Sermons Volume 2

SERMON I.

' T WAS Christ's manner to Instruct by Parables, partly for the greater evidence and force, while heavenly things are represented to us in such Notions as we do best understand; and partly to teach us the Art of holy Chemistry, or extracting spiritual advantages out of obvious Occurrences and Occasions. Now Parables are of two sorts; Argumentative and Representative:

First, The Argumentative Parables are such wherein some notable Reason is couched, or Ground is laid for some excellent encouragement in our Converse with God, by showing what falleth out among men. In these Argumentative Parables, the parts of the Parable are not to be strained, but the scope and Parable itself is to be regarded: As in the Parable Luke 18. of the unjust Judge, the scope is to be regarded, but not the parts strained, as if God were to be compared to an unjust Judge. And that famous Parable Luke 11.8. concerning success in Prayer, where there is Argumentum à minori ad majus, an Argument from the less to the greater, though he will not rise and give him as he is his friend, yet because of his Importunity he will rise and give him. And those passages of giving good things to our Children, If ye being evil know how to give good things to your Children, how much more shall your heavenly Father give good things to them that ask him.

Secondly, The other sort of Parables which I call Representative, yields us a notable delineation of some Heavenly matter, by laying the Scene of it among Earthly affairs; for God is fain to lisp to us in our own dialect, and speak as we can understand. This and the next Parable are of this sort. The Occasion of it was thus: Our Lord had been discoursing of the dangerous state of the latter times, and therefore presseth to Watchfulness, and timely preparation. This he doth by three Parables: First, By the good Man of the House watching against the coming of the Thief, Matth. 24.42, 43. By the Parable of the Servant, misbehaving himself in the absence of his Lord, Matth. 24.45. to the end: And now the third time by this Parable of the Virgins. Still in the close of all he repeateth his Charge of Watchfulness, not so much because of the difficulty of the matter, as because of our dullness. We cannot often enough be put in mind of Vigilancy and diligence in preparing for the coming of the Lord; so great is our sloth and drowsiness, and non-attention to the great affairs of our Souls. Now these three Parables, though they come to one effect, yet have their special use. The first of these concern all; the second the Officers of the Church; the third the Members. First, The good man of the House watching against the coming of the Thief, speaketh thus much: If men watch to avoid a temporal inconvenience, much more should we watch to eschew eternal Destruction. The diligence of the men of the world in worldly things, upbraydeth and condemneth our negligence in heavenly things. The Parable of the unfaithful Servant, that put off the thoughts of his Masters coming, and therefore eateth▪ and drinketh with the drunken, and beats his Fellow-servants, is a notable warning to the Officers of the Church, that they do not abuse the Power of the Keys, and inhaunt with the wicked, and discourage the godly, and blast them with Censures, and stir up the displeasure of the Magistrate against their faithful and painful Brethren in the Ministry. A Drunkard shall find more favor with them than one that is mindful of his Lord's coming, and would keep punctual to the Orders and Institutions he hath left before he went. Now least the Members of the Church should want their admonition, besides a warning to the Officers in the Second Parable, here is a warning to the Members in this third Parable, to watch and be ready, that they be not surprised: In the wise Virgins is represented the comfortable fruit of Watchfulness, in the foolish the sad effects of Security. Then shall the Kingdom of Heaven be likened, &c.

In the words we have,

• First, The thing compared, The Kingdom of Heaven.
• Secondly, The Comparison itself, shall be likened to ten Virgins. Who are
  • 1. Described by their Quality or state, Virgins.
  • 2. By their Number, Ten.
  • 3. By their Rank or distribution, five wise, and five foolish.
  • 4. By their work or Employment, they went forth to meet the Bridegroom.
  • 5. Their Preparation for that Work, they took their Hand-Lamps.

Before I explain these Circumstances, I must a little acquaint you with the Custom of the Jews, to which allusion is here made. The Weddings of those times were kept by Night, in which the Bridegroom and his Company were by certain Virgins fetched in, and conducted to the Bride, with Lamps in their hands, and Songs in their mouths. As for this Custom, I shall give you some passages in Scripture. That the Weddings were in the Night-time, we read Gen. 29.23. It came to pass in the evening that Laban took Leah his Daughter, and brought her to Jacob. That the Bridegroom had his Companions, we read Judge. 13.11. Sampson had thirty Companions brought to him. That both had their Companions; we read of the Children of the Bride-Chamber, Matth. 9.15. the special guests invited to the Marriage-feast, who were by Custom to fetch the Bridegroom, and wait upon him: These are called 〈 in non-Latin alphabet 〉 , the Friends of the Bridegroom, Joh. 3.29. That the Bride had her Companions, 'tis said, in Psal. 45.14. the Spouse shall be brought to the King in a Rayment of Needle-work; the Virgins her Companions that follow her shall be brought unto thee: And their fashion was, to take Hand-lamps then in use, and fit to carry abroad for Night-lights. The Scripture frequently alludes to that; Rev. 18.23. And the light of the Candle shall shine no more at all in thee; and the voice of the Bridegroom, and of the Bride, no more at all shall be heard in thee. And thus the Bridegroom was met by Virgins with Lamps; as he grew near the Brides house, he was met by Servants with Candles returning to the Marriage: Therefore 'tis said, Luke 12.35, 36. Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he will return from the Wedding. This was the custom, which I the rather observe, that you may see how fitly our Lord layeth down things. Now those that accompanied the Bridegroom and the Bride, were Children of the Bride-chamber, and admitted into the Marriage Room and Supper; and those that came after that, when once the door was shut, were surely kept out. Now here is a fit representation of the spiritual Mystery laid down by Christ, and therefore let us

1. See the thing compared, The Kingdom of Heaven ; that is, the state of the Church wherein God reigneth in the person of the Messiah ; of the Kingdom of Glory it cannot be meant, for there are no foolish Virgins; and in the internal Kingdom of Grace none: But in the external Kingdom of Christ in this World. And this is not considered simply and restrainedly to that point of time when Christ is coming to Judgment, but respects and should affect us all, for such as we depart out of the world now, such shall we be found to be at the day of Judgment. It concerneth all Ages, not only those that shall be found alive at that time, but everyone in successive Ages.

2. The Comparison must be explained; the Bridegroom is Christ; and the Bride is the Church, the whole Church is the Spouse of Christ, and each particular Believer a Virgin attending upon this Spouse, the Marriage is mutually promised, the Espousals are in this Life: Hos. 2.19.20. I will betroth thee to me forever ; and to be solemnized and completed at the coming of our Lord, Rev. 19.7. Let us be glad and rejoice, and give honor to him, for the Marriage of the Lamb is come, and his Wife hath made herself ready: Here is the betrothing in the Covenant of Grace: A nobis accepit arrhabonem carnis, &c. saith Tertullian ; he took the token of our flesh and carried it to Heaven, to prepare Heaven for us, and left with us the token of his Spirit, to prepare us for Heaven: he is not gone from us in discontent, but will come again with all the Angels of Heaven with him, to receive the Bride unto himself.

(1.) The Companions of the Bride are here represented under the Name of Virgins, for so Christians are called for the Purity of their Faith, and Worship, and also for their blameless Conversations.

[1.] Virgins for the purity of their Faith, that keep themselves free and untainted from the corrupt and rotten Opinions of the World, 2 Cor. 11.2. I have espoused you to one Husband, that I may present you as Chast Virgins to Christ ; he meaneth it here in respect of the purity of their Faith, that they might not be corrupted by false Teachers.

[2.] Virgins for the purity of Worship. Idolatry and Corruption of Worship is often expressed by Harlotry, and therefore the Prophet to figure out Israel's Apostasy and Corruption in Worship, is bidden to take a Wife of Whoredomes, Hos. 3. And those that followed the Lamb, are said to be Virgins, not defiled, Rev. 14.4. not polluted with Idolatry, which is spiritual Fornication.

[3.] Virgins for purity and blamelesness of Conversation. The Apostle speaketh of some that had escaped the pollutions of the world, through the Knowledge of Jesus Christ, who might be again entangled and overcome therein, 2 Pet. 2.20. Well then, these were all Virgins, even the foolish as well as the wise, not tainted with Error, nor defiled with false Worship, nor profane, corrupt or scandalous in their Conversations; they were such as had escaped the Corruptions of the World, and had as glorious a form of Godliness as any others.

(2.) They are described by their Number, Ten ; this is mentioned either because Ten is a number of perfection, or because usually the number of those Companions of the Bride never exceeded Ten.

(3.) They are set forth by their Distribution into two ranks, some Wise, some Foolish, five of the one sort, and five of the other; the number is not exactly to be stood upon, as if the number of the saved and damned were equal; as in the Parable of the Marriage-feast, one had not a Wedding-garment, 'tis not to be understood as if only one were damned of all that are invited to the Profession of the Gospel; it only signifieth that all the Virgins are not alike careful to prepare for the coming of the Lord: By the wise are meant provident and diligent Christians, by the foolish the Improvident and negligent; among those that bear the name and keep up the reputation of Christians, some will be found not to fill up their Profession with answerable Duty, not to make serious Provision for the coming of Christ.

(4.) They are set forth by their Work and Employment, they went forth to meet the Bridegroom, that is, they expected the coming of Christ, and Happiness by him: The foolish and the wise did both agree in this, indeed this is the whole business of a Christian.

(5.) They are set forth by their preparation for this work, they took their Lamps, that is, made open profession of their hope, Matth. 5.16. Let your light so shine among men: for external shining profession they were both alike. All are called Christians, all are Baptized, and all profess faith in Christ, and an expectation of his second coming with eternal Life to ensue upon it; all are Virgins, all have Lamps, all are devoted to the Bridegroom, go forth to meet him, and yet some were wise, and some foolish; some made preparation that whenever the Bridegroom should come, they might be ready to go in with him, others contented themselves with an outward Profession, or loose waiting for his coming, but did not with that serious diligence prepare themselves for it, and so came short of the blessedness expected by them: There wanted a deep radication, and a constant perseverance, without which the blaze of Profession which lasted for a while, will soon be extinguished.

Doctrine, That in the visible Church, among those that give up their Names to Christ some will be found foolish, when others are wise, and come short of the blessedness expected by them.

Or, In the visible Church all are not wise Christians, but some are wise, and really such as they profess themselves to be, others negligent, foolish and improvident.

The State of the visible Church is here represented: And Observe,

1. This Parable is not spoken of the Corrupted Members of degenerate Churches, but speaketh what shall fall out in the Churches not defiled with the Whoredomes of the World: There are some Churches that have turned the Government of Christ into a temporal Domination, and their Worship into a mass of Paganish or Heathenish Rites and Superstitions, and place all their Glory, not in excellency of Gifts and Graces, but pomp of Living and external splendor, and make Christianity look like a Temporal worldly thing, calculated only for this Life; of those Christ speaketh not here, something may be intimated of them in the former Parable, but here he speaks of a reformed Church; not the Church in her pollution and defection, but a Church in her right Constitution. Papists will be counted Christians, who may be rejected by Christ at his coming; they have so corrupted his Worship, Discipline and Doctrine. Nay, but Christ speaketh here of those that live under the dispensations of purer Christianity, some will be found true Believers, others common Professors: even among the Members of a reformed Church, that make Profession of the Purity of the Gospel, all will not be found such as may abide the day of Christ's appearing in Judgment: In Abraham's Family there was an Ishmael as well as an Isaac, in Christ's a Judas, and in the Apostles time some were Enemies to the Cross of Christ, that yet took the Profession of Christ upon them, Phil. 3.18.

2. Mark again: 'It is not meant the scandalous and faulty Members of a pure Church, there are many Christians in name only, but indeed deny it, Titus 1.16. but 'tis not meant of the scandalous, that live as if their hopes were altogether in this World, that ingulph themselves in all manner of sensuality, as if there were no Heaven or Hell, nor no future account to be given of their Actions; but it is meant of such as profess themselves to be devoted unto Jesus Christ the Bridegroom, such as are desirous to be admitted into the Nuptial Feast, to have Communion with him in Heaven, and possibly may attain to a blameless Conversation, and appear Virgin-like, all waiting for the coming of the Lord, in their own and others estimation: Some that Prophesied in Christ's name, and eat and drank in his presence, are yet rejected by Christ as workers of Iniquity.

3. 'It is not meant only of those that have a show or a false and counterfeit Profession, that are taught to act over their part in Religion as a Play, as in the best and purest Churches there will be Hypocrites: No, these had some real work, though not a saving but a common work, as a man may have a light tincture of religion whose heart is not yet sound with God, Psa. 119.80. therefore David Prayeth, Let my heart be sound in thy Statutes. There was not an universal renouncing of all corruptions, not that thorough care to please God, nor a rooted affection to Christ, though they have some good motions, hopeful inclinations that way, as these Virgins seemed to be well affected to Christ; for the present they had their Lamps, made some slender preparation, they went forth to meet the Bridegroom as others did: Therefore it will be necessary to show that a common work may go far, and yet come short of blessedness: I shall prove it by three reasons.

• 1. Because a common work may go far.
• 2. Though a common work may go far, yet 'tis not likely to hold out.
• 3. If it should hold out a constant Profession, yet it will not be enough to qualify us for the Kingdom of Glory, or heavenly bliss and happiness.

1. A common work will go far: I take it for granted that there is a real common work of Grace, as well as a real special work; if you doubt it, I will inform you from Scripture, Heb. 6.4. compared with the 9 th verse, we read of some that were enlightened, some that tasted of the good Word, and of the heavenly gift; and elsewhere of some That had escaped the pollutions of the World through the Knowledge of Jesus Christ, 2 Pet. 2.20. All this is real, the tasting the good word real, the enlightening real, the partaking of the heavenly gift real, the escaping the pollutions of the World real; but the Apostle saith in the 9 th verse, We expect better things of you, and things that do accompany Salvation ; or things that have necessarily salvation in them, things that whosoever hath them shall certainly be saved: The graces of Temporaries are for substance true, but slightly rooted; there are the purlues of Grace, or the borders of the Kingdom of Heaven, some flashes of light or dawnings of Grace, but the Day-star doth not arise in their hearts; many are enlightened, taste the good word, have some delight in the Promises, tasted of the heavenly Gift, apprehend it sweet to have Communion with God in Christ, and taste the powers of the World to come, feel some transports of Soul when they hear of the hopes of eternal Life, and may be brought to some partial Reformation, but that which is wanting is a deep radication, or a more firm inherency of these Graces in the Soul, and an habitual predominancy of these motions and affections over all other inclinations: for 'till it be so, we cannot do any great service for God, or endure any trial for his sake. Sometimes true grace is described by its deep radication, Jam. 1.21. 'tis called an engrafted word, 'tis not something tied on, but engrafted, the root of the mattter is within; and sometimes 'tis described by its efficacy, Rom. 6.17. Ye have obeyed from the Heart the form of Doctrine delivered to you.

But more especially I shall show you, that a common work may go far with respect to the three Theological Graces, Faith, Hope and Charity, mentioned by the Apostle, 1 Cor. 13.13. Now abideth Faith, Hope and Love: And again, 1 Thes. 5, 8. But let us who are of the day be sober, putting on the Breast-plate of Faith and Love, and for an Helmet the hope of Salvation: Now a common work may go very far in all these Graces of Faith, Hope and Love, as here the Virgins seemed to believe the coming of Christ, and went forth to meet him.

1. Therefore I shall show you what they may do as to Faith ; I shall show what the Grace is, and how far they may go along with it: The Scripture speaketh so much of Faith, that we need to know what it is. Faith in its peculiar respect works towards Christ and Heaven: But take it in its general latitude, 'tis a firm and cordial assent to all such things that are revealed by God, as revealed by him. Let us explain this, here is the Object, things revealed by God as revealed by him; then the Act, 'tis an assent; the Adjuncts, 'tis a firm and cordial assent. For the Object in this description I consider it materially and formally, all things revealed by God whatsoever. All things necessary to Salvation, Faith apprehends them distinctly, other things implicitly, that is, knows them in their general principle. Few Christians know all the Doctrines contained in the Christian Religion, but they believe them in the general; But now things necessary to Salvation, I must distinctly know them, as those that are called Articles of the Creed, the Lord's Prayer, the ten Commandments. Faith is an Assent to, and built upon a divine testimony, without any other reason, whether as to things past, present, or to come; things past, as the Creation of the World, Heb. 11.3. By Faith we understand the Worlds were created by the Word of God: If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him, and not upon the discovery of it in the Word, certainly 'tis not Faith whatever it be, for Faith assents to whatsoever is revealed by God. So for things present, that God sitteth in Heaven, and Christ at his right hand; Stephen saw it by Vision and Extasie, but every Believer seeth it by Faith, which is the evidence of things not seen as if with bodily eyes. So for things to come, as Christ's coming to Judgment, John saw it in the light of Prophesy, Rev. 20.12. I saw the dead, both small and great stand before God ; and they see it in the light of Scripture and the Promise; so that you see the Objects of Faith are things revealed by God, because revealed by him: If a man should believe the Christian Religion upon Tradition, or the current opinion where he liveth, 'tis not Faith but human Credulity; now the act of Faith 'tis an assent, not knowledge but acknowledgment: the understanding hath a double act, apprehension or dijudication, it judgeth of the truth of things apprehended, or apprehendeth the tenor of things, and then judgeth of the truth of them; they are not enlightened in a way of Faith that are only able to talk of Heavenly things, but such as are persuaded of the truth of them: And then mark the Adjuncts, 'tis a firm and Cordial assent.

(1.) 'It is a firm assent, and that excludeth many things from Faith, as light Credulity: Prov. 14.15. The simple believeth every word. He that believeth everything without search and serious advertency, believeth nothing. And it excludeth bare non-contradiction. Many are thought to believe the Religion they live under, because they do not question it: These can no more be said to believe, than Children are said to believe the Questions and Answers of the Catechism they have learned by rote. True Faith knoweth the certainty of those things wherein they have been instructed; Luk. 1.4. And then it excludeth Conjecture to be Faith, which is a lighter inclination of the mind to a thing as probable; it may be so, yet there is a suspicion to the contrary. Nay, it excludeth Opinion, which goeth higher than Conjecture, but cometh short of Faith.

Well now, thus far many go; there may be an owning of the true Orthodox Religion, only out of Custom, Chance, of Birth, Education, tradition of Ancestors; they may talk much, as Parrots repeat men's words by rote only. There may be Convictions and Opinions about them, they may be persuaded those things are true that are in the Word of God, and yet no firm assent.

(2.) But to come nearer yet, the next Adjunct, 'tis a cordial and hearty assent, such as engageth the Heart to Christ. We read in Scripture of believing with the Heart, Rom. 10.9. and believing with all the Heart, Acts 8.37. Truths are propounded to us in the Scripture not only as true, but good things, of great weight and moment, as well as certain. Believing is an hearty business; now this cordial and hearty Assent excludeth Historical Faith, and Temporary Faith.

