath fruit on it, he will cast them off, and despise them; and this is the second step, the heaviest judgment of God on men for not loving the truth, but taking pleasure in unrighteousness; and this works thus especially, if they have had some trial of the people of God sometime, and after great expectations of receiving good from them, meet with but little; the Word, Sacraments, Fastings, hence come to be stones, not bread; the heaven of promises is Iron, and there is no rain falls on them; and hence they, 1. Carelesly refuse at sometimes to come to the fellowship of the Saints. 2. Hence if they do come, they come late. 3. If timely, yet without prayer, or prizing of them; they have felt no good, and now they expect little. 4. If conscience force to duties, yet they think them too tedious, or too frequent. Ezekiel 11. 21. they are losing, and dying, no man will tell you so particularly, but the Lord tells thee so now.

3. The Lord visits them with many sad and outward evils, and strange unexpected Trials, which they thought they could bear, but indeed cannot, puts them upon great losses, and leaves them to sad wants, their estates decay, they run into debt, and provisions are scarce, &c. and now they secretly repent themselves of the fellowship of God's people, but accout their course and hazards they have run, either madness or rashness. Moses Heb. 11. 25. did choose affliction and suffering, that he lotted upon, and upon nothing else; hence forsook honor and preferments, and pleasures; men not doing thus, hence choose the world, and forsake the ways of God; the Israelites brought to the Wilderness, they would go back; why? they questioned whether God was with them; why? because they wanted water, bread, and variety of blessings, N •• b. 16. 13, 14. And this sets them off; as a man that loves his friend very well, but when he puts him to so much cost, and is so costly by his company, let him then even go; so do many men, the Lord and his Ordinances.

4. Hereupon they come to call all into question again, which were without 〈◊〉 before, the ways and Ordinances of God; What warrant now say they, have you for Covenant, such constitution on of Churches, of Saints, st • ict exami ing of members? and why not a form of Prayer? and why not a Ceremo • y lawful? and now they want but a temptation, and then they fall. 2. Thess. 2. 10. They receive not the truth in love; Why not? because they feel loss by the truth, or feel not the spiritual good of the truth, and hence are given up to believe lies; the first beginning of which is to question the Truth, not from tenderness of conscience, though that be pretended, but from carnal lust; and hence, Ezekiel 11. 24. whose heart goes after that derestable thing, and this they are hardened in; if any good men by violence of temptation fall therein. Thus men fall from fellowship, and sit l • ose; you will fall, if you look not to it (which I say is fearful) And as Christ said, By this shall all know you are my Disciples, if you love; so all men shall know you are none of Christ's, if you fall here, if you sit loose, &c. I have been searching and discovering that which is working in sundry, and lies as leaven, cast it out of your doors.

We may see hence one just ground of that diligent and narrow search and trial, Churches here do or should make of all those whom they receive to be fellow-members with them; the Lord Jesus will make a very strict search and examination of wise and foolish, when he comes, and will put a difference between them then; may not men, not Churches imitate the Lord Jesus according to their light now? If indeed all the Congr • ation of the baptized were holy, then as Korah said, They take too much upon them; if Christ at his coming, would make neither examination, nor separation, not only of people baptized at large, but of professors, and glorious professors of his Truth and Name; if Churches were not set to disce •• e between Harlots and Virgins, foolish Virgins and wise, as much as in them lies, that so some of the glory of Christ may be seen in his Churches here, as well as at the last day; then the gate might be opened wide, and flung •• the hinges too for all comers; and you might call the Churches of Christ, the Inn and Tavern of Christ to receive all strangers, if they will pay for what they call for, and bear scot and lot in the Town, and not the house and Temple of Christ only to entertain his Friends. But (Beloved) the Church hath the keys of the Kingdom of Heaven; and what they bind and loose, following the example and rule of Christ is bound and loosed in Heaven, and they judge in the room of Christ. 1 Cor. 5. 4, 5. 2. Cor. 2. 10. Whom the Church casts out, and bids depa • to Satan, Christ doth; whom the Church receives to itself, Christ doth; we should receive in none but such as have visible right to Christ, and Communion of Saints. None have right to Christ in his Ordinances, but such as shall have Comm • nion with Christ at his coming to judge the World; hence if we could be so Eagle-eyed, as to d • scern them now that are Hypocrites, we should exclude them now, as Christ will, because they have no right; but that we cannot do, the Lord will therefore do it for his Churches; yet let the Churches learn from this, to do what they can for the Lord now.

There is a four-fold Glory of Christ shining in his separating foolish and wise at the last day; which when Churches imitate now, they hold out now.

First, Hereby he shows his wisdom, in discovering the secrets of darkness, and all the wily knots men have tied, to hamper themselves in their own miseries; so Churches show forth this wisdom, not only in discovering such whom you may feel to be hairy, rough Esau's with M •• onson, but such as have Jacob's voice, and are very wily; when the secrets of hi • spirit are discovered, they will say, if not proud and passionate, God is in you; hence the wisdom of Christ, Rev. 2. 2.

Secondly, Hereby the Lord Jesus shows h • s holiness, who withdraws himself from those that are foolish, though outwardly most glorious; for he will be sanctified; so the Churches shadow out the holiness of Christ • erein, who are bound to be holy as he is holy.

Thirdly, Hereby the Lord keeps the Communion of his Saints pure; this is a wonderful glory in Heaven, that only the Elect and faithful of God shall lie down together; and is the last and greatest glory that ever shall be seen in this world, Revelations 21. 27. One man or woman secret'y vile, which the Church hath not used all means to discover, may defile a whole Church, and bring it under wrath, as Achan, and make work and sorrow enough for many a day and year after, and bring that blemish and scandal as will not ea •• lie be worn off again, and then men will wish that they had kept their communion pure.

Fourthly, Hereby the Lord abundantly vouchsafes his presence to his people in Heaven, when the Goats are separated; now come and take your fill of love, and possess your Kingdom; so the Church hereby gains more of the presence of Christ Jesus in public and private; when • das is gone out, now Christ comforts the hearts of his Disciples; when the Lord hath his Spouse alone, then he sports himself with her. Isaiah 4. ••• . When all in Jerusalem are holy, there shall be a Cloud and Pillar of smoke on all their Habitations. And therefore not only the Churches should do thus, but a godly holy heart will desire it; it's the end of his coming that he may be searched; better had men be tried and examined now, than by Christ another day.

Objection 1. But we must look not to what may be d ne, b • t to what must be done; Churches have power to cast out them that be bad; but what power to keep out them that be Baptized, and have a name to be good?

Answer 1. Christ doth not only shut out Harlots, but professing Virgins; which example is to be imitated now so far as we can; for on the same ground Christ excludes, we have the same if we know them.

2. The Apostle is punctual for it, 2 Tim. 3. 5. speaking of the last days, Having a form of godliness, turn away from such; He saith not, Let them in, and turn to them; and if they prove evil members, cut them off, and turn them from you; but turn away from them; He saith not, If they be profane, or not baptized, and cannot say, I was humbled, and now I believe; but which is more, if they have a form, under whose garments of profession you will ever see some of those sores, Psal. 2. 3.

3. Rev. 2. 2. It was accounted part of the wisdom and power of grace of the Ephesine Church which tried them which said They were Apostles, and had found them liars; they could not creep in there, but they were found out.

4. In the Jerusalem come down from Heaven; it's part of the glory of it to cast out the unclean; but Rev. 21. 27. nothing enters therein which is unclean; and are not they to be imitated now in their glory, who are set out for that end?

5. To omit all other proofs, see Ezekiel 44. 8, 9. The Apostle gives a sad charge, Hebr. 12. 15. Look diligently, lest a root of bi • terness g • ow up; the Apostle doth not say, 'It is no matter what roots you set in Christ's Garden; only when they spring up, and begin to seed and infect others, then have a care of them; but look there be not a root there; truly so we do; for they tell us they believe and repent, and we believe them, other strict inquiry we make not; Oh but saith he, Look diligently to it; it's ill counsel to the Gardner to say, have a care to weed your Garden; but 'tis no matter, God looks not that you should be careful of your seed, so long as it be seed; nay, the Lord that forbids me to suffer weeds to grow, forbids my carelesseness in sowing what seeds I please.

It is the judgment of some Divines, That the first sin of Adam and his Wife, was in suffering the Serpent to enter into the Garden 〈◊〉 for▪ the • uine of a Church may be the let ting in of someone • ll member.