First, Historical Faith, which rests in a naked speculation, or a simple and naked assent to such things as are propounded in the Word of God: This consisteth in a mere Speculation of the Mind, without any change of the bent of the Will and Affections. True Faith ever overcomes all contrary inclinations and motions, so that God's Interest may prevail above them: Heb. 11.13. Being persuaded of them, they embraced them. Those who have a mere historical Faith, are not excited to holy Living; are rendered more knowing, not better: this is a real Faith in its kind. Simon Magus did really believe by the preaching of Philip, Acts 8.13. 'twas not counterfeit, for 'tis said he wondered. And those in John 2.24. that believed in the Name of Christ, but Christ would not commit himself to them, for he knew all men. And no question the Devils do really believe, James 2. not only natural Truths, but Gospel Truths. I know thou art the holy one of God. What a Confession is this out of the Devils mouth! Therefore 'tis a wrong to say that unregenerate men do not believe. Because this being the main business in hand, I will tell you why 'tis called Historical Faith: Not from the Object of it, as if they only believed the Histories of the Scripture: No, they believe Promises, Threatenings, Doctrines, Precepts, Mysteries. But 'tis called Historical Faith, from the manner wherewith 'tis conversant about its Object: As we read Histories in which we are no way concerned, only for contemplation and Knowledge sake, not to make a Party in their Broils, or interpose in their quarrels; so they rest in idle Speculations, which betters not the Practice. Well now, this speculative assent they may have; this Faith doth not only believe those things that are true, but doth heartily and truly believe them.

Secondly, There is besides this, temporary Faith ; that is, such an assent as is accompanied with a sleight and insufficient touch upon the Heart, called a taste, Heb. 6.4. so that they do not only believe the Truths of the Gospel, but are tickled with some delight, and do in some measure find their Hearts drawn off from worldly lusts and practices; but the Impression is not deep enough, nor the Joy rooted enough to counterbalance all temptations to the contrary. They seem to have their hearts loosened from the World, and to prefer Christ before the Creature, as long as no Temptations do assault, or sensual Objects stand up in any considerable strength to entice them, but then they bewray their weakness. But that Faith that is serious and hearty, doth so believe the Promises of the Gospel, as to seek Happiness in them, to make it his business so to believe the mysteries of our Redemption, as to build all his Comfort and Peace upon them; so believe the Commands of God as to frame his heart to observe them: in short, to improve everything to the use of Holy Living.

II. The next Theological • race is Hope: Here was an expectation of the Bridegrooms coming as well as a belief of it: all Christians profess that they expect Christ to come to Judgment, and many desire and hope to be entertained at the Nuptial feast as well as others, and hope to go in with him into coelestial Joyes: Now there may be much of this in temporaries, not only a bare Profession, but some real motions this way; Oh how often are they pressed to keep on this joy and comfort; Heb. 3.6. Whose house are we if we hold fast the Confidence and rejoicing of the hope firm to the end: And Heb. 3.14. For we are made partakers of Christ, if we hold the beginning of our Confidence steadfast to the end: And to maintain it with all serious diligence, Heb. 6.11. that it may grow into more certainty: But to evidence this to you, let us see what Christian Hope is: It seems to be described by the Apostle, Rom. 2.7. Those that seek for Life and Immortality by patient continuing in well doing; or a Looking for the Mercy of God unto Eternal Life, Jude 21. Or more formally, a certain earnest or desirous expectation of blessedness promised, in that way wherein 'tis promised. We believe there is such a blessedness, therefore wait with earnestness and patience 'till it come to pass, and exercise ourselves with all diligence for the obtaining it. True hope ever quickeneth our diligence, Act. 24.16. And herein do I exercise myself, to have always a Conscience void of offense towards God, and towards men: Most Interpreters say, Hereupon do I exercise myself ; he had spoken of the hope of Israel, so that 'twas upon the account of his hope he did use that diligence: But more plainly, Acts 26.6, 7. Unto which hope our twelve Tribes serving God diligently, hope to come: A man that hopeth for anything, will earnestly pursue it in the way wherein 'tis to be obtained, and follow his work close day and night: There is an Hope that is but a devout sloth, but the true Christian is lively and active, 1 Joh. 3.3. He that hath this hope in him, purifieth himself as Christ is pure: Ignorant People say they hope well, that he that made them shall save them, but live as if they fled from Heaven and Salvation; but the true hope encourageth us to hold on our course with diligence and cheerfulness, notwithstanding the troubles and difficulties, and temptations we meet with in the way to it: They make it their constant work and business; now they that are unrenewed may go far in hope, especially when they are under the Initial work of the Spirit; they may have not only the careless man's hope, which is a sleight and superficial hope, which groweth upon them they know not how, without any warrant or ground; nor a dead and cold hope, which is the fruit of Opinion, a loose and fond conjecture rather than a certain expectation; but an Hope that hath some Life in it; nor the Presumers hope, which is a lazy loitering Hope, that severeth the end from the means, but may have some lively tastes, which for a while sets them a work in the spiritual life; but the fault is, 'tis not so fixed as it should be, neither doth it beget in us that constant assiduous labor, seriousness and Self-denial, but enough to keep up a blazing Profession, but doth not make them so earnest for the Possession of what they hope for.

III. The third Theological Grace is Love or Charity, Love to God, and love to our Neighbor: there is somewhat of both here; they were well affected to the Bridegroom, they went forth to meet and carry Lamps before him, for his Honor as well as Light; and they went in consort and company with their fellow-Virgins: So some are so well affected to the ways of God, as to make Profession of them to the People of God, so as to walk with them. But let me speak of Love to God; Love to God is not a fellow-like familiarity, but ready subjection to his Laws: If ye love me, keep my Commandments, John 14.15. and 1 Joh. 5.3. For this is Love, that we keep his Commandments: Now they may so far do this, as to make Profession of the ways of God, and walk blameless in them as to men, yet strangers to Heart-mortification, and a true preference of God in the Soul. The knowledge of Christ may make men cleanse their external Conversations, but live in secret love with some lusts which they serve in a more cleanly manner. They love Happiness more than Holiness, they love God but do little for him. Labor and Love are often spoken of; they have not that active and serious diligence that is commanded in doing the things that please God. Then for Love to the Brethren, they may magnify the People of God, Acts 5.13. join with them, and do many offices of Love for them; but the Heart needs to be purified, before there can be that unfeigned love to the Brethren, 1 Pet. 1.22. And 'tis not easy to hold on in the ways of God in all Conditions. There are many sins contrary to the grace of Love, pride, envy, self-seeking, self-love, wrath: it must be such a Love as floweth from holy Principles, and breaketh out in real performances: And this to be carried out in a Christian manner, will be found very hard to do.

2. Second Reason, Though a common work may go far, 'tis not likely to hold out: Their Lamps went out, and they had no Vessels to supply them. Notwithstanding the sudden pangs and fervours, and forward Profession of Temporaries, yet usually they fail in the issue: they believe for a while, Luke 8.13. and hope for a while: Col. 1.23. If ye continue steadfast, and be not moved from the Hope of the Gospel: Love for a while, Matth. 24.12. The Love of many shall wax cold ; and good reason, partly, because they have not the grace to which the Promise of Perseverance is made: There is Donum perseverantiae, there is such a thing as the gift of Perseverance, and 'tis assured by Promise to special saving Grace. Now they that have not this radicated state of Grace, have not this Promise; for Christ saith, John 4.14. The water that I shall give him, shall be a well of water springing up to eternal Life: A Cruse may fail, a Bucket emptied, a Pond dried up, but a Fountain is ever flowing, and never dried up: Therefore David prayeth, Let my Heart be sound in thy Statutes, that I be not ashamed. When the Heart is not sound before God, disorders break out before men, and many that make a fair show for a while, afterward shipwreck themselves, and all their Credit for Godliness. And partly, Because where the Heart is not thoroughly converted to God, evermore some temporal good thing lieth too close to the heart, and hath a deeper rooting there than Grace can have. And these base and carnal delights will in time prevail over the Interest God hath in the Heart. Heb. 12.13. That which is lame, is soon turned out of the way. Demas hath forsaken us, and embraced the present World. Men of an unsound Heart have some temptation or other that carrieth them quite off from God; as old Eli fell and brake his Neck, so they break the neck of their Profession.

3. Third Reason, Why many that are Virgins come short of the Nuptial Feast, because if they should hold out a constant Profession, it will not be enough to qualify them for Heaven and everlasting Happiness. 'It is possible an unrenewed man may never fall from his Profession, yet he can bring nothing to perfection. Luke 8.13. The Stony ground fell from their profession, but the Thorny ground brought nothing to perfection. All are not exposed to great Trials; Oh! nothing but a real Conversion will qualify us for the Kingdom of Heaven. The foolish Virgins case was as fair and as good as the other, till the Bridegroom came. Matth. 18.3. Except ye be converted, and become as little Children, ye cannot enter into the Kingdom of Heaven: The Sentence is absolute and peremptory. So Joh. 3.3. Except a man be born again, he cannot see the Kingdom of God. Nothing less than renewing Grace will serve the turn: Be a man in appearance better or worse, a gross Sinner, or a painted Pharisee, a hopeful beginner, or one of long standing, except ye be born again, ye cannot see the Kingdom of God.

1. Use, Is to show, how far from Salvation some are, if those that have some kind of Faith, and Hope, and Love, may come short: As for instance, First, All practical Atheists, and Infidels, that scoff at Christ's coming: 2 Pet. 3.3, 4. In the last days there shall come scoffers, walking after their own lusts, saying, Where is the promise of his coming? Some that they may sin the more securely, question the second coming of Christ, or banish out of their Hearts the thoughts of the day of Judgment. Many that went out to meet the Bridegroom, yet were foolish Virgins, and were shut out. Secondly, Flagitious persons, or scandalous Sinners, that neither respect Christ nor his people, that make no show nor preparation, are neither Virgins, nor do they take their Lamps; if they have an Historical certainty, not a temporary Faith. How much then of the Christian World would be cut off before we come to an accurate and exquisite Trial? 2 Pet. 3.11. What manner of persons ought we to be? and Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof. If this be a sure rule to try by, what a multitude of Christians are there that do not belong to Christ, that by a real Profession have given up their Names to him?

2. Use, Is Caution to us all: let us take heed we do not deceive ourselves, or rest satisfied with the picture of Godliness. An Army would be very cautious if they knew beforehand that one half of them should be destroyed; now five of them were wise, and five were foolish. Among the Virgin Professors that hold out an honorable Profession, many will be found foolish. Yea, when Christ had said, One of you shall Betray me; Lord, is it I, is it I? said the Disciples: Now you are here told not one but many; now go home, and say, Lord, is it I? In the purest Churches many may lie hid and not discerned: Oh, therefore take not up with weak and groundless hopes.

(1.) Do not please yourselves by being of such a Sect, or such a Profession. Men think the safest place to lie asleep in, is Christ's own lap: If they are of such a party, they think they are safe: but consider, Lead may be cast into all forms, an Angel or Devil, but 'tis Lead still. Consider, God is an exact and impartial Judge, 1 Pet 3.17. If you call on the Father, who without respect of persons judgeth all men ; his People as well as others, if they build upon their Profession. Do not content yourselves with a Form of Godliness, though never so strict, nor a Name of Godliness though never so renowned. These were Virgins, not defiled with Error or Idolatry, or the scandalous customs or fashions of the world; yet some of them were foolish Virgins.

(2.) Do not content yourselves that you do not take up a Profession and an Intention of Religion merely to serve the times, and yourselves of it, not knowing yourselves intentionally and industriously to counterfeit; as Judas that followed Christ for the Bag, being in his Heart a Traitor, and a Thief from the beginning, John 13.6. or as Simon Magus at first hoped to make as good Market of his new Faith as his old Sorcery, professed to believe in Christ out of design. Nay, a man that for anything he knoweth or perceiveth, may think that he is in good earnest, yet he may be a Temporary, though he is no Temporizer. Christ knew them that knew not themselves, Joh. 2.24. To speak in a word, though you may know nothing of Guile, yet do not content yourselves with that merely.

(3.) Do not rest in this, that you find some real work, and go no farther. A man's Heart may be softened, but not opened to the purpose: he may have a love and liking of Religion, and yet not come under the power of it; some flashes of Comfort, yet seek his Happiness in worldly things; some desires and good inclinations, and yet be slothful and negligent in the main, in mortifying Lusts, or not perfecting Holiness; and fain would have some part in Christ, but yet make but slender preparation; get Oil in his Lamp, but not in his Vessel; fain he would have the Blessings of Grace and Glory, if bare wishes and desires would do it; fain would go to Heaven, but would do nothing for it, unless it be in a lazy, cold and dull preparation; doth not make it the chief business of his Life to know the Will of God and do it.

3. Use, Is to Exhort us to be very serious in our Preparation for the coming of the Lord; or as the Apostle cautions the Ephesians, Eph. 5.15, 16. See that ye walk circumspectly, not as Fools but as wise. To this end consider,

First, That our whole Life is nothing else but a preparation for Christ's coming. The common Duty of all Christians, is to go forth and meet the Bridegroom; or to make sure of Life Eternal, is the necessary business we have to do in the world: Our whole Life was appointed for this end, and all the time we spend here is worse than lost, if it be not employed and used for this end. 'It is now Preparation time; these are the Months of our Purification for our Immortal Souls, therefore our continual care should be to make ready.

Secondly, We may defer this work too long, we cannot begin it too soon. The foolish Virgins would get Oil in their Vessels, but it was too late. Never any complained of beginning with God too soon: many could have wished they had known the ways of Righteousness sooner, Rom. 13.11. Many have judged the time past more than enough, 1 Pet. 4.3.

Thirdly, 'It is not so sleight and easy a thing to get to Heaven as the World imagineth, Mat. 7.14. Strive to enter in at the straight gate, for many shall seek to enter and shall not be able. Many deceive themselves; 'tis not so broad as the Opinions of some, as the practices of more would make it, and the carnal hearts of all would have it. Broader or narrower it cannot be than Christ hath left it. In the General, a man may come much too short, none go over. Oh! when you do but consider that many are afar off, Eph. 2.13. and some are near, as Christ told the young man, Thou art not far from the Kingdom of Heaven ; and others are scarcely saved, and some enter abundantly, it concerns us therefore to take heed to ourselves.

Fourthly, This is your Wisdom. There is a great deal of do in the World about Wisdom. Job 11.12. Vain man would be accounted wise: A man cannot endure to be counted a Fool, will sooner own a Vice in Morals, than a weakness in Intellectuals. Now Wisdom lieth in Providence, and folly in Negligence, especially in weighty matters: These wise Virgins provided Oil in their Vessels, and the wise Builder built upon a Rock. They are wise in God's account, whatever the World thinketh of them, that are wise for Heavenly things, and govern their hearts and ways exactly, Eph. 5.14, 15. and they are fools that never mind the good of their Souls.

What would you have us do? I will only press you to three things.

• 1. Let your Belief be sound and firm to the great Articles of Christianity; 'tis Faith enlivens all our notions of God, John 6.69. We believe and are sure that thou art Jesus the Son of God.
• 2. Let your Resolutions for God be unbounded, Psa. 119.112. You never knew a man fall off from God, but he loved some secret Lust, some corruption was left unmortifyed, though for the present it did not appear to the party himself; this in time will break out, and cause some scandalous fall.
• 3. I would have you put it out of all question by the lively Exercise of your Grace, and by your diligence in the spiritual Life, Phil. 2.12. and in time 'twill grow up into an evidence, 2 Pet. 1.5. Luke 13.3. Nothing will yield you comfort, but the exercising and increasing Grace.

SERMON II.

N OT only the openly wicked, those that eat and drink with the Drunken, are rejected, but those that have some show of Godliness; yea, hopeful beginnings, but not improved, is the drift of this Parable. We have considered wherein the ten Virgins agree ; now, wherein they differ: They had so much Wisdom to take their Lamps with them, but so much Folly as to take no Oil in their Vessels. These Vessels were annexed to their Lamps, or that part of the Lamp which was kindled and lighted. By the Lamps are meant outward Profession, Matth. 5.16. by the Oil, the Spirit, called the Anointing, which abideth in us, 1 Joh. 2.27. Now the foolish Virgins, are such inconsiderate Christians as content themselves with the Name and blaze of outward Profession, neglecting the great work within; namely, an inward principle of Grace, which should maintain their Profession before men, and their Uprightness before God; they had only some transient motions of the Spirit, or inclinations to that which is good, enough to keep up their present Profession, but not to hold out and suffice at Christ's coming. But the wise Virgins, that had Oil in their Vessels, with their Lamps, are sound and solid Christians, who with the Lamps of external Profession, are careful to be furnished inwardly with the Graces of the Holy Spirit.

• 1. Doctrine: 'It is not enough to have Oil in our Lamps, but we must have Oil in our Vessels also.
• 2. Doctrine: This will be found to be our true Wisdom, and the other to be the greatest folly.

For the first point, That 'tis not enough to have Oil in our Lamps, but we must have Oil in our Vessels also.

Let me explain this point in these Propositions:

1. Profession must not be neglected: both the wise and the foolish took their Lamps with them: burning Profession is twofold, Vocal and Real; Vocal, Rom. 10.9. If thou shalt Confess with thy Mouth, and believe with thy Heart: Christ will be owned by those that are his, Christ's followers need not be ashamed of avowing their Master: Faith should not, and Love cannot be smothered and hidden; therefore Profession is as necessary as Believing, in its kind. Again, there is a Real Profession, not so much by word of Mouth as by constant Practice and Conversation; so Christians are bidden to shine as Lights, Phil. 2.15. This is for the glory of God, Mat. 5.10. and the Honor of Christ that it should be so; therefore the Apostle prayeth, 2 Thes. 1.11, 12. Wherefore we Pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of Faith with Power, that the Name of the Lord Jesus Christ may be glorified in you: 'It is not meant of the illicite acts, but the Fruit that it produceth; and 'tis for the honor of the Truth: Suitable Practice joined with Profession, puts a Majesty and splendor on the Truth, and recommendeth it to the Consciences of Beholders; Titus 2.10. Adorn the Doctrine of God our Savior: 'It is not so much by good words and expressions that Christians do put a loveliness and beauty upon the ways of God, as by ordering their ways with all strictness and gravity: So that this fair Profession is of great use, especially the real part; it is an evidence that all is right within, for the breaking out of sin and folly in the Life, clearly evidenceth the power and prevalency of unmortified Lusts in the Heart: Therefore we must keep our Lamps burning; the foolish and the wise did both well in that.