Objection 2. But they that are innocent, and say th •• believe, are in the least degree of probability converted; and the best, we are but certain of their conversion in the highest degree of probability; and therefore may both orts be admitted?

Answer, No; Paul may fear with a godly jealousy some of the Cor •• hian Church, 2 Cor. 12. 20, 21. and may know some to he childish, and carnal, and weak, yet children; yet he calls them all Saints, and dates not mince his speeches with such notions of probability; and Heb. 6. 9. We are persuaded better things of you; A moral certainty a • man may have, and should have of all Church-members; a certainty of faith, conditional, though not absolute; as if it be thus as they say, and I cannot, ought not to say otherwise of them, 'tis well with them.

Objection 3. But the Primitive Church never received in any with such strict confessions, and large examinations; three thousand in a day were admitted.

Answer, I remember a godly Divine in answering an Objection of late repentance from the example of the Thief; having whipt it with many other Rods, at last lasheth it with this, it's an extraordinary case; and hence not to be brought in for an ordinary example; hence he speaks thus, When therefore the time comes that Christ shall come and be crucif • ed again, and thou one of the Thieves to be crucified with him, and it fall out that thou be the best of the two, then shalt thou be saved by Christ; that despi •• ng Christ now, puts off thy repentance till then; So I say here, there is somewhat imitable and ordinary in the Apostles example, in admi • ting three thousand in a day, but something unusual, and far different from our condition now; and therefore this I would say when the time comes, that the Spirit is poured out on all flesh; and that time is known to be the Spring-tide, and large measure of the Spirit, when Ministers are so honored as to convert many thousands at a Sermon; and so God and reason call for quickness; when Elders of Churches are as sharp-sigted as the Apostles; when the conversion of men also shall be most eminent, and that in such places where 'tis death, or half hanging, to profess the Lord Jesus, as that they shall be pricked at their hearts, gladly receive the Word, lay down their necks on the block, cast down all their estates at the Churches feet, out of love to God's Ordinances; when men shall not have Christian education, the example and crowd of Christians from the teeth outwardly to press them to the door of the Church, as those times had not; then for my part, if three hundred thousand were converted, I should receive them as gladly and as manifestly as they receive Christ; but truly, there is such little takings now, that we have 〈◊〉 enough to look upon our money, and the Hypocrisy of the world gives us good reason to stay and see; yet we grant Simon believes also; and if he doth deceive the Apostles eyes for a time, let him come in, and tell him of his gall of bitterness afterward; and if he be not o • stinate, but intreats Prayers, Charity hopes the best, and lets him stay in, Matthew 3. 7.

Obj. 4. But you may in weeding out the Tares, pull up the Wheat, and keep out the godly in such strict searchings.

Answ. 1. 'It is true; and the want of tenderness and love to them that be Christ's Lambs and Babes, having much ignorance, and carnalness, out of zeal in some, not guided aright; and pride in others, despising those that are of meaher gifts than themselves; or because of some weakness; which if they were convinced of, would soon lament and amend; and to be so rigorous toward them, will not be suffered by Jesus Christ, if continued in by Churches; Hence Churches must be Watchful against this: And then.

2. If they follow the light, are weak with them that are weak, and strong with them that be strong, and are all things to all men, and gain all to Christ; look as the receiving of • ll members shall not be laid to their charge to h • rt them, so nor the excluding of some that are good. And this I will add, The Lord may see in some good people that are about to join themselves to the Church, that which makes them fit to destroy a Church; not to build up a Church, as in case of some secret sin not sufficiently repented of, and some decay of the first love, Rev. 2. 5. and the Lord by this means may recover them by Word or Rod under witness of the Church against them; and hence many say, If I had then come in, I should have been proud and vile.

Obj. 5. But there are many odd confessions by those that are recived, and extravagant enlarged discourses of the jet time of their 〈◊〉 , and their Revelations, and ill Application of Scripture which makes such long doings, end are wearisome and uncomely.

Answ. So I would say, There may be many weaknesses in an Ordinance, shall. I therefore despise or cast off an Ordinance? I could then cast away a • s; and my own life, and soul too, when I had done; No, lament them, and heal them. I confess it is not fit that so holy and solemn an Assembly as a Church is, should be held long with Relations of this odd thing and tother, nor hear of Revelations and groundless joys, nor gather together the heap, and heap up all the particular passages of their lives, wherein they have got any good; nor Scriptures and Sermons, but such as may be of special use unto the people of God, such things as tend to show, Thus I was humbled, then thus I was called, then thus I have walked, though with many weaknesses since, and such special providence of God • have seen, temptations gone through, and thus the Lord hath delivered me, blessed be his Name, &c.