2. A Profession of Godliness, though never so glorious, should not be rested in, without a saving work of Grace upon the the Heart to maintain it ; there was the folly of one sort of Virgins, that they were contented with having Oil in their Lamps for their present use, without looking further; and the Wisdom of the other, that their Vessels were furnished as well as their Lamps; Grace must flow forth, but withal it must have a bottom within: As a Fountain or Spring sendeth forth streams to water the ground about it, or the heart sendeth forth Life and Spirits to every faculty and member, so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour, to make their Tongue drop that which is savoury, their Actions orderly and even, their Carriage in all relations and affairs grave and serious. 'It is well when all this hath a bottom, that there is a principle of Life within, to diffuse this virtue into every part of their Conversations, and to keep them mindful and respective to all the Commands of God: Now this is required, (1.) Partly, because this glorious Profession and Practice will not serve the turn for the present: For, God looks not to outward appearance, but regards the frame of the heart; 'tis internal Holiness that is lovely in his eyes, Psa. 51.6. and without which the external is loathsome to him, Math. 23.17. A Christian hath more in the Vessel than in the Lamp • ; Psa. 45.13. The Kings Daughter is all glorious within. That which is outwardly professed, is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth. Knowledge, Faith, Love, Hope, Zeal, Courage, Patience; these adorn the Heart, as well as the Fruits of them appear in the Life, and this maketh us beautiful in the eyes of him that seeth in secret. It would help us to discover our mistakes, if we did make God our Witness, Approver and Judge; for the present studying to approve him in the frame of our hearts, which is hidden from all others. And (2.) Partly, because the Lamp will not long hold burning, unless there be a stock of Oil to feed it; so that if it could suffice for the present, yet without Grace in the Heart, for the future, we shall miscarry when the slender Provision and store is spent. A Christian is to provide for the time to come, such Grace as my endure and hold out in all trials, and bear weight in the day of Judgment. We are often pressed, to set ourselves in such a state, and put ourselves into such a frame, as will endure the glory of Christ's presence; and to think of that time, and what we shall do, or how we shall be found when he appeareth. He only believeth aright in Christ, that will not be ashamed at his appearance. Luk. 21.36. That ye may stand before the Son of Man: And 1 Joh. 4.17. That we may have boldness at the day of Judgment. And 1 John 2.29. When he shall appear we may have confidence, and not be ashamed of him at his coming.

3. A saving work of Grace, is an inward Principle of Life, and that in such a degree and measure, which the unsound, though the most glorious Professors of the Gospel, do not attain unto. Some sleight and insufficient touches upon their hearts, many Professors may attain unto; that yet never had this rooted Principle of Grace, which may properly be called Oil in the Vessel: It differeth in Radication and Efficacy, as I shown before. They are enlightened, but the day-star doth not arise in their hearts, 2 Pet. 1.19. And Eph. 5.8. A flash of light they may have, but are not light in the Lord. Are affected with the Truths of the Gospel, but not changed or transformed by it, 2 Cor. 3.18. Sin may be restrained, or benumbed, but 'tis not subdued, and mortified, Gal. 5.24. we cannot say 'tis crucified: They are half loosed, but are still in bonds; make some show of escape from Satan, but are surprised by him again; worse hampered than before, Matth. 12.45. urged, excited to some good, but not enabled and inclined to love God with all the heart; and seriously and constantly to set about the things that please him, and to avoid the contrary: They have not the Grace the Apostle prayeth for, Heb. 13.12. That Grace, that may make you perfect in every good work, to do his will, working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace, to be always working that which is pleasing in his sight? Their Fire is like a straw-sire, soon in, and soon out; so that there is a difference: The common Grace that they have, is real, but not of an abiding and everlasting nature; not secured by God's Covenant and promise; there is not that solid, rooted Piety. Therefore, 'tis not enough for Christians, to see that the Lamp burneth, but to look what there is in the Vessel, to feed the Flame: 'It is not sudden affections on our part, nor the transient motions of the Spirit on God's part, that will amount to a constant principle of Life.

4. This constant, abiding state of Grace, or Principle of Life, may be known ; partly, by the Terms by which it is set forth in Scripture; and partly by the Effects of it.

First, By the Terms by which 'tis expressed in Scripture.

(1.) 'It is expressed sometimes with respect to the Original Author, Pattern, and Fountain of it, which is God. And so, it is called the divine Nature, 2 Pet. 1.4. whereby is not meant the Infinite Essence of God, which can neither be divided, or communicated to any Creature; but of those holy and heavenly qualities, and dispositions whereby we resemble God. The heart of this Christian is so stamped with God's own Image and Character, that he beginneth to look like God, for wisdom, holiness, purity, pity. So sometimes 'tis called the life of God, Eph. 4.18. that spiritual Life that is begun in Regeneration, is so called; not as God is the first original Author of Life natural, but the Pattern of it. From both these places it appeareth, we must first be partakers of such a Nature as God hath, before we can live such a Life as God doth.

(2.) 'It is sometimes expressed with respect to the meritorious and procuring Cause, or the immediate Head and Fountain of it; and so Christ is said to live in us, Gal. 2.20. to dwell in us, Eph. 3.17. to remain in us as the hope of Glory, Col. 1.27. That Christians may live the Life of Grace, they must first be united to Christ; for he liveth in us as the Head in the Members, or the Root in the Branches: We must be united to Christ, and receive influence from him as Branches from the Root. Through Faith Christ is perpetually present in Virtue, Grace and Spirit. We must first partake of Christ himself, being most strictly united to him, as Members to the Head, from whence they receive sense and motion: He taketh up a fixed and immovable habitation in our hearts, Joh. 14.23. not for a Visit and away; but keepeth a perpetual residence in the heart.

(3.) With respect to the immediate Author, and Fountain, which is the Spirit given to us, to dwell in us, by some special way of operation, Rom. 5.5. And 1 Cor. 2.12. Now we have not received the spirit of the World, but the Spirit of God, that we may know the things that are freely given us of God. And Rom. 8.11. If the Spirit of him that raised up Jesus from the dead, dwell in you: A believers Body and Soul is the Spirits Mansion-house, and those that have the Spirit to dwell in them, not to come upon them at times, are in an abiding state of Grace. The Spirit came upon Balaam at times, Num. 24.34. but in his People he makes his abode: He doth act in others as a Spirit assisting, but not as a Spirit inhabiting: He dwelleth in his people. The Spirit is often promised to dwell in our Hearts, not only for a season, but forever, John 4.14. The water that I shall give him, shall be a Well of water springing up to everlasting Life: Mark, the Spirit doth not give a Draught, but the Spring, not a Dash of rain that is soon dried up, but a Well; not a Pond that may be dried up at length, but a Fountain that ever keepeth flowing, so that we shall never thirst more; it shall quench his thirst after worldly Vanities and Delights: These things grow tasteless, the more of the Spirit we have. The Spirit of Christ as the Fountain, doth make this Grace enduring in its self, and in its effects; a Well of inexhaustable fullness and refreshment. So John 7.38. He that believeth in me, out of his belly shall flow Rivers of living water: Not a petty refreshment for a season, but his Spirit to dwell in us as a full Fountain, to flow forth for the refreshment of himself and others: Though the Ocean be in God, yet there is a River in the Saints: in Christ there is plentitudo fontis, in us plentitudo vasis ; if we find any remission of the Comforts of this Spring, it's through our own Pride, and Unbelief, and Idleness. John 14.16, 17. I will give you another Comforter, that he may abide with you forever: The Spirit will not change his dwelling place. This is such a degree of Grace, as the unregenerate World cannot receive.

(4.) This inward Principle is expressed with respect to the Instrument, which is the Word of God: so 'tis called 〈 in non-Latin alphabet 〉 , Jam. 1.21. the engrafted Word: The root of the matter is within; 'tis not the word heard only, or the word obeyed only will save us; but it must be an engrafted Word ; 'tis not bound on, but engrafted; 'tis not enough to yield some present Obedience to it, but it must be rooted in us: So in that notable Promise, Heb. 8.10. I will put my Laws in their minds, and write them upon their hearts: The Writing is the Law of God, the Tables are the Minds and Hearts of men, that is the understanding, and will, and rational Apetite, and this is written by the Finger of God; there where is the Source and Original of all moral operations, of all thoughts and affections, and inward motions, there is the Law of God written; in those parts of the Soul where the directive Council, and the imperial commanding power of all human actions resideth; there will God write his Laws in lively and legible Characters; and what is the effect? A man becometh a Law to himself, he carrieth his Rule about with him, and hath a ready and willing mind to obey it, Psa. 37.31. The Law of God is in his heart, none of his steps shall slide: The truth is rooted in him, and his heart is suited and inclined to it; he unfeignedly loveth what is commanded of God, and hateth what is forbidden by him.

(5.) The work its self is sometimes generally expressed by these Notions: 'tis called 〈 in non-Latin alphabet 〉 , the New Creature, 2 Cor. 5.17. when a man is thoroughly framed anew in all his Faculties: And 1 Joh. 3.9. 'tis called 〈 in non-Latin alphabet 〉 ▪ the abiding Seed ; not a vanishing affection, but a remaining seed; and 'tis called a good Treasure, Math. 12.35. There is a stock that supplieth holy Thoughts, Words and Actions: As a man that hath a bad Treasure of Corruption, the more he spends, the more 'tis increased; so a man that hath a good stock, he bringeth forth holy Thoughts, Words and Actions: And 'tis called a new Heart, and a right Spirit, Psal. 51.10. Ezek. 36.26, 27. and 'tis called a sound heart, Psa. 119.80. There is a slight heart, and a sound heart, which is not only opposed to the shows of Hypocrites, but to the sudden pangs and half dispositions of Temporaries; when Grace beareth an universal sovereignty over us, inclining the heart to love, and please, and serve God.

(6.) Sometimes the work is particularly expressed by the several Graces of the Spirit, all which are comprised in Faith and Repentance: Acts 20.21. Teaching them Repentance towards God, and Faith in our Lord Jesus Christ: Repentance towards God, because by it we return to the Duty we owe to our Creator; and Faith in the Gospel notion, doth principally respect our Redeemer, and his mediation for us. By Repentance we return to the Duty enjoined by the Law, from whence we are fallen; and by Faith we apprehend the Love of Christ, and what he hath done for us: By Repentance we are set in joint again, as to our Obedience to the Law-giver; and by Faith we close with, and are united to our Redeemer, without which we cannot be accepted with God. Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant.

If you ask me, What is this Oil in the Vessel, that we must have to qualify us to meet the Bridegroom at his coming?

Answ. 'It is Repentance, mortifying our inward Lusts; and Faith working by Love.

[1.] Repentance, mortifying our inward Lusts, that in newness of Life we may glorify God; therefore called Repentance from dead works, Heb. 6.1. By common Grace men may cast off all outward evils, escape the pollutions of the World, but are never really and inwardly changed in their natures, 'till the Spirit of Christ worketh this Grace in the Heart; they are but as a Sow washed, 2 Pet. 2.22. there is an inclination to wallow in the Mire of carnal delights again. 'It is possible a man may see such an excellency in Christ, and be so affected at the hopes of his Mercy, and melted at the thoughts of his Love, as to cast off outward gross evils which the World liveth in; but this is but the Sow washed, the heart is not changed. Lust for a while may be benumbed, seem quenched, but 'tis not deadened, 'tis not weakened; If ye through the Spirit mortify the deeds of the Body, Rom. 8.13. as appeareth by its breaking out again with the more violence.

[2.] Faith working by Love; that is the great principle of Gospel-obedience. True Grace doth not lie hid in the Soul in lazy habits, but sets the Soul awork for God, upon the apprehension of his Love in Christ; this constraineth us entirely to give up ourselves to God, 2 Cor. 5.14. Minding his Interest, studying his Will, seeking to please him in all things. A man is not to be judged by present pangs, but by the constant bent and bias of his Soul; 'tis set Godward, to please him, and enjoy him, notwithstanding the back bias of Corruption.

Secondly, We now come to the Effects: The Effects are Two.

• 1. A constant fitness, readiness and propension, to do and suffer what God calleth us unto; or an habitual Inclination of Heart towards that which is good.
• 2. An habitual Aversation to that which is evil.

First, An habitual Inclination of Heart towards that which is good ; this is called in Scripture, the having the heart at the right hand, Eccles. 10.2. He speaketh not of the natural posture, but the leaning of the heart towards Duty, he is ready fitted and prepared for Duty: And sometimes this is called, having our Loins girt, 1 Pet. 1.13. as ready to travel; or it noteth the ready disposition that should be in us for Duties or Conflicts: so we are his workmanship Created in Christ Jesus unto good works, Eph. 2.10. that is, put into a fitness and aptitude for them: As everything that is created, hath a fitness and aptitude for that use for which it serveth; the Water to flow, the Air to be carried too and fro: so a Christian hath a fitness for his work: The opposite to this, is that, Titus 1.16. To every good work reprobate ; unfit to be employed for this holy business. Briefly, as every habit serveth for this use, Vt quis facile, jucunde & constanter agat ; to perfect the Operation of that faculty in which it is seated, so that a man may act easily, pleasantly, constantly; so doth habitual Grace serve for this use, to incline us, and fit us for the Service of God. There are three things that are found in those that have this work wrought in them.

1. There is an Inclination and Propensity to a Godly Life: For as God created all Creatures with an inclination to their proper operations, so the new Creature hath a tendency to those actions which are proper to its state; as the sparks fly upward, and the stone falleth downward, from an inclination of Nature; so are their hearts bent to please God and serve him, and what they do therein, they do with a kind of naturalness, because of this bent and inclination; The Law is in their Hearts, Psa. 40.8. There is a purpose there, Acts 11.23. An inclination there, Psa. 119.112. We read in Exod. 35.29. That they gave to the Sanctuary Everyone whose Heart made him willing. I bring this expression to explain what I am speaking of; so their Hearts being thus prepared and renewed by the Holy Ghost, make them willing; there is some weight and poise within their Hearts to carry them unto God, and the Duties that concern his Glory and Service. A man may act from a violent Impression contrary to nature, as a Stone moveth upward, or a Bowl thrown with great strength where the bias is over-ruled; so a wicked man may do a good action or two, as Saul forced himself, but the bent and natural inclination is another thing. 'It is good to attend to the principle of our motions, whether it be natural or violent; whether our spirits make us willing, or some accidental reason constrain us: As when men are acted by something foreign, as the force of holy example, whereby many a man is drawn to do otherwise than he would, as Joash while Jehoiada lived, 2 Chron. 24. A man may be acted by his company, follow good examples, and may be provoked thereby. Heb. 10.24. Let us consider one another, to provoke to love and good works. It were well if one Christian would more provoke another. Man is an imitating Creature, loath to be outdone; but if this be all, we shall soon bewray our unsoundness: He may be forced by Envy, Vain-glory and by-ends, ( Phil. 1.5.) to Preach or Pray, forced by natural Conscience, Rom. 2.14, 15. or set a work by a corrupt Principle. The urgings of a natural Conscience are quite another thing than the bent of a renewed Heart; there is a principle of life which breedeth an inclination. He may be forced by a sense of his misery; Self sets him awork to seek after God, because he would use him for a turn, to help him out of his Distress; as those in Psal. 78. verse 34, to the 37 th. When he slew them, then they sought him, and they returned and inquired early after God; and they remembered that God was their Rock, and the high God their Redeemer: Nevertheless, they did flatter him with their mouth, and they lied to him with their tongues: For their heart was not right with him, neither were they steadfast in his Covenant. Their affections were not sincerely set for God, or towards God, or bent against sin; the sense of a present Wrath, or the terror of an angry God, did drive them into a Fit of religiousness for the present, which can produce no steadfast purpose. They that make Self their utmost end, can never endeavor constantly to please and glorify God, but where true Grace is, there is a propensity and disposition to every good work, which we should always cherish in ourselves; for as it abateth or increaseth, so we are diligent or sluggish in God's Service.

2. There is not only an Inclination, but a Readiness or Preparedness, which is a further effect of this solid and substantial Grace; and often spoken of in Scripture, as Titus 3.1. Ready to every good work: Ready to distribute, 1 Tim. 6.18. Ready to Communicate, Heb. 13.16. So Paul, Acts 21.13. 〈 in non-Latin alphabet 〉 , I am ready not only to be bound, but to die at Jerusalem. Or take a general place, 2 Tim. 2.4. Prepared to every good work: And Luk. 12.47. That Servant that knew his Lord's Will, and prepared not himself, neither did according to his Will▪ So Eph. 2.10. and many other places. This goeth beyond Inclination, as fire hath an inclination to ascend upward, but something may violently keep it down that it cannot ascend actually. A Christian may have a Will to good, a strong and not a remiss Will, yet there are some Impediments, Rom. 7.18. For to Will is present with me, but how to perform that which is good I find not. Inclination implieth a remote power; but Readiness the next or immediate power. God's People that have the seed of Grace in them, yet how unready are they to that which they desire to do! therefore a Christian ought always to keep himself in all readiness and fitness of disposition for his Duty, whether it concern God, or ourselves, or others. This is opposite to dullness, sleepiness, listlesness or wearisomeness in our Service, opposite to 〈 in non-Latin alphabet 〉 , which the Schoolmen make to be one of the seven deadly sins, a remiss, cold Will, hanging off from God.

3. An earnest Impulsion, which quickeneth us to all holy endeavors of Obedience; this is sometimes called the activity or working of Grace, Faith worketh by love, Gal. 5.6. Sometimes Zeal, or an earnest burning of affection towards God, or that holy Ardor whereby we repress those affections; unruly motions and desires which are contrary to his Will, and do excite and stir up ourselves more and more to honor him, and please him; Titus 2.14. Zealous of good works: Sometimes Alacrity and Chearfulness, as we prevail in striving against sin, and our Love to God increaseth, 1 John 5.3, 4. All these are as so many degrees. First, We make Conscience of doing our Duty, but that's not enough; a Convinced man may have his Conscience stirring and pleading for God; but a Converted man, or a renewed Heart, hath an inclination, and not only an inclination but some fitness, and not only some fitness but there is an impulsion, which discovereth its self either by stirring or exciting to that which is good, (though with difficulty) which is the lowest degree. All Grace is stirring, and would fain break out into action; for 'tis not a dead and sleepy habit, but seeketh to break forth, and is called by the Apostle, The Lustings of the Spirit, Gal. 5.17. Another Degree is Zeal and Love to the glory of God, whom they honor and desire to exalt continually; which maketh them complain of Corruption, and to strive against it, and to shake off slothfulness, and the weights of sin that hang upon us, when the Spirit gets the upper hand, but the flesh is not easily subdued. Then we are more at liberty to serve God, and so Alacrity followeth, when a man hath Pleasure in good actions, and the Flesh is so overcome and subdued that it can make little or no opposition, and so we perform our Duty with more ease and delight, which is the highest degree.

SERMON III.

I Come now to the Second Effect.

Secondly, An habitual Aversation to that which is evil, Psal. 97.10. Ye that love the Lord, hate evil: 'It is as natural to Grace to hate evil, as to love good. As Love was made for God, and the things which he hath Commanded, and tends to the enjoyment of him; so Hatred was made for sin, and what is contrary to God. Man hath an eschewing faculty as well as an embracing and choosing faculty, and Grace falleth upon both, and sanctifieth the one as well as the other, Amos 5.15. Hate the evil, and love the good. Love was given us for good, and Hatred for evil; Love was made for the chiefest good, and all things that tend to it; and Hatred for that which is truly and properly evil. Now concerning this Effect of Grace, I shall observe these things.