I have done; let all God's people, Watchmen on God's walls, still be watchful and careful; there be temptations enough to make men fill and pester God's House with Swine; one hath his friend, and his affection leads him; another he is a man of estate, and his money is in the mouth of his Sack; another thinks there is one bad enough, but we shall do well enough with them; Oh take heed of these things! methinks a godly man should abhor the opinion, at least, if it was but for this reason; viz. it is so suitable First, To a proud man; shall I stoop to Churches, and give an account of my heart and course to them? I am as good as they. Secondly, To Apostates from Churches; who when they are gone, then they give way to these conceits, You are too strict, and are loath to confess their falls afterward. Thirdly, And Libertines, who cry out, Why shut you your Gates so close, that Swine and Sheep, Sheep and Goats, and all their Herds and Herdsmen come not in? No, the Lord will separate one day; do what you can therefore, you that are in Christ's stead now.

Boast not of Church-privileges only, I am a Church-member, and now all is well; say not, We have Abram to our Father; cry not the Temple of the Lord, and all the Christians in the Church think well of me; for Christ Jesus will make a separation one day (all is not Fish that comes to the Net) and then better never have known what Church fellowship means, and yet be all the wh • le a stranger to Christ; thou thinkest all have g • ven their approbation of thee; so in charity they may; but yet it may be some have had secret fears, and doleful thoughts of thy estate; and what have they done? Even as we do with those we cannot cast by any inferior Courts, we put them over to be tried by the Highest Court of the Kingdom; and that is very dreadful, if their case be bad; so here, one thinks it a shame to live out, and hence for to serve his honor, sets himself up there; another wants Marriage, and that's the way to it; another thinks of his gain in a Town, in Fields, or in shop, hence desires it; another's conscience is only troubled for want of a Sacrament, hence would come in, and there they sit still; oh takeheed of this.

Hence see there is need of conversion in some Church-members; Did you ever see a Church-member converted? said one, as if then the bitterness of death was past, when once in the Church; some should look about them herein; I will only give this Rule, Be always converting, and be always converted; turn us again O Lord; When a man thinks, I was humbled and comforted, I will not lay all by, and so live on old Scraps; Oh beware of that frame! not that a Christian should be always pulling up foundations, and ever doubting; but to make sure, be always converting, more humble, more sensible of sin, more near to Christ Jesus; and then you that are sure, may be more sure; and you that are not, may be sure indeed.

Of thankfulness to all God's people called to Christ, that he should make a separation between you and others; this is the wonder and Diamond of God's Ring of love compassing all the Saints, in separating them from others. Mal. 1. 1, 2, 3. Was not Esau Jacob's brother? yet I loved one, and hated the other. Psal. 78. 67, 68. He c • ose not the Tribe of Ephraim, but Judah; and there was Zion, and there David; so for the Lord to choose thee, and leave so many thousands in the World, is mercy; but to choose thee, and leave many of the Town where thou livest, that's more; that had some means, and were better in birth, place, and parts, than thee; but to choose thee from thy friends, two grinding in a Mill, and lying in a bed, one taken, tother left, is more; but of professors, and glorious ones too, whom thou dost highly esteem, to choose thee, and leave them; to open to thee, and shut the door against them, this is indeed wonderful! if thou art one of these, he hath made thee thankful for it; Oh this the mark and Crown of glory, and fruit of the Lord's old love, for his opening of thy eyes, and changing thy heart, and giving thee rest and peace on his Son.

VERSE 13. Watch.

THat all the Churches of God are bound to be very watchful, by considering the Parable of these foolish Virgins.

Quest. 1. Against what shall they watch?

Answ. 1. Against security, and dead-heartedness.

2. Against sleightness and shallowness of the work of grace in them.

Quest. 2. For what should they watch?

Answ. For the blessed appearing, and glorious coming of Christ Jesus. at his first coming, 1 Pet. 1. 10, 11, 12. they searched after, and waited for his coming, and rejoiced to see that day; so should we now for his second.