1. Grace produceth an Hatred of sin, not a bare abstinence from it: Sin may be restrained by foreign reasons not proper to Grace, as a Dogg that hath a mind to the Bait, may abstain for fear of the Cudgel. So Men may abstain because of the Penalty of Laws, Infamy, shame in the World, or other reasons; as Haman refrained himself, that he might the better take Revenge upon the whole race of the Jews. Men may refrain from sin, when there is not a rooted Enmity against it; whereas in the Saints there is a constant Principle of resistance against it, 1 John 3.9. 〈 in non-Latin alphabet 〉 , The Seed of God abideth in him. The Grace of Sanctification doth change the nature of a man, and his Heart is set against that he loved before. Look, as the Lord will not respect men's external practice of Good, when it may be their Hearts abhor and loath it, and are bent on other courses, he requireth chiefly that they be rooted in the Love of good, and delight in it; so he will not accept a simple not-doing or forbearing evil, while it may be their Hearts are going a Whoring after it, but will have them really hate and detest it; that there should be an abiding Enmity in their Hearts against it; and where 'tis so, that there is an habitual Love of good, and hatred of evil, Christ will pass by many failings in practice, as you may see Rom. 7.22, 23, 24, 25. that is the Case there, The evil that I hate, that do I, and I delight in the Law of God in the inward man. Clear these two once, and the remainders of sin will not be your ruin.

2. Grace produceth an hatred of sin as sin, out of a principle of Love to God, and as it is contrary to his Law, and the new nature planted in us. Ye that love the Lord, hate evil ; and he that is born of God, sinneth not ; that is the principle, because the Seed of God abideth in you. The School-men distinguish of two sorts and kinds of Hatred, Odium abominations, and Odium inimicitiae ; the first is defined by Aquinas to be

Such an hatred there is in the regenerate, for they apprehend sin as repugnant, and contrary to their renewed Will; to the unregenerate 'tis agreeable and suitable, as Draffe to the appetite of a Swine, or Grass and Hay to a Bullock and Horse. The other is an Hatred of Enmity, so called both for the ground of it, and the effect of it; the ground as an evil, that which is an Enemy and hurtful to us, as sin is to our Peace and Happiness Temporal, Spiritual and Eternal; but chiefly as to the effect of it, Hatred is a willing of evil and mischief to the thing or person hated. Both these Hatreds are in the Children of God: They hate sin, not only as it may bring Loss and Detriment, horror of Conscience and Damnation; but out of the pure Love of God, as 'tis contrary to his Image and Will, and they hate it with an hostile Hatred, so as to seek the destruction of it; Non cessat in laesione Peccati, sed in exterminio ; it doth not scratch at the Face of sin, but is seeking to mortify and subdue it: and therefore are always Mourning, Praying, Watching, Striving, Famishing it by cutting off its Provisions, and denying its Satisfactions, and still following the work close, 'till we get the Mastery of it.

3. I Observe, That renewing Grace doth so far obtain and produce this effect in the Hearts of those that are under it, that their Hatred to sin is greater than their Love to it ; and sin is thereby more and more weakened and subdued in the Soul. We flatter ourselves with notions of Love and Hatred, unless there be some answerable Success and Prevalency. It cannot be Imagined that sin should Live in its full strength, where there is a fixed, settled frame of Heart against it; that there should be in the Soul a working, warring principle that shall rouse up a man daily to take heed of it, as the greatest evil; and yet sin should be as powerful, and as frequently and freely break out as it doth in others; no, where there is such an enmity, hostility and irreconcileableness, or to say in a word, such an habitual aversation, it cannot be, 1 Joh. 3.9. He that is born of God doth not commit sin, his seed remaineth in him; and he cannot sin, because he is born of God. He that hath such a blessed change wrought in him, by the operation of God's Spirit, as to be transformed in the Spirit of his mind, it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin, and restrain the practice of it; that the habits of Grace being cherished, this must needs be famished and starved by degrees. A man that hath a fixed root of ungodliness in him, he is at sins beck, the Devils Slave; but a permanent habit of Grace doth produce a constant carefulness, that God be not dishonored or displeased. The Apostle telleth us, That Christ bore our sins in his Body upon the tree, that we being dead unto sin, may be alive unto righteousness, 1 Pet. 2.24. Now certainly this effect is obtained in those that have benefit by his Death, or have assured it by Faith; before they were alive to sin, being active, and delighting in the Commission of it, but dead to Righteousness, impotent and indisposed for any spiritual act; but afterwards their love to sin is weakened, and their Hearts quickened to spiritual Life. Once more, That there is a decay of the evil Principle, appeareth by that of Gal. 5.16, 17. This I say then, walk in the Spirit, and you shall not fulfill the lusts of the flesh▪ for the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other, so that ye cannot do the things that ye would. This place showeth, that the lusts of the flesh, though they be not wholly abandoned, yet they shall not be fulfilled. We take it otherwise, but the meaning is, The unrenewed part shall be kept under; we cannot fully effectuate the evil we would. The Spirit always opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead. The flesh doth not advance with a full gale, but meeteth with a contrary tide of resistance from the Spirit.

1. Use, Is to Reprove those, that can afford a little Religion, but cannot afford enough. It may be good words, without practice; or practice, without principle. Good words without practice; many talk well, their notions are high and strict; but observe them narrowly, and you will find them cold and careless: like the Carbuncle, at a distance it seemeth all on fire, but touch it, and it is Key-cold. Be warmed▪ be clothed, will not pass for Charity, nor Opinions for Faith, nor Notions and elevated Strains for Godliness. You would laugh at him that would think to pay his Debts with the Noise of Money; and instead of opening his Purse, shake it: 'It is as ridiculous, to think to satisfy God, or discharge our Duty, by fine words, or heavenly Language, without an heavenly Heart or Life; or afford practice without a Principle, or an inward disposition or inclination of heart to holy things. 'It is not enough to do good, but we must get the Habit of doing good; to believe, but we must get the Habit of Faith; to do a virtuous action, but we must have the Habit of Virtue; to perform an Act of Obedience, but we must get the Root of Obedience. The Soul must be divested of evil Habits, and decked and adorned with habits of Grace, and endowed with new and spiritual Qualities; before it can have a Principle of Life in its self. But most men content themselves with a little good Affection, that is soon spent: Hosea 6.4. Ephraim 's goodness is like the morning dew, that wets the surface, but is soon dried up. Many have some good things in them, but they want a firm Root; which is, an habitual Inclination towards God. Oh, the difference that is between a man that forceth himself to do good, and one whose Heart is inclined to do good! He doth not go to it like a Bear to the Stake, but with a native willingness: he is inclined to think of good, inclined to talk of good and holy discourse; inclined to pray, to exercise himself to Godliness: The Lord hath put a new Nature in him, and he feeleth an internal Mover, or an inward Impression, that moveth him: This is Life, but 'tis little regarded. Many have a show, but Life cannot be painted; otherwise, an handsome Picture of Godliness men may keep up.

But what are the Reasons of this?

(1.) Negligence: They are loath to be at the pains to get Grace, to be at the expense of brokenness of Heart, and that humble waiting, and earnest praying that it will cost us. A Form is easily gotten, and maintained; painted Fire needs no fuel to keep it in; vanishing Affections are soon stirred. A little remorse in a Prayer, or delight in a Sermon they may have; but it will cost us labor and diligence, to have the Heart strongly bent towards God: Prov. 13.4. The Soul of the sluggard desireth, and hath nothing; but the Soul of the diligent shall be made fat. All excellent things have their incident difficulties, and nothing is gotten without diligence, labor, and serious mindfulness. That which is opposed to common Grace, is, casting off slothfulness, and a diligence to keep some full assurance of hope to the end, Heb. 6.11, 12.

(2.) Inconsideration. They do not consider, how they shall appear before Christ at the day of Judgment. Therefore are they called foolish Virgins, because they did not foresee all Events, to provide against them: As, if the Spouse should come later they thought this Oil they had might suffice, or they should have opportunity to get more. Christianity is a business of Consideration: When Christ had laid down the Terms, he biddeth them sit down, and count the Charges, Luke 14.28. A Builder doth but lay the foundation of his shame in his Cost, if he be not able to carry on the Building; a War were better never be begun, if we have not means to maintain it. If you mean to build for Heaven, to bid defiance against the Devil, World and Flesh, you must not rashly engage, but deliberately resolve. We must consider the Quality of Christ's Laws, what visible Oppositions there are, that we may knowingly, all difficulties considered, put ourselves into his hands. There is an anxious and serious deliberation necessary; otherwise, to leap into Profession slightly, maketh way for Apostasy, or else for such a cheap Religion which costs nothing, and therefore is worth nothing.

(3.) Some unmortified corruption, or indulged Lust, which hindereth both the Radication and Prevalency of Grace. The Heart divided, touched partly with God, and partly with the Creature; neither loosed nor unloosed, but between both, can never be sound and upright. Jam. 1.8. A double-minded man is unstable in all his ways. A man must purge himself from Lusts, before he be a Vessel fit for God's use, 2 Tim. 2.20. There is some delight in lawful or unlawful things, that lieth between us and Christ; and is so near and dear to us, as to draw away the Heart, at least in part, that the heavenly Plantation cannot thrive and prosper in our Souls, Luke 8.14. There is some unmortified root of bitterness. Jer. 4.3, 4. Sow not among thorns, plow up the fallow ground. Till God be our scope, Religion can never be our work. If the pleasing, enjoying, or glorifying him, were more sincerely intended, other things would come on with more ease and success; as the Water floweth of its own accord, if the Pipe be not leaky. If the Honor of Christ, his Glory, Will, and Command, lie nearest and closest the Heart, then sin would be more loathed than any other thing, more feared, more avoided, and we would follow our work more heartily. We are enlivened in the Means, by an unfeigned regarding of the End; our carelessness cometh from this, that God is only minded as a matter by the by. The End and Means always go together. If anything be prized more than God, or equal with him, or apart from him, a little Grace and Godliness will serve the turn: If God were entirely our End, we would be mainly for him, and most industrious to approve ourselves to him; if it be not so, something there is, that causeth that neglect, that must be found out; something that cloggeth thy heart, and detaineth thee from this effectual pursuit; some lust, the gratifying of which is the delight and pleasure which contents us, and therefore are we cold and sleight in Religion.

(4.) Vnbelief. For, faith doth enliven all our Notions of God, and Christ, and Heaven, and the day of Judgment, and maketh them effectual, and powerful: The Apostle telleth us, Heb. 11.1. That Faith is the substance of things hoped for, the evidence of things not seen. It puts a presence into things, and so affects us, as if the things believed were before our eyes: Otherwise, a man cannot see things at a distance, 2 Pet. 1.9. Christ and Eternity are afar off. Hence to an Unbeliever they seem little; and therefore, 'tis not made a business of the greatest weight or Importance to seek after them. At the day of Judgment how will wicked men stamp, and tear their hair, when matters of Faith become matters of Sense, that they minded them no more! Oh! if I had known this, I should never have dreamed out my time as I have done, (saith the convinced Wretch) but made a more serious business of my preparation. If the day of Judgment be too far off, let us lay the Scene a little nearer: Suppose one of the damned Souls now in torments, that feeleth that which he would never believe, thus crying out; Oh! had I thought my Lazy desires and good meanings would have done me no more good, that my slothfulness would have ended so sadly; I would rather have wept out my Eyes, and have filled the World with sorrowful Complaints; I would have bereaved myself of sleep by Night, and refused my Bread by Day, rather than to have wanted time to have thought of God, and the great Affairs of my Soul. If our Faith be so short-sighted, that we cannot look as far as the Region of darkness, time may come in this World, that we shall wish we had done more for God, and our precious and immortal Souls. First or last we bear witness to this Truth; when the neglected Soul cometh to be separated from the pampered Flesh, or over-prized body: If we would learn to shut the Eye of Sense, and open the Eye of Faith, we might see it now.

2 Use, Is to press you, to get Oil in your Vessels ; to be rooted and grounded in Faith, settled in Love, Hope, Zeal, Temperance, and perfect what is lacking to every grace. That you may be sensible what I exhort you to, I shall give you the sum of it by degrees.

1. Do not merely affect the reputation of Good People, and rest there. As the Lord saith of the Church of Sardis, Rev. 3.1. Thou hast a Name that thou livest, and art dead. Do not rest in this, that you have a Name to live; God judgeth not as man judgeth: Man judgeth according to outward appearance; but God judgeth according to the reality of the thing. Many have the Name without the Thing. Isa. 48.2. For they call themselves of the holy City, and stay themselves upon the God of Israel: That is, they get themselves a Name, to be his People; but they have not the Thing its self. On the other side, we read of some, that are Israelites indeed, John 1.47. Some are only so in the show and outside, and some are Disciples indeed, Joh. 8.31. so in reality; others are so in pretence only. There is no true ground of solid Comfort but in this, in being real Disciples: so Joh. 8.37. we read of some that were free indeed. The Jews had the Name of free men, but were not free indeed ; stood upon their Liberty, they were in bondage to no man. Some are Religious indeed, humble indeed, fear God indeed: when a man hath gotten the Thing, he may refer himself to God for the Name.

2. Do not rest in a common work of Grace. Look, as in the Beasts there is some little tincture of Reason; so in Temporaries there is something that looks like saving Grace, but is not; something that resembles it, and looketh most like it; yet 'tis but the shadow of Grace, not true Grace itself. Historical Faith is the shadow of true saving Faith. There are some outward Lineaments of Repentance, in Ahab's Humiliation, and Judas his Compunction; of spiritual Affection in Herod 's delight in John ; and the stony ground received the Word with joy: And some show of Reformation there was in those that escaped the pollutions of the world. Therefore if you rest here, without a powerful and inward affecting of the whole Heart, you may come short of glory. The Grace of Temporaries is good in its kind, but must not be rested in: 'It is good in its kind, 'tis like priming the Post, to make it receptive of other colors; 'tis an inchoate, imperfect thing. They are affected almost with the same feeling the Godly are, come very near. How nice a point is that wherein the Temporary and the real Christian differ! Both pray with sorrow, hear with joy, perform duties with some enlargement and sweetness: Simili fere sensu afficiuntur: Yet as two Hills may seem very near at the top, when their bottoms are far distant one from another; so these Operations may seem near together, when in the bottom and root they much differ. These motions argue God's Spirit working on them, not dwelling in them; actuated they are with the Spirit of Christ assisting, but not reforming; as an Angel sometimes appears in an assumed Body. But 'tis dangerous to rest in this, it maketh our sin and Judgment the greater, if after a taste we rest in a common work. Historical Faith, if not growing into a saving sound Faith, 'tis a kind of mocking of God, and an Hypocrites portion. As for instance: We profess to believe him Omniscient, yet fear not to sin in his presence; Omnipotent, yet cannot depend upon his Alsufficiency; to believe a day of Judgment, yet make no preparation for our Account. Tit. 1.16. Men's sins and Judgments are aggravated according to the sense they have had of Religion, and so their latter end may be worse than their beginning, 2 Pet. 2.20. And sad it will be for those that from hopeful beginnings fall off from God. I will tell you, a man may live and die with a temporary Faith and Affections to God and Holiness, without making any visible Apostasy, and yet have no sound Faith of the right Constitution: Yea, if you regard what little rooting Grace hath in men's hearts, how weak their Pulse beateth this way, how strong their Affections are to the World and the things thereof, how little they can vanquish the cares and fears of this world, and the temptations that arise from voluptuous living; 'tis to be feared the far greatest part of Christians are but Temporaries.

3. Oh then! be sure to get this truth of Grace into your Hearts ; let your Hearts be effectually subdued to God, let there be a Principle of Life set up in them: Religion respects our Principles as well as our Performances. 2 Tim. 1.5. The end of the Commandment is Charity, out of a pure Heart, and a good Conscience, and Faith unfeigned. There must be a renewed Heart as the fountain, a well informed Conscience as our guide, and Faith unfeigned as our great encouragement: And so all acts of Charity to God and men, are accepted with God as a piece of Obedience done to him. If we will not regard the Manner, God will not regard the Matter. Oh then get this renewed Heart, and a lively Faith, and an awakened Conscience: This is to get Oil into your Vessels, and if once you get this, it will never fail, but increase exceedingly, like the Sareptan 's Oil.

But how shall we get it?

I answer, (1.) You have this Oil from Christ. The Unction is from the Holy One, 2 Joh. 2.20. As the Precious Oil was first poured on Aaron 's Head, and then came down to the Skirts of his Garment; so Christ is first possessed of the Spirit, and then we have it by our Union with him. Joh. 1▪ 16. Of his fullness we receive Grace for Grace. We must go to the Fountain every day to seek new supplies. Christ was anointed with the Oil of gladness above his fellows, Zech▪ 4. Christ is represented by the Bowl and the two Olive Trees, that always poured forth Golden Oil. Christ as Mediator, is the Store-house of the Church; who is entrusted with all Gifts and Graces for our benefit. Oh bring your empty Vessels to this golden Olive-tree. The Widow only brought Casks, the Oil failed not till the Vessels failed.

(2.) If you would have it from Christ, you must use the Means of Grace ; the Word, Prayer, Sacraments, Meditation. We need continual supplies, must use continual Prayers, seek the Grace of the Spirit to keep in our Lamps, Luk. 11.13. So the Word; God droppeth in something to the Soul that waiteth on him. Mark. 4.24. Take heed how you hear; for with what measure ye mete it shall be measured to you again. If we be earnest and diligent in waiting upon God, God will abound to us in blessing his Word to us. So for Meditation; Mat. 13.19. The Highway Ground did not bring the Word to their minds again; doth not revolve it, mindeth it not, heedeth it not. So for the Lord's Supper; 'tis a means to root us in the Love of God when we so often renew our Oath of Allegiance to him, to excite our Faith in Christ. All these are a price put into our hands, to get Oil in our Lamps, and prepare for his Coming.

(3.) Keep your Vessels clean. The Spirit dwelleth not but in a clean Heart: Doves build not their Habitations on Dung-hills. He cometh as an efficient Cause, as a Spirit assisting, before he comes as a Spirit inhabiting, and purifieth our Hearts by Faith.

(4.) After you have gotten this Oil, cherish it, that it may not decay. Of its own nature it would do so; witness that stock of Original Righteousness which Adam had. God's Promise by which it is secured, supposeth our endeavors to waste it. Luk. 8.18. Whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken even that which he seemeth to have.

(5.) Do not only cherish, and keep it from decay, but see that you increase it. 2 Pet. 1.5. Add to your faith virtue, and to virtue knowledge. 1 Thes. 3.10. Perfect what is lacking. 1 Thes. 4.1. That as you have received of us how you ought to walk, and please God, so you should abound therein. A little Faith will be as no Faith; not honorable to God, nor comfortable to you, nor useful to others. All our doubts, perplexities, uncertainties, come from the smallness of our Graces: 'Twill not make an Evidence, therefore give diligence. No endeavor, labor, pursuit after God, but hath its recompense; not an earnest thought, an earnest Prayer, or time spent: What shall I say? They whose Hearts are upon the ways thereof, go on from strength to strength : You are almost at home; nearer than when you first believed: Then you thought all your pains too much, now all too little.

Let me apply all to the Sacrament.

1. There we come to meet the Bridegroom in a way of Grace : The Marriage Covenant between God Incarnate, and his espoused Ones, is here celebrated and solemnized. The Sacrament is a Transfiguration of the last Marriage Supper; to ascertain us what entertainment we shall have at the Day of Judgment, when the Bride, the Lamb's Wife, shall be made ready, and clothed with fine Linnen, Rev. 19.23. and then be received in to the Nuptial Feast. Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty.

2. In some respect there should be a Serious Preparation for the one, as for the other; as we would prepare to die, or prepare to meet Christ the Judge. Christ did not wash his Disciples feet when he took them with him to Tabor, to his Transfiguration, but when he took them with him at his last Supper, Joh. 13.7. Surely, to rush upon the presence of the Bridegroom with a perfunctory, careless, common frame of spirit, is a dangerous thing. When a People come hand over head, prepare themselves slightly, pray slightly before they come, and live carelessly and negligently; they slight the Bridegroom, and wrong themselves; strengthen themselves in sin, rather than against it. Methinks it looks like going to the Day of Judgment: Here we receive the Pledges of our Salvation or Damnation.

3. We should come with Oil in our Vessels as well as in our Lamps.

(1.) Our Lamps should be kept burning bright. If you are sluggish now, 'tis a sign you are slight in the whole. Surely, now the King sitteth at his Table, Cant. 1.2. our Spicknard should send forth the smell thereof ; a lively exercise of Grace. Now we come for meat which perisheth not; now is our familiar converse with Christ, and near Communion with him; now we come to our Legal Investiture; Christ and all his benefits are delivered by these signs which he hath instituted. As if a man should say, Here is my House, when a Deed is delivered, and you give up the Key, or give possession of Land by a Turf: This is our solemn taking possession of him and all his benefits. We receive Christ in the Promises of the Covenant, but here is a particular close Application. In the Word Christ is offered, and exposed to all, as the Brazen Serpent; that whoever looked upon him might be healed: But this Supper is like the Blood sprinkled upon the Door-posts. In the Word, Christ and Immortality are brought to light; now Christ is slain before our eyes: The Bread is put into our hands and mouths.

(2.) We should come with Oil in our Vessels. Would we have the Spirit blow upon a dead Cole? He findeth nothing in us to work upon. We are bidden to examine; and what must we examine? 1 Cor. 11.28. The Apostle will tell you: Whether you be in the faith or no? 2 Cor. 13.5. But to speak to this case: I confess, that in Foro Ecclesiae, in the Court of the Church, all are Virgins that take their Lamps, that do profess to believe; all these must be admitted: But in Foro Coeli, in the Court of Heaven, none but Converted ones are admitted: But in Foro Conscientiae, in the Court of Conscience, I dare not discourage those that have the grace of the second or third ground: 'It is a means to strengthen them in Faith, Hope, and Love, and make them more firm in the Covenant of God. And the difference is too nice between temporary Grace and saving Grace, for any to exclude themselves. I am bound to come with Grace, but I am not bound to come with Assurance. Besides, in the Kingdom of Grace Christ will not shut them out. They that have good affections should come, but with this caution; I would press them to mind the renouncing and engaging part of the Covenant, and earnestly to break the League between themselves and their own ways, and engage themselves more firmly to God for time to come; that you may not think as you have done, or speak as you have done, nor behave yourselves in your Relations as you have done; but throw sin out of doors. I would press you in the Apostles words, Heb. 10 22. Let us draw near with a true heart, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with clean water. The one relateth to the Duty-part, Let us draw nigh with a true heart ; the other relateth to the Promissory part. Though your Grace be common Grace, 'tis this way molded into special.

2 Doct. That this will be found to be true Wisdom, and the other Folly.

For Wisdom, (to begin with that.) Wisdom is Index sui & obliqui. Wisdom lieth,

1. In proposing a right End.

2. In the Choice of fit Means. And,

3. In an earnest Prosecution of the End by these Means. This is the property of Wisdom in the General, and it holdeth true in Godly Wisdom. The wise Virgins did so: Their End was right; to be admitted in to the Nuptial Feast, or everlasting enjoyment of God: And then they use right Means, such as will bring them to the end. We do not use to draw Ships in the Sea with Horses, nor draw Wagons with the Wind. We must not use contrary means, nor insufficient means. We cannot go to to the bottom of a Well that is thirty foot deep, with a line that is but ten foot: We must use such as will certainly do. The Wisdom of God hath fixed Means for us, and we are doubly Fools if we will not use them opportunely, carefully and constantly: Else 'tis a Prize put into a fools hand, Prov. 16.17. The Wise Virgins did all this; sought Oil in time both for their Lamps and Vessels, Luk. 13.24. On the contrary, he that contents himself with a profession of Christ, without a work of Grace upon his Heart, is a Fool; he is not a Profane Fool, that doth the contrary, but a Professing Fool; that sort of Profession is better than Profaneness, so far 'tis a degree of Wisdom, but rested in 'tis Folly, it faileth in all the points of Wisdom in the end; they do not esteem the Lord as the chief good: for they think a little ease of the Flesh, or a little sensual Liberty, or a satisfaction of a Lust to be better, or Honor, or Pleasure, or Gain, this quiets them in the neglect or want of God; they see some good in Christ, offer fair for him, but take him not as the chiefest good; they are willing to part with something, but not with all for his sake.

SERMON IV.

W E have seen wherein they differed, now we shall see again wherein they agree: In the words observe,

• (1.) What happened to the Virgins, They all slumbered and slept.
• (2.) The Occasion of it, (I do not say the Cause) While the Bridegroom tarried. The Cause of sleeping was, Infirmitas humana ; the Occasion of it, Mora Sponsi: In the first of these,
  • 1. Who, They all.
  • 2. What, slumbered and slept.

First, Who: They all. 'It is no wonder to hear it of the foolish Virgins, but that the wise should do it, there is the difficulty: Therefore some of the Ancients understand it of Death, which is called sleep in Scripture; but that is improbable, and suiteth not with the frame and drift of this Parable. Some would understand it distributively, not conjunctively; that the wise slumbered, and the foolish slept; but 'tis not said slumbered or slept, but slumbered and slept. The meaning is, all of them were not so diligent in their Duty as they should have been: even the good are in part negligent as well as the foolish, though they always keep a good Conscience, and an heart in some measure always prepared to meet Christ.

Secondly, What: Slumbred and slept. Wherein the degree of their security is set forth, they did not only slumber, which is a less failing, but Slept.

Thirdly, The Order: First slumbered, and then slept.

Doctrine, That the Foolish and Wise both Slumber and Sleep.

I shall First inquire, What this Slumbering and sleeping is?

Secondly, How far it may befall the Children of God, or the Wise Virgins.

Thirdly, The Causes and Reasons of it.

First, What this Slumbring and Sleeping is? 'It is twofold, that of the Body, and that of the Mind: That of the Body, when the Senses cease for a time to do their Office: That of the Mind is a secure State of Soul, and that is twofold, Moral and Spiritual.

(1.) Moral. When Reason and natural Knowledge is as it were asleep and useless to us, a man doth not act as a reasonable Creature: Psal. 94.8. Oh ye brutish among the People, when will ye be wise? and Psa. 22.27. All the ends of the Earth shall remember and turn to the Lord: Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimonies: If men did improve common principles, show themselves men, they could not continue in that course of Life wherein they allow themselves. In part this Sleep of Reason may befall the Children of God: they do not consider nor turn their minds to their Affairs, nor act as men whose Eyes are open.

(2.) Spiritual Sleeping. Here I shall show the Nature and Effects of it.

First, The Nature of it; when Graces are not lively and kept in exercise. I shall instance in those three Theological Graces, Faith, Hope and Love; a weak dead Faith, a feeble Sleepy Love, a cold and careless Hope.

1. A weak and dead Faith, that consists more in a Form of Knowledge than a lively assent to the Truths of Godliness. A dead oppinionative belief may stand with a carnal Life, Jam. 2.20. Faith without works is dead. The Word of God is come to them in Word only, not in power; it puts no Life into what we do believe, 1 Thes. 2.13. Doth not work effectually: This will fit the slumbering and Sleeping of the foolish Virgins, but alas the Wise have their drowsy fits, the Truths of the Word concerning God, Christ, Heaven and Hell, have not such a lively influence upon them, by the blandishments of worldly Prosperity. Faith is fallen asleep, ready to give place to the Flesh, and they are governed more by Fancy and Appetite than by the Heavenly mind; there is no consideration of the Vanity of earthly things, the Heart is kept strange to God and Heaven, and the Soul is taken up with carnal projects more than it should be.

2. A feeble sleepy Love, which doth not level and direct our actions to the great end of them, which is the pleasing and glorifying of God, so that they live too much to themselves. Love in vigor doth over-rule us to live unto God, 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they should not henceforth live unto themselves, but unto him who died for them and rose again: And this keepeth us more sincere and uniform in our course, always tending to the great end.

3. A cold and careless Hope ; When there is not that earnest and desirous expectation of Blessedness to come, which doth fortify us against the allurements of sense: Math. 6.19, 20, 21. Lay not up for yourselves Treasure upon Earth, where moth and rust doth corrupt, and where Thieves break thorough and steal; but lay up for yourselves Treasure in Heaven, where neither moth nor rust doth corrupt, and where Thieves do not break thorough and steal; for where your Treasure is, there will your Hearts be also ; They do not mind their true Treasure.

Secondly, The Effects of this Sleepiness are seen in these things.

(1.) In some Intermission of their care and caution. Watching is a diligent taking heed to ourselves and ways, so as we keep ourselves from sin. We are in constant danger of sins that come on us by insensible Degrees, Psa. 39.1. I said, I would take heed to my ways, that I sin not with my tongue. The best are surprised, and Corruption often breaketh out; we may say of them, as Christ of the Damsel, they are not dead but sleep. The Children of God are sometimes overtaken by their inadvertency, Gal. 6.1. or overborn by the violence of Temptations, Jam. 1.14. Inconsiderately and suddenly surprised with some sin: So subtle and assiduous is Satan in Tempting, and so ready is Corruption to close with the Temptation as soon as it is represented, that if a Child of God doth but abate anything of his Circumspection and diligence, he will be surprised by someone sin or other, and thereby be brought to dishonor God, and to lay a stumbling block before others. Besides those sins of daily incursion and sudden surreption, Satan lieth in wait to draw us to greater Offences, that may dishonor God, and wound our Peace, and scandalize the World against our Profession.

(2.) Some abatement of our Zeal and fervency. We are not always fervent in Spirit, and do not keep up our Life and Seriousness in the Duties of Holiness; our Graces are not actuated and kept in exercise, but suffer some decay, though they be not quite dead. Faith is weak, Love is cold, Math. 24.12. There is not that lively Hope, 1 Pet. 1.3. Christians should not only be living, but lively, 1 Pet. 2.5. Ye as living Stones —: Nay, There may be so great a damp and quenching upon us, that there is no outward visible difference between a dead man and a dying Christian: All things in us may be ready to die: Revel. 3.2. Be watchful, and strengthen the things that remain, that are ready to die. Life is even quite gone in some cases, when sin hath made fearful havoc in the Conscience.

(3.) In Forgetfulness of non-attendency to the Lord's coming : When we live merrily, quietly, in a careless and unprepared Estate; this is necessarily to be taken in as the cause of the two former. In the slumbering and sleeping of the foolish Virgins the Case is clear; Christ's absence or tarrying long is the occasion the World takes to grow secure and wicked; the Scoffers walked after their own Lusts, because they said, Where is the Promise of his coming, 2 Pet. 3.3, 4. And in the degenerate Church, the reason why they were given to Sensuality, carnal Pomp and Persecution, is set down, Math. 24.48, 49. My Lord delayeth his coming: Therefore the Officers of the Church smite their fellow Servants, and eat and drink with the Drunken; encourage the wicked, and smite the Godly with Censures: As it was with the Israelites, there was no speech of making a Calf when Moses first went up to the Mount, but when he tarried long; Exod. 32. And as for this Moses we wot not what is become of him ; then nothing would content them but making a Calf. The Ordinances and Institutions of Christ had never been so perverted in the Christian World, but that they forgot Christ's coming to see how they have been observed, 1 Tim. 6.14. That thou keep this Commandment without spot, unrebukeable until the coming of the Lord Jesus Christ. But now for the wise Virgins, alas! there is not such a constant waiting for the coming of the Lord; for if we did not leave off to think of it, surely we would walk more cautiously, and serve God with greater ardency and alacrity of Spirit; but when we forget it, we let loose the Reins, and slacken our diligence, and yield to the importunity of the flesh, and suffer ourselves to be distracted with worldly cares, or benumbed with fleshly delights, that we do not mind our Duty of preparing for the Lord's coming.

Secondly, How far may this seize upon Christians? The Question may be stated Negatively and Affirmatively ; how far it may, and how far it may not.

First, Affirmatively.

1. It may seize upon them not only when they are young, but when they are of long standing. When they are young; many a man newly Converted, having had as yet no thorough experience of the strength of Sin, the danger of Temptations, and his own Weakness, may bear a little too high upon the Confidence of his own resolutions, which because they are sincere, he thinketh they will easily obtain their effect. In this rank I put Peter, whilst as yet the Spirit was not poured out, and was only under his Masters wing, I count him but a Novice then, in comparison of what he was afterwards. He was so confident of his affection to Christ and resolution, that he had not a due sense of his danger, Matth. 26.33. But alas, how soon were his unpractised Wings clipp'd, and he taken in the Snare of the Fowler! Honest Peter would not believe such Weakness in himself; and so inexperienced Christians can hardly believe themselves to be so weak as a Temptation showeth them to be; the more sincere their purpose is, the more confident they are in their own Strength, even when near a fearful fall: So a man of long standing being assured of Salvation, may grow negligent, and supposing he hath Grace, and is possessed of the Love of God, presumes that he needeth not such diligence as when he was doubtful of his State; and if he go round in a course of Duty, and avoid grosser sins, he may think 'tis enough, as if he were now past all danger, and so insensibly falleth asleep or into decay: Rev. 3.18. Because thou sayest that I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me Gold tried in the fire, that thou mayest be rich, and white Rayment that thou mayest be clothed, that the shame of thy nakedness do not appear, and Eye-salve that thou mayest see. 'It is not spoken to the gross Carnal, or to beginners, or persons unacquainted with Christ; but to lukewarm Professors, after the first labors of Regeneration, and the difficulties of Reconciliation with God are past over, and the terrors of the Law well vanquished, and some peace and confidence gotten; then we are in danger of security, by which means all may run to wast in the Soul, and sins break out and make our blindness and nakedness appear. The wise Virgins slept not 'till their main work was in some measure over: and therefore a strange security and sleepiness is incident to us, and may befall not only the wicked, who scarce ever think of the world to come, being blinded with present things; but those that are good, have their drowsy fits, by which they remit of their Zeal, and grow more dead, and are not so diligent in seeking occasions to do good.

2. When we are in greatest danger, and matters most concerning us are in hand, and God calleth most for our Service, and so have most need to watch, then are we usually most secure; witness the Disciples upon Mount Olivet, after many warnings given them by Christ, Matth. 26.41, 42, 43, 44, 45. 'Till Christ telleth them, Sleep on now ; that is, sleep if you can, it will not be long ere you are thoroughly awakened: so often are the Saints slumbering and sleeping, when most need to be awake; and misspend the time in sluggishness and carnal rest, which is granted them to prepare themselves for trial: So Jonah 1.5. when a Storm arises for his sake, though the Winds blow, and the Sea roar, and the Mariners at their wits end, yet Jonah was fast asleep. Those most guilty, and those whom the correction pointed at, are most secure under it. And Sampson is asleep when the Philistines are ready to come upon him. Now, if ever, should men be awake. Now we are awak'ned by God's providence, and the estate of the Christian World round about us; now we should exercise all the grace and skill we can.

3. They may show their sleepiness in their public Relations ; as while the envious man sowed Tares, the Husbandmen were asleep, Mat. 13.25. Many times Magistrates are asleep, when abuses creep in, and eat out the bowels of the Common-wealth; and Ministers are asleep while the Kingdom of Christ is undermined, Masters of Families asleep while disorders creep into their houses. Magistrates are watchers as well as private Christians, Rom. 13.6. who sleep, and neglect the care of souls. But especially Ministers are to watch over their people's souls; and should put forth their utmost care and diligence, Heb. 13.17.

4. It may befall them after some solemn service, 2 Chron. 35.20. After this, when Josiah had prepared the Temple, then he falleth into that rash engagement against Pharaoh Necho, which cost him his life. Hezekiah after his Reformation, fell into pride and provocation of God, 2 Chron. 32. Many times when we have performed some good service to God, we take occasion to be more careless and secure: We think we are privileged by our former diligence. If the Righteous trust in his righteousness, and commit Iniquity, Ezek. 33.13. that is, upon the presumption that he laid in a Fore-merit. Our hearts will be seeking some unlawful liberty, and we intermit our watch upon such occasions.

Secondly, Negatively. We must make the exceptions that are necessary.

(1.) Though the wise Virgins may slumber and sleep, and there be an intermission of the acts of Grace, yet no intercision of the habits of Grace, or radical Inclination to God. Gradus remittitur, actus intermittitur, habitus non amittitur. Some degrees may be remitted, acts intermitted, but the habit not extinguished: still the seed of God remaineth in them. Love is the predominant habit. Sin doth not possess the heart instead of God, 1 Joh. 2.15. The habitual bent of the Soul is more for God, than for the flesh, or the world: however he fail in some individual actions, the scope and tenor of his life is for God, and sincere obedience. There is life and sap at the root, though in the Winter the trees be without leaves and blossoms. Cant. 5.2. I sleep, but my heart waketh. There is Faith, and Hope, and Love in their Hearts all this while. The Spirit of God abideth in them, and keepeth alive his work. 2 Tim. 1.14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. The Spirit remaineth in the Saints, to maintain the habits of Grace: Their choice of God for their portion remaineth unshaken. They have chosen the better part, adhere to it, and have a general purpose to please God in all things.

(2.) An universal slumber is not usually incident to the Saints. 'It is not the sleep of the whole man as to all goodness; 'tis not in all parts of the soul. If there be a remiss will, and dead affections, yet not a sleepy Conscience; something that taketh God's part, as appeareth, because they are unsatisfied with this dull and drowsy estate.

(3.) They are more easily alarmed and roused up out of it, than others that sleep the sleep of death. Their Faith and Love is soon awake again, and easily set a work for God; there is somewhat to work upon. A true Christian riseth by unfeigned repentance, when his Conscience hath but leizure, and helps to deliberate, and bethinks what he hath done; and so much the better resolveth and bethinketh himself against his sin for the time to come.

(4.) When they rise again, and repent, and do their first works, they are more earnest and fervent than they were before: As it were to make amends for their former languishing, and to redeem the time they have lost, they double their diligence.

Thirdly, I come to the Reasons of this Sleepiness.