Of exhortation to these Churches in N. E. Oh be watchful, First, Against security. Motives.

1. Because 'tis the last sin as you have heard, which surpriseth Saints; a Christian at first conversion, strives and gets mastery over many sins, but some are very hard, that he cannot overcome them; and because he cannot, hence like the Israelites, he is ready to think the worst is past, and I cannot be better; and hence lies secure, and makes truce with sin.

2. 'It is a very dangerous sin; What temptation may not a man fall into, and be overcome with, when he is sleepy and secure? A strong man that is asleep, may not a child, any weak enemy cut his Throat, or pick his Pockers? it may be when awakened he may recover his losses, but it is sad for the present with him; so here.

3. It is a most bewitching sin; because nothing is so sweet as sleep, and the sweeter, the stronger, and the worse.

4. 'It is the temptation of this place. 1. Because when Churches grow secure, then all begin to slumber; else one might awaken all. 2. Because here's peace; we have our ease, and our pillows, and feather-beds, and are out of the noise of persecution; and hence sleep, and watch not; are secure and dead-hearted, and pray not; our hearts die, and prayers die by this means.

3. Because of many sad wearisome Trials, and heavy loads; 'tis hard to live for some, and their bodies are weak, and cates, and distractions many, and griefs from servants rudeness, &c. exceeding; and debts come upon men; sorrow made the Disciples eyes heavy, Luke 22. 45. The poor loaden horse when sp • r-galled, and the Load heavy, and Legs weary, he will lie down in the high way, till rest and provender be given him.

5. Oh therefore blessed are ye if you endure temptation, and watch one hour in this place and time. I tell you the Lord will fet thee down, and serve thee, and give thee what thou callest for.

Secondly, Against sleightness, and an hoverly work; Motives.

1. Many looking after Christ, deceive themselves here; here is their wound; they have some taste of sins bitterness, and some taste of Christ, and some affections; but the life of Christ they want; not that all must have the same measure; but consider of what hath been opened to you; Oh these colors, forms, and figures, and images, and pageants, and pictures, and names, and paints, and gildings, are the undoing of many.

2. Consider the example of David, who though a Prophet, yet desires, O that I might see the Lord in his house! Paul reached after more and more; as for his prize, he made work of it.

3. Christ is full, and hath enough Spirit; oh therefore seek for more! if you know this gift, and ask, he will give Rivers of waters; Young Christians, look to yourselves as you wax old; what is become of your gold? why doth Copper appear now, in comparison of what it hath been (it may be) formerly?

Thirdly, For Christ's coming; Motives.

1. This is the beginning of glory; Adam looked only for his happiness in an earthly Paradise, but you are heirs of an heavenly, Tit. 2. 13.

2. You have nothing else to look for; if only of the things of this world you might look for your portion here, it were another matter; but now when called, justified, sanctified, sin warring against thee, and nothing but thy body and breath between thee and Christ; oh look after it.

3. Sorrows in the Country cry for it; we think within few years the Land will be out of heart, and want of clothes, or not money to buy, or pay debts, and this and tother evil will ensue; so for particular persons, What shall I do hereafter? &c. True, but glory will pay for all at Christ's coming.

4. All Saints ever looked for this long ago; the Corinthians, 1 Cor. 1. 7. and the Thessal •• ians, 1 Thes. 1. ult. and the Philippians, Phil. 3. 20, 21. grace teacheth men so to do, Tit. 2. 13. and promise of mercy is made to such only, Heb. 9. ult. and hence Rev. 22. the Church cries o • t, Come Lord, come quickly; Oh wait for this time when he shall Redeem, comfort, glorify, free from all snares and sins; if no hope in this life, of all men most miserable; some young ones think 'tis too soon; old men that are near do it; many have businesses, and cannot; cannot you carry it to the fields, and rejoice in expectations of this, but must be always cast down? &c. O teach it your Children; speak of it one Brother to another; some of you are poor and morning, oh be comforted, 'tis for your sake Christ will come, and refresh, and wipe away your tears.

Thus I have finished this Parable; there are divers and many Interpretations hereof given by some, but I speak what I believe; I differ in nothing but ever gave reason.

And verily if you regard not, the Lord shall bring all these things as Witnesses against you another day; I believe it shall not be without some fruit; give him the glory that gives it.