1. There are two Principles in the Children of God; the Flesh inclining to sleep, and the Spirit to wake, Mat. 26.41. The Spirit indeed is willing, but the flesh is weak ; and therefore the degree of Grace which the best attain unto in this life, is mixed with imperfection. The guiding and commanding faculties do but imperfectly direct, and the inferior faculties imperfectly obey. 'It is the Office of the Understanding and the Will to command, of the inferior faculties to obey. There is weakness in all of them; therefore 'tis said, Jam. 3.2. In many things we offend all. The Understanding in many things is but a blind guide; the Will is but in part rectified, and so cannot exercise such a powerful command over our thoughts, passions and senses.

2. Variety of outward Occurrences, working upon the diversity of Principles in us: As sometimes we are in a prosperous estate, sometimes in deep troubles; both may cause this deadness and drowsiness in us. Sometimes deep troubles make us weary of well-doing, 2 Thes. 3.13. so Heb. 12.3. Consider him that endured such contradiction of sinners, lest you be weary, and faint in your minds. Now as this weariness and heaviness causeth sleep in the body, so it doth in the soul. We are tired in God's service, and then our Wheels are clogged. A man may be secure in trouble, but usually he is so in time of peace. Peace, Wealth and Honor are often abused to spiritual drowsiness, and secure neglect of God: Ease slayeth the fool, Prov. 1.32. We had need watch when Delilah spreads her lap for us, and the Delights of the world open their bosom to us. Surfeiting with the abundance of worrldly prosperity, we neglect the Power of Religion, and please ourselves with the Form. David enjoying peace and plenty slew Uriah his Friend, who in his adversity spared Saul his Enemy; yea his heart smote him but for the cutting off the Lap of his Garment. In the abundance of outward comforts we sit loose from God; therefore we have those cautions, Deut. 8. from ver. 7 to ver. 14.

3. Conversing with Spiritual Sluggards, that count it an high piece of wisdom not to be too forward. Irreligious Company and Example is a great matter; and hath a mighty force upon us: And though it doth not begin sin in the Soul, it doth increase it, Isa. 6.6. Sin is by propagation, not by Imitation; but yet the contagion of Example is a great advantage to Corruption. To be among warm, heavenly, mortified, self-denying Christians, is a great advantage in the spiritual life: There is a notable provocation and excitement in their example. Saul among the Prophets had his Raptures, 1 Sam. 10.10. Heb. 10.24. Let us provoke one another to Love and good Works. This begets a holy Emulation who shall excel; but carnal Company is a deadning thing. We are more susceptible of evil than good; we catch a disease from one another, but we do not get health one from another. By touching the unclean, they became unclean; but he that was unclean, was not purified by touching the clean. The Conversations of the wicked have more power to corrupt, than the good to provoke and excite to virtue. A man that would keep himself awake unto God, and mind the saving of his Soul, must shake off evil Company, Psal. 119.115. Depart from me ye evil doers, for I will keep the Commandments of my God. And by evil Company I mean not only the Profane, who bespeak their own hatred and detestation by their apparent odiousness; but the loose and careless. As we are to take heed that we be not allured to that which is evil, so that we be not deadened to that which is good. Neglect of God will keep us out of Heaven as well as Profaneness. We easily leaven one another with deadness and formality; frequent Society with dead hearted persons breedeth it; such whose conference is empty and unsavory, and altogether of worldly things. Certainly our dullness and backwardness is such, that we need the most powerful helps.

4. Another cause is a dead Worship: Missa non Mordet. Christ compareth spiritual Duties to new Wine, Mat. 9. but the Pharisaical Feasts to Taplash, or old unsavory stuff that hath no Spirits: Old Bottles will endure that well enough. Nothing lulleth the Soul asleep so much as a perfunctory Worship, or sleepy Devotions. Christ's Ordinances are simple, but full of virtue; his Institutions conscientiously observed, will keep us awake: Psal. 119.93. I will never forget thy Precepts, for with them thou hast quickened me. Use them much in Faith and Obedience, and Graces will be preserved in us in a lively manner, and constant exercise. 1 Thes. 5.19, 20. Quench not the Spirit. Despise not Prophesying. If you would not quench the Spirit, you must not carelessly use the means of Grace. The words of the wise are as Goads to prick us forward (Eccl. 12.10.) in Heavens way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word, that it may be as Goads in our sides. When we are negligent, here is quickening. A dull Ministry as well as a dull Minister maketh us fall asleep.

5. Slumber is the cause of Sleeping. Mark the order in the Text: They first slumbered, and afterwards slept. One degree of carelessness makes way for another; and usually there is a lesser degree at first. Take heed of the beginnings of declinations. If we would avoid sleep, we must avoid slumber. No man becometh stark naught at the first step. One careless Prayer maketh way for another. Give way to it now, and it will settle into an utter deadness at last. Men fear not the danger of little sins, and so are hardened under them, till they fall into greater. Small sins harden as well as great sins; 'tis hard to say which more. Indeed at first little sins seem to awaken Compunction. The prick of a Pin maketh a man start, but a heavy blow stunneth him. David when he cut off the Lap of Saul's Garment, his heart smote him; but when he fell into Adultery and Blood, he was like one in a swoon. This is true, but then on the other side, great Sins are more apparent and liable to the notice of Conscience, but we neglect small sins; and so inveterate Custom groweth upon us, and we are insensibly hardened by a carelessness and constant neglect of those kind of sins; yea, sometimes more than by gross falls. A surfeit or violent distemper maketh us run to a Physician; but when a disease groweth upon us by degrees, we have death in our bowels e're we know it. We take care to mend a great breach, but a leak unespyed drowneth the Ship. We have need always to stand upon our watch. Many great mischiefs would not ensue, if we took notice of the beginnings of those distempers which afterwards settle upon us.

6. The Omission of holy Duties, and the want of a constant serious Exercise, induces a secure careless temper of Spirit. Solomon telleth us, Prov. 19.15. Sloathfulness casteth into a deep sleep, and the idle Soul shall suffer hunger. Labor dispelleth the vapors, and scattereth them; but sloth and idleness maketh way for sleep. 'It is true in the Soul: The renewed part hath need of a great deal of spiritual Exercise to keep it awake; much Prayer, much hearing, much fasting. The Apostle saith, Rom. 12 11. Not slothful in business, fervent in spirit, serving the Lord. The way to be fervent in Duties, is to be frequent in them. Be much in action, and in the exercise of Grace, that you may be kept fresh and lively. Wells are the sweeter for draining; so is the Soul the more fresh and ready for every good work. In Gifts, we see, if they be not traded with, they rust and decay, and fail; so in Graces, to him that hath shall be given. He that uses his gifts well, shall find them increased. The right arm is bigger, and stronger, and fuller of spirits than the left, because more in use.

7. Grieving the Spirit, causeth him to suspend his quickening influence; and then the Soul is in a dead and drowsy estate. Though the Children of God dare not quench the Spirit, yet they may grieve the Spirit, Eph. 4.30. The Conscience of a renewed man, after 'tis wounded by gross sins, may be a dead and stupefied Conscience for a long time: Witness David and Jonah.

8. Immoderate Liberty in worldly things: as worldly cares, and fleshly delights. Sobriety is necessary, or a sparing meddling with those worldly Comforts that do mightily indispose us for the Christian Warfare, 1 Pet. 2.7. Luk. 21.34. Take heed your hearts be not overcharged with surfeiting and drunkenness. Look, as the multitude of gross vapors cast us into a sleep, so do these delights and cares stupefy the Soul. Psal. 119.37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way. You will need quickening if you give way to vanity.

VSE, Oh take heed of this Evil. Mark 13.26. Watch, lest the Lord cometh suddenly, and he find you sleeping. Would you have Christ come and find you in this case?

(1.) Some are wholly in a state of spiritual Sleep. To them the Lord speaketh, Eph. 5.14. Awake thou that sleepest, and arise from the dead; and Christ shall give thee light. And of such the Apostle speaks, 1 Cor. 15.3, 4. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 'It is all reason, and more than time, that you should thoroughly rouse up yourselves from the condition of sin wherein you have gone. 'It is a shame such should be among Christians; such as snort still upon the bed of Security, when the light of the Gospel shineth round about them. Oh! when God calleth, Awake, and rise from the dead ; if not, God may punish you by your own sin. One of his heaviest judgments is a Spirit of slumber, and deep sleep, Rom. 11.8. And then what will the end of it be ? you may sleep, but your damnation sleepeth not, 2 Pet. 2.3. Certainly we should commiserate the case of such, especially if they be related to us; and seek to awaken them from the sleep of sin, that they may be brought home to Christ. Oh poor careless Creatures! they fear not God, nor think of his wrath, nor make preparation to stand before the Son of Man at his Coming.

(2.) There are others apt to slumber now and then, though for the main they have chosen the better part. To these the Apostle speaks, 1 Thes. 5.6. There • ore let us not sleep as do others, but let us watch and be sober. There is great need; Our Adversary watcheth: The Devil is observing all our motions and Postures; if we fall asleep, we are exposed as a Prey to him. There are many that mind our spiritual harm. If we had no Enemy without, there is Hostis domesticus, a bosom Enemy; and we are prone as others to be hardened through the deceitfulness of sin. Therefore you may not sleep as do others. You have another Spirit in you, and if you are God's Children you have other obligations: Rom. 13.11. 'It is high time to awake out of sleep; for your Salvation is nearer than when you first believed. When you first gave your names to Christ, you thought no labor too much, no pains too great: How vigilant and diligent then; and will you sleep now? Your course beginneth to draw to an end, and you are almost ready to set sail for the other World, that you may meet with Christ. Oh! now you have shaken off the sleep of sin, shake off the sleep of sloth too; shall we be drowsy and cold at last?

• 1. I shall give you the Signs of this Sin.
• 2. Motives against it.
• 3. Directions to avoid it.

First, The Signs.

1. Senslesness, in not discerning and weighing the things that befall us, good or evil. An Instance of the one we have, Hos. 7.8. For she did not know that I gave her corn, and wine, and oil. The Lord is very liberal to us; yet little notice is taken of it. An Instance of the other we have, Isa. 42.25. Yet he laid it not to heart. In Mercies we neither consider their Author, nor their End, nor their Cause. Their Author; we are like Swine, that eat the Acorns, but never look up to the Oak from whence they fall. 'It is said of the Church, she hath doves eyes ; they peck and look upward. We should see God in every Mercy. A drowsy unattentive Soul heedeth it not, but is swallowed up in present delights and enjoyments, and looketh no further. 'It is our Privilege above the Beasts to know the first Cause. Other creatures live upon God, but are not capable of knowing God. Idolatry and Profaneness had never crept into the world, if men had kept up the sense of God's bounty. Some never regard the End of Mercies, which is to draw in our hearts to God; therefore called the Cords of a man, Hos. 6.4. being so many bonds and ties upon us. What honor hath been done to God for this and that mercy? I allude to that in Hest. 6.3. See how David reasoneth, 2 Sam. 7.2. I dwell in an house of Cedar, but the Ark of God within Curtains. When the Heart is urging to Duty upon this score, God hath been good to me, given me food and raiment, and plentiful provision for the comfort of this life, what have I done for God? Not only the Impenitent abuse mercy, Rom. 2.4. but David lost his awe of God, because he had not a thankful sense of the mercies of God, 2 Sam. 12.7, 8. So for corrective Providences: The Body is a tender part with most men, though they are sensible of the smart of the lash, yet they do not consider the hand that striketh, nor the deserving procuring Cause; they do not look upward nor inward; they do not see the hand of God in it, Isa. 26.11. When his hand is lifted up they will not see: look▪ upon it as a chance, 1 Sam. 6.4. Job had explicit thoughts of God, Job. 1.23. The Lord hath given, and the Lord hath taken. Nor the Cause, Lam. 3.39. Wherefore doth a living man complain? a man for the punishment of his sins? If Sickness cometh, if a Relation be taken away, if an Estate blasted, a waking Conscience looketh to the Cause. For this cause many are sick, and many are fallen asleep, 1 Cor. 11. We should see the mind of God in his Rod. When the Israelites fled before the men of Ai, Joshua looketh out for the Troubler: So the Children of God search for the sin that is the cause of their trouble.

2. Stupid Dullness, and cold Indifferency in heavenly things : Their want of Zeal and cheerfulness in holy Duties; they go about them heavily: Dull of hearing, Mat. 13.5. Cold in Prayer, when they should be fervent and effectual, Jam. 5.6. In all things we show forth an heartless formality. Grace is asleep in the Soul; and thence cometh a sleepy profession, a sleepy hearing, a sleepy praying, a sleepy receiving. The Word that was wont to be as burning Coals, leaveth no Impression, Luk. 24.32. Your whole Converse with the living God is cold and dead-hearted: In such a condition a man heareth as if he heard not, and prayeth as if he prayed not, receiveth as if he received not, and mourns for sin as if he mourned not, and rejoiceth in God as if he rejoiced not, looks after Heaven and heavenly things as if he sought them not; and so brings little honor to God, and little profit and comfort to his own soul.

3. Tedious irksomeness in God's service: They grow weary of the ways of God. Mal. 1.13. Behold what a weariness is it? Amos 8.5. When will the new Moons be over, and the Sabbath past? Shall God do so great things for us in Christ, and shall anything which God hath commanded be grievous to us? How unkind is this? neither have we an hard Master, nor hath he enjoined us tedious work; but all our duties have a sweetness in them: Micah 6.3. Do not my words do good? You carry it so as if God did not deal well with his people, or were not easy to be served. His Commands are not grievous, and his Yoke is easy; Trials sent by him not above measure, his Corrections not above our deserving; therefore why should we snuff at his service? Weariness and repining at God's service is an ill sign. God loveth and requireth a willing people. This weariness, though it doth not make us wholly abandon God's service, yet it makes us slight it, and mind it no more than how to get it over any way. Oh take heed then of growing weary of Religion, and attending on the duties thereof; to look upon these as distractions, or matters by the By, or interruptions of the work we would be upon. They are lead much by sense and carnality, that esteem nothing but what yieldeth a pleasure to sense, or gratifyeth the outward Man.

4. Forgetfulness of Changes, and vain dreams of worldly happiness. When we have a carnal Pillow to rest upon, we fall asleep, Psal. 30.6, 7. A Christian should sit loose from all earthly things. There was Leven in the Thank-offering. We should be contented to dwell in Booths as the Israelites. Psal. 39.5. Surely every man in his best estate is vanity.

5. Carnal Complacency. The peace and pleasure which you live upon, is fetched more from the world than from God, and Heaven; and you live in quietness of mind, not so much from the belief of the love of God in Christ, and the hope of Heaven, as because you feel yourselves well in your bodily estate, and live at ease and in prosperity in the world, and have something grateful to the flesh, Luk. 12.19, 20, 21. Oh! that soul is in a dangerous condition, when the World is so pleasing and lovely to it, that it can take contentment and delight in it without God, or apart from God. To many worldly prosperity is so sweet, that it can keep them quiet under the guilt of willful sins. When you have your hearts desire for a while, you can forget Eternity, or bear those thoughts with security, which otherwise would amaze your Souls.

Secondly, Motives.

(1.) Your Enemy watcheth ; The Devil is never asleep, 1 Pet. 5.8. he observeth you in all postures, and watcheth all possible advantages against the Children of God; and will not you stand upon your Guard, and look about you?

(2.) If you sleep, you hazard yourselves to the Whip, or God's severe Correction. Hos. 5.15. God findeth out many times a very smart Rod to whip lazy drowsy Saints to their duty. He will not suffer Grace to rust in his Children. Your awakening will be sad: God sent a Tempest after Jonah. Some sharp cross or other will fall upon us.

(3.) The eyes of many are upon us, and shall we be slumbering and sleeping? 1 Cor. 4.9. W • are made a spectacle to the World, Angels, and Men. Miscarriages will tend to God's dishonor.

(4.) When Grace is asleep, sin breaketh loose. There is no sin but a man is exposed to in a secure Estate: therefore the Devil laboreth as much as he can, to cast us into this temper. When David walked at ease on the top of his House, little did he know the evil of his own Heart, and the danger of the Temptation.

(5.) Every lesser indisposition that hindereth any degree of Communion with God, should be grievous to the Children of God. If we do not take heed to the beginnings of sins, further Mischief will ensue when Temptations are near, importunate and constant. Little sticks set green ones on fire; when the thatch once taketh fire, 'tis hard to quench it, therefore we should not rest in such a temper.

(6.) Consider, God's Eye is ever upon us, and beholdeth all our ways, Job 31.4. Doth not he see my ways, and count all my steps? shall we sleep when the great God looketh on us? How dreadful is his displeasure! there is no dallying with him.

Thirdly, Means.

1. Pray to God, for his quickening Spirit, that he would stir us up to watchfulness: David is ever and anon crying out for quickening Grace.

2. We should stir up ourselves: Much of this temper cometh upon us, because of our own laziness, and ordinary indisposition, 2 Tim. 1.6. Stir up the gift of God that is in thee: Isa. 64.6. There is none that stirreth up himself to take hold of thee.

3. We should maintain a lively sense of Christ's appearing: Luk. 12.35. This looking, and longing, and waiting keepeth the Soul alive and awake, Heb. 9. ult. To them that look for him: Phil. 3.20. Whence we look for a Savior: Many may talk of that day, but do not look for it.

4. Keep these four fundamental radical Graces lively and active in the Soul; Faith, Fear, Hope and Love. Faith presents things to us as they are, and puts them in being: Love constraineth us, 2 Cor. 5.14. Fear maketh God everywhere present: And Hope worketh in us a desirous expectation of Blessedness to come, and this keeps the Soul awake.

5. Keep a sense of the Love of God upon your hearts; when your drowsy fits are coming on you, say as they in Jer. 35.6. I dare not, my Father hath commanded me the contrary: Hath not God forbidden this? how can I rest in such a temper of Soul?

6. Improve the Death of Christ for the destroying this sleepy temper. The great design of Satan is to lull us asleep; now Christ came to destroy the works of the Devil, 1 Joh. 3.8. Now shall we tie those knots the faster that Christ came to unloose? and tear open those wounds that Christ came to bind up and heal? Therefore let this evil frame of Soul be far from you.

SERMON V.

T Here is one Clause in the former Verse, that remaineth undiscussed, The Bridegroom tarried, which I shall speak to in this Verse.

Where Observe,

• 1. The Time, at Midnight.
• 2. The Means of awakening the sleepy Virgins, There was a cry made.
• 3. The Matter of the Cry, the unexpected coming of the Bridegroom, Behold, the Bridegroom cometh.
• 4. An Excitement to their Duty, Go ye out to meet him: Still, the allusion is carried on to the matter from whence this Parable is taken: There were Virgins with the Bridegroom, and Virgins with the Bride; and that the Bridegroom might be received with esteem, and attended with all respect, some of them were to go before and raise the Cry in season, to bring the Virgins forth to meet him. So here, Christ sends a cry before him to admonish and exhort the Church to prepare and meet him.

(1.) With respect to every particular Soul ; this cry is to be refer'd to the Voice and Importunity of them that are the Children of the Bride-Chamber, or Friends of the Bridegroom, John 3.29. Who all tell us, that, The Lord is at hand, 1 Pet. 4.7. That he will shortly come, Heb. 10.37. And still the faithful Ministers of the Church do cry aloud, and call upon us to meet the Bridegroom.

(2.) With respect to the general meeting of the Church in one great Rendezvouze or Congregation, 'tis meant of the Trump of the Arch-Angel, spoken of in many places, which I shall quote by and by, calling us to come to Judgment.

Doctrine, The Bridegroom will certainly come, but at his own time; and then all shall be called upon to go forth to meet him.

I shall handle this point with respect to the circumstances of this Parable.

1. I shall prove the certainty of his coming.

2. Speak of the tarrying of the Bridegroom, or the delay of his coming.

3. His coming at Midnight, or the uncertainty of the Time when he will come.

4. The Cry that is raised before his coming. Then I shall give every circumstance mentioned its due weight.

First, Of the certainty of his coming: 'It is needful to premise that, because the efficacy of the whole Discourse dependeth upon it. Reason saith he may come, but Faith saith he will come.

First, Reason saith he may come: It argueth,

1. From the Nature of God. There is a God, and this God is just: 'It is agreeable to his general Justice, that it should be well with them that do well, and ill with them that do evil; these Principles are out of dispute, and supposed as the Foundations of all Religion: Now supposing these Principles, there must be a day or reckoning, for in the World the best go to the walls many times, and are exercised with Poverty, Disgrace and Scorn, when the wicked are full of Plenty, and live at ease, Luk. 16.25. 1 Cor. 15.19. Sure it is that there is a God, and sure it is that he taketh care of human affairs, and will judge accordingly; what is the reason then of this disproportion? the wicked are reserved to future punishment, and the godly to future reward: Now the distinction that is put between men at death doth not suffice, for that is private, and doth not vindicate the Justice of God in the eyes of the world, and that is but upon a part: We read of the Spirits of just men made perfect, and the Spirits that are now in Prison, but nothing of a reward for the Body, or punishment for the Body; the bodies of men being Servants of Righteousness, or instruments of sin, surely ought to partake of weal or woe, of the curse or blessing that is due to the person: for the Body is (as Tertullian saith) the Souls sister and coheir, and is to share with it in its Estate; but at Death the Body is senseless, and mouldereth into dust, and 'till it be raised up again and joined to the Soul, it can neither partake of weal or woe; therefore there is a day when God will deal with the whole man: Otherwise how shall the Goodness of God (who is a liberal rewarder of Virtue) appear, unless he render to the Body a full recompense of the Service it hath done the Soul, in yielding up all its natural Appetites, Pleasures, Interests and Satisfactions to the conduct of Reason and Grace, for the practice of that which is good: Or the Justice of God, which is the avenger of sin, which would be too narrow and defective, unless it punish the Body with the Soul. Usually the affections of the Body debauch the Soul, and the pleasures of the senses blind and misguide our reason: Certainly the love of sin being rooted in bodily pleasures, 'tis fit it should be punished with pain, and such pain as is proportionable to the dignity of him against whom the offense is committed. Now God being of an infinite and unlimited Dignity and Authority, how could the punishment of the Body by Death, be proportionable to the offense committed against an infinite God? An outrage done to the supreme Majesty of Princes, is punished more than an Offence against an inferior person; therefore there must be a time when the Body shall be raised, to be capable of such a Punishment. Besides, how could the Soul be completely happy, since 'twas made for a Body, if it should always remain a Widow, and never meet with its old mate again?

2. It argueth from the Providence of God: There are many Judgments that are Pledges, that God will at length judge the World for sin; as the Drowning of the old World, the Burning of Sodom, the Destruction of Jerusalem, these are a document and proof what God will do to the rest of ungodly ones, for they are set forth as an ensample, Jude v. 7. The force of the Argument lieth in this, that God is the same, still in one mind, who can turn him? he hateth the sin of one as well as the other; in all his dispensations he is always consonant, and like himself, Gal. 3.20. If he would not put up the sins of the old World, he will not put off the Iniquities of the new; if he punished Sodom, he will punish others that sin in like manner; for he is not grown more indulgent to sin than he was before: Therefore if it be not now, there will be a time when he will call them to an account and reckoning. When Man first sinned, God did not immediately execute the Sentence against him, but gave him time of Repentance 'till he died; and since he giveth every man time and space; he would not have all the World be born at once, and die at once, but to live in several successions of Ages, from Father to Son in divers Generations, 'till he cometh to the period which Providence hath fixed: Now as he reckoneth with every man particularly at Death, so with all the world at the end of time. Particular Judgments show that God is not asleep nor unmindful of human affairs, but the general Judgment is referred 'till then.

3. From the feelings of Conscience: After sin committed men tremble, though there be none to call them to an account, as when the sin is secret, and the person powerful: Conscience is under a dread of divine Justice, and the solemn Process and Triumph which one day it must have; hence Conscience is sensible, Rom. 2.8. Felix trembled when Paul reasoned of Judgment to come, Acts 24.25. There are hidden fears in the Conscience, which is soon revived and awakened by the thought of this day: Every guilty person is a Prisoner to Divine Justice, and being held in the invisible chains of Conscience, standeth in dread of a great and general Assize.

4. The Conveniency of such a day.

(1.) To vindicate Truth and Honesty from the false Judgment of the World: The best Cause is often oppressed; there needeth a review of things by an higher Court, that that which is good may be restored to its public Honor, and evil may receive its proper Shame; Christ will convince the World of his Love to the Saints, when he cometh to be admired in them, 2 Thes. 1.10. and when their Faith is found to Praise and Glory, 1 Pet. 1.7. Thus shall it be done to the men whom Christ will honor, proclaim their Pardon, adorn them with Grace, introduce them into their everlasting Habitations, and this in the eyes of the scorning wicked; as that Noble man, Thine eyes shall see it, but not taste of it ; then for their everlasting Confusion, their Crimes shall be repeated in the ears of all the World, and their false appearances shall be refuted.

(2.) That the Counsels and Courses of God's manifold Wisdom and Justice may be solemnly applauded. We now view Providence by pieces; but then the whole Context and coherence of it shall be set together, and the full History of all the world produced before the Saints.

(3.) Such a coming is necessary, that God may fit us with all kind of Arguments against sin, and so a restraint will be put upon the heart against it: many times sin and wickedness is acted in secret, Eccles. 12.14. God will bring every work into the Judgment, with every secret thought, whether it be good or evil: And 1 Cor. 4.5. Christ will bring to light the hidden things of darkness, and make manifest the Counsels of the Heart. Many make no Conscience of secret sins, and if they make Conscience of Acts, yet not of thoughts; yet according to Christ's Theology, Malice is Heart-murder, lustful inclinations Heart-adultery, Mind-imaginations are Heart-Idolatry: There may be a great deal of evil in a discontented thought against Providence, Psa. 73.22. He that sinneth secretly, is conscious to himself that he doth evil, and therefore seeketh a veil and covering: Men are unjust in secret, unclean in secret, envious in secret, declaim against God's Children in secret, neglect Duty in secret, sensual in secret, afraid that men should know it, yet not afraid of the great God: Man cannot damn us, man cannot fill our Consciences with everlasting burnings. Now that we may be ashamed to commit those sins before God, the day of Judgment is appointed to set these sins in order before us, Psa. 50.22. I will reprove thee, and set thy sins in order before thee.

Secondly, If it be doubtful to Reason, 'tis sure to Faith. Faith showeth he will come. The light of Faith is more certain, and more distinct. More certain, because it buildeth upon a divine testimony, which is more infallible than the ghesses of Reason; and yields us a more compendious way to confute Atheism, than our arguings, by which we are often entangled. 'It is so, for God hath said it. And 'tis more distinct. Nature could never find out the circumstances of that day: It only apprehendeth the coming of a Judge; but by whom this Judgment shall be managed, in what quality he shall come, as a Bridegroom, and Lord, and Husband of the Church, it knoweth nothing. In what manner he shall proceed, and with what Company and Attendance; all this we have from special Revelation. Faith argueth,

[1.] From Christ's merit and purchase. Would he buy us at so dear a rate, and cast us off so lightly, as to come no more at us? surely he that came to Redeem us, will come to save us; if he came to suffer, he will come to triumph; Faith seeing Christ upon the Cross, determineth, I shall see him in the Clouds: Would he be at all this cost and preparation for nothing; and purchase what he never meant to possess? It cannot be, if he came from Heaven upon the one errand, will he not come upon the other. Surely Christ will not lose all this pains he hath taken to purchase to himself a People.

[2.] Faith argueth from Christ's Affection to us, which is very great; Christ is not gone in anger, but about business, to set all things at rights for the great Espousals. He that wooeth a Virgin, if he went away from her in anger, she might well suspect he would never see her again. As Bridegrooms use to fetch their Brides, so will Christ; we should never come at him otherwise; his Love will not let him rest satisfied 'till we and he meet again to enjoy one another's Company: certainly he who delighted among the Sons of men, before the World was, Prov. 8.31. who delighted to converse with his people in human shape before his Incarnation, who took pleasure to spend his time busily amongst them, and to dwell with them in the days of his flesh, Joh. 9.45. In short, he that had a mind of returning before he went away, certainly he will once more leave Heaven for their sakes. When he hath done his work there, he will return, and bring his people along with him to Glory, and the full fruition of the Promises. He will stay no longer than our affairs do require, Joh. 14.3.

[3.] The Affections of his Saints to him, which Christ will satisfy. There are many that never saw him, and yet believed in him, and loved him heartily: 1 Pet. 1.8. In whom believing ye rejoice with joy unspeakable and full of Glory: And John 20.29. Because thou hast seen me, thou hast believed; blessed are they that have not seen me, and yet have believed. Their Faith is not misplaced, they shall find him such a one as was to be believed, loved and obeyed. Now to gratify their desires, Christ will appear and show himself. With these eyes shall I see my Redeemer! The Children of God cannot look to Heaven, but they remember they have a Savior to come from thence: Phil. 3.20. For our Conversation is in Heaven; from whence also we look for the Savior, the Lord Jesus Christ. Paul speaketh in his own name, and in the name of all those like himself. And Rev. 22.17. The Spirit and the Bride say, Come. The Holy Ghost breedeth the desire, and the Church answereth the motion. Nature saith not, Come, but Stay still. If it might go by voices, whether Christ should come or no, would carnal men give their votes this way? The voice of corrupt nature is, Depart, Job 22.14. Carnal men are of the mind of the Devil; Art thou come to torment us before our time? Mat. 8. But the Spirit in the Bride raiseth these desires. Now would Christ disappoint these desires which he hath raised in the Hearts of his Children, and set them a longing, and a looking, and a groaning for that which shall never be? It cannot be imagined.

[4.] From the Constitution of the Church. He hath dispensed gifts and graces there, and left Ordinances there; and he will come, and require an account of things during his absence, how we have improved our Talents, Mat. 25.31. how things have been managed in his house, 1 Tim. 6.14. Keep my Commandments without rebuke, till the appearing of the Lord Jesus Christ. Christ is now removed from us, retired within the Curtains of the Heavens; but he will come again. 1 Cor 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha ; that is, cursed till the Lord come.

[5.] From his Promise. We have his Word in pawn. 'It is an ancient Promise made long ago, Jude 15. Behold the Lord cometh ; and hath been received in all ages by the Lord's Messengers; Moses, and David, and Solomon, and Daniel, and Job, and Zechariah, and Malachi ; and revived by Christ at his departure, Joh. 14.3. by the Angel, Act. 1.11. And the Apostles everywhere put us in mind of Christ's coming. Now we may reason thus; Fidelis Deus in omnibus, in ultimo non deficiet; God hath ever stood to his word, many intervenient Providences, yet Promises still accomplished: not one word of God hath failed. Everyone that hath had experience of God, may make that acknowledgment that Joshua did, Jos. 23.14. Behold, this day I am going the way of all the Earth, and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: As unlikely things have come to pass, that have been foretold in the Word. Were the old Believers deceived, that expected his coming in the flesh? Surely God never meant to deceive us. He will come again. If it were not so, I would have told you, Joh. 14.3. Christ's-deed and performance never gave his word the lie.

[6.] His Promise is solemnly confirmed.

1. By an outward sign and memorial. 2 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death until he come. God knew he had to do with distrustful Creatures, therefore left a Monument to keep the promise a-foot in the Church, and to revive our hopes. Would Christ institute an Ordinance for the solemn remembrance of his appearing, if he meant no more to come at us?

2. By a Real Pledge, his Spirit dwelling in us. He is gone to Heaven, to prepare Heaven for us, and hath left his Spirit with us to prepare us for Heaven. He hath left his Spirit in the Church, and doth give out frequent Tokens of Love, to show that he doth not forget us. Christ and a Believer are not strange. There is a constant intercourse between them. We are absent from him in the body, but there are frequent messages of love. We hear from him in the Word, Prayer, Supper, and will he not come again that is so mindful of us at every turn? He did not forget us in his exaltation, as the Butler forgot Joseph ; when preferred at Court, he did not remember Joseph in Prison. Now, in his Fathers house, he is touched with the feeling of our infirmities; and will not always leave us liable to sinning and suffering. Surely he that quickeneth us by the influences of his Grace, and refresheth us with the tastes of his Love, he will come again. In short, What would our Faith be worth if Christ would not come again? Here we have but a slender enjoyment of Christ; our full Communion is, when he taketh us to himself.

Secondly, I shall now speak of the Tarrying of the Bridegroom. While the Bridegroom tarried. What! Is Christ more backward than the Church that goeth forth to meet him? They are ready with their Lamps, but he delayeth his coming.

Answ. 1. Some understand it of our opinion, not the reality of the thing. Though Christ come always with the soonest, yet to us he seemeth to tarry. Why? Because earnest desires crave a present satisfaction, and hope deferred maketh the heart sick, Prov. 13.12. and Prov. 10.26. As vinegar to the teeth, and smoke to the eyes, so is the Sluggard to them that send him. Expectation is in itself tedious, especially when accompanied with difficulties. Certainly being accompanied with present troubles, 'tis more tedious. The flesh groweth impatient after its own ease; and in this sense, the Bridegroom is not slack, but we are hasty. I do observe it the rather, because the same happeneth when we expect Christ to help us in our particular distresses. Because of the impatiency of the flesh, and the levity of our minds, and the weariness of expectation, the time seemeth long. There is our time, and Christ's time. Our time is always with us, but his time is not come. Jer. 14.19. We looked for peace, and there is no good; for the time of healing, and behold trouble. In this sense Christ only seemeth to delay his coming. We are eager upon enjoyment, we would have it now.

2. Really. He doth tarry, and suspends his coming. There is a great efflux of time between his Ascension and second Coming; and that for wise Reasons.

(1.) That all this while there may be space for the World to repent. Mora Sponsi poenitentiae tempus est ; saith Jerome. Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long suffering: not knowing that the goodness of God leadeth▪ thee to repentance? There is finis operis & operantis. Whatever God's intentions be, his dealings, his forbearance and long suffering should lead us to repentance. God useth great patience to the wicked: Rom. 9 22. Endureth with much long suffering the vessels of wrath fitted to destruction. So Rev. 2.21. I gave her space to repent, and she repented not. God giveth leave to repent, visible means to repent, and space to repent, even there where he giveth not effectual grace. Wicked men abuse his patience, take encouragement from thence to run into all extravagancy; but God's aim is to leave them without excuse.

(2.) That all the Elect may be gathered. 2 Pet. 3.9. The Lord is not slack concerning his promise as some men count slackness, but is long suffering to us ward; not willing that any should perish, but that all should come to repentance. God would have the World filled with Man-kind, and endure for many Generations; till it come to that period which his Providence hath appointed. And what is that period? 'Till all that belong to the Election of his Grace be brought in to him: For all things are for the Elects sake. Now when his number is full, he will come. These were not to be born all at once; and it requireth time and pains to work upon each Elect Soul after they are come into the World: Therefore he is not slack as men are slack. Men's slowness in performing their Promises cometh from their unwillingness, or backwardness to do the thing; or from impotency and weakness, or want of foresight of all possible difficulties; or else from their forgetfulness. None of these are in God: Not forgetfulness; for he is mindful of his people, Psal. 41.5. He will not stay longer than the appointed time. Not backwardness; for he waiteth, as well as you wait, for the fittest time, Isa. 30.18. Not from weariness; for he can do whatever he will.

(3.) To exercise our Patience to the full. Col. 1.24. Who now rejoice in my sufferings for you; that fill up that which is behind of the afflictions of Christ in the flesh, for his bodies sake, which is his Church. Not as if Christ's personal Sufferings for the Redemption of Sinners were imperfect, and so to be supplied by the sufferings of others: No; 'tis meant of Christ mystical. So the sufferings are not perfect, or filled up, till every Member of his Body endure their allotted portion and share. This Cup goeth by course, and round: Christ first, we next. It goeth from hand to hand, while the World continueth. Jam. 1.4. Let patience have its perfect work. That cannot be, but under great and long troubles. And as it is for the exercise of our patience, so to awaken our desires. 2 Pet. 3.12. Looking for, and hastening to the coming of the day of God. Hasten it by your Prayers; and further the great works that are to be done before. God will not bestow Heaven upon us as we lay on gilding and fair colors on wood or stone, that have no sense of it, nor desire of it; but we must first groan, Rom. 8.23.

Thirdly, His coming at Midnight. He tarried somewhat beyond the season, to show that he would come unlooked for. Jerome saith, It was an ancient Tradition, that Christ should come at midnight; and therefore in the Vigil, or watch before Easter, anciently they were not wont to be sent away till midnight. But of that day and hour knoweth no man. 'It is put for an unexpected time: as Zech. 13.9. At evening it shall be light. Christ cometh when he is least expected, when the World groweth secure, and his own people weary with looking: His coming is often compared in Scripture to the coming of a Thief in the night. 1 Thes. 5.2. For ye yourselves know perfectly, that the day of the Lord cometh as a thief in the night: by way of surprise. The Thief doth not make appointment, nor forewarn the good man of the House. Luk. 12.46. The Lord of those servants shall come in a day that he looketh not for him. Now God hideth this day from us,

1. To show his Sovereignty. Prov. 25.2. The glory of God is to conceal a thing: There are Arcana Imperii ; and the time and season of his coming to Judgment is one of God's secrets.

2. That we might always keep ready. Rev. 3.3. Remember therefore how thou hast received, and heard; and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a Thief; and thou shalt not know what hour I will come upon thee. And Rev. 16.15. Behold I come as a thief; blessed is he that watcheth. Caesar would never let his Soldiers know his resolution for Battle onset, or the removal of his Camp, Vt paratum & intentum momentis omnibus quo vellet statim educeret ; That they might be always in a ready posture. So Christ's coming at the last day will be by way of surprisal, that he may have us always ready. Had it been expedient for us to know, he would have told us of it. Men will say, if they knew just the hour, and the day, they would be found praying. But you should always watch and be ready, because you know not the hour. Would our preparation be hastened think you? No; we should say as they, Isa. 22.13. And behold joy and gladness, slaying of Oxen, and killing of Sheep, eating flesh, and drinking wine. Let us eat and drink, for tomorrow we shall die. And 1 Cor. 15.32. Let us eat and drink, for tomorrow we shall die. Therefore Christ will choose his own time.

Fourthly, I come to speak of the Cry made. The Cry is the means whereby God rouzeth them up out of this slumber. Christ sendeth his cry to awaken Souls before his coming. This Cry is twofold.

(1.) The more remote Cry ; which is for the rousing of particular persons in all Ages: And that is the voice of the Ministry of the Word. Thus Christ at his first coming had a Cryer went before him to alarm the World, and prepare them for his reception; and that was John the Baptist; The voice of one crying in the wilderness. So still before his second coming he hath some to raise a cry. The cry of the Word is often spoken of in Scripture: Prov. 1.24. I cried to them, and they would not hear. So Isa. 58.1. Cry aloud, lift up thy voice like a trumpet. And 'tis the great means to awaken us out of our security. All God's faithful Servants in all ages, have been crying, The Lord is at hand. Our work is to rouse up the hearts of men, that they may be prepared more and more for the joyful receiving of Christ at his coming. We should not keep silence, nor deal sleepily. 'It is a convincing powerful word that is a cry: and it is your duty to be awakened by the cry. If this word be not entertained, he hath his Rod: Psal. 2.5. Then shall he speak to them in his wrath, and vex them in his sore displeasure. So Mic. 6.9. The voice of the Lord crieth unto the City; and the man of wisdom shall see thy name. Hear ye the Rod, and him that hath appointed it. We shall hear the voice of the rough teacher. The Word crieth: and if the Word be not heard, the Rod crieth. We need all kind of excitations to rouse us out of our careless walking, and heartless praying, and negligent and sleepy thoughts; that we may think more seriously of the coming of the Bridegroom.

(2.) There is a more immediate and general Cry, for rousing and raising up all at once; and that is the Trump of the Arch-angel, spoken of in many places. Joh. 5.28, 29. The dead in their graves shall hear his voice, and come • orth, some to the resurrection of life, and some to the resurrection of damnation. The means employed in the Resurrection is the voice of Christ Jesus, who shall descend with a shout, 1 Thes. 4.16. and with the sound of a Trumpet sounded by Angels. Mat. 24.31. He shall send his Angels with a great sound of a Trumpet. So 1 Cor. 15.52. The Trumpet shall sound, and the dead shall be raised. Christ that had a Fore-runner at his first coming, hath also at his second. This Trumpet soundeth to summon all to appear before Christ's Tribunal, to be judged. There was an audible Trumpet at the giving of the Law, Exod. 19.20. This sound shall be heard all the World over.

VSE 1. Let us improve this to the particular use of Christ's Coming, either in a way of Mercy to his People, or in a way of Judgment.

First, In a way of Mercy. The Lord tarrieth sometimes when men think he should come sooner. Joh. 11.6. Jesus loved Lazarus; and he abode still two days in the same place that he was when he heard that he was sick. Let there be no misconstruction. 'It is not want of love, nor want of power: He could raise him up when he was ready to stink. He may delay our help till a fit time come, wherein his glory may shine forth, and the mercy be more conspicuous. To come late is many times the best time. God keepeth back his best blessings for a while; and detaineth them long in his own hands before they come unto us. Therefore wait his leisure. Expectation is tedious, and reckoneth every minute. Strong desires are importunate; and usually we go by an ill count: not by Eternity, but time. The timing of all things is in God's hand; not left to our foolish fancies, but his wise ordering. The Dial sometimes goeth before the Sun; so doth our time before God's time. We would make short work for Faith and Patience; and so our Graces would not be found to praise and honor. In all such cases let us remember,

1. The Lord hath chosen the fittest time ; Eccl. 3.11. 'twill not come one jot too soon, or too late: But the fittest time for him to give, and us to receive.

2. God is very precise in keeping his time. Exod. 12.41, 42. And it came to pass at the end of the four hundred and thirty years, even the self same day it came to pass, that all the Host of the Lord went out from the land of Egypt. It is a night to be much observed unto the Lord, for bringing them out from the land of Egypt. This is that night of the Lord to be observed of all the Children of Israel in their Generations.

3. God stayeth for us, rather than we for him. Christ will come before we are ready. The great let of mercy was, the people's Hearts were not prepared.

4. Every delay will bring some advantage. There is somewhat more of ourselves, and somewhat more of God to be discovered: some intervening experience that is worth the having, before full and final deliverance cometh. Isa. 40. ult. Psal. 138.39.

Secondly, In a way of Judgment. Sometimes Christ raiseth the Cry, and giveth notice of great Changes. It concerneth us to take notice of this voice, that we may not be taken unprovided: Amos 4.12. Thus will I do unto thee; Prepare to meet thy God O Israel. When God threateneth, we had need make serious preparation how we shall prevent or bear the stroke of an angry God. 'It is good counsel, Luk. 14.31, 32. When a King goeth to war against another King, he sitteth down and considereth whether he be able with ten thousand to meet him that comeeth against him with twenty thousand. Or else while the other is yet a great way off, he sendeth an Ambassador, and desireth terms of peace. There needs in such cases serious preparation. The work will be the more difficult when the Storm is broken out upon you.

II. We may improve this as to his coming to us by Death, or rather our coming to him. The end of time and all things in it, are near to every particular person; Christ and we are to meet shortly; it should be our care to meet him by true and serious Repentance, that we may meet him with Joy. We are frail Creatures, and within a very little while Death will summon us to appear be, fore the Lord, and when you die, you are speedily to come to your Trial: Now are all things ready?

(1.) Is Christ your Bridegroom? was there ever a solemn Covenant struck between you and him, as Hosea 3.3. by renouncing all other Husbands, and giving up yourselves to do his will?

(2.) Are your Lamps burning, your Graces kept in exercise, and shining forth to the Lord's glory? Are you in a constant and continual readiness to have immediate Communion with Christ, or to set Sail into the World to come. It should be a cheerful thing to you to depart hence, Phil. 1.23.

(3.) Have you Oil in your Vessels ; such a deep and powerful work as will keep up this affection? Are these things in you, and abound in you, 2 Pet. 1.8, 9, 10, 11? What hast thou that others have not, that shall never see God's face? Can you say as Christ, Joh. 17.4. I have glorified thee upon Earth, I have finished the work thou hast given me to do? Have you been adding one Grace to another, so that now you have nothing to do, but to wait for the Crowning of all.

III. We should Improve it as to Christ's general Coming. If it be so, that the Bridegroom will certainly come, but at his own time,

1. Then be not of the Number of those Scoffers and Mockers that either deny or doubt of his coming. The most part of men expect no such matter; the Profane scoff at it, and would fain shake off this bridle and restraint upon their Lusts, 2 Pet. 3.3. Therefore take heed of the whispers of Atheism, which would tempt us to turn unto the World and present things, and give over our hopes. Most men's Faith about the eternal Recompenses is but pretended, at best but too cold and speculative; an Opinion rather than a sound Belief, as appeareth by the little fruit and effect it hath upon them; for if we had such a belief of them as we have of other things, we should be other manner of Persons, in all Holy Conversation and Godliness. Two things are to be wondered at, viz. That any man should doubt of the Christian Faith, that is acquainted with it; and that having embraced it, should live sinfully and carelessly. Therefore believe it as if you saw it, Rev. 20.12. I saw the dead, &c.

2. Take heed of apprehending it as a thing afar off ; look upon it as sure and near, to hasten your Preparation. It cannot be long to the end of Time: If we compare the remainder with what is past, and the whole with Eternity, Psa. 90.4. A thousand years in thy sight, are but as yesterday when 'tis past ; alas, 'tis nothing to the true measure of things. He that shall come will come, and will not tarry: Therefore we should have more quick and lively thoughts and apprehensions about it, such as will awaken us out of our security.

3. Take heed of a cold and ineffectual thinking of it. There is a certain time appointed, and when that appointed time is come, he will certainly appear, therefore look for it and long for it. The Saints are described by their looking for it, Titus 2.13. Looking for the blessed hope: Phil. 3.20. From whence we look for a Savior: and Heb. 9.28. Actual expectation enliveneth all our actions. Rebecka espied Isaac a great way off. Faith and Hope standeth ready to embrace him. And also by their longing for it, 2 Tim. 4.8. Revel. 22.17. Come Lord Jesus, come quickly. Long for it for Christ's sake, and your own sakes: For Christ's sake, his Interest is concerned in it, that the glory of his Person may be cleared. His first coming was obscure; but now he will come in great splendor, accompanied with his holy Hosts, ten thousands of Saints and Angels, 1 Pet. 4.13. That when his glory shall be revealed, ye may be glad with exceeding joy. His Justice will then be demonstrated, Acts 17.31. He hath appointed a day in which he will Judge the World in Righteousness: And 2 Thes. 1.6, 7. 'It is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled, rest with us, when the Lord Jesus Christ shall be revealed with his mighty Angels. And long for it for your own sake; 'tis a day of the manifestation of the Sons of God, Rom. 8.19. Then you shall receive your reward to the full, 1 Pet. 1.13. Hope to the end, for the Grace that is to be brought to you at the Revelation of Jesus Christ. Then is the fullest manifestation of the Love of God: Now we are pressed with the remainders of Corruption within, and Temptations and Persecutions without: wait for his coming. The People tarried without for the High Priest, 'till he came forth to bless them: so must we look for his return, when he will come to bless us.

SERMON VI.

T He meaning of this part of the Parable, is, that the Virgins being roused by the Cry made, went to trim their Lamps, and fit themselves for their March; while they were so doing, some of them had Oil left; but others had spent all their store, and their Lamps were going, or gone out. Three things are remarkable in these Parabolical Expressions.

1. That which is common to them all: All those Virgins arose and trimmed their Lamps, which must be differently interpreted of the wise and the foolish: The arising and trimming their Lamps, noteth in the wise their actual preparation for the Lord's coming; in the foolish it noteth the strength of their Confidence and Self-conceit: The foolish think they are as prepared and ready for Christ's coming as the wise ; they arise and Address themselves to meet the Bridegroom.

2. On the part of the foolish, they found their Oil spent.

3. That they go to the wise for a supply; give us of your Oil.

First, The Effect of the Cry that is common to them all, They arose and trimmed their Lamps: Which is first to be considered on the wise Virgins part, and so it will teach us this Note:

Doct: That the Faithful as often as they think of the coming of the Lord, should more rouse up themselves, and prepare themselves to meet him with Joy and Comfort.

For the trimming of the Lamps, on their part it noteth the rousing up of themselves out of their negligence and security, and a serious preparation for his coming. To evidence this to you, we shall consider,

1. How the Scripture presseth this upon us.

2. What reasons there are in the thing itself, to awaken us to this serious Preparation.

First, How the Scripture presseth this upon us: In the Word of God we have not only the Doctrine of Christ's coming to Judgment, but the Uses and Inferences built thereupon; I shall instance in two places in one Chapter, 2 Pet. 3.11, and 14. v. 11. What manner of persons ought we to be in all holy Conversation and Godliness! Where Observe,

1. That 'tis not enough to believe the Doctrine of Christ's coming, but we must improve it to the use of holy Living. The Improvement is pressed in Scripture, as well as the Doctrine is revealed. In God's account no Faith will go for Faith, but the working Faith; all else is but Opinion and cold Speculation; whatever Truths we believe, we must bring forth to practice. Therefore if we believe steadfastly, we must live accordingly; live as men that look for such things. A bare apprehension or assent to the truth is nothing worth, unless it be accompanied with that care and diligence which belongeth to the truth so apprehended. The Christian Religion consisteth not in word, but in deed: And our belief of it is not tried by a speculative assent, especially in the absence of temptations; but by a constant and diligent practice of those duties whereunto this belief bindeth us. So that they do not truly and savingly believe such things, who are not seriously and constantly diligent in the spiritual life. I cannot say that an assent separate from practice is no Faith, but 'tis no saving Faith; 'tis such a Faith as the Devils may have, who know there is a God, and a Christ, and a World to come; they believe it and fear it; So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts; but while they improve it not, and prepare not for their everlasting Estate, their Faith is ineffectual to Salvation. True Faith is tried rather by Living than by Talking: 1 John 2.4. He that saith I know him, and keepeth not his Commandments, is a Lyar, and the truth is not in him: There is a difference between an Untruth and a Lye; now where the Actions do not correspond to the Profession, that Profession is not only an Untruth but a Lye: There is a denying in word as well as works, Titus 1.16. Many Profess and believe as Christians, but live as Atheists. It is not notions but affections, living rather than talking, that will demonstrate true Faith: Now the paucity of serious walkers, showeth the paucity of true Believers.

2. In this Improvement there is an Appeal to Conscience ; for here is a question put to our own Hearts, let Reason and Conscience speak: After the serious consideration of the glory and terror of Christ's second coming, what holiness and preparation is necessary on our part? Surely the holiest upon Earth, if they would put this question to their own hearts, they would not be satisfied with that holiness which they had, but would seek after more; their desires would be strengthened, their endeavors quickened, their diligence doubled: 'It is for want of self-communing that we are so dull and sluggish: If men did oftener ask of themselves, Reason would tell them, that no slight thing will serve the turn. But Truths are not improved, First, For want of a sound Belief: Secondly, For want of a serious Consideration. Therefore, in Scripture when any notable Truth is propounded and improved, there are these Appeals to Conscience; Heb. 2.3. How shall we escape, if we neglect so great salvation? and Rom. 8.31. What shall we say to these things?

3. In this Appeal the qualification of our persons is first regarded and looked after. For pray mark the question: 'tis not How holy ought our Conversations to be? but What manner of persons? The state of the person must be first regarded, and then the course of our actions and conversations. There are some persons at whose hands God will not accept a gift. God had respect first to Abel, and then to his Offering. The state of the person is to be judged of according to the two great privileges of Christianity, Justification and Sanctification.

[1.] That we be justified, and reconciled to God through Christ ; that we daily renew friendship by the exercise of a godly sorrow for sin, and a lively faith in Christ. 1 John 5.1. Whosoever believeth that Jesus is the Christ, is born of God. And 1 John 2.1. Little Children, these things I write unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. Others are not accepted with God.

[2.] That we be sanctified, or renewed by the Spirit, Tit. 3.5. and so fitted and framed by this general Holiness for the particular duties we are called to. A Bowl must be made round before it can run round: The Instrument must be framed, and strung, and put in tune, before it can make any melody: the Tree must first be made good, before we can expect any good fruit from it, Mat. 12.33. Actions are holy by their rule; a person is holy by his principle. Therefore till there be a principle of Grace wrought in our hearts, we are not such manner of persons as God will accept: Nor are we fitted to perform him any service, or to meet him at his coming.

4. When our Persons are in frame, we must look to the course of our Actions or walking: For the tree is known by its fruit, and a man by the course of his actions. We do but imagine we have holiness within, unless we manifest it in our outward conversation; and will strive to show ourselves mindful and respectful of God's commands at every turn, Psal. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord: not only undefiled in the rule, but undefiled in the way. A sincere, constant, uniform obedience to God's Law, or a careful endeavor to approve ourselves to God in all our ways, is the mark of true blessedness. A man is judged by the tenor of his life, not by one action.

5. This holiness must be in all the parts of our Conversation: In all holy conversation. In our outward carriage, and secret practice; common affairs, and religious duties; In the duties of God's immediate Worship, and the duties of Relations, towards Superiors, Inferiors, and Equals, 1 Pet. 1.5. in every creek and turning of our lives; there is no part of a Christian conversation, but should savor of Holiness and Godliness: His common and civil actions, in adversity, prosperity, at home and abroad. So Tit. 2.12, 13. The grace of God which bringeth Salvation, hath appeared to all men; teaching us, that denying all ungodliness, we should live soberly, righteously, and godly in this present world. Soberly, as to ourselves: Righteously, as to our Neighbor: Godly, as to God. To rest in a partial practice of holiness, will not become the expectation of Christ's coming, who will examine us upon every point of duty.

6. Godliness is added to Holiness, to increase the sense and signification. There is some formal difference between these two. Holiness signifieth the purity of our actions; and Godliness the respect they have to God; that He be eyed and aimed at in all that we do: That all things should be done in and to the Lord, or for his glory. This should be the supreme end of all our ways and actions. If we consider Grace as it provideth for the rectitude of our actions, positively it is called Holiness. If relatively, with respect to our dedication to God, 'tis called Godliness: Well then, we should be such manner of persons, not only in all holy conversation, but Godliness. We should stir up ourselves to do more for God in the World, and love him, and fear him, and honor him in all that we do.

7. In both we should endeavor the highest pitch that possibly we can attain unto: For 'tis in the Original, all holy conversations and godlinesses : which doth not only imply the extension, (as we render it) in all holy conversation and godliness ; but the intention and degree, as well as all the parts and points of Godliness. Those that have made most progress in Godliness, should still aspire after higher degrees: the more will our comfort be now, and the more our glory when Christ cometh. We cannot be over, 'tis easy to be short. The most serious, and the most painful do exceedingly lament their negligence when they come to die; but none ever begrudged their pains, or bewailed their diligence. There should be Holinesses and Godlinesses. Therefore we should not only keep what we have, but seek to get more. This is the Apostles use of the Resurrection of the dead, and so by consequence of Christ's second coming, 1 Cor. 15.18, 19. So Phil. 3.11.

Secondly, The next place is ver. 14. Wherefore Beloved, seeing ye look for such things, be diligent, that you may be found of him in peace, without spot, and blameless. In which words observe,

First, The Exhortation is generally propounded: Be diligent.

Secondly, Particularly ; In what this diligence is to be exercised, and laid out.

(1.) With respect to the Means. That ye may be without spot, and blameless.

(2.) With respect to the End. That ye may be found of him in peace. In the Original the posture of the words is thus: That ye being without spot, and blameless, may be found of him in peace. All these circumstances deserve to be considered by us.

First, The General Exhortation: Be diligent. Rouze up yourselves, set speedily and earnestly about it. We are apt to delay, therefore make haste: we are too slight and sluggish; therefore be earnest, and zealous, and hard at work: Every slight endeavor will not serve the turn. The Wife that looketh for her Husbands coming home, will put all things in readiness: the Servant that expects his Masters coming will ply his work. Therefore let us not be remiss and negligent, but make serious preparation. A loitering Profession will fail us in our greatest need; and when the Bridegroom cometh, our Lamps will be gone out. The Devils Bondslaves spare no cost to serve their lusts; their faulty self-denial may put Christians to shame. Isa. 5.17. They draw on iniquity with Cart-ropes. The men of the World use all possible Diligence to obtain the good things of this life, Psal. 127.2. Rise early, and go to bed late ; and shall we put our hand in our bosom, and think all will do well, though we mind our business only by the By? No. If your scope be to meet Christ with joy, Religion must be your work, and main employment.

Secondly, Particularly, wherein you are to show your diligence. For we flatter ourselves with general notions.

[1.] With respect to the Means. That ye be without spot; and blameless. The one word relateth to the Heart